Biblical Interpretation & Life Issues

As a church, we acknowledge the inspiration and authority of both old and new covenant Scriptures. We consider Jesus Christ the Lord as the central figure of Scripture and the authoritative interpreter of Scripture. All of Scripture is either flowing to or from Christ.

We do not conceive of Scripture as a law code, a legal constitution for the church. Scripture itself resists the notion of Scripture as a legal code. When we look at Genesis through Revelation, we see the entire scope of Scripture and the unfolding of the great themes of creation, judgment and liberation. We seek our direction from Scripture in the light of God's unfolding revelation to us in history and Scripture.

For those of us living nineteen hundred years after Jesus' death, resurrection and ascension, we live in the End Times--between the Already of God's Kingdom coming to this earth through Jesus and the Not Yet of the glorious culmination of all things through the return of Christ as reigning Lord. Our world view is the Kingdom of God--the Already and the Not Yet of the Kingdom. This constitutes an End-Times world view. Therefore, we read Scripture as an End Times people.

When we wrestle with the interpretation of Scripture, we do so by the illumination of the Spirit, looking at the full scope of biblical revelation. We operate, however, under the Scriptural conviction that Jesus Christ the Lord has changed all things, including all of our relationships.

For example, as to the role of Women in the church, we see in Genesis 1 and 2 woman created as man's helper. "God made man in His image, male and female created he them" (Gen. 5:2), yet man's tragic rebellion against God led to the subjugation and devaluation of women throughout all of history (Gen. 3). Throughout the Old Testament, women, as a result of sin, lost their original dignity and place in the creation (Gen. 3-11). Yet, at times, the Spirit raised up women to lead Israel (Deborah).

With the coming of God's reign in Christ, a reign rejected by fallen man, the curse of fallen men and women is lifted (see Galatians, especially 3:28). In an unprecedented outpouring of the Spirit at Pentecost, 50 days after Christ's death and resurrection, women and men receive the Holy Spirit and the gifts of the Spirit (Act 2:14-42; Joel 2:28-31). "There is neither male nor female. All are one." (Gal. 3:28) Priscilla and Aquilla teach Apollos. Junias becomes an apostle (Romans 16:7). Phillip's daughters prophesy. Women pray and prophesy in the assembly (I Cor. 11).

Women now operate in the presence of the Holy Spirit, their dignity restored, co- workers with men in God's Kingdom.

On two occasions, I Cor. 14 and I Tim. 2, women behaving inappropriately at Corinth and Ephesus were told to be silent. These two scriptures are not normative (See Matt. 19:1-9 for Jesus' distinction between normative and corrective) but corrective. Acts 2:14-42 is normative in that it fulfills prophesy (Joel 2:28-3 1). Galatians 3:28 declares the reversal of the fall's curse (Gen. 3; Gal. 3).

God's work through woman is not determined by two corrective scriptures but by the sweep of God's work as creator, judge and liberator throughout biblical revelation. We, as a Spirit-inspired community, must make decisions regarding the biblical teachings as they impact on women's status and role in the Kingdom.

The approach outlined above answers two questions: "How do we view Scripture?" "Which Scriptures are normative?" The Holy Spirit's answers to these questions have released us to confirm God's work among the women of this church in roles of service (deaconess), leadership, public witness, praise, prayer and teaching.

Whatever the Holy Spirit gifts women to do for the common good of the body of Christ must not be resisted by any man or woman during these End Times.

Finally, we do not claim infallibility for this view. Neither do we seek to be politically correct. We can only pray and seek God's guidance and grace.

Those who struggle with same-sex sins present another challenge to the church's role as biblical interpreter. Having outlined an interpretive model above, how does that view of Scripture deal with the same-sex issues facing today's church? First of all, the creation scriptures describe man and woman marriage in her normative texts (Gen. 1, 2; Mark 10, etc.) Biblically, only within the covenant of marriage is sexual intercourse to occur for anyone. Old Testament Scripture forbids homosexual acts as violative of God's creative purposes (Lev. 18:22, 20:13; Gen. 19:4-8; Judges 19:22-24). Homosexual and heterosexual sexual acts outside marriage always demand God's judgment. (Exod. 20:14)

The coming of Christ and the outpouring of the Spirit provide liberation from sin. The Holy Spirit empowers men and women to do the will of God. Paul's discussion of same-sex sin in Romans 1:26ff flows out of his prior description of man's rebellion and idolatry (1: 18ff). Same- sex sins are listed as the fruit of separation from God (See I Cor. 6:9). There is no homophobia in Scripture, but neither is there approval of homosexual sexual sin.

Though there is no one verse that condemns homosexual monogamy, the normative texts only describe and authorize heterosexual marriage as God's will. God, whether acting as creator, judge or liberator never confirms the righteousness of same-sex sex acts. Neither can today's church.

Yet the Person of Christ offers complete liberation from a demonic shame that harasses many homosexual strugglers. Those who struggle with same-sex sins have, as have their heterosexual counterparts, usually been taught to seek and worship sexual experience! All sexual idolaters are saved by the grace of the Lord Jesus and are urged to seek the Kingdom of God.

In these last days, God is living in celibates, homosexual and heterosexual, to the praise of his glory and for the sake of his mission (I Corinthians 7). Between the Already and the Not Yet of the Kingdom of God, the community of God's love provides affirmation, warm tenderness, a safe place to confess and guidance as to his will for our sexual selves.

We expect God to send out those he heals of sexual identity brokenness to preach the rule of God for all men and women.