17. For an interesting treatment see L. A.-L. Abrahams, “A critical comparison of Elisabeth Schüssler Fiorenza’s notion of Christian ministry as a ‘Discipleship of Equals’ and Mercy Amba Oduyoye’s notion as a ‘Partnership of both men and women’” (minithesis, University of Western Cape, 2005). Cf. M. A. Oduyoye, “African Women’s Hermeneutics,” in Initiation into Theology: The Rich Variety of Theology and Hermeneutics (ed. S. Maimela and A. König; Pretoria: J L van Schaik, 1998), 359–71; and D. M. Ackermann, “Feminist and Womanist Hermeneutics,” in ibid, 349–58.

18. P. D. H. Cochran, Evangelical Feminism: A History (New York; London: New York University Press, 2005), 77–109.

19. For the most part, “evangelical feminism” will be used in the remainder of the book to describe this movement also known as biblical feminism or egalitarianism.

20. Kassian, Feminist Mistake, 249–50.

21. Such as S. T. Foh, Women and the Word of God: A Response to Biblical Feminism (Phillipsburg, NJ: Presbyterian and Reformed, 1979); J. B. Hurley, Man and Woman in Biblical Perspective (Grand Rapids, MI: Zondervan, 1981).

22. E.g. M. J. Evans, Woman in the Bible (Downers Grove, IL: InterVarsity, 1983); M. Hayter, The New Eve in Christ: The Use and Abuse of the Bible in the Debate about Women in the Church (Grand Rapids, MI: Eerdmans, 1987).

23. Representative works from these two camps are Women, Authority & the Bible (ed. A. Mickelsen; Downers Grove, IL: InterVarsity, 1986), as well as now Discovering Biblical Equality (ed. R. W. Pierce and R. M. Groothuis; Downers Grove, IL: InterVarsity, 2004), and Recovering Biblical Manhood and Womanhood (ed. J. Piper and W. Grudem; Wheaton, IL: Crossway, 1991). The work by Mickelsen includes essays on biblical authority and feminism; the meaning of kephal in the New Testament; and exegetical chapters on 1 Corinthians; Gal 3:28; and 1 Tim 2:12, plus thoughts on contemporary implications. Piper and Grudem’s work covers much of the same territory from a complementarian perspective yet is even more comprehensive. Discovering Biblical Equality follows the exact same format as the work by Piper and Grudem and provides a chapter-by-chapter egalitarian response. For a survey of biblical feminism see chap. 19 in Kassian, Feminist Mistake.

24. See A. J. Köstenberger and T. R. Schreiner, eds., Women in the Church: An Analysis and Application of 1 Timothy 2:9–15, 2nd ed. (Grand Rapids, MI: Baker, 2005); A. J. Köstenberger, “Gender Passages in the NT: Exegetical Fallacies Critiqued,” Westminster Theological Journal 56 (1994): 259–83; S. J. Grenz with D. M. Kjesbo, Women in the Church (Downers Grove, IL: InterVarsity, 1995); and W. J. Webb, Slaves, Women, and Homosexuals (Downers Grove, IL: InterVarsity, 2001).

25. L. L. Heywood, ed., The Women’s Movement Today: An Encyclopedia of Third-Wave Feminism, 2 vols. (Westport, CT: Greenwood Press, 2005). See also J. Baumgardner and A. Richards, Manifesta: Young Women, Feminism, and the Future (New York: Farrar, Straus and Giroux, 2000); and L. Heywood and J. Drake, eds., Third Wave Agenda: Being Feminist, Doing Feminism (Minneapolis; London: University of Minnesota Press, 1997).

Jesus and the Feminists: Who Do They Say That He Is?

Copyright © 2008 by Margaret Elizabeth Kostenberger
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