Dr. Natalie Eastman is one of the smartest women I know. If you’re looking for proof of that, check out her book, Women, Leadership, and the Bible. It’s a smart read, but not so much so that it’ll bog you down. In fact, I was enthralled from page one. If you’re the theologically- and academically-inclined type with a passion for women’s issues, I know you’ll feel the same.
Women, Leadership, and the Bible: How Do I Know What to Believe? A Practical Guide to Biblical Interpretation.
By Dr. Natalie Wilson Eastman. Cascade Books, 280 pp., $31.50.
In her book, Women, Leadership, and the Bible, Dr. Natalie Wilson Eastman does not, as one might imagine based on the title, try to convince readers of her position on the role of women in the church. In fact, she argues that women have for too long relied on the theological positions of others rather then undertake their own study, a practice that has only worked toward women’s detriment. Twelve long years in the making, the intent of Women, Leadership, and the Bible is to right that wrong.
Eastman received her Doctor of Ministry from Gordon-Conwell Theological Seminary. Realizing that the majority of women will not receive the same extensive seminary training that she did, her hope is to teach formal Biblical interpretation skills to the lay reader so that they can decide for themselves what God intends the role of women in the church to be.
Eastman writes specifically to a female audience, explaining that women are less likely to go to seminary, less likely to have time for theological study, and less likely to have the confidence necessary to take on as tough and divisive a topic as women in the church. While all that may be, Eastman is unequivocal that women are responsible both to themselves and to God to “think through these questions Biblically and theologically.”
That’s where Eastman’s “practical guide” comes in, as she takes on the heavy task of equipping women with the skills necessary to equalize a field traditionally dominated by men. Steering clear of four-syllable and hard-to-pronounce words, Eastman assumes her readers are unfamiliar with even basic interpretation skills. She defines “scary” words such as hermeneutic and exegesis, and includes a table of Scripture abbreviations, acronyms referring to different versions of the Bible, and detailed appendices for easy reference to outside sources of study. Despite her clear effort to write to a lay audience, by virtue of the subject matter the language used and study methods taught are best suited for those who have had at least some experience with higher education, as well as possess a great capacity for self-direction.
Staying true to Christian fundamentals, Eastman first and foremost points to the Bible as one’s primary study source. Outside resources are important, but the Bible is the ultimate authority on what the role of women in the church should be—it is in its interpretation that things get sticky. The primacy of the Bible firmly established, Eastman then provides a five-step strategy for methodically obtaining and sorting data and thinking logically about it: prepare (to engage in a concentrated study); identify (existing views and interpretations); study (the Bible as well as outside sources); filter (analyze what studying has uncovered); and choose (one’s position on the role of women in the church).
The third step—study—makes up the heart of the book, and is where the bulk of the burgeoning theologian’s work is done. Those interested in simply being told what to think or believe will not find any easy answers; instead, as Eastman openly tells readers, the study and discernment processes for even this one issue could take years, and even then may never reach full resolution.
Eastman takes seriously the individual responsibility to self and God to think through questions Biblically and theologically, keeping her own position hidden, choosing instead to draw out each step of her study plan by quoting women from varied backgrounds and positions. These women—a large number of whom are scholars—explain what they believe, why they believe it, and how they reached their conclusion. Readers hear from complimentarians and egalitarians equally, but all those quoted are women. This leaves Eastman vulnerable to criticism for excluding male voices in an otherwise balanced book. The study process taught, however, is gender-neutral, and men interested in learning more about Biblical interpretation can certainly benefit from Women, Leadership, and the Bible.
But it’s really no surprise that Eastman writes exclusively to women: the mere act of studying and learning is confidence building and empowering, traits women desperately need in the male-dominated field of theology. In fact, this is one way Eastman fails to keep her opinion on the “woman’s issue” to herself: clearly she finds women capable of the type of theological exploration they have long been kept from as unqualified. One can only assume she doesn’t think that after months or years of study that women should then keep silent about their findings.
It is, of course, true that women can attend seminary, hold ministerial positions, and teach in certain situations and in limited ways. But women have yet to reach full actualization as leaders through positions of higher authority in which they lead, teach, and minister to all church members, not just women and children.
Some think this is what God intended. Others do not. Regardless of opinion, it’s certainly worth asking how that opinion was formed. If the answer is that “someone told me so,” it is worth undertaking months or even years of study to determine if that someone was correct or not. For those without formal training but with an above-average skill set for self-teaching, Women, Leadership, and the Bible is a great place to start learning how to do just that.
You can find out more about Dr. Eastman and her book here.