Searching Instead for an Agenda-Neutral Bible. By Vern Poythress, published in World 13/45 (November 21, 1998). A critical review of D. A. Carson's book, The Inclusive Language Debate: A Plea for Realism (Grand Rapids: Baker, 1998) and Mark L. Strauss' Distorting Scripture? The Challenge of Bible Translation and Gender Accuracy (Downers Grove, IL: InterVarsity, 1998).
The British NIV Inclusive Language Edition of 1996.
Femme Fatale. By Susan Olasky, at World Magazine. Olasky exposes the International Bible Society's secret plans to publish a "politically correct" revision of the NIV. Use this site's archive search to find many related articles.
The NIV controversy. An issue of The Journal For Biblical Manhood and Womanhood devoted to the controversy surrounding the proposed gender-neutral revision of the NIV. Includes "Guidelines for Translation of Gender-Related Language" (Colorado Springs Statement), "The Neutering of Man in the NIVI," and "A Comparison of the NIV and the NIVI."
An astounding example of academic arrogance from Craig L. Blomberg in Denver Journal 1 (1998). Blomberg rips into the "non-academics" who in their "overwhelming ignorance" do not want gender-neutral Bibles. Blomberg claims to be a "complementarian" in this article, but elsewhere he has stated his opinion that the apostle Paul "envisioned women not only as apostles, prophets, and teachers but ... ministering as evangelists, and pastors/shepherds." In connection with this, he declares that Galatians 3:28 is "programmatic, declaring that in Christ, there is neither Jew nor Greek, slave nor free, male nor female," and he concludes that "the scriptural evidence is sufficiently ambiguous that room must be given for both complementarian and egalitarian perspectives." These are not the words of a complementarian.
JBMW Responds to the TNIV. A thematic issue of the Journal for Biblical Manhood and Womanhood (10/2, Fall 2005) devoted to criticism of the TNIV. Includes articles by Peter R. Schemm, Russell D. Moore, John Mark Reynolds, Justin Taylor, Wayne Grudem, Vern S. Poythress, Robert L. Cole, Michael E. Travers, and Russell T. Fuller.
The TNIV: Gender Accurate or Ideologically Egalitarian? By Dr. Peter Jones of Westminster Seminary in California. An article from the Journal for Biblical Manhood and Womanhood 7/2 (Fall 2002). "In eliminating all generic male references, the TNIV, like the evangelical egalitarian movement in general, appears, at this crucial point, to side with modern culture in its rejection of the very notion of male representation."
Five days early, Five years late. By Susan Olasky, in World, vol. 17, No. 7 (Feb. 23, 2002). "The upcoming publication of a politically correct revision of the popular New International Version Bible seems like a scene from Groundhog Day."
The TNIV: A Review. By Jim Snapp II, at the Curtisville Christian Church in Elwood, Indiana.
Dennis Rainey from Family Life Ministries denounces the TNIV revisers. "leaders of the TNIV signed a covenant in 1997 assuring us that gender inclusive translation would not be pursued. They gave us their word."
Heretical Bibles. By S. M. Hutchens, in Touchstone Journal 15/3 (April 2002). "We reject the New Revised Standard Version and the reworked New International Version on the same grounds we reject the Bible used by the Jehovah's Witnesses."
Unmanning the Bible. By S. M. Hutchens, in Touchstone Journal 15/5 (June 2002). "The goal of the translator must be to transform or reform, not submit to, a conceptually or grammatically deficient receptor language."
An Evaluation of the 'Colorado Springs Guidelines'. By Ellis W. Deibler. Deibler, a Bible Translation Consultant with the Wycliffe Bible Translators, criticizes the Colorado Springs Guidelines from the standpoint of "dynamic eqivalence" translation theory. Also here in PDF format.
The International Bible Society's promotional site for the revision has the complete version online.
The New Revised Standard Version
Sixty-Four Shadows of Man in the NRSV. By Thaddeus W. Pruss, in Catholic Insight, October 1995. "When the translation committee, in its inclusivist missionary zeal to eradicate alleged androcentrism, change the generic man in one biblical assertion to nature, in another to enemy, in the next one to human commission, in one more to human society and in the last to world, then all five assertions no longer teach us about man qua man but about five ontologically and semantically different subjects. In fact, however, the NRSV uses not five but 64 different substitute terms for man or son of man..." Also here.
The NSRV and The REB: A New Testament Critique. By Burton H. Throckmorton (Theology Today - Vol 47, No. 3 - October 1990). A detailed and favorable review, though Throckmorton criticicizes the versions for not carrying the gender-neutral language further.
Miscellaneous Gender-Neutral Language and Political Correctness
Review of F. Danker's recent revision of the BAGD Greek lexicon, by Abraham J. Malherbe of Yale University Divinity School. (Review of Biblical Literature 10/2002). Interesting discussion of some of the ways in which Danker's revison of this standard reference book (third edition, 2000) shows a "desire not to give offense to some persons in academic circles" who are interested in "inclusiveness," as Malherbe delicately puts it.
PC and the Crisis of Liberalism. By James Kalb. From the online essays at the Canadian Conservative Forum. "Political correctness spreads, and once it arrives it stays; few like it, but no-one can do anything about it. In America most thought it was a hobbyhorse for a few cranks, while Europeans shrugged it off as an outlandish fad. We have all discovered our mistake."
Political Correctness in Secular Education. "The politically correct of our own day seek to bring about a moral revolution by changing the way we speak and write about the world: a change of heart instigated and embodied by a change of language." (Roger Kimball)
The Priests for Equality Charter. "Language, seemingly innocuous and inconsequential, is in reality an area which reveals unconscious attitudes, prejudices, stereotypes and patterns of discriminatory thinking. Conversely, care in language is a first and necessary step in raising consciousness. In itself, it can help to educate us toward equality."
