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TACOMA, WA – The Mead Panthers are going back to the state championship game for the first time since 2010, when now Senior Jade Redmon was just a freshman. The Panthers punched their ticket to the state title game by holding on to beat Mt. Rainier 51-50 on Friday Night.
Mead led by 12 going into the fourth quarter, but the Rams used a 9-0 run to cut the lead to just one under a minute to play. Birttany McPhee scored 34 of the team's 50 points, but in the final seconds passed it away to her sister Jordan who missed a potential game-winner.
The Panthers scored 15 points in each quarter, except for the 4th when they were held to just six points. Delany Junkermier paced Mead with 15 points, while Ashlyn Lewey finished with a double-double, scoring 14 and rebounding 11.
Mead will take on Arlington in the 4A Washington State Championship game Saturday night at 7:00 PM.


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Dates for Facebook Marketing for Brands
Take a deep dive into the world's most popular social network, exploring Timeline, community building, campaign execution, ads and reporting for brands. This is an compliment to our Social Media or Social Engagement Strategy workshops.
London, United Kingdom
Date | Venue | Course Details | Cost | Availability | |
2nd October 2013 | Econsultancy London | View full course details | $900.00 | Places available | Book now |

subset: commoncrawl


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Elizabeth Wooten received a grant of $800 for work at her building in the 500 block of Broad Street. Known as the Humane Society building, 516-518 Broad St., Wooten received what amounted to a third of the total bill for repairs that included the removal of an old awning, replacement of the wood transom, repair of brick work and repainting of the front of the building.
George Pullen received a $1,000 grant for repair of the sheet metal, window panes and the replacement of gutters and rotten wood on the front of the building at 333 Broad St., Jay
Shell's 333 on Broad restaurant.
The DDA approved a dozen façade grants this year, using its own original budget of $3,000 along with another $9,563 that was allocated to the DDA Design committee by the Business Improvement District's board of directors. The average façade grant during the past 12 months was for $1,046.
All of the projects have taken place on Broad Street, save for improvements to a building on East First Street purchased by Rome attorney David Guldenschuh.
The DDA still has a little less than $2,500 available for projects from the allocation approved by BID.


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TE's Video Distribution System (VDS) enables network managers to deliver true high-definition RF and IP video over an existing data cabling infrastructure without the need for coaxial cabling or any RF tuning.


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Silhouetted against the sky at dusk, excess steam, along with non-scrubbed pollutants, spew from the smokestacks at Westar Energy's Jeffrey Energy Center coal-fired power plant near St. Marys, Kansas.
AP Photo/Charlie Riedel
Washington — The next round of the battle over climate change policy on Capitol Hill will involve more than the usual suspects. Way more. Watch soup makers face off against steel companies. Witness the folks who pump gas from the ground fight back against those who dig up rock. And watch the venture capitalists who have money riding on new technology try to gain advantage in a game that so far has been deftly controlled by the old machine.
In short, even though President Obama pledged to the world at Copenhagen that the United States is committed to action on global warming, the domestic politics are only growing "curiouser and curiouser," as Alice might say from Wonderland. An analysis of the latest federal records by The Center for Public Integrity shows that the overall number of businesses and groups lobbying on climate legislation has essentially held steady at about 1,160, thanks in part to a variety of interests that have left the fray. But a close look at the 140 or so interests that jumped into the debate for the first time in the third quarter shows a marked trend: Companies and organizations which feel they've been overlooked are fighting for a place at the table.
In other words, as the action moved to the Senate in recent months, still more sectors of the economy waded into the battle. This occurred even though the issue and interests are already so complex that Congress failed to pass legislation this year as hoped, and even though the House more than doubled its draft bill to 1,428 pages to address an array of industry concerns and gain passage back in June. The amount of money involved likely rose as well. Although amounts spent on lobbying by issue are not disclosed, if the groups involved spent just 10 percent of their lobbying budgets on climate, they shelled out $30.5 million in the third quarter — up nearly 13 percent over the previous quarter.
Washington — Determining the influence of industry on legislation in the United States is tough. But tracking influence on an international scale can be a nightmare, as International Consortium of Investigative Journalism members found this year while reporting our Global Climate Change Lobby series.
ICIJ, an arm of the Washington, D.C.-based Center for Public Integrity, runs a unique network of 100 journalists in 50 countries. In the run-up to the Copenhagen climate talks, ICIJ fielded an eight-country team of reporters to examine the special interests trying to influence the debate. Reporters interviewed top lobbyists, analyzed industry campaigns and strategy, and tried to obtain government reports on those lobbying on climate change issues around the world. Using computer-assisted reporting techniques, this last effort offered the hardest data but also proved the most frustrating.
COPENHAGEN — The final video in our series from Copenhagen focusing on the overall influence of Business and Industry Non-Governmental Organizations and how they attempt to shape the climate debate.
COPENHAGEN — They started appearing at business and industry meetings in 2001 after Marrakesh — the UN climate meeting that established rules for a global market for trading greenhouse gases. Representatives for the emissions trading industry became increasingly more visible and today compete with rich, well-connected carbon-emitters for international influence.
COPENHAGEN — More than almost any other industry, oil has a lot hanging in the balance as world leaders meet here to discuss a low-carbon future. The world's two largest publicly traded companies, Royal Dutch Shell and ExxonMobil, together earned nearly $8 billion in the last quarter alone.
Tokyo — Takeshi Miyamoto is a man on a mission, but things haven't been going his way. Earlier this year, his group, the Japan Iron and Steel Federation, an influential business association under the powerful Nippon Keidanren (Japan Business Federation), worked strenuously to convey its concerns to then-Prime Minister Taro Aso's study group on climate change. As managing director of the iron federation, Miyamoto personally paid a visit to the offices of the ruling Liberal Democratic Party (LDP) to ensure officials understood the grim outlook for Japan's manufacturing industry if the country adopted bold measures to combat climate change.
Then came the country's historic August election which ended the business-friendly LDP's nearly unbroken hold on 50 years of Japanese politics. In power now is the Democratic Party of Japan (DPJ), a coalition of disaffected LDP veterans, independents, and longtime opposition members. The DPJ vowed to wrest control of policymaking from the bureaucracy and interest groups, and set about trying to change the very decision-making process that the business establishment has relied upon to get its views across.
On climate change, the DPJ's break with the past is striking. The new ruling party has called for an ambitious 25 percent cut of greenhouse gas emissions from 1990 levels by 2020, with a premise that all major economies would join in with similar goals. The target was far more aggressive than the eight percent cut proposed by the previous administration and it quickly upended earlier efforts by Miyamoto's association to promote its position to the government.


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The following calendar contains information regarding On-Campus Interview, Resume Referral, Information Session/Table and recruiting related presentation opportunities for St. Bonaventure University. On-Campus Interviews and Resume Referrals are organized chronologically by application deadline!
Application details for the following opportunities may be found in your SBU College Central Network account. In the "Jobs Posted to My School" section, search for opportunities with a School Job ID of OCR.
Friendly Reminder: This calendar is subject to change! Check regularly and do not hesitate to contact the Career Center for clarification and confirmation!
MANDATORY On-Campus Recruiting Orientations - Click Here for dates!
Fall 2013 Recruiting Calendar


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Comfort: | 4.7 out of 5 | |
Performance: | 4.5 out of 5 | |
Exterior Styling: | 4.5 out of 5 | |
Interior Design: | 4.0 out of 5 | |
Value for the Money: | 4.5 out of 5 | |
Reliability: | 4.2 out of 5 | |
4 out of 4 people would recommended this car to a friend |
Consumer Reviews
"Is 390,000 plus miles reliable enough? I would suggest YES and the car is still running as smooth as ever. I bought this car used with 68,000 miles for commuting to work. I live in Maryland and work in the New York City metro area so I needed it be low price in order to pay cash and not have a car payment. I have done nothing but a quarterly Oil change(Full Synthetic), Mercedes Oil Filter. I changed the Air Filter to a cleanable K&N, and I change the Spark Plugs every 80K miles (obviously I've changed tires and brakes). This car has not even given me the inclination of leaving me stranded at any point and other than the aforementioned maintenance (which I perform), it has never needed to go to a garage (except tire changes). If you like to save a few bucks and are a shade tree mechanic, the German engineering does not dissapoint. Everything is within easy access and easy to replace. Did I mention that even though this car is not All Wheel Drive it's better in the snow than my AWD Volvo? The weight distribution on this car must me 50/50 because as long as you have good tires, you will not be slipping in the snow. I can go on and on and on but I know that I should keep the review short. In summary GET this car."
I would recommend this car to a friend: Yes
Primary use for this car: Work
"I have several cars. I really enjoy this little 4 cylinder Mercedes!It has had a few problems.1. Alarm system wouldn't allow the car to turn on, it took 1 month before Mercedes couldn't figure out how to fix it. That was the only major problem. I really like it because it's great on gas. Mercedes stipped making 4 cylinders c-class in 03."
