Book Giveaway #2 Winners!

Thank you to everyone who participated in our second book giveaway. This go around we had nine participants (via comments and email) with a handful entered for a second chance. For our first giveaway, I wrote down each name on separate pieces of paper, dropped them all in a bucket and asked my son to draw two names. This time I found a very helpful online tool called List Randomizer (one of many tools offered at Random.org) which worked beautifully. After copying and pasting my list of names into the List Randomizer, the following three names were the top three:

1. Brian Kooshian
2. Joseph Wipff
3. Paul Nelson

Congratulations to all three of you. If you would be so kind as to email me with your mailing address, I'll package these and send them out to you.

Margaret Elizabeth Köstenberger, Jesus and the Feminists: Who Do They Say That He Is? Wheaton, Ill: Crossway Books, 2008. Softcover, 253 pages. $19.99



Prior to reading this book the issue of Feminism (especially Egalitarianism) had not been on my radar. I've read references to this issue here and there, but had not given much attention to it. Köstenberger presentation in this book has provided a very clear picture of what is at stake in the Feminist agenda. What is at stake here, as in many other contemporary theological debates, is the authority of Scripture. Along with this is the identity of Jesus of Nazareth. Of course, in many respects, especially regarding radical/reformist feminists, the Gospel is at stake.

In her conclusion, Köstenberger writes,

Overall, each of these feminist interpreters differs sharply as to the method used to arrive at the teaching of Scripture, whether Scripture itself is understood to teach feminism or egalitarianism. Both radical and reformist feminists, albeit to a differing degree, contend that Scripture is characterized by a patriarchal bias and must therefore be subjected to a rigorous critique in light of feminist tenets. Evangelical feminists, conversely, believe that Scripture, rightly interpreted, teaches egalitarianism, the notion of complete gender equality in personhood, worth, and role. It must be concluded that both cannot be right. Either Scripture teaches egalitarianism, or it does not. (pp. 217-18)

Earlier in the book she quotes John H. Elliott, an egalitarian who confesses that,

If the church were ever to put an egalitarian vision into practice, it would be a first-time event and an accomplishment that eluded even Jesus and his frist followers. (p. 108)

Finally, I would like to list the names of the Feminists and Egalitarians Köstenberger profiles and discusses (or simply references) in this book.

Radical Feminists

• Mary Daly
• Virginia Mollenkott
• Daphne Hampson

Reformist Feminists

• Letty Russell

Reformist/Radical Feminists

• Rosemary Radford Ruether
• Elisabeth Schüssler Fiorenza

Jesus Seminar Feminist (Historical)

• Kathleen Corley

New Feminism (Literary)

• Amy-Jill Levine

Evangelical Feminists (Egalitarians)

• John H. Elliot
• I. Howard Marshall (mentioned in passing)
• Krister Stendahl
• Letha Scanzoni
• Nancy Hardesty
• Paul Jewett
• Dorothy Pape
• Mary Evans
• Ben Witherington III
• Gilbert Bilezikian
• Aida Besançon Spencer
• Richard Longenecker
• Grant Osborne
• Ruth Tucker
  
• R. T. France
• Stanley Grenz
• Linda Belleville
• William Webb
• Douglas Groothuis
• John Phelan

Book Giveaway #2 Winners!

M. Köstenberger's Hermeneutical Posture

In early October, I posted a summary of Bruce Waltke's view of the various theological positions. In his An Old Testament Theology: An Exegetical, Canonical, and Thematic Approach (Zondervan, 2007), Waltke presents the following outline (pp. 73-77):

• Liberal Theologians Stand above the Bible

• Neoorthodox Theologians Stand before the Bible

• Traditionalists Place Traditions/Confessions alongside the Bible

• Fundamentalists Stand on the Bible

• Evangelicals Stand under the Bible

Having been reared and educated in Fundamentalist circles, I am a bit sensitive when I read non-Fundamentalists trying to describe and/or criticize Fundamentalists. What I am mostly concerned with, is clarity. As helpful as the above listed categories are, they are still very generalized. That Fundamentalists are described as standing on rather than under the Bible is true, especially when you consider the decidedly militant stance of historic fundamentalism. But, is it entirely fair to say that Fundamentalists, in general, do not also posture themselves as submitted learners under the Bible? Militancy has its place, but it never was in my blood. Rather, as a Fundamentalist, I saw myself in great need of learning.

In the same manner, we could ask if it is genuinely fair to say that Evangelicals are normally postured under the Bible. Well, in the case of Evangelical Feminism, Marny Köstenberger adequately shows that some Evangelicals have strayed from standing under the Bible. In some cases it is apparent that some Evangelicals have postured themselves above or selectively apart from the Bible. In a sense, Köstenberger, having sought to submit to the Bible's countercultural teaching, is here standing on the Bible's teaching as authoritative and corrective of erroneous doctrine.

Liberals call Evangelicals "Fundamentalists." Most Evangelicals do not want to be labeled "Fundamentalist." Some Fundamentalists decry some Evangelicals as "Liberals." Some Fundamentalists avoid anything that smacks of Evangelicalism. Other Fundamentalists disdain the stereotype that is attached to their own label and seek to distinguish themselves from other Fundamentalists. And on, and on it goes. Surely, we all will agree that labels are reductionistic by nature; but, nevertheless, labels are useful. In general terms, I find Waltke's distinctions to be satisfying.

