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April 2005 Those Who Revise and Those Who Revolt Jo Ann Davidson Andrews University, [email protected]

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Recommended Citation Davidson, Jo Ann, "Those Who Revise and Those Who Revolt" (2005). Faculty Publications. Paper 50. http://digitalcommons.andrews.edu/theology-christian-philosophy-pubs/50

This Article is brought to you for free and open access by the Theology & Christian Philosophy at Digital Commons @ Andrews University. It has been accepted for inclusion in Faculty Publications by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. BY JO ANN DAVIDSON* tions in , in medicine, in evidence for ancient wor- law, in business, in the arts and, ship, arguing that such hints in the finally, in religion, we will be the end Old Testament occur in the denunci- of Him. We will change the world so ations of Canaanite worship. much that He won’t fit in anymore.’”2 They also cite examples from Feminist writing is often forceful, ancient Mesopotamia, Egypt, bitter, and uncompromising. These Greece, and Rome, along with more THOSE WHO women, however, are not issuing minor kingdoms where the Primal impulsive, ungrounded complaints. Matrix supposedly ruled supreme. A They regularly couple their argu- major evidence for them is the thou- ments with accounts of offensive sands of female goddess figurines REVISE AND THOSE personal experiences. They call at- and carvings discovered by archaeol- tention to the pain women regularly ogists, coupled with the paucity of experience. Though they often dis- male idols. agree in their solutions, they are cor- One corollary of this alleged pri- rect: Serious problems exist that mal Old Testament shift to “male WHO REVOLT need to be addressed. god-ism” and , feminists Feminists claim that Scripture maintain, is the conspicuous male has caused this degradation of bias in all subsequent historical doc- Modern , religious pluralism, women. They quote the early uments. This occurs, they say, not and Scripture ’ graphic descrip- only in Christian history—where tions of the “inferior sex”: “You are they point out the rarity of female very ,” writes femi- “Everything I knew about the devil’s gateway; you are the saints as compared to the vast repre- nist Naomi Goldenberg, Judaism and Christianity involved unsealer of that [forbidden] tree; sentation of men—but also in “working to improve her accepting God as the ultimate in you are the first deserter of the national historical records, where own position in or male authority figures. A society that divine law; you are she who per- women rarely have been included. that of women in general is accepted large numbers of women as suaded him who the devil was not Such male bias, they insist, has also “bringingE about the end of God.All religious leaders would be too differ- valiant enough to attack. You affected literary expression. feminists are making the world less ent from the biblical world to find destroyed so easily God’s image, In response, feminists seek to re- and less like the one described in the the book relevant, let alone look to it man [writing to Christian women write history—calling it . Bible and are thus helping to lessen for inspiration. concerning their dress]” (Tertullian, Feminist writer refers the influence of Christ and “‘God is going to change,’ I A.D. 160-225). to an ancient Sumerian myth in on humanity .... thought. ‘We women are going to However, the prime origin of all which the female, like Eve, makes “Contemporary feminist critics bring an end to God. As we take posi- these accumulated abuses, they wrong choices, but is instead deified. of religion can be placed on a spec- argue, occurred even before the for- By contrast, Stone notes, the Eve of trum ranging from those who revise *Jo Ann Davidson teaches systematic mation of the canon with an alleged biblical patriarchy has been to those who revolt.”1 theology at the Seventh-day Adventist pivot away from an ancient matriar- “damned by all subsequent genera- Goldenberg’s own words place Theological Seminary in Berrien chal society and its worship of the tions for her deed.”3 her in the “revolt” category: Springs, Michigan. Goddess. They cite seeming From the biblical narrative of