Femspeak. By Michael Miller, at Quackgrass press. The feminist assault on standard English becomes official thought control. In November 1994 the Calgary Board of Education imposed Policy 1028 "gender inclusive communications" on teachers, because "Language shapes and represents the way in which people think and act." The article is also available here and here.
Feminist scholarship: a classic oxymoron? By Antonia Feitz. "The alleged 'exclusiveness' of Standard English is a cultivated sentiment of an elite minority of privileged women." Revision has "been decreed from on high, by a privileged elite which absurdly claims to be oppressed."
A Non-Sexist Style Guide. By John M. Mulder (Theology Today - Vol 34, No. 4 - January 1978). The academic style guidelines proposed here (1978) will give the reader an idea of the academic context in which gender-neutral language translations later emerged.
The Abolition of Man. By Sam Torode and Peggy Jackson , in WORLD magazine (July 7/13, 2002). Reports on the cult of political correctness at reputedly "evangelical" publishing houses: InterVarsity, Eerdmans, Bethany House, and Baker all expect authors to use "inclusive language."
InterVarsity Press Style Guide (2001). A shocking example of political correctness in the so-called "evangelical" publishing industry. Even goes so far as to advise the use of the gender-neutral NRSV in biblical quotations.
Translators and The Gender Gap. By Herbert G. Grether (Theology Today - Vol 47, No. 3 - October 1990). Grether was a member of the translation team that prepared the Old Testament portion of the Good News Bible. In this article he presents statistics for gender-neutral language in several recent versions.
Liturgiam Authenticam. On the Use of Vernacular Languages in the Publication of the Books of the Roman Liturgy. A very interesting document issued in March 2001 by the Vatican's advisory agency for liturgical matters (the Congregation for Divine Worship and the Discipline of the Sacraments) that gives guidelines for the translation of the mass and of the Scriptures. The guidelines specifically disapprove of "inclusive language" translations. Also here. For a good explanation of the document see the article by Fr. Stephen Somerville in Catholic Insight, November 2001 (also here).
Hopelessly Patriarchal. By Steve M. Schlissel, in the Chalcedon Report (Feb 1998). Briefly describes the patriarchal orientation of the Bible.
God and Gender in Judaism. By Matthew Berke, First Things 64 (June/July 1996): 33-38. Describes the new "gender-sensitive" High Holy Day prayerbook of Reform Judaism, with an interesting discussion of the connection of the "Mother God" concept with pantheism. Also here.
Sentimental Religion: The Feminization of American Christianity. By Harold Vaughan. Is Christianity only for women? Men might be forgiven for thinking so, even without the "inclusive language" Bibles. Amidst all the gushy praise-songs and therapeutic sermons, we ought to be wondering how we can begin to include the men again.
A Sentimental Journey. By Shane Rosenthal. Describes the effeminate "precious moments" version of Christianity that is overwhelming the evangelical churches. Also here.
The Truth About Men. By Robbie Low, Vicar of St Peter's Church, Bushy Heath UK. "if a father does not go to church, no matter how faithful his wife's devotions, only one child in 50 will become a regular worshipper. If a father does go regularly, regardless of the practice of the mother, between two-thirds and three-quarters of their children will become churchgoers."
The Church Impotent. By Leon J. Podles. "Despite constant feminist complaints about the patriarchal tendencies of Christianity, men are largely absent from the Christian churches of the modern Western world."
Revivalism and Christian Music. By Michael S. Horton. "There has been a systematic and often unwitting attempt to rid the church's praise of masculine, angular, weighty pieces that can be demanding in both style and content ... The music is soft, feminine, repetitive, shallow and romantic. That's why we don't like it."
The Council on Biblical Manhood and Womanhood. This oganization promotes the acceptance of traditional sex roles as taught in the Bible, and opposes the feminist agenda in evangelical circles. The site has many online resources, including an excellent Journal and the full text of several books:
The Gender Neutral Bible Controversy, by Vern Poythress and Wayne Grudem;
Recovering Biblical Manhood and Womanhood, edited by Wayne Grudem and John Piper;
Man and Woman in Christ, by Stephen B. Clark;
The Feminist Gospel, by Mary Kassian;
Women, Creation and the Fall, by Mary Kassian; and
Headship, Submission, and the Bible, by Jack Cottrell.
The Woman's Bible. By Elizabeth Cady Stanton (1895). The famous 19th-century suffragette openly reviled the Bible as "degrading to women."
Christians for Biblical Equality. This website is maintained by a group of feminists who consider themselves to be evangelical, and attempt to interact with the Bible in a respectful manner. They have played a leading role in the NIV inclusive language edition debate. CBE was formed in 1987 by women who had withdrawn from the Evangelical Women's Caucus (now called the Evangelical & Ecumenical Women's Caucus - see the link below) over disagreement with the apparent endorsement of lesbianism.
Evangelical & Ecumenical Women's Caucus. "An international organization of women and men who believe that the Bible supports the equality of the sexes." Like the Christians for Biblical Equality, this organization started out pretending to be "evangelical" (Nancy Hardesty was one of the founders) and still retains the word in its name. The recent newsletters reveal how meaningless the word has become.
Paul, Women, and Contemporary Evangelical Feminism. By H. Wayne House, Professor of Biblical Studies and Apologetics at Faith Seminary, Tacoma, WA. An article from Bibliotheca Sacra, Vol. 136, No. 541 (Jan 1979), p. 41. Criticizes the low view of Scripture taken by "evangelical" feminists.
Family Issues. A collection of articles by various authors at the Heritage Foundation, documenting the bad effects on families and on our society in general of public policies shaped by the feminist agenda. Also here.