Margaret Elizabeth Köstenberger, Jesus and the Feminists: Who Do They Say That He Is? Wheaton, Ill: Crossway Books, 2008. Softcover, 253 pages. $19.99

[Crossway | WTS | Amazon | CBD]

In reading Köstenberger's Jesus and the Feminists, I noticed that she also finds it necessary to make a distinct clarification along these lines. The concluding section of chapter 2 (What's At Stake: "It's Hermeneutics!") strikes a distinction between Evangelicalism and Fundamentalism. She writes:

Some are dismissing an evangelical approach to Scripture out of hand for illegitimate reasons. For example, conservative evangelical Christians may at times find themselves confronted with the label "fundamentalist," and their conservative viewpoint on gender issues gets rejected without further discussion. But there is quite a difference between fundamentalism and a conservative evangelical reading of Scripture. Fundamentalism often tends toward a narrow-minded approach to Scripture. It at times may impose systematized doctrine onto the text and tend toward legalism. It is also often characterized by simplistic thinking. Some have even used the Bible in the past to justify such terrible things as slavery and racism. (35)

Let me repeat a part of the last quote from the previous post.

We must take our place in a stance of submission to God's Word, putting ourselves beneath it rather than sitting in critical judgment over it. (220)

My first reaction to this was: Ouch! These are stinging words. Granted, this is not true all of the time, nor necessarily most of the time. However, as Köstenberger states the case, "Fundamentalism often tends toward" (emphasis mine) this erroneous posture. Sure, there is a place for militancy, but never without a sense of humility that keeps us submitted to the Scriptures.

Besides, Köstenberger is clearly bringing up this issue and these negative characterizations in order to argue that the position for which she is arguing is not the fruit of narrow-mindedness, the imposition of a particular system of theology, legalism, simplistic thinking, or an attempt to justify heinous abuses. Rather, she has written this book to show that the disunity of interpretations amongst the Feminists must cause them to realize that they, themselves, have interpreted the Scriptures too narrow-mindedly and have imposed upon the texts their own systematic agenda.

M. Köstenberger's Hermeneutical Posture

Highlights from Köstenberger's Jesus and the Feminists

Some of you have mentioned Piper and Grudem's Recovering Biblical Manhood and Womanhood (New Edition, Crossway, 2006). This is a highly recommended book, but I am embarrassed to say that I still have not purchased it. (My wish list is too large and some of my family can't understand why I need any more books.) Anyway, I appreciate the comments you all have shared about this book.

Margaret Elizabeth Köstenberger, Jesus and the Feminists: Who Do They Say That He Is? Wheaton, Ill: Crossway Books, 2008. Softcover, 253 pages. $19.99

[Crossway | WTS | Amazon | CBD]

As far as it goes with Jesus and the Feminists, I would like to share a few excerpts that should help you to gain a clearer understanding of Marny Köstenberger's direction. There are excerpts made available online of Introduction and Chapter 1. These few pages will go along way in bringing you up to speed with the lay of the feminist landscape. I offer here a few highlights from these and a few other pages in the book.

We will see that what emerges from feminist scholarship on Jesus is not one version of the true Jesus but many different accounts of who feminists perceive Jesus to be. (16, emphasis mine)

The message of the Bible for us as women is certainly vital, though often countercultural. Attention to its teaching is essential for us to live spiritually vibrant lives in a world that vies for compromise, accommodation, and independence from the authority structures in which God wants us to serve. (16, emphasis mine)

Many influential feminist voices have risen to challenge the long-held conservative interpretation of Scripture regarding women, and it is my hope to honestly address and wrestle with these alternative views on Jesus in order to enable women to clarify and lay aside the misunderstandings or misrepresentations that linger. This direct confrontation should help to clear up the confusion and wavering in women who desire to serve him in committed submission. True freedom comes from obedience to God’s will. (18, emphasis mine)

All sides can agree that concerted efforts should be made to combat abuse of male authority, which is still found in many homes and cultures today. In the end, this is not merely an academic issue but one that has enormous practical consequences. This is one of the great strengths of feminism, which has always strongly rejected male domination and the abuse of women. (33, emphasis mine)

Conclusion
We must take our place in a stance of submission to God's Word, putting ourselves beneath it rather than sitting in critical judgment over it. Women as well as men must draw near to God's Word "to listen" rather than "to offer the sacrifice of fools" (Eccl. 5:1). If that means self-sacrifice and self-denial of the world's promises of independence and human rights and liberties, so be it; for the true follower of Christ has forsaken such false promises, knowing Christ's words to be trustworthy: Matthew 16:24-27). (220, emphasis mine)

Don't forget to submit your name for the giveaway:

Book Giveaway: Jesus and the Feminists by M. E. Köstenberger

Highlights from Köstenberger's Jesus and the Feminists

Book Giveaway: Jesus and the Feminists by M. E. Köstenberger

I have been eagerly awaiting this day for a couple of weeks. I can't guarantee that there will be a book giveaway each week, but this is a special occasion.