34 35 Hosea, they now celebrate Gomer’s the tree of life, the tree of knowledge Some feminists now endorse , which they argue is desertion of her husband and bla- was also a symbol associated with one of the many lost “arts” of ancient goddess religion, a treasured tant . Queen Jezebel, the Goddess in earlier mythology. feminists suggest, represents flour- Moreover, under the old mythical remnant that received its “bad reputation” only through ishing female pagan worship in and social reality ...a woman as persistent male suppression. They claim that witchcraft was forced . priestess was the vehicle for divine Along with this, feminists adjust wisdom and revelation.”4 into hiding because of male determination to destroy any the spelling of words. For example, Modern feminists often insist remnants of female power. But now, they maintain, Wicca is finally theology becomes “”to avoid that the Christian patriarchy-stained the masculine gender of theos. Scripture forces all women into sub- being liberated from male destruction. Some feminists now endorse mission to all men, reminding us witchcraft, which they argue is one how even the Church Fathers inter- of the many lost “arts” of ancient preted the canon. Interestingly, radi- prophetic religions (Judaism, Chris- confidently describe the ancient goddess religion, a treasured rem- cal feminists don’t seem to question tianity, ) met the Middle East- matriarchal society as a now-lost nant that received its “bad reputa- this early church exegesis. With their ern goddess practices, powerful utopia, or “Paradise.” tion” only through persistent male acceptance of the Church Fathers’ interests came into conflict. Mascu- Critics of feminist re-interpreta- suppression. They claim that witch- position on women (by which they line self-control, social authority, tion of history decry this selectivity. craft was forced into hiding because unwittingly reflect early Church and theological construction (a Joan Townsend, anthropologist and of male determination to destroy Fathers’ male interpretation read masculine God) were all bound to archaeologist, insists that the God- any remnants of female power. But into Scripture long ago), feminist see the Goddess temple worship as dess movement is flawed by its “arm now, they maintain, Wicca is finally authors snarl that Scripture as a extremely threatening. Since the chair” archaeology and survey of being liberated from male destruc- whole degrades women and that patriarchal religions won the battle, ancient history: “The existence of a tion. centuries of male dominance have their scriptural and cultural author- ‘universal’ or Mediterranean/Euro- Connected closely with this, fem- clouded modern minds from realiz- ities became ‘orthodoxy,’ and the pean-wide Goddess religion, which inists sometimes affirm the symbol ing this. female-oriented fertility religion is claimed to have existed from the of witchcraft—the snake or : became foul deviance.”5 Upper through the neo- “It is only from the historical per- Questioning Feminist In support of what feminists por- lithic and beyond, cannot be validat- spective that the story of Eve taking Reconstruction tray as primeval ed. The supposition that there ex- counsel from a serpent makes any Historical Selectivity. Although worship, many seek to authenticate isted a peaceful matrilineal/ma- sense. The fact that the serpent, an their historical analysis is extensive, an ancient matriarchal culture of trilocal kinship organization and/or ancient prophetic or oracular sym- too often feminist writers exhibit supposed peace and tranquility. In so matriarchy as a political organiza- bol of the Goddess, advises Eve, the great selectivity in their research. doing, they somehow ignore exten- tion in these areas during that peri- prototypical woman, to disobey a Major theories are propounded sive evidence of weapons found in od is also unfounded....Sadly,it is male god’s commands is surely not without substantiation. It is argued, tombs of even the earliest archaeo- this kind of pseudo-history that just an accident. Nor is it an accident for example, that the whole basis for logical sites. They exclude the many many women listen to, partly be- that Eve in fact follows the advice of biblical “male god-ism” is to prop up ancient inscriptions also discovered cause it is so readily available, and the serpent; that, in disregard of the male ego, citing Mother Goddess by archaeologists that describe gro- because it appeals to them by giving Jehovah’s commands, she eats from history as support for their argu- tesque wars and butchery carried out the illusion of an effective means of the sacred tree of knowledge. Like ment: “When the patriarchal, by female gods. Instead, feminists acquiring social and political power

