Arising from the experiences of Asian women, Asian feminist theology provides an example of viewing God not only as Father, but also as Mother.
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This article considers strategies shared by Islamic and Christian feminists in exposing and upending biased historical and exegetical methodologies that further attitudes, laws, and social practices that marginalize and oppress women.
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Erdel proposes a dramatically different way of understanding the typological divine-human relationship in Song of Songs: The female beloved is a type of God, and the male lover is the type of unfaithful Israel.
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Cleansing the Bible of counter-cultural female roles not only masculinizes history, it also deprives women of a broader picture of how God has and might use women and their gifts in church, home, and society.
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Maasai believers need a Maasai Christianity within which they “feel at home" to “enable women to view the Bible through African eyes and to distinguish and extract from it what is liberating.”
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Most people read a translated Bible, a domesticated Bible that by means of translators’ mediation has crossed time, space, language, and culture. Bible translators strive to provide people with access to this ancient text.
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First Corinthians 14 