I would recommend this car to a friend: Yes
This vehicle was purchased: New
Primary use for this car: N/A
"I own a 96 C class 280. the car provides a smooth ride. but thank God for MB warranty as in the beginning several problems came up that were very expensive. the gas tank went bad and i had a loaner car from the dealer for 2 weeks. the part itself was $800 but the warranty (through 70k miles) covered it. there's also a recall on the bushings."
I would recommend this car to a friend: Yes
This vehicle was purchased: Used
Primary use for this car: N/A
"I purchased my C220 used on a whim. I happened to see the vehicle in a lot test drove it and purchased it the next day. The car had roughly 84K miles when purchased. I now have 152K miles. I have owned the vehicle 2 years 9 months. I average 31 mpg primary highway driving and 28 mpg combination city/ hwy. This is the first car I had purchased for myself since 1982. I have always had the luxury of being supplied a company car. Mechanically sound easy and comfortable to drive OLD but NOT out of date. I am purchasing a 96 or 97 for my son who just turned 16 and passed his driving test. He enjoys driving mine and is happy to have one of his own."
I would recommend this car to a friend: Yes
This vehicle was purchased: Used
Primary use for this car: N/A
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"Colonial governors and senior civil servants are not easy people to argue with, and I was not popular because of my criticism of the colonial service in Kenya."
Other Louis Leakey Quotes
The author knows just what he wants to illustrate and how he would like it to be done.
Louis Leakey
92% of people like this quote
The Dalmatian breed of dog has many primitive characteristics.
Louis Leakey
60% of people like this quote
I felt that in time simple stone tools would be found in early Pleistocene in England.
Louis Leakey
59% of people like this quote
To save an animal's life in order that it may suffer indefinitely is something I would never condone.
Louis Leakey
57% of people like this quote


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Ricotta is a cheese that I usually avoid at the grocery store. The problem with generic ricotta is it is usually drastically under seasoned, very grainy, and really lacks depth. Enter homemade ricotta.
This weekend at the restaurant we need some ricotta so I decided that I would make a batch and make it good. This was my first try but I had heard it was really easy. If you're interested in starting to make your own cheese, this is a great place to start.
**Please excuse the photos, all I had was my phone.
Whole Milk Ricotta
yields 1 pound
3.75 L whole milk
125 ml whipping cream
1 teaspoon citric acid powder
2 teaspoons kosher salt
In a non-reactive pot combine the milk, cream, citric acid, and one teaspoon of the salt. Mix with a whisk to combine. Over medium-low heat, slowly bring the temperature up to 185°F. Stir the milk frequently and gently with a rubber spatula. Once the milk nears the desired temperature you will notice that the curds start to separate from the whey (the clear-ish yellow liquid). Run your spatula around the edge of the pot to loosen the curds and make them rotate. Once the milk reaches the right temperature, remove from the heat and cover. Let stand undisturbed for 10 minutes. Line a strainer with cheese cloth over a bowl and gently ladle the curds into the strainer. Gently toss the remaining teaspoon of salt in the curds. Bring the corners of the cheesecloth together and hang over a bowl in the fridge for 1-2 hours. Andddddd you're done! Enjoy the best ricotta you'll have ever had.


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Author: Leslie Anne Neal Segraves, Chad Alan Neal Segraves
Date: 09.07.2010
Category: Men & Women
Editor's Note: This Cape Town 2010 Advance Paper has been written by Leslie Anne Neal Segraves and Chad Alan Neal Segraves as an overview of the topic to be discussed at the Multiplex session on "Men and Women: A Powerful Team for the Completion of the Great Commission." Responses to this paper through the Lausanne Global Conversation will be fed back to the authors and others to help shape their final presentations at the Congress.
"Would you take $20 for your fishing net?" The Kashmiri fisherman paused from his early morning work, smiled and excitedly handed us his dripping, smelly net. We had traveled to Kashmir, spent the night on a houseboat, rowed across Dal Lake, watched fishermen who inspired us with their teamwork, and finally arrived at the place where we equipped a group of church planters plagued with internal disunity. As we taught about the power of unity and reconciliation, the filthy net powerfully symbolized how God desires the men, the women, the young, the old, the urban, and the rural to work together, each holding their part of the net to bring in God's harvest.
Jesus described the kingdom of God as a net "that was let down into the lake and caught all kinds of fish" (Matt. 13:47). Contrasted to individualistic fishing poles, the nets Jesus described required many people working together to bring in the full catch. In the same way, fulfilling the Great Commission requires the participation and service of all who claim allegiance to Christ. Simply put, God calls people to Himself (salvation) and then sends them into the world (service) working together as one Body, equipped with spiritual gifts to extend His reign on the earth.
Despite the urgent need for the Church to equip, empower, and release more laborers for the countless millions in need of a Savior, many questions and barriers remain regarding the partnership of men and women. These barriers require the Church's attention and biblical reflection: Does God distribute spiritual gifts based on one's gender? Does God give leadership gifts to females or only to men? Can a woman only lead children and other women? How does Christ's crucifixion and resurrection heal and redeem God's ideal purposes for males and females? Does restricting or releasing women into spiritual leadership impact the Great Commission?
The Lausanne movement, begun by Billy Graham, has affirmed that men and women are gifted by God and that their partnership is needed for world evangelization. The Manila Manifesto, produced by Lausanne's second major world Congress in 1989, proclaims, "We affirm that the gifts of the Spirit are distributed to all God's people, women and men, and that their partnership in evangelization must be welcomed for the common good" (Affirmation 14, 1989). Summary Affirmations from the 2004 Lausanne Forum for World Evangelization include, "We call on the Church around the world to work towards full partnership of men and women in the work of world evangelization by maximizing the gifts of all" (Claydon:2005).
We present this paper with a basic understanding of partnership. Partnership means that each party invests themselves in accomplishing a shared goal, with an opportunity to experience freedom and encouragement to contribute based on their giftedness, regardless of their external characteristics. Each partner brings both supernatural gifting and natural talent given by God for the fulfillment of the goal.
In spite of global movements that encourage the vital participation of both males and females, women in both the West and the East have felt restrictions placed upon them, not only by the world, but also often by their Christian brothers and sisters. Due to space limitations, this paper does not delve into the exegesis of key biblical texts – namely 1 Cor. 11, 14; 1 Tim. 2, 3; and Eph. 5. Rather, this paper seeks to demonstrate the biblical and missiological worldview of those who believe God can (and does) equip both males and females with leadership and teaching gifts to be used in completing His mission.
The Apostle Paul instructs Timothy to "entrust (Paul's teachings) to reliable people (anthropos) who will also be qualified to teach others" (2 Tim. 2:2). Paul, a careful and brilliant writer uses the Greek word that includes both men and women, rather than the Greek word used specifically for men. Given this fact, and others learned from an in-depth study of pertinent passages, we believe that God gives leadership/teaching gifts not only to men, but also to women, and that releasing women to use leadership and teaching gifts positively impacts the Great Commission.
A few years ago, we were asked to teach a seminar to 100 Indian pastors about male/female relationships in the home and the church from a strong biblical perspective. A few weeks after the conference, we received an email from two married participants. "Praise the Lord! [The husband] went to one unreached village, preached the Gospel and 35 people accepted Christ! Praise the Lord! [The wife] went to another unreached village, preached the Gospel and 315 people accepted Christ!" In both villages house churches were planted. The husband and wife team rejoiced that God used both of them to bring spiritual fruit and help transform unreached villages with the Good News.
Though we rejoice in the above story where both husband and wife were released and productive in ministry, other Christian traditions limit the involvement of gifted women in leadership. While reasons for the limitations vary (biblical viewpoint, cultural bias, social acceptability, practical issues), the Great Commission is impacted at both an individual and a corporate level when we restrict the gifts of women. An American woman in her thirties stated, "I always knew I was smart, talented, and gifted. I just figured that God didn't really need me because I was a woman." A ten-year old girl who attends a Christian school asked with a furrowed brow, "Does God love boys more than girls? I felt like it when the teacher told the Bible story. The boys said they were better than girls and used the Bible to 'prove' it." Juliet Thomas, an Indian Christian leader, states:
Women have regretfully testified 'that though their leadership qualities are sought after and used in the secular fields, they shrink into insignificance when they are in the church.' In a world where women serve as prime ministers, ambassadors and business executives, as well as carry out their responsibilities in their home, some are rightly questioning the Church on the prescribed limits within which women must often serve (Thomas 2005:189).
As we write this paper, we affirm our solid love for Jesus, our deep devotion to the Word of God, and our firm commitment to the Great Commission. We are certain that other Christian brothers and sisters also share a similar love and outward focus, though they may disagree with the presuppositions and applications of male/female partnership outlined in this paper. Paul Hiebert states, "We must approach our study with humility and with a willingness to learn from Scripture, experience, and one another" (Hiebert 2008:308). It is our prayer that Christ-like humility and teachability on this issue will result in multiplying Christian co-workers exponentially!