36 37 Increasing recognition has been expressed that throughout the symbol for woman could not be tive to previous error. overstressed. . . . ‘The image of the Increasing recognition has been Old and New Testaments women are affirmed not only in Goddess inspires women to see our- expressed that throughout the Old home/family administration, but also in public and religious spheres. selves as divine, our bodies as sacred, and New Testaments women are The roles of women in Scripture are varied and vigorous. the changing phases of our lives as affirmed not only in home/family holy ...God is in all,and God exists administration, but also in public At first glance, males may appear to predominate by sheer numbers. within the feminine psyche. Self is and religious spheres. The roles of Even this fact, however, must be understood with a correct God....’Z.Budapest, founder of the women in Scripture are varied and Susan B. Anthony Coven, stated this vigorous. At first glance, males may perception of historical writing itself. precept quite succinctly when she appear to predominate by sheer observed: ‘There was opposition numbers. Even this fact, however, within the must be understood with a correct in contemporary society.”6 mate expression of freedom from toward the spiritual movement. perception of historical writing Furthermore, feminism exhibits a male dominance. “Women’s libera- Those who didn’t share the experi- itself. strong commitment to evolution. tion and homosexual liberation,” ences wondered why intelligent No history book is exhaustive. Though evolutionary theory claims declares prominent feminist Kate women would want to “worship the Each historical document includes a fundamental progress along its Millet, “are both struggling towards Goddess.” They missed the crucial details deemed by that historian as developing continuum, feminist a common goal: a society free from meaning: It is self-worship.’”9 the most important. Scripture, authors contend that humanity’s defining and categorizing people by The accumulation of these though including much historical shift from goddess worship to male virtue of gender and/or sexual pref- anti-biblical positions should dis- material spanning multiple cen- god-ism about 6,000 years ago erence. ‘Lesbian’ is a label used as a turb orthodox Christianity. Though turies, is also not exhaustive. Great caused a disaster of great magnitude. psychic weapon to keep women not all feminists espouse all these time voids exist. Misuse of Scripture. The primary locked into their male-defined ‘fem- positions, they are some of the most Christians have long believed that expressions of modern feminism are inine role.’ The essence of that role is prominent attitudes in radical femi- the development of the canon was either condemned in the Bible or are that a woman is defined in terms of nist literature. The underlying atti- superintended by God to include in direct antithesis with its implicit her relationship to men.”8 tude is a bitter opposition to Scrip- details that are decisive in salvation principles, such as the following: 3. Dissolved family relationships. ture and biblical patriarchy. history from the divine perspective. 1. Witchcraft. Many feminists Women are urged to liberate them- Furthermore, the issue of gender boldly assert that witches are not evil selves from Western patriarchal A More Accurate View of Woman- roles is not a primary concern sorcerers, but rather spiritual shackles by freeing themselves from hood in Scripture addressed in Scripture. Rather, as the women with a special knowledge of husbands and children to pursue Recently, another group of biblical writers focus the reader on healing. “They were burned as authentic personal fulfillment. women has emerged who take the salvation history, these peripheral witches [in the ] 4. Abortion. This practice is canon authoritatively and who cite (to the writers) issues are brushed because they were women and championed as another essential many overlooked or ignored biblical up against tangentially—and it is because they possessed a power to freedom from bodily restraints and details regarding women. One valu- these that later readers must be heal that was unacceptable to the especially male-dominated sexuality. able result has been a better compre- aware of. male establishment.”7 Salvation in Self. “, a hension of biblical patriarchy. And a The historical panorama, thus, is 2. Lesbianism. This sexual orien- feminist priestess . . . maintained number of male scholars have begun lengthy yet basically narrow in tation is frequently urged as the ulti- that the importance of the goddess to provide a much-needed correc- scope. The reader is informed of

