Introduction:
Over 25 years ago, the Council on Biblical Manhood and Womanhood (from hereon CBMW) was formed to equip the wider evangelical world on how to address the increasing momentum of changes introduced by the then feminist movement of the mid to late 20 centuries. With the blurring of lines between genders adovcated by the feminist movement, the attack on the Biblical distinctions between men and women was clearly in motion. The below statement, framed in Danver's Massachusettes, represented the beginnings of the CBMW and the need to affirm God's vision for men and women in the Bible. The hope is that the reader will explore the website of the CBMW in gaining a richer understanding of God's vision for men and women than what has been presented in an introductory fashion in these past two weeks on this blogsite. Here is the the link to the CBMW: http://cbmw.org/ .
Yesterday we looked at what the Danver Statement has to say in regards to the rationale for biblical manhood and womanhood. Today we conclude this two-part look at the Danver Statement by noting it's affirmations of these vital truths. Like yesterday, numbers have been added to the below excerpt for easier reading. The reader is encouraged to read it and then check out the link I just mentioned. May all of us be equipped to better articulate God's vision for godly manhood, womanhood and marriage in this 21st century world.
The Danver's Statement: A Summary of the need for the Council on Biblical Manhood and Womanhood. Note to reader: the entirety of this statement can be found at: http://cbmw.org/core-beliefs/
Affirmations
Based on our understanding of Biblical teachings, we affirm the following:
Affirmations
Based on our understanding of Biblical teachings, we affirm the following:
1. Both Adam and Eve were created in God’s image, equal before God as persons and distinct in their manhood and womanhood (Gen 1:26-27, 2:18).
2. Distinctions in masculine and feminine roles are ordained by God as part of the created order, and should find an echo in every human heart (Gen 2:18, 21-24; 1 Cor 11:7-9; 1 Tim 2:12-14).
3. Adam’s headship in marriage was established by God before the Fall, and was not a result of sin (Gen 2:16-18, 21-24, 3:1-13; 1 Cor 11:7-9).
4. The Fall introduced distortions into the relationships between men and women (Gen 3:1-7, 12, 16).
a. In the home, the husband’s loving, humble headship tends to be replaced by domination or passivity; the wife’s intelligent, willing submission tends to be replaced by usurpation or servility.
b. In the church, sin inclines men toward a worldly love of power or an abdication of spiritual responsibility, and inclines women to resist limitations on their roles or to neglect the use of their gifts in appropriate ministries.
5. The Old Testament, as well as the New Testament, manifests the equally high value and dignity which God attached to the roles of both men and women (Gen 1:26-27, 2:18; Gal 3:28). Both Old and New Testaments also affirm the principle of male headship in the family and in the covenant community (Gen 2:18; Eph 5:21-33; Col 3:18-19; 1 Tim 2:11-15).
6. Redemption in Christ aims at removing the distortions introduced by the curse.
a. In the family, husbands should forsake harsh or selfish leadership and grow in love and care for their wives; wives should forsake resistance to their husbands’ authority and grow in willing, joyful submission to their husbands’ leadership (Eph 5:21-33; Col 3:18-19; Tit 2:3-5; 1 Pet 3:1-7).
b. In the church, redemption in Christ gives men and women an equal share in the blessings of salvation; nevertheless, some governing and teaching roles within the church are restricted to men (Gal 3:28; 1 Cor 11:2-16; 1 Tim 2:11-15).
7. In all of life Christ is the supreme authority and guide for men and women, so that no earthly submission-domestic, religious, or civil-ever implies a mandate to follow a human authority into sin (Dan 3:10-18; Acts 4:19-20, 5:27-29; 1 Pet 3:1-2).
8. In both men and women a heartfelt sense of call to ministry should never be used to set aside Biblical criteria for particular ministries (1 Tim 2:11-15, 3:1-13; Tit 1:5-9). Rather, Biblical teaching should remain the authority for testing our subjective discernment of God’s will.
9. With half the world’s population outside the reach of indigenous evangelism; with countless other lost people in those societies that have heard the gospel; with the stresses and miseries of sickness, malnutrition, homelessness, illiteracy, ignorance, aging, addiction, crime, incarceration, neuroses, and loneliness, no man or woman who feels a passion from God to make His grace known in word and deed need ever live without a fulfilling ministry for the glory of Christ and the good of this fallen world (1 Cor 12:7-21).
10. We are convinced that a denial or neglect of these principles will lead to increasingly destructive consequences in our families, our churches, and the culture at large."
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