The following pages highlight briefly the topics of the Trinity, the Kingdom of God, and justice which form the basis for our understanding of the male/female relationship and their partnership in the Great Commission. We pray the Church reflects God's image, God's kingdom, and God's justice, so that all ethnic groups can experience the transforming power of Jesus' crucifixion and resurrection!
Partnership between males and females reflects the non-hierarchical Trinity
While most Christians believe that God creates both male and female in God's image (imago Dei) and that God is not a "male deity" ("God is Spirit." John 4:24), some contemporary evangelical theologians have, in the past 35 years, promoted the idea that the Trinity is arranged in a hierarchy such that the Son and Spirit are eternally subordinate to the Father. This position was developed in order to promote "male leadership" and "female subordination" in the Church and home.
We disagree with a "chain-of-command" view of the Trinity. The Athanasian Creed states, "In this Trinity none is before or after, none is greater or less than another" (Kelly 2004:79). Athanasius worked tirelessly to express the mutuality in the Persons of the Trinity while fighting against the Arian heresy. All Christian creeds and confessions recognize "that the three divine persons are inseparable in operations or functions and indivisible in power and authority" (Giles 2006:30). In particular, with the Nicene Creed of 325 and the Nicea-Constantinople Creed of 381, "the church declared that there are no graded levels of God-ness in the Trinity" (Scorgie 2005:43).
We recognize the mystery of the Trinity. Yet Scripture as a whole reveals the nature of the Persons of the Trinity and the character of God.
These statements reveal that each Person of the Trinity seems to defer to and honor the Others over themselves, displaying a perichoretic relationship. Initially coined by the Cappadocian Fathers, perichoresis describes the interpenetration and inseparability of actions of the Trinitarian Persons, so that when one Person acts, the Others also act. That is, none of the divine Persons acts independently from the Others. When the Father creates, the Word speaks and the Spirit moves (Gen. 1). When the Son sacrifices himself, He commits His Spirit to the Father (Luke 23:46). When the Holy Spirit lives inside believers, the Father and Son make their home as well (John 14:23). These brief truths help us understand that the Trinity exists as co-eternal, co-equal, and inseparable without differing levels of authority, power or will.
By realizing the mutuality within the Trinity, humanity can better reflect God's image. The Persons of the Trinity, differentiated as Father, Son, and Spirit, remain united as One Being. Humans, differentiated as male and female, can also remain united with the same goal of accomplishing God's will on earth. Shared action within the Trinity thus foreshadows the shared and coordinated attitudes and actions of redeemed people created in God's image (the imago Dei).
Just as the differentiation and integration of the Trinity does not structure the Father, Son, and Spirit in hierarchical terms, God does not create humanity with hierarchy. From our reading in Genesis 1-2, in God's ideal paradise, male "headship/leadership" is neither explicit nor implied in the text. In these two chapters, rosh (Hebrew "head") or kephale (Greek Septuagint "head") cannot be found. We do find that the man alone is "not good," and as he searches for a partner, God graciously creates the woman as an "ezer k'neged," meaning equal/corresponding strength. In Genesis 1:28-29 the text shows that God gives the man and woman the same blessings and responsibilities in subduing the earth by using two plural pronouns (God blessed them and said to them"); five plural verbs (Be fruitful, increase, fill, subdue, rule); and by using the plural "you" (I give you...they will be yours).
The Triune God serves as the original and the ultimate model for community-in-relationship between males and females. God built into the male and female "the unity-in-diversity and mutuality that characterize the eternal divine reality…Humans-in-relation or humans-in-community ultimately reflect the imago Dei" (Grenz 1994:171). As bearers of God's image, redeemed males and females reflect the Triune community as they share dominion, steward the earth and extend the kingdom of God to all people groups.
ership between males and females reflects the kingdom of God
Because reconciliation remains the most vital need of the human condition, the cross of Christ lays the foundation for redeemed relationships, not only between people and God, but among people. "The reconciling work of Jesus extends to human relationships today. On the cross, he destroyed the barriers dividing human beings (Eph. 2:11-22)" (Grenz 1994:348). The broken Jesus carried in his Body the brokenness of the world.
The mission of God (missio Dei) climaxed at the death and resurrection of Jesus. At this juncture, Jesus restored the possibility of a redeemed humanity. The cross of Christ offers a challenge to all believers who desire to live in a reconciled community between males and females.
What our Lord proclaimed in his teaching and modeled in his life – that the fullness of community lies in the giving of one's life – his death gloriously displays. Not only is he the Revealer of life-in-community, Jesus is also the effector of that community. As the one who opens the way for us to participate in true fellowship, our Savior authors among us the divine design for human life (Grenz 1994:351).
Jesus' broken body challenges both males and females to lay down their lives in order to live out a community based on God's original intent in Genesis 1-2. With a kingdom mindset, a man can humble himself, serve out of his giftedness, empower others, and realize the need for a relational partner to co-rule with him. In the same way, a woman of the kingdom can humble herself, not give in to fear but serve out of her giftedness, even if that includes leadership, and realize that God desires for her to engage not only in relationships but also to share in governing the earth.
When redeemed males and females live God's ideal in regard to male/female partnership, they send a powerful and prophetic message to the world. However, "Where the gospel has lost this prophetic voice, it is in danger of being wedded to beliefs and values that distort its message" (Hiebert 1985:56). The question then arises, has the Church demonstrated a male/female relationship that influences the culture prophetically, or have fallen cultures influenced the Church's understanding of male/female relationships? On the Delhi University campus, a young woman approached us. "I have two questions for you. In my culture both Islam and Hinduism state that men are 'higher' and women are 'lower' (she used hand motions). In your religion, what does your God believe about men and women? What do followers of your God practice?"
As redeemed males and females demonstrate the prophetic message of the Kingdom by simply operating out of their full giftedness, their partnership will thoroughly impact society as yeast works through dough (Matt. 13:33). "The transforming work of the Prince of Peace is to create a community that would not be humanly possible, where there is neither Jew nor Greek, male nor female, slave owner nor slave, as the tangible evidence of the in-breaking kingdom" (Guder 2000:69). May your kingdom come, Lord Jesus!
Partnership between males and females displays God's justice
In 2006, a Christian brother told Chad, "These arguments about what women can and can't do in the church don't need to exist. They distract from Jesus. Women just need to be happy they are a part of the Body of Christ and not worry about what they are allowed to do in church." Chad looked at the man and said, "Say your statement again but this time instead of the word woman use the word African-American. That's why the issue matters."
Throughout the world, most people recognize the injustice of limiting a person based on his/her ethnicity. Many in the Church, however, have been slow to see and address the injustice that continues for spiritually gifted women. A Western woman shared with us, "Sundays are the saddest days of my life. I feel unaccepted and of little value when I walk into the church." A highly qualified South Asian woman sought out for her input and expertise on the governmental level exclaimed in despair, "When I come home, I am nobody! And I am silenced in my church! I would have given my life to serve the church, but I am not allowed to speak or participate in anything" (Thomas 2005:693). One sister shared that she attended a global conference without her husband. While riding with a group to the airport a man asked about her ministry that she shared with her husband. When she told him, he responded, "So what are your husband's spiritual gifts that enable him to do this?" Another time she sat at a table with a leading apologist. Again, her husband was not present. Again, after sharing about her ministry with her husband, the apologist remarked, "So I need to meet your husband. What are his spiritual gifts?" In both of these instances, she felt "invisible and excluded" in the Body of Christ.
The Church's embrace of women (and all redeemed peoples in its midst) has the potential to demonstrate the power and truth of reconciliation to a broken world, while exclusion – based on issues of ethnicity, gender, or social class – simply mimics the injustice of a fragmented world. We are reminded of the historic Lausanne Covenant of 1974, signed by multitudes of respected Christian leaders around the world, which states that Christians are called to share God's "concern for justice and reconciliation throughout human society and for the liberation of men and women from every kind of injustice" (The Lausanne Covenant, 1974).
Some theologians encourage women to "not think about what they cannot do, and instead focus on what they can do." However, the discussion of how women can serve in the home, church, and society cannot remain in a sterile, academic arena because it involves an issue of justice for over half the Body of Christ and strikes deep at their personal identity. Keeping the discussion in a theological ivory tower avoids the issues of injustice and identity (causing the pain to remain), does not take into account the gifting of the Holy Spirit (who gives gifts without regard to gender), and slows the task of the Great Commission (causing fewer laborers to operate in their giftedness).
In the current conversation about how males and females should function in the home, church, and society, the word roles often surfaces. However, neither the Old Testament, nor the New Testament, neither Jesus, nor Paul, nor any other biblical writer used "role relationships" or "different and equal" vocabulary to describe how God can empower men and women for His purposes.