38 39 patriarchs and matriarchs, kings and The Genesis record depicts Sarah When Abraham commissions Eleazar to find a wife for Isaac, queens, prophets and prophetesses, as being as crucial to the covenant as he makes a significant allusion to women’s status during the couched between significant histori- Abraham himself. God maintains cal voids regarding other female and that Sarah’s offspring will fulfill the patriarchal era: “‘If the woman is unwilling to come back with male personages throughout the covenant promise—even when you, then you will be released from this oath of mine’” many centuries connected by Scrip- Abraham argues that he already has ture. In this light, it is unwarranted a son, Ishmael: “‘Oh, that Ishmael (Gen. 24:8, NIV). Abraham assumes the woman will have to insist that males have always might live before You!’ Then God the final say in the matter. dominated women. Furthermore, said: ‘No, Sarah your wife shall bear recent probing into the biblical text you a son, and you shall call his itself also suggests that this is not the name Isaac; I will establish My case. covenant with him for an everlasting oped spiritually.”11 The chapter on Rebekah is the This reasoning appears increas- covenant’” (Gen. 17:18, 19, NKJV). Sarah’s life surely demonstrates longest in the Book of Genesis, and ingly valid as overlooked details in “The instruction given to Abra- this: this matriarch exhibits the same biblical narratives are re-examined. ham touching the sacredness of the 1. When Abraham pleads with force of character as Sarah. Sarah. Abraham’s life of faith has marriage relation was to be a lesson her to misrepresent their marital When Abraham commissions been extensively (and rightly) stud- for all ages. It declares that the rights relationship (as they travel to Eleazar to find a wife for Isaac, he ied and admired. His wife, Sarah, and happiness of this relation are to Egypt), he does not approach the makes a significant allusion to though rarely acknowledged on a be carefully guarded, even at a great suggestion from a position of ab- women’s status during the patriar- par with her husband, is equally sacrifice. Sarah was the only true solute authority. Sarah appears to chal era: “‘If the woman is unwilling remarkable. Consider that: “As Sarah wife of Abraham. Her rights as wife have some say in the situation. to come back with you, then you will and Abram are approaching Egypt and mother no other person was 2. When Abraham offers hospi- be released from this oath of mine’” [during the famine], he does not entitled to share. She reverenced her tality, the shares in the (Gen. 24:8, NIV). Abraham assumes order her to comply with his husband, and in this she is presented domestic preparations along with the woman will have the final say in planned deception. Rather, Abra- in the New Testament as a worthy his wife (Gen. 18:6–8). the matter. And indeed, ultimately it ham must ask her to say that she is example. But she was unwilling that 3. After Sarah’s death, little is is Rebekah herself who chooses to go his sister. He cohabits with Hagar Abraham’s affections should be recorded about Abraham. Genesis with Eleazar. And her determination because Sarah wants him to; and given to another, and the Lord did 24 deals with the marriage of Isaac, to travel with Eleazar is spoken when she decides that Ishmael is a not reprove her for requiring the and chapter 25 records Abraham’s directly by her in the dialogue and threat to her own son’s inheritance, banishment of her rival” (Patriarchs marriage to Keturah and their off- not merely reported by the narrator Sarah succeeds in expelling both and Prophets, p. 147). spring in his remaining 48 years. The (vs. 58). mother and child. Indeed, God de- “In particular, women have tradi- remaining verses in the Abraham Rebekah herself arranges for the fends her demand; and this is not tionally been depicted as primitive narratives deal briefly with the dis- hospitality of Eleazar when he the only time that the Lord acts on and childish in their aspirations and tribution of his wealth. The record arrives. Her father says hardly a Sarah’s behalf. In Pharaoh’s court, generally lacking in vision. Fresh of Sarah’s funeral, however, involves word throughout. When Eleazar and within the household of Abim- study of our female forebears, how- an entire chapter in the Book of asks for a place in her father’s house, elech, God is concerned that Sarah ever, invalidates this view and shows Genesis. Rebekah offers welcome in her be protected and returned to her us that the matriarchs were learned, Rebekah. We know more about mother’s house (vs. 25). husband.”10 wise women who were highly devel- Rebekah than Isaac, the patriarch! Key terms form an interesting

