Susan T. Foh

Throughout this book, a distinction is made between biblical feminists and Christian feminists. The biblical feminists claim to believe in the inspiration of the Bible, and they claim the Bible as the source for their views. The Christian feminists is more of an inclusive term, which includes the more radical feminists (Rosemary Raether, Mary Daly, Dorothee Soelle) that associate themselves with Christianity, but do not believe in the Bible as God's inspired word.

Since there are many traditional interpretations along with theories from the traditionalists, feminists on both sides, the common thread or principle that Susan Foh address and is very detailed in every chapter: "men and women are equal in the image of God. She, Susan Foh as a complementarian (I believe), suggest in this writing the woman is functionally subordinate to the man in marriage and the church; the husband and wife are one flesh and believers are one body in Christ. While this holds truth, is there some contradiction in the 'functionally subordinate' if indeed we are equal?

Many doctrines of the faith that goes beyond the 19th century i.e. justification, salvation, the Holy Spirit, eschatology and so on; took many decades to reconcile and still today some wrestle with certain aspects of these doctrines and others. Likewise the same; the grappling with and making decisions on what seems to be complex in Christendom is women and the bible. To add to the complexity of the problem, the biblical passages addressed specifically to women have exegetical difficulties that cannot and should not be whitewashed according to Susan Foh.

The discussion of how we properly exegete scripture with precise hermeneutics of the text without deculturizing from a patriarchal or hierarchal stance, is the argument of the biblical feminists. Biblical feminists also thinks the bible was written in a patriarchal culture and biblical writers are prejudiced by that culture against women's rights. Which raises another question regarding the biblical feminists: could they be prejudiced by their thoughts and values of our own culture. A culture that is extremely secularistic in spirit and is called a post-Christian age by some historians.

The second thread of the book is handling the hermeneutics of the bible structurally as it pertains to women, our roles, calling, anointing, authority and gifts in the church.
For the Christian church the "woman" question is a complex issue. Two terms to keep in mind --- ontological equality and economic or functional subordination.

"Can We Believe the Bible"? A chapter that lays the foundation of how men who wrote the bible was inextricably influenced by their culture....it is suggested by the biblical feminists in order to recover God's truth, we must consider removing cultural elements and deculturize the Bible.

The idea is that every scripture is breathed out by God; traditionalist claim to derive their doctrine of Scripture from Scripture. The witness of God's word being His word is his testimony of his word and the internal witness by the Holy Spirit in believers.
Christ, himself witnesses to the trustworthiness of the Scriptures --- consistently, detailed and intimately throughout his entire ministry.

Historically speaking, during the 18th century the Age of Enlightenment, the church universal considered the Bible the authoritative and inerrant word of God. In the 19th century, the Bible was a target for attack by the first feminists movement.
Basically, Susan Foh presents a relevant case of theories from feminists and traditionalist thinking that concludes, those who minister the scriptures in teaching or preaching must acknowledge How the Bible is Interpreted, historically (OT/NT), culturally (inclusive of today times) and present a worldview as it pertains especially to women.

Several key principles to recognize in hermeneutics:
1. the literary context - including understanding the idioms, structure of biblical language, recognition of the literary genre a passage belongs.
2. knowledge of the situation - historical and geographical aids in understanding the text
3. the corollary of the unity of the Bible - the principle where Scripture does not contradict Scripture
Finally, I believe strongly employing the mind and power of the Holy Spirit that reveals that which is not written but pertinent to the listening audience (within the context of scripture). Especially when we're addressing the doctrine of women.

The Scriptures most used in this books discussion of women and the word of God is Genesis 1-2; 1 Corinthians 11-14; 1 Timothy 2-3; Galatians 3:28. Giving attention to the law (God and the Mosaicof that Paul may have missed it a few times in his explaining and/or comprehension of Christ. It is furthered suggested that Paul's view may be skewed because of his Jewish background (culture) as well as finally becoming a Christian.

Nevertheless, scripture does not teach psychological or personal difference as discussed in the metaphysics of sex. The purpose of sexuality is that it teaches mutual dependence, which points to dependence on God. This principle can be termed, ontological equality or equality in being. It means men and women are equal as persons made in the image of God.

The basic question asked by the feminists: "why should an order of inequality rule in the church"... specifically relating to the ordination of women. In order for the church to function properly, we (the church) must employ our gifts in a way that is prescribed by God's word.

Whenever there is opposition laid upon scripture as it relates to God as male and female, there is no sexual distinction in God and God is not to be limited by sexual dichotomies.… (mais)