Since the 1970's this "role" vocabulary has been used by some Christians to substantiate the essential equality between males and females (equal), yet maintain a functional hierarchy (different). Those who hold this position often seek to ground their perspective in an eternally subordinated Trinity. However, we believe that the vocabulary of "equal and different" and "roles" is not sufficient for describing either the male/female relationship or the Trinity.
Prior to the sexual revolution of the 1960's, most biblical commentaries simply stated that men were created first and are therefore "primary or superior," while women were created second and are therefore "derived, lesser, or inferior." The innovative "roles" vocabulary allowed certain Christians to speak of the equality of men and women (in human essence/value), while maintaining a soft patriarchal structure (in function/work). Interestingly, from multiple research interviews in 2007-2008, we found that Muslim imams in North India use the same terminology when expressing the differences between males and females in Islam. "Males and females are equal…with males one degree above" (ref. Sura 2:228).
Just as the Trinity is not differentiated by roles, so humans should not differentiate themselves on the basis of roles. Some may oppose this position, saying, "So you believe there are no roles or functions specifically for women or men?" We would answer, "Of course there are certain obvious biological processes that only women or only men can do." However, beyond the basic natural biology, we believe the Holy Spirit supernaturally gives gifts to both males and females, and pressing the "roles" vocabulary further often results in stereotypical conclusions. Additionally, throughout the Bible, we find that God equips and utilizes women in a variety of tasks and offices including that of: prophet, teacher, apostle, deacon, evangelist, business woman, house church leader, and worship leader.
A partnership model that endorses both males and females to use all their gifts in the capacity in which God calls them requires a different understanding and a different vocabulary. Clearly humans are differentiated as male and female, and we in no way endorse androgyny or homosexuality. Men and women are not "the same;" they are gendered as male and female which makes them clearly distinct. However, these distinctions do not determine how God can gift or use them in His global enterprise. We believe that the entire "roles" discussion begins and ends with a misplaced focus on authority based on one's physical body, which then determines how a person can be used spiritually. Instead, both authority and action in the Church and home should begin and proceed with God's clear calling, God's gracious gifting, and God's strong empowerment.
As millions wait to hear the message of the kingdom, the Church must mobilize and release more laborers. According to ethicists Stassen and Gushee, gender as a foundational point on determining one's service in the Church fades when one looks at the enormous task for the church to complete world evangelization. "The criterion for who may pursue these precious kingdom goals is simply the whole body of Christ, with specialization directed by spiritual giftedness" (Stassen and Gushee 2003:323).
So how can global leaders practically release and empower more laborers, both men and women, for the harvest and facilitate a new global equilibrium?
ework and childcare so that women can also pursue and use their gifts. Both husbands and wives should encourage their spouse to use all their spiritual gifts. Both husbands and wives should care for children, and women should not be limited to their biological function.
The partnership of males and females using all their gifts impacts the Great Commission. As an atheist in the nation of China, Ms. G. came to know Jesus Christ. Though her husband and children ridiculed her for years, eventually they also believed. Ms. G., a gifted teacher, gathered people in her home and shared the Scriptures. Before long, their church grew to over 200 people. Her husband, a great cook and wise counselor, served the fellowship wholeheartedly.
The church grew until a Western man attended the service and noticed the structure of Ms. G.'s group. He approached Mr. and Ms. G., "You are not doing church in a biblical pattern. It is not right for Ms. G. to teach and lead. It is not right for Mr. G. to cook, serve, and only give wise counsel. You are not following the biblical mandate for a man and woman's roles." Heartbroken that they had disobeyed God's rules, Ms. G. stopped teaching and Mr. G. began to teach. Eventually, the church dwindled in size. Finally, another Western couple enabled Mr. and Ms. G. to look at Scripture through new eyes and understand how God expects gifts to be used. Ms. G. began teaching again, and Mr. G. began to serve again with hospitality and wisdom. The church now has over 1,000 members and has sent their own workers to unreached areas of China.
We stood onstage at the Lausanne 2004 Forum for World Evangelization held in Pattaya, Thailand. We gave a five minute summary of Issue Group 24's work during the Forum on the topic of empowering men and women to work together for the Gospel. On the stage with us stood six women and four men (representing the sixty percent females and forty percent males in the world-wide Church). Each held onto our large fishing net from Kashmir, India. We said, "Some believers seek to restrict women in their use of their God-given gifts. The results? Women, drop your net!" The women onstage dropped the net and weights hanging from the net hit the floor with a thud. The audience gasped, and we said, "Fish are lost!"
N.T. Wright claims, "We must think and pray carefully about where our own cultures, prejudices, and angers are taking us, and make sure we conform, not to any of the different stereotypes the world offers, but to the healing, liberating, humanizing message of the gospel of Jesus" (Wright 2006 20.4:9). It is time for men and women who follow Christ to lay aside worldly stereotypes and instead reflect God's original intent of strong partnership and the full supernatural gifting of God's grace. Males and females reflecting the imago Dei, living out the Kingdom of God, and displaying justice toward others and in their relationships together, will co-labor powerfully with God, and with one another, to complete His mission among all people groups!
© The Lausanne Movement 2010
Works Cited
Ali, Yusef. 2006. The Meaning of the Holy Qur'an. Beltsville, MD: Amana Publications.
Athanasius. 1885. The Athanasian Creed. London, UK: Society for Promoting Christian Knowledge.
Claydon, David. 2005. A New Vision, A New Heart, A Renewed Call (Volume 1, p.xii): Lausanne Occasional Papers from the 2004 Forum for World Evangelization, edited by D. Claydon, Pasadena, CA: William Carey Library.
Deddo, Gary W. 2008. The Trinity and Gender: Theological Reflections on the Differences of Divine and Human Persons. Priscilla Papers 22 (4):4-13.
Giles, Kevin. 2006. Jesus and the Father: Modern Evangelicals Reinvent the Doctrine of the Trinity. Grand Rapids, MI: Zondervan Publishing.
Gill, Deborah M., and Barbara Cavaness. 2004. God's Women Then and Now. Springfield, MO: Grace and Truth.
Grenz, Stanley J. 1994. Theology for the Community of God. Grand Rapids, MI: William B. Eerdmans.
Guder, Darrell. 2000. The Continuing Conversion of the Church. Grand Rapids, MI: William B. Eerdmans.
Kelly, J. N. D. 2004. Early Christian Doctrines. Peabody, MA: Prince Press.
Hiebert, Paul G. 1985. Anthropological Insight for Missionaries. Grand Rapids, MI: Baker Books.
———. 2008. Transforming Worldviews: An Anthropological Understanding of How People Change. Grand Rapids, MI: Baker Academic.
The Lausanne Covenant. 1974. Available at http://www.lausanne.org/covenant.
The Manila Manifesto. 1989. Available at http://www.lausanne.org/manila-1989/manila-manifesto.html. Affirmation 14.
Pannenberg, Wolfhart. 1991. Systematic Theology. Translated by G. W. Bromiley. Grand Rapids, MI: William B. Eerdmans.
Scorgie, Glen G. 2005. The Journey Back to Eden. Grand Rapids, MI: Zondervan Publishing.
Stassen, Glen H., and David Gushee. 2003. Kingdom Ethics: Following Jesus in Contemporary Contexts. Downers Grove, IL: InterVarsity Press.
Thomas, Juliet. 2005. Lausanne Occasional Paper 53: Empowering Men and Women to Use Their Gifts Together in Advancing the Gospel. In A New Vision, A New Heart, A Renewed Call, edited by D. Claydon. Pasadena, CA: William Carey Library.
Volf, Miroslav. 1996. Exclusion and Embrace: A Theological Exploration of Identity, Otherness, and Reconciliation Nashville, TN: Abingdon Press.
Wright, N.T. 2006. The Biblical Basis for Women's Service in the Church. Priscilla Papers 20 (4):5-10.
Keywords: partnership, leadership, gifts, gender, participation, mutuality, Trinitarian, empowerment, love, perichoresis, differentiation, redeemed relationships, non-hierarchical leadership, equality, image-bearers, co-rulers, injustice, distinctives
The Partnership of Males and Females: Comment
I was very disappointed in the Lausanne leadership in allowing the extremely one-sided viewpoints related to Men and Women in Christian ministry. A prime example was the Multiplex (the 4,000 delegates were given 4-5 Multiplexes on different topics to choose from during that time) on Men and Women. It was totally feminist, spent most of its time preaching feminism, and ignored that there is another viewpoint on the matter. In addition to the total lack of balance and Christian charity toward other viewpoints, how they handled scripture, twisting it to fit their viewpoints, was sad to see, and a terrible precedent to allow in the Lausanne movement which does not bode well for its future.
This is not to say that there was nothing good in the session. There were several examples of women active in ministry that complementarians as well as feminists could agree with and applaud. It was just a shame that we had to sit through the radical and explicit propaganda for the great majority of the session.