40 41 Radical feminists fail to compare Paul’s counsel to Timothy, (the number needed to organize under her wings (Matt. 23:37). public Jewish worship, according to Some feminists have not been who was ministering in Ephesus, with numerous other Pauline the Mishnah). They could not bear blind to all this and have openly passages portraying Paul’s attitudes and actions toward witness. Jesus, however, repeatedly appreciated Christ’s attitude toward women elsewhere, along with his strong insistence that his teach- rejected these customs. women. Though much feminist We must bear in mind, of course, material boils with rage against ings were normative, and that his example be followed. Paul as that the Mishnah was not written Scripture, it is arresting to notice apostle cannot be contradicting himself. down in Jesus’ day, and many of its how many feminists, though vehe- remarks against women are almost ment against the canon, refrain from certainly from after that period. Fur- denouncing the Messiah. Often, in ther, even if these rules were in place fact, they uphold Him as an example correspondence between the narra- Later, when her son Esau marries in them, this does not mean that all of a “revolutionary man” (even tives of Rebekah and of Abraham. two Hittite women, the text informs or even many Jews followed them. though He is male—and God). They both leave behind “their coun- us that this was “a grief of mind unto Mary the mother of Jesus certainly Women in the Epistles of Paul. try,” “their kindred,” and their Isaac and to Rebekah” (26:35, KJV, knew the Bible, as she alludes to it in Of all the New Testament men, Paul “father’s house.” Both will be italics supplied). Mention of Re- a sophisticated way in her prophetic receives the greatest scorn from fem- “blessed” and “become great.”“With bekah’s distress suggests that she was song. Josephus estimates that there inists, especially for his supposedly this blessing the narrator quietly just as concerned about the cov- were only about 6,000 Pharisees, and chauvinistic statements in 1 Timo- moves Rebekah into the cycle of enant promise as was Isaac. we actually know of the Sadducees thy. Because of what they consider as God’s promises to the patriarchs.”12 The Genesis matriarchs were not only from the Gospels and the writ- Paul’s sexist language, feminists After Rebekah marries Isaac and passive “wallflowers”! It would be ings of Pharisees. So we should not often jettison all of Paul’s teachings becomes pregnant, in apparent mis- unfair to the biblical portraits of assume that all women in Israel were and many times the entire New Tes- ery she is anxious enough “to these women to argue that within necessarily treated the same way tament. inquire of the Lord” (25:22, NKJV), patriarchy, women bowed in sub- Pharisees and rabbis thought they Radical feminists, however, fail to and she does this herself. “Only the mission to all men. Rather, though should be treated. compare Paul’s counsel to Timothy, great prophets like Moses and Elisha respectful and devoted to their hus- Jesus also refused to limit a who was ministering in Ephesus, and the greatest kings of Israel bands, they were intelligent, willful, woman’s horizon to domestic with numerous other Pauline pas- inquire of the Lord....Rebekah and directive.14 responsibilities. When a woman sages portraying Paul’s attitudes and inquires and, as a result, receives the Jesus and Women. No scriptural once called to Jesus from a crowd, actions toward women elsewhere, oracle from Yahweh which destines evidence suggests that the Messiah “‘Blessed is the womb that bore you, along with his strong insistence that her younger son to rule the older.”13 ever treated women as inferior to and the breasts that you sucked!’” his teachings were normative, and Note the formula used to an- men or urged all women to submit Jesus sought to widen this feminine that his example be followed. Paul as nounce Rebekah’s delivery: “When to all men. At this time, though the perspective by responding, “‘Blessed apostle cannot be contradicting her days were fulfilled for her to give status of women in Judaism is very rather are those who hear the word himself. He will not be saying one birth” (vs. 24, NKJV). This formula complex, the position of the female of God and keep it!’” (Luke 11:27, thing in Ephesus and acting contrary is used of only three biblical women: is generally conceded to have been 28, RSV). Yet Christ never belittled elsewhere, though this is often the Elizabeth and Mary in the New Tes- restricted, at least according to rab- the role of mother. Indeed, He accusation suggested by feminists. tament and Rebekah of the Old Tes- binical rules. Women did not count likened Himself to a mother hen “The Bible points to God as its tament. in determining a minyan in worship seeking to gather her baby chicks author; yet it was written by human