ON TO THE GIVEAWAY
Crossway Books has kindly supplied three extra copies of Dr. Marny Köstenberger's new book. Just as we did before, I would like to give away these three copies.

Margaret Elizabeth Köstenberger, Jesus and the Feminists: Who Do They Say That He Is? Wheaton, Ill: Crossway Books, 2008. Softcover, 253 pages. $19.99

[Crossway | WTS | Amazon | CBD]

Excerpts (PDF): Introduction | Chapter 1

Margaret Elizabeth Köstenberger holds a Masters of Intercultural Studies from Columbia International University and a Doctor of Theology from the University of South Africa. She currently serves as adjunct professor of women's studies at Southeastern Baptist Theological Seminary.

GIVEAWAY INSTRUCTIONS

Please submit your name for a chance to receive a copy of Margaret E. Köstenberger's Jesus and the Feminists: Who Do They Say That He Is?. Leave a comment here (or, if necessary, send me a short email) indicating your interest in entering this drawing.

For an extra chance to win a copy, comment on any of the following items:

• What books have you read on the subject of Feminism?
  
• The Council on Biblical Manhood & Womanhood, Equal But Different, and The International Council for Gender Studies offer literature from a complementarian perspective. Christians For Biblical Equality offers literature from an egalitarian perspective. Are you familiar with any of these groups? What are some of the strengths or weaknesses of these groups?

For this drawing I am going to allow for more time due to the holiday season. Three winners will be randomly drawn and the names will be announced on Monday morning, December 1.

Please leave a comment and pass the word around.

PUBLISHER'S DESCRIPTION:

This resource provides a detailed survey and critique of various feminist interpretations of Jesus and offers a biblical view of men and women in the church and home.

The feminist movement has affected every aspect of political and social America, and Christians are becoming increasingly aware of how this movement has impacted the church.

The feminist movement has changed the way evangelicals view not only themselves, but also the very Word of God.

Jesus and the Feminists begins by offering a brief survey of the feminist movement, revealing the radical misunderstanding of Jesus that has resulted from this movement. Köstenberger then critiques the relevant works of well-known feminist scholars and the ways they interpret certain passages of Scripture related to Jesus and his approach to women.

This practical resource points the way to a better understanding of the biblical message regarding Jesus’ stance toward women and offers both men and women a biblical view of their roles in the church and the home.

CONTENTS

List of Tables

Acknowledgments

Part 1: Foundations

1 All We’re Meant to Be: Feminism Confronts the Church

2 What’s at Stake: “It’s Hermeneutics!”

Part 2: Jesus and Radical Feminism

3 Mary Daly: Overcoming the Christian Fixation on Jesus

4 Virginia Ramey Mollenkott: Godding and Omnigender

5 Daphne Hampson: After Christianity, What?

Part 3: Jesus and Reformist Feminism

6 Letty Russell: Liberated to Become Human

7 Rosemary Radford Ruether: Womanguides and Women-church

8 Elisabeth Schüssler Fiorenza: Jesus’ Alleged “Discipleship of Equals”

9 Kathleen Corley and Others: The Case of the Crumbling Paradigm

10 The Feminist Companion and the New Face of Feminism

Part 4: Jesus and Evangelical Feminism (Egalitarianism)

11 The Early Years: Emancipation

12 The Maturing Movement: Increasing Complexity

13 Recent Contributions: Creativity and Consolidation

Part 5: Jesus and the Gospels: An Evangelical Non-feminist Reading

14 Who Do You Say That I Am? A Look at the Gospels

Conclusion

Appendix 1: Feminist Scholarship on Jesus: Who Do They Say That He Is?

Appendix 2: The Nature of Biblical Interpretation

Bibliography

General Index

Scripture Index

ENDORSED BY:

• Thomas R. Schreiner, James Buchanan Harrison Professor of New Testament Interpretation, Southern Baptist Theological Seminary
• Robert W. Yarbrough, Assistant Professor of New Testament and New Testament Department Chair, Trinity Evangelical Divinity School
• J. I. Packer, Board of Governors' Professor of Theology, Regent College
• Bruce A. Ware, Professor of Christian Theology, Southern Baptist Theological Seminary
• Dorothy Kelley Patterson, Professor of Women's Studies, Southwestern Baptist Theological Seminary
• Mary A. Kassian, Distinguished Professor of Women's Studies, Southern Baptist Theological Seminary
• Russell D. Moore, Dean, School of Theology, Southern Baptist Theological Seminary
• D. A. Carson, Research Professor of New Testament, Trinity Evangelical Divinity School
• Wayne Grudem, Research Professor of Bible and Theology, Phoenix Seminary
• M. Sydney Park, Assistant Professor of Divinity (New Testament), Beeson Divinity School
• Adrio König, Emeritus Professor of Systematic Theology, University of South Africa
• Carolyn McCulley, author, Radical Womanhood: Feminine Faith in a Feminist World
  

Book Giveaway: Jesus and the Feminists by M. E. Köstenberger