Teamwork and partnership are needed emphases, also among men and women, in the church as well as in marriage, but that does not mean that they have to be the same in all respects, even as the body of Christ is one even though we all have different gifts and different roles.
Some of the many problems in explicit biblical teaching during this session included:
May we grow up into the full teaching of Scripture, and submit ourselves to Christ and his Word. May we grow up beyond a "battle of the sexes" and a race to the top. May we not all grasp at being a leader; and may not many of us become teachers. May we better understand the example of Christ, who while being equal to the Father, did not mind submitting to him, with perfect love shown within the trinity even as they have different, complementary roles.
I agree with most of what you say: a) women disciples supported Jesus and ministered to him and others; b) women disciples were chosen and charged to testify to men of Christ's resurrection; c) we should believe God's word that we have worth and should minister to others, including bringing the Gospel to all; d) we are all affected by our own culture, often more than we realize; e) we need awareness of our own blinders (it's often good to read commentaries from other eras to get a different perspective) and also grace and of course study to understand scripture. All good and reasonable points.
None of these touch my main point however: that we need to obey God's directions for example in 1 Timothy 2 (ie, v. 12a: "I do not permit a woman to teach or to exercise authority over a man" (ESV)).
Of course we may have some disagreements around the edges on its application, but we should agree on the main idea as the word of the Lord. Note that not all spoken communication is teaching; women are not similarly limited in using gifts of prophecy, exhortation, wisdom and knowledge, and tongues and interpretation, nor in proclaiming, testifying and sharing. Note that the context here is in the household of the faith, ie, the church family, where the public teaching of the word carries the authority of the church. (What is teaching? I usually think of it as the exposition of scripture, instruction about God and His ways, explaining the word and applying it to our lives – perhaps you have a better explanation!) May the Lord help us to understand His word, especially where it is different to the spirit of the age, that we may better be salt and light in a dark world.
Where is the outrage over the systematic twisting of scripture that I mention above – so many examples? Do we no longer believe that wives should be subject to their husbands (and that husbands should love their wives)? Do we no longer believe that Christians should obey the Lord Jesus Christ and submit to his word? May the Lord save us all and this movement from moving away from the Word of the Lord!
Very revealing: a creative hermeneutic determined to achieve the desired result in spite of the "inconvenient truth" of God's instructions. You say: 1) sometimes Scripture is specific or cultural and therefore not applicable to us; 2) sometimes Scripture records history that is not a command. All true in general, but also all not relevant to this particular text. You seek to cast doubt on these instructions as you do not want to submit to them. Why not instead seek to follow God's instructions?
You argue that God might call people to violate God's commands. Doesn't seem like a very good argument to me – it is certainly one that could be turned against any of God's commands – and Jesus didn't take kindly to the Pharisees trying to get around commands such as to honor parents. Jesus said they should do the one without ignoring the other. Again, one can be a missionary and draw people to Christ without violating this command, as I already explained. It's not either/or!
Next you argue that the Bible has discrepancies, so let's ignore this text, and do what we want. Not a very good way to handle scripture – but a good way to deny the practical authority of scripture over our lives and ministries. By the way, a basic principle of hermeneutics is that NT teaching passages take precedence over historical passages, which as you mentioned might record good or bad actions. Most of the discrepancies you have in mind are debatable historical passages – we can gain additional insight from them, but only if our hearts are ready to obey scriptures we don't like, and seek further understanding from the heavenly Author.
Third, you introduced the hateful "h" word "hierarchical" – which I did not mention, so it doesn't affect my arguments. (I am also influenced by Baptist traditions, although of course if a church doesn't have elders (who oversee and shepherd the church, whether one is designated a "Pastor" or not – and I totally agree with servant leadership, it's vital – and it should be shared), it's not the leadership structure taught in the NT. Sadly true of many different church denominations, in fact if not in name.) I did speak of authority, which is present in the church as in the family. Jesus Christ is as you say the Lord of the church – that certainly speaks of authority! The church leaders oversee the teachers in the church and in most churches who preaches week by week; at least the church leaders stand ready to correct any heresy that is taught (and to impose church discipline should it be necessary – that certainly speaks of authority, even if seldom used). Thus in general, what is taught in the church may be thought of as coming with the authority of the church: you should believe this, you should do that. I find this helpful to understand why a woman cannot teach men, but can prophesy, testify and encourage. If you don't find this discussion on authority helpful, then leave it. I Timothy 2 does say that women can't teach or exercise authority over men, so it is two things, not only one, that women are not to do to men in the church.
Speaking of hierarchy, note that the Son does submit to the Father. In the trinity, in the church, and in the family, there is structure, there is submission – and there is love and loving, servant leadership. This is something to bring to the world!
Women have great worth and importance, vital gifts and vital roles to play in the church and in the worldwide mission. Where would we be without them? Let's not let any wrong understanding of Biblical instructions meant for our good by our loving heavenly Father take that away!
I guess I'm a naive optimist – I was hoping based on the Word of God to change your mind! May we all be life-long learners, continuing to listen to the biblical arguments of those with whom we disagree, searching the Scriptures like the Berreans to see if these things are so.
I do seek to have grace for others – I would hope that that would not be a question. So I can say "amen" to having grace for those with whom we disagree. I do wish that the Lausanne organizing committee had had grace to select speakers on this topic who would have accepted me and those like me who take the Bible at face value! Note the 10 points I list above of the extremely one-sided presentation by multiple speakers, which in the opinion of many was very unbiblical.
Dear Leslie and Chad,
I am deeply concerned about the contents of your paper. Though I do not know Pierre217 I urge you to reconsider the theology of your paper.
You are in error. I say that as one child of God to another and I use such strongly language because of my concern for you and those who follow you.
Your statement "Just as the Trinity is not differentiated by roles..." seems to be at the heart of where you go wrong and you do that by confusing two dstinct concepts, namely hierarchy and equality.
Though the three persons of the Trinity are EQUAL they are differentiated. They are in a HEIRARCHICAL relationship because of their roles. The Father sends the Son and not other way round. The Son submits to the Father, not other way round. Yet they are equal in power, glory and "godness".
The image of God is impressed by God in two areas regarding humans: marriage and the church. Both of these are characterized by relations that are equal yet hierarchical regarding gender as asserted by both NT and OT. Men should love and lead their wives, wives should respect and submit to their husbands. This is not a statement of inequality for men and women are equal heirs of the kingdom but are placed in different roles.
I fail to see how in the example you mentioned a woman can be sent to the mission field alone, plant a church through teaching the Word and not have authority over men? This seems contrary to the clear teaching of Scripture. How can a woman teach/lead her husband in the congregation not distort the order in the marriage?
That being said, I do believe that there is a definite place for woman to teach the Bible - women can teach over women and children. This doesn't contradict the order of the church or marriage. A woman is thus only "limited" to teaching one third of the population. The fact that men are failing in their duty (such is seen by the lack of male missionaries) is no excuse for women to take over that role and also err.
I call on you to correct your view and repent or correct me where I am mistaken so that I can repent.
Kind regards,
Ps: Regarding the Nicene creed et al, the Nicene creed wasn't written to clarify whether or not the persons in the Trinity have different roles; but rather to assert that Jesus is fully God and one with the Father. Hence the assentment is that Jesus is equal to God and no less god than the Father.
Pps: In my personal experience, the confusion about the role of women in ministry comes from confusion in the West regarding relationships and marriage. I am leading a Bible study on a medical campus which consists of 80 percent African women. These are very able young women who themselves are involved in different churches, yet none of them wants to lead or teach where they will have authority over men. It seems like the role of women in ministry issue only surfaces in the traditional white churches in our country.
But Jesus didn't pick any Gentile men either. Hence Paul writes no Jew nor gentile, male nor female..
You make several good points: 1) husbands can of course learn from their wives; 2) husbands should be humble; 3) cultural and traditional stereotypes can hold us back; 4) we should use our gifts including teaching; 5) God can of course used women and all believers on the mission field; 6) preaching the Gospel is vital. No one would disagree with these points. We agree with common sense, positive experiences, godliness, and using our gifts and witness to transform ourselves, our society and the world. What we may disagree about is the plain teaching of scripture that women should not teach men (nor oversee them) in church meetings (1 Timothy 2). However, this is perhaps a narrower command than you might realize – and of course some may others may in error or from tradition broaden this command in a wrong way. So, rejoice that you can do the above things without violating God's way; and at the same time seek to understand God's instructions in ! Timothy 2 better.
I was very disappointed in the Lausanne leadership in allowing the extremely one-sided viewpoints related to Men and Women in Christian ministry. A prime example was the Multiplex (the 4,000 delegates were given 4-5 Multiplexes on different topics to choose from during that time) on Men and Women. It was totally feminist, spent most of its time preaching feminism, and ignored that there is another viewpoint on the matter. In addition to the total lack of balance and Christian charity toward other viewpoints, how they handled scripture, twisting it to fit their viewpoints, was sad to see, and a terrible precedent to allow in the Lausanne movement which does not bode well for its future.