42 43 hands ...Different forms ofexpres- prominent place occupied by Careful interpretation suggests that all of Paul’s personal sion are employed by different writ- women in Paul’s entourage shows ministry, along with his counsel in his letters and epistles, hold ers; often the same truth is more that he was not at all the male chau- strikingly presented by one than by vinist of popular fantasy.”16 together without contradiction. Paul can even be seen another. And as several writers pre- Paul’s positive inclusion of demonstrating the attitudes of Christ Himself, who treated men sent a subject under varied aspects women is also implicit throughout and relations, there may appear, to his writings. He entreats the believ- and women with equality in the church, along with carefully the superficial, careless, or preju- ers in Rome, for example, to “offer preserving the marriage union. diced reader, to be discrepancy or your bodies as living sacrifices, holy contradiction, where the thought- and pleasing to God—this is your ful, reverent student, with clearer spiritual act of worship” (12:1, NIV). insight, discerns the underlying Paul uses five more-or-less technical text, so with Paul’s materials. teach error. For this reason, he harmony” (The Great Controversy, terms. He represents followers of Ephesus was a major center for charges them to “be silent” (1 Tim. pp.v,vi). God as a priestly people,who,in goddess worship. Some of its major 2:12, NIV). Consider Paul’s acknowledgment responsive gratitude for God’s mercy tenets were that a female goddess It appears significant that Paul of women in Corinth publicly pray- offer or present their bodies as living gave birth to the world, that the first wrote this singular counsel to Timo- ing and prophesying during the ser- sacrifices. These are described as woman was created before the first thy in Ephesus. When he counseled vice of worship. Moreover, a spate of both holy and pleasing to God, which man, and that to achieve highest the churches in Philippi or Galatia, studies on the Philippian church seem to be the moral equivalents to exaltation, wives must claim inde- for example, a different situation suggest that “Philippi is perhaps the being physically unblemished or pendence from their husbands, and existed, and other issues were classic NT case study on the roles of without defect, and a fragrant aroma especially from child-bearing. addressed: “Far from being intoler- women in the founding and devel- [cf. Lev. 1:3, 9].”17 This passage Extensive research suggests that a ant, Paul neither teaches nor sug- oping of a local congregation.”15 echoes Old Testament sacrificial lan- radical religious pluralism existed in gests in this text [1 Cor. 14:34, 35] Moreover, in Romans 16, Paul guage and allows no differentiation Ephesus and that various false teach- anything regarding patriarchalism sends greetings to 26 people in the of men and women. All the believers ings were endangering the faith of or female subjection. The real issue church at Rome: “Reflecting on the are functioning in this New Testa- the new Christian converts there. is not the extent to which a woman names and circumstances of the ment “priestly” role. Thus, Paul was instructing Timothy may participate in the work and people Paul greets,...the most Nevertheless, it is Paul’s letter to how to deal with such a stark depar- worship of the church, but the man- interesting and instructive aspect of Timothy in Ephesus that modern ture from the Christian faith. In- ner. Paul’s corrective does not ban church diversity in Rome is that of feminists (and the early Church stead of exhibiting a negative atti- women from speaking in public, but gender. Nine out of the twenty-six Fathers) cite most often. And be- tude toward women, Paul is seeking stops the disruptive verbal miscon- persons greeted are women: . . . Paul cause of this passage, feminists in to preserve the exalted position of duct of certain wives who are giving evidently thinks highly of them all. droves have abandoned scriptural the Christian wife. Paul’s concern in free rein to ‘irresistible impulses’ to He singles out four (Mary, Try- authority. But perhaps they have not 1 Timothy 2:8-15, according to ‘pipe up’ at will with questions in the phena, Tryphosa and Persis) as hav- given careful consideration to the Sharon Gritz,18 is not that women assembly.”19 ing ‘worked hard.’ The verb kopiao initial situation that Paul was ad- might have authority over men in Careful interpretation suggests implies strong exertion, is used of all dressing in Ephesus. Just as biblical the church, but that certain assertive that all of Paul’s personal ministry, four of them, and is not applied to patriarchy needs to be fairly inter- women in the church who had been along with his counsel in his letters anybody else on the list. . . . the preted in the light of its original con- influenced by false teachers would and epistles, hold together without