This is not to say that there was nothing good in the session. There were several examples of women active in ministry that complementarians as well as feminists could agree with and applaud. It was just a shame that we had to sit through the radical and explicit propaganda for the great majority of the session.
Teamwork and partnership are needed emphases, also among men and women, in the church as well as in marriage, but that does not mean that they have to be the same in all respects, even as the body of Christ is one even though we all have different gifts and different roles.
Some of the many problems in explicit biblical teaching during this session included:
May we grow up into the full teaching of Scripture, and submit ourselves to Christ and his Word. May we grow up beyond a "battle of the sexes" and a race to the top. May we not all grasp at being a leader; and may not many of us become teachers. May we better understand the example of Christ, who while being equal to the Father, did not mind submitting to him, with perfect love shown within the trinity even as they have different, complementary roles.
Thank you jlovela1 for your comments - it's good to have scriptural engagement in terms of women in leadership in the church. We gave a standing ovation at Lausanne this week for a young korean girl who was believing she was being called to evangelise in north Korea and therefore likely to build a church.
It was good to have the writers of the paper not only do a seminar but also appear on the main stage on Sunday morning.
I appreciate this paper and its exegesis. I believe the theology is sound, and I can see where there is a connection with Grenz's book, "Theology for the Community of God."
I believe women in ministry is such a large issue because of the lack of understanding the biblical languages and the social background of the Old and New Testament. We have to remember the prophetesses Deborah and Huldah in the Old Testament. Without Huldah, we might have not had access to Deuteronomy, which was found when King Josiah was reigning.We also have to consider than in Psalms 8 wisdom is personified as a woman.
In the New Testament, we misunderstand the word "head." Considering that all language is metaphoric, "head" had a different meaning in the Greco-Roman culture than today. "Head" was not "authority," but best understood as our term "heart". The father, according to Paul (Eph and Col), was to be the "life source" of his family in every way. What a difference that would make if we would apply it to marriages today! As men, everything we do produces life or destroys it in our homes. That goes for women in ministry.
We also must consider before Paul talks about the family in Ephesians, he uses the phrase "Submit to one another" which connects the two topics of church fellowship and family. When we become one in Christ, there is no male or female (Gal 3:28). We must encourage women to fulfill God's calling. We also have to consider that Paul had connections with women who were over households (Rom 16).
Considering other passages that tell women not to speak in church, show their hair, the women is the weaker vessel, etc., all are cultural norms of the 1st Century Judaism, or can be explained with social exegesis. Women who were the weaker vessel were 15 years old. They were required to marry at puberty, and married a man 30 years of age or older. Women who showed their hair in that culture were saying that they were prostitutes. The rebuke of women to not speak in church probably originated with a problem concerning women who were causing trouble in the sanctuary. In essence, the New Testament was making a revolution for women in ministry. We also have to remember terms such as "bishop," "minister," etc. are not so clearly defined in the New Testament, since not much detail is given on how those roles played out in the early New Testament church.
I really appreciate this comment. I think that, if we are to have strong opinions about women in ministry, we should truly have a solid understanding of what the Bible actually "has to say" about this issue. I personally believe that a more educated look at the biblical text unlocks quite a bit of freedom for women, and it certainly lends itself to realizing how revolutionary the Hebrew scriptures and our New Testament texts were in regard to women! If you look back at the story in Genesis 1 and then Genesis 2-3, it becomes apparent that it was never God's intention that the female be "subject to" the male. This is a result of our fallen world, and in love we should work together to end it.
I agree with you, but how do you get the common person to understand this? If someone has not studied Greek or Hebrew and have been told all their life that only Men can do certain things, how can you change the traditional view?
That is why we go to seminary, in order to learn how to teach people and learn how to read the scriptures. We do not avoid the difficult passages in Scripture. We also realize that Scripture has ambiguity on certain issues, and we need to live in that tension. We, the church, have a tendency not to read the Bible as a whole. If we did, we would realize that not every issue discussed is black or white. We have a tendency to skip over scripture that challenges our theology. How many times do we come to the text with a blank mind and heart and ask, "What can you teach me about God?" We read the Scriptures with oursevles in mind, not God. As teachers, we are to help people to learn how to read Scripture, and ask the questions. When one reads Scripture, it is hard not to ask questions.
In essence, the only way to transform the traditional view is to allow God to change the leadership. If the leadership does not change, we live out our convictions. God will make a way. This is God's buisness, not ours.
I am disappointed in Lausanne inviting someone with such unbiblical views to present an advance paper. The complementarian view was not fairly represented at all. Lots of space for emotions and straw men, but very little for consideration of the Biblical issues. Lots of talk about gifts (count the references!) which of course no one denies; of justice and fairness, equality and freedom, with just a tiny bit of outrage and anger mixed in. The authors think they are standing against the cultural views of the traditionalists, but don't seem to realize that their values are largely drawn from modern Western culture rather than from the Bible.
The lack of understanding of the trinity was alarming. God the Son doesn't have to submit to God the Father? The authors allow for almost no differences in the persons of the trinity – just to prove their feminist position that male and female have almost no differences – other than only the strictly biological differences – not thinking that God may have not just given men and women different bodies, but other differences as well – why should God make two exactly the same, rather than a bit different, especially given the woman's bodily functions in birth and nurturing of children? Christ did not grasp at equality with the Father, he voluntarily submits himself, as does the Spirit. The trinity is a perfect example of equality yet differences – call them what you like if you don't like the word roles or functions. May each one of us likewise not grasp at equality and being the head, but be willing to submit, in the church as in the home, to God's perfect plan for our life and ministry.
Likewise, the lack of insight into Genesis 1 and 2 showed either great ignorance of the complementarian position or willful neglect. Let me list some indications of differences: 1) God called them "man", the same as the name of the male; 2) man was created first; 3) woman was made to assist man (which sounds like a particular role); 4) man named the woman; 5) Adam passed on the command from God to Eve; not to mention that God is called he, later revealed as Father and Son.
I couldn't help but think of Psalm 2:3 as the authors talked about liberation: "Let us burst their bonds apart and cast away their cords from us". We should be happy to be bound to the center of God's will and design for us, showing in our equality and differences the beauty of the trinity, of the church's union with Christ, and of the household of believers. Why settle for boring sameness? God is more creative than that!
Interestingly enough, the word used in Genesis for the woman as the "helper" of the man is a word almost always used for God in the Old Testament. So God is our help in times of need, our hero in a sense. And this word is used for the woman in the Gensis account. How is it that we have turned this word into something that is considered lower than man? Perhaps a study of the Hebrew language could benefit us today!
Hi jdmarx
Thank you for your post. I agree 100 % with what you are saying and I do hope that the authors of the paper will listen to you appeal and to what I and others have said in response to their paper.
Yours in Christ
Here is my response to the paper:
I appreciate this paper and its exegesis. I believe the theology is sound, and I can see where there is a connection with Grenz's book, "Theology for the Community of God."
I believe women in ministry is such a large issue because of the lack of understanding the biblical languages and the social background of the Old and New Testament. We have to remember the prophetesses Deborah and Huldah in the Old Testament. Without Huldah, we might have not had access to Deuteronomy, which was found when King Josiah was reigning.We also have to consider than in Psalms 8 wisdom is personified as a woman.
In the New Testament, we misunderstand the word "head." Considering that all language is metaphoric, "head" had a different meaning in the Greco-Roman culture than today. "Head" was not "authority," but best understood as our term "heart". The father, according to Paul (Eph and Col), was to be the "life source" of his family in every way. What a difference that would make if we would apply it to marriages today! As men, everything we do produces life or destroys it in our homes. That goes for women in ministry.
We also must consider before Paul talks about the family in Ephesians, he uses the phrase "Submit to one another" which connects the two topics of church fellowship and family. When we become one in Christ, there is no male or female (Gal 3:28). We must encourage women to fulfill God's calling. We also have to consider that Paul had connections with women who were over households (Rom 16).
Considering other passages that tell women not to speak in church, show their hair, the women is the weaker vessel, etc., all are cultural norms of the 1st Century Judaism, or can be explained with social exegesis. Women who were the weaker vessel were 15 years old. They were required to marry at puberty, and married a man 30 years of age or older. Women who showed their hair in that culture were saying that they were prostitutes. The rebuke of women to not speak in church probably originated with a problem concerning women who were causing trouble in the sanctuary. In essence, the New Testament was making a revolution for women in ministry. We also have to remember terms such as "bishop," "minister," etc. are not so clearly defined in the New Testament, since not much detail is given on how those roles played out in the early New Testament church.
Thank you for opening this discussion with a thoughtful paper. It is rather sad that this still remains a controversial issue!
It saddens me that this remains a controversial subject. Great paper, thank you.
I just want to say thank you to those of you who have posted comments which are in support of the Biblical teaching on this topic of the partnership of men and women in the new global equilibrium. If I miss any names, forgive me but I do really appreciate the comments from Jim Harries, William L and Johnathan Pryke. I think you are agreeing with my posted reponse to this paper. Also in response to some posts by Joeynima (thank you for them) I would say there is a very important role for women on the mission field but the church does need to be sending more men out as missionaries and men should taking up more leadership roles in mission organizations. Where are the men? Are Christian men leaving over the task they should be doing to women? I have no problem with women in certain roles on the mission field but I do get disturbed when I hear statistics that in some parts of the world about 80 % of the missionaries are women? Where are the men and why are not more men being sent to the missiion field. I think the discussion of this paper should include a discussion of this important point
Thanks to Pierre.
This topic is of course important. It also seems to be very hot. That makes it difficult to write to it. That is – who wants to speak to 'the other'? As a man, I prefer to challenge men than to try to direct women. Unfortunately though, it is my observation that men frequently cannot function very well without supportive women behind them. If our ladies prefer going out on their own and doing their own thing rather than standing behind men, then that is one thing that will make men falter and fail. In this age of women's liberation, that may be a factor that has / is contributing to there being fewer men on the mission field.
Many of the unreached people groups do not allow men outside of immediate family access to the women of their households and women and girls generally outnumber men and boys in most cases. Therefore, perhaps God sovereignly has raised up a large group of anointed women to reach this large population? Furthermore, in creative access nations, the most direct reach into communities is through education, medicine and social services - areas in which woman to woman contact is culturally acceptable.
Just food for thought.
Hallo William,
Good to see your commemts..
As a man I am replying to you from the field...
I would be very happy if this principle is followed in the mission organisations also.... Why they send 90% women to serve rather than men....
Where are the men? Are they busy fighting for positions in the church?
Please remember when you talk about leadership of men.. It should apply to the mission organisations also....
I have travelled and worked in many countries and it is hard to find men in the mission field...
I feel women have faith in doing things than men....
Why men dont understand the sufferings the women go though in the field?
Leadership is giving and sacrificing....
we men has to give out life, then we can ask the women to follow...
God Bless..
Interesting points you make, Mere. Thank you for raising the discussion to the Biblical data – where the discussion should center. In pointing out the few apparent exceptions, don't forget the general rules:
What our society needs is something different from what our culture is pushing – which is bland sameness rather than complementarity. Let men be men, and women be women – to the glory of the God and Father of our Lord Jesus Christ.
I appreciate Pierre's appeal to Scriptural authority, and would like to mention a few Scriptures that back up the Seagrave's position. I am borrowing this material from a very wise theologian Dr. Ken Bailey, whom I heard speak to this topic at my theological seminary, where I studied for my MDiv in the earlier part of this decade.
This one talk by Dr. Bailey transformed my view of women in leadership and gave me so much confidence, courage and freedom as a female leader. Dr. Bailey is highly respected as a long-time missionary in the Middle East, a Canon Theologian in the Anglican Church, and a prolific speaker, writer and teacher. Bailey expounds on the Scriptural case for women in leadership in an article you can download here: http://www.cbeinternational.org/?q=content/women-new-testament-middle-eastern-cultural-view
Here are Bailey's main Scriptural citations in favor of women in leadership in the church:
1. Jesus had women disciples: Mt. 12:46-50, Lk 8:1-3, Lk 10:38, Acts 9:36
2. Women appear as teachers of theology in the NT: Acts 18:24-28 (Aquila was not the only teacher, but also Priscilla), Lk 1:46-55 (Mary's magnificat is presented by Luke as a piece of key teaching material for the entire early church!)
3. Women are affirmed as deacons/ministers in the early church: Rom 16:1-2, 1 Timothy 3:8-11
4. At least one woman is specifically mentioned as an apostle, and not only that a notable one, Junia: Rom 16:7
In the article found at the link above, Bailey also makes a case that women appear to be affirmed as elders in the NT, and prophets.
Finally, Dr. Bailey addresses at length the 2 outstanding passages that would seem to argue against females in leadership, 1 Cor 14:33-36 and 1 Tim. 2:11-15. As one who has spent decades living in a Middle Eastern context and studying the texts within their cultural and historical origin, he makes clear cases that these passages are not meant to be universal directives, but are rather specific directions to churches in specific crises.
If Bailey is right, then there is ample Biblical evidence to back up the Seagraves' case. I encourage everyone to read Bailey's article and give it much prayer and thought before marginalizing the gifted believing women in your midst!
Amen, Amen and Amen! It was so refreshing and liberating to read this as a Brazilian missionary serving in Italy. I believe that both the Brazilian and the Italian church have still so much to learn regarding liberating the gifts of women, so that male and female can work together to advance the Kingdom of God! May God bless you as you encourage us to do so.
I feel compelled to responded to this paper on a very important topic because a very important matter of the authority and sufficiency of Scripture is at stake. Article 2 of the original Lausanne Covenant states:
We affirm the divine inspiration, truthfulness and authority of both Old and New Testament Scriptures in their entirety as the only written word of God, without
error in all that it affirms, and the only infallible rule of faith and practice. We also affirm the power of God's word to accomplish his purpose of salvation. The
message of the Bible is addressed to all men and women. For God's revelation in Christ and in Scripture is unchangeable. Through it the Holy Spirit still speaks
today. He illumines the minds of God's people in every culture to perceive its truth freshly through their own eyes and thus discloses to the whole Church ever
more of the many-colored wisdom of God.
(II Tim. 3:16; II Pet. 1:21; John 10:35; Isa. 55:11; 1 Cor. 1:21; Rom. 1:16, Matt. 5:17,18; Jude 3; Eph. 1:17,18; 3:10,18)
Do we truly believe this statement.? If we do then we believe that the only infallible rule for what we do in evangelism, missions and the church is not pragmatism (what works) but the Word of God. If we are to honour God we must be faithful to his Scriptures and do what is Biblical not what seems to work in the eyes of men and women. In this paper several examples such as the Indian couple who went to preach the Gospel in two different villages (the husband in one and the wife in another) and the example of the Chinese house church where Ms. G preached and Mr. G. cooked and gave wise counsel are given in support of the role of women as leaders and preachers in the church. However, these should not be used as support for role of women as leaders and preachers in the church unless it has first been established from the Bible itself that this is indeed a Biblical position and I do not believe this paper has demonstrated this.
The authors of this paper admit that they will not delve into an exegesis of the key passages in Scripture on the topic but surely if our basis for what we allow in regard to this important subject is the Bible we need to properly understand these key passages and they should be addressed in the discussion of this topic at the Lausanne Congress.
I will not respond to all in this paper but will focus on the section under the heading, "Partnership between males and females reflects the non-hierarchical Trinity"
The authors state that since "God is Spirit " (John 4:24) he cannot be a male deity. I agree that God as Spirit does not have physical male organs but that does not mean he cannot be male. Throughout the Old and New Testament God is revealed to be male. The First person of the Trinity is the Father not the Mother or the Father/Mother and the second person of the Trinity is the Son not the Daughter or Son/Daughter. How do the authors of this paper explain away these revelations of God as male in the Scriptures?
The authors then argue that there is no hierarchy in the Trinity i.e. no role distinction in the Trinity so since humans are made in God's image there is no role distinction in the Trinity. They quote the Athanasian Creed which says , "In this Trinity none is before or after, none is greater or less than another." I believe what the creed is saying is not that there is no role distinction of hierarchy in the Trinity but that each of the three persons in the Trinity are equal in glory and status. How do the authors respond to 1 Corinthians 11:3 which says, "Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God." (NIV) Surely this verse teaches a hierarchy in the Trinity. From eternity the Father has been the Father and the Son has been the Son and the Holy Spirit has been the Holy Spirit. The very names Father and Son indicate a hierarchy. Surely it was not only in his 33 years as a human man on this earth that Jesus was subject (not inferior) to the Father but throughout eternity. Surely if humans are created in the image of God they must reflect this aspect of the Trinity. Yes, men and women are very much equal in dignity and honour in the sight of God. Galatians 3: 28 says, "There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus." (NIV) I 100 % agree with this verse since it is part of God's Word. However, I equally as strongly believe that just as there are different roles in the Trinity and a hierarchy so it is with humanity since we are created in the image of God. Women are not in any way inferior to men but they have different roles. The headship role in both marriage and the church is that of the man not the woman. I have already quoted 1 Corinthians 11:3. We can also quote 1 Timothy 2:12 – 14 which says, "I do not permit a woman to teach or to have authority over a man; she must be silent. 13For Adam was formed first, then Eve. 14And Adam was not the one deceived; it was the woman who was deceived and became a sinner." I know that a common view is that these verses simply refer to a cultural situation which was a problem in the church at Ephesus, where Timothy was a pastor, in the 1st century. However, no matter how you understand verses 13 and 14, which Paul uses as an argument for what he says in verse 12, we must agree that they refer to a time before there were different cultures and so what Paul says, under the inspiration of the Holy Spirit, should be applicable to all cultures and times.