44 45 contradiction. Paul can even be seen Fallacy and Revitalization Movement,” in A PERSPECTIVE DIGEST FEATURE demonstrating the attitudes of in Religions and Modern Debate, Christ Himself, who treated men Larry W. Hurtado, ed. (Atlanta: Scholars, 1990), pp. 196, 197. and women with equality in the 7. Goldenberg, ibid., p. 98. church, along with carefully preserv- 8. Cited by Mary Kassian, “The Inevitable ing the marriage union. Intersection” and “The Slippery Slope,” p. 85. Women in Scripture are observed 9. Cited by Kassian, pp. 160, 162; italics in functioning in many different original. CONSIDER THIS 10. Katheryn Pfisterer Darr, Far More Pre- spheres. Contrary to the interpreta- cious Than Jewels (Louisville: , tions of , biblical 1991), p. 9. evidence does not reveal stifling 11. A. Savina Teubal, Sarah the Priestess: “The one originating, living, vis- “Although benefits result from patriarchy. Feminists have been cor- The First Matriarch of Genesis (Chicago: Swal- ible truth, embracing all truths in following Christ—tangible ways in rect to focus attention on the abuse low, 1984), p. xii. 12. James G. Williams, Women Recounted: all relations, is Jesus Christ. He is which our heart’s deepest longing of women inside and outside the Narrative Thinking and the God of Israel,Bible true; he is the live truth” (George is answered—we need to discour- church. Their pain is real. Their and Literature Series (Sheffield: Almond, MacDonald). age our listeners from thinking that anger is deep. Nevertheless, they 1982), vol. 6, p. 44. the decision to follow Christ comes have been wrong in their denuncia- 13. Mary Donovan Turner, “Rebekah: “It is now front-page news that down to having our needs met.... tion of biblical patriarchy and the Ancestor of Faith,” Lexington Theological Quarterly 20:2 (April 1985): pp. 44, 45. those who go to church are health- A decision to follow Christ is about Apostle Paul. Upon a closer reading, 14. This description of the roles of Sarah ier than those who don’t. Weekly God first, about his intentions the entire canon—taken in its and Rebekah form only a part of a more thor- churchgoers have healthier im- more than our needs” (David W. entirety—can be seen to affirm ough examination of the role of women in the mune systems than those who Henderson). women, whether in the home or in Old Testament in Jo Ann Davidson, “Modern don’t attend religious services. The public ministry—or both. Feminism, Religious Pluralism, and Scrip- ture,” Journal of the Adventist Theological Soci- curative and causative role of faith “There is a built-in tendency for ety, 10:1-2 (1999): 401-440. in healing is almost more accepted the Internet to favour those whose 15. A. Boyd Luter, “Partnership in the in medical circles than in theologi- disposition is not to wander into REFERENCES Gospel: The Role of Women in the Church at cal ones” (Leonard Sweet). realms which challenge or conflict 1. Changing of the Gods: Feminism and Philippi,” Journal of the Evangelical Theologi- with their interests and opinions, the End of Traditional Religions (Boston: Bea- cal Society 39:3 (September 1996): 411. con, 1979), pp. 10, 13, italics added. 16. John Stott, Romans: God’s Good News “Traditional apologetics . . . has but who like their existing interests 2. Ibid., p. 3, italics added. for the World (Downers Grove: InterVarsity, become marginalized in the great to be satisfied and their current 3. Merlin Stone, When God Was a Woman 1994), pp. 394-396. debate within modern society, pre- opinions to be confirmed. More- (New York: Dial, 1976), p. 8. 17. Ibid., p. 321, italics Stott’s. cisely because it makes its appeal to over, its interactive character allows 4. Riane Eisler comments at length on the 18. Thomas C. Geer, Jr., “Admonitions to an increasingly marginalized ele- for mutual reinforcement....There serpent as a symbol for the goddess in many Women in 1 Tim. 2:8-15,” Essays on Women in ancient culture, such as Egypt, Crete, Greece, Earliest Christianity,C.D.Osburn,ed. ment inside this society—the aca- is no reason to expect the Internet, and Rome, in The Chalice and the Blade: Our (Joplin, Mo.: College Press, 1993), vol. 1, pp. demically minded. The cutting or its further development, to act as History, Our Future (San Francisco: Harper & 281-302. edge of faith now lies elsewhere” a check upon irrational political Row, 1987), pp. 88, 89. 19. Carroll D. Osburn, “The Interpreta- (Alister E. McGrath). opinion and behaviour in a democ- 5. Women and World Religions (Nashville: tion of 1 Cor 14:34-35,” Essays on Women in racy. On the contrary, irrationality Abingdon, 1979), p. 32. Earliest Christianity,C.D.Osburn,ed.(Jop- 6. Joan B. Townsend, “The Goddess: Fact, lin: College Press, 1993) vol. 1, p. 242. may be reinforced” (Gordon Gra- ham).

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