As I have emphasized already I in no way believe women are inferior to men but I do believe they have different roles. Women and the ministry they are involved in is vital in the church, on the mission field, society as a whole and the family. However, in the church (including on the mission field) and family this ministry cannot involve preaching / teaching to groups of men (or men and women) or leadership over men. Men must not abuse their leadership role in the church and only suitable qualified men must be in leadership in the church (see I Timothy 3, Titus 1 and 1 Peter 5) . However women must not be leaders over men in the church and must not have teaching / preaching role except to women and children. However, there is still a lot for women to do that is invaluable in the Kingdom of God and women should be doing these things. In the local congregation where I am a member a number of women are prayer warriors, a number of women are actively involved in personal evangelism, women teach other women (both individually and we have a ladies Bible Study lead by a woman), women are active in hospitality, caring for and visiting the elderly and sick, most of our musicians in our worship services are women. I could go on with my list of how women are involved in the life of our local congregation. However, we have not women in leadership roles in the church and they do not preach in our Sunday Worship Services or lead such services.
Most likely my view will be in the minority amongst those at the Lausanne Congress in Cape Town. However, it has been the majority view of the church throughout church history and I know of some keynote speakers at Lausanne who would not be able agree with the paper to which I am responding. I will mention just two. John Piper and Vaughn Roberts. However, even if I am in the minority in my view I do not care as long as I am Biblical. I do not want the approval of men and women but the approval of God. I have responded to this paper because I believe a very important issue of the authority of the Bible in all we do in the church, including the role of men and women, is at stake. If we do not accept the authority of the Bible on this matter what will be next? What will be the next teaching of the Bible we will abandon?
A subject to always bring about passion! I too am passionate about holding to truth of scripture and believe that taken as a whole, the biblical text affirms women in leadership. Not time to go into all the individual texts but if I didn't wholeheartedly believe I was called by God Himself and affirmed through His word to the ministry I have then I wouldn't be doing it! I guess the issue is over contextualisation and interpretation of particular parts. i can recommend some really good books on the scriptural material. We have many women in leadership already so let's try to affirm and encourage them in what they are doing for the gospel - even if we're not sure it's right they stepped into it in the first place.
Grace and peace in our Lord Jesus Christ.
Julie Mathews
Thank you Sheila for you comments. It is a blessing and heartening to know that you are using your leadership and preaching gifts. As a professional Christian woman in Australia I have also envcountered the negativity towarsd women performing leadership roles, teaching etc. in the churches I have been a part of. It has been refreshing to be able to use my leaderhsip abilities in Christian education at the school and tertiary level. Like you, I have always felt compelleed by god to use my gifts and feel privileged to do so.
I found the paper compelling and refreshing. Let's pray it can be used to further God's work internationally.
Thanks Julie - I'm sure the debate in CT is going to be interesting but I pray over the days of the Congress for us all to come afresh to the text of scripture, without preconceived ideas, and allow the Holy Spirit to speak into our hearts and minds - maybe with new insights. I feel incredibly privileged to be a part of the Congress and look forward to arriving on Tuesday.
In Hong Kong, we did a church census every five years. From last year's survey, we found out 1,250 churches here had 3,671 paid pastors, and 47.9% were female pastors. We had 22.2% of these held leadership positions as senior pastors. I don't have the figures of mainland China, but i would say the churches in Hong Kong had affirmed and supported women to lead the congregation. For us, it is no longer a theological issue, but a matter of culture.
I serve in an international mission agency, the board in US can't accept women into the board, but we already had women board members. I respect the US board, and i don't push for more women leadership. I would like to see how many speakers are female on the platform in Capetown.
I really appreciate the thoughts mentioned about partnership in all areas of life. I think that there is a major tendency to get both the husband and the wife so busy trying to minister that there is no longer a healthy family mentality. Then I think that marriges begin to suffer and kids don't have the access to their parents that they need. The goal is not to get everyone as busy as possible, but to have really healthy relationships across the board where everyone is able to use their gifts for building up and expanding the Kingdom, and also fulfill their God given responsibilities to their familes. These should go hand in hand.
A good paper taking some different perspectives than we come to expect on the subject. I lead a church alongside a man and we work as equals. Neither of us are made in what is sometimes termed the 'complimentary gifts'. My colleague has what many would see as feminine gifts and myself the opposite. The important bit isn't that we are male or female but that with our combined gifts we bring a rounded ministry and leadership to the church. I too am passionate about the truth of scripture but believe that women are called to exercise gifts in equal proportion to men, including the gift of leadership. I take note of the comment re. women feeling they need to step into the liberal end of the church in order to fulfil their calling. I have seen the truth of this in individuals and the result being evangelical wing of the church losing good people.
The paper speaks of the prophetic nature of men and women working alongside one another. I know the truth of this first hand. It does indeed send a powerful and prophetic message to the world.
I was also taken by the comment 'the issue...strikes deep at their personal identity'. An excellent point to make.
Amen to the last sentence!
I look forward to this discussion at CT!
When I first started speaking, I worried because I knew I wouldn't be able to speak to mixed groups. And I wondered why it was that if I were on the radio teaching about Jesus, that a man could listen to me, but if I stood behind a podium in a church, he couldn't.
Things have changed. I speak to mixed crowds. But sometimes I still feel like I'd have more opportunity if I were a man.
That being said, the underlying motivation behind it all has to be God's kingdom, and His working through my weakness. I don't want to be "all that." I want to be the girl who listens and obeys. And if that means suffering (slightly) by not being allowed to speak, I'll bear that.
Dear Leslie and Chad, I enjoyed reading your paper very much, because I found some new interesting statements for the call of women to be part in world evangelization. The picture of the fishing net touched me.
I come from a church where for 40 years now the ordination of women is possible. Besides the effect that more or less the liberal thinking women entered church service we now realize that the number of female theology students overruns the number of male students. What does this developement means for a church?! And why men draw back from responsibility as soon as they meet strong women? How can we develop our work into a real good partnership of men AND women?
God bless you,
Maike Sachs, Germany
Thanks for bringing up the all too unfortunate link between denominations who recognize women as leaders while not recognizing the authority of Scripture in many areas. One does not necessarily lead to another. There are unfortunate but false links that can be similarly manufactured to link male-only or male-headship with abuse. We cannot fall for that one either. There are other factors in play in both cases.
Unfortunately, for we women who know we are called to leadership, and in particularly pastoral leadership, the liberal denominations represent the only choices. I am not called into pastoral ministry but have many strong evangelical, non-feminist friends who are and must put up with the ugly side of denominations in order to do their work. They do make waves about restoring biblical foundations but it carries a high price tag as it does for men who are trying to restore them.
As far as the number of seminary students, are they all divinity students or counseling? There were lots of women at my seminary but most of them were in the counseling program. Is that the same in Germany? I was one of fewer women in the MDiv track but enjoyed great collegial relationships and still do with evangelical men. I suppose it was due to the seminary's century old policy about women and the fact we all realized that the bigger issue was God and His Kingdom and not gender and it's division.
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To create the gift tags you'll also need: A hole punch, scissors, a paper cutter, and twine.
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3 Responses to "HOW TO: Recycle Holiday Cards Into Next Year's Gift Tags"
one4earth says:
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Ana Elena says:
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The U.S. Supreme Court recently heard a case which seeks to overturn the historic Voting Rights Act. If opponents of the Voting Rights Act succeed, I believe the protection of Texas voters and those all across the nation would be at severe risk. The court heard arguments in Shelby County v. Holder, which argues that …
Tag Archive: state rights voting
Mar 19
Voting rights act in danger?
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2. | grills | ||
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it was pretty much popularized by Paw WaW a Eyes meyng(translation: Paul Wall the ice man) he decided it would be cool for kids to wear retainers... and he decided it would be cool to have jewelry, i think i know why he has ugly girls in his videos now... <b>Metal in your teeth will make your mouth stink</b> trust me, this is coming from a kid who wore braces, and is now using retainers. now people like the idea of having metal on their teeth. 'Cool!! now we have Puffed up Lips and our mouths stink!! AWESOME!!!!! :)' "let me see yaw griell... let mee see ya wet??"
Translation from fag language to real language: Let me see your grills... let me see your what? |
grills videos | |||
1. | grills | ||
another word for fronts which are removable gold or platinum teeth that go over top or your real teeth I'm from tha Dirty South, best believe u gonna see a gold grill when u look in my mouth!
3. | grills | ||
something to cover up the uglyness of yur real teeth. in conclusion, this must be another gay trend. grills loook gay anyways
4. | Grills | ||
Something that blows, sucks, or is just plain bad. Jeff really grills.
That cafe grills hard because the food is terrible. |
5. | Grills | ||
the act of writing laugh out loud, brought to a whole new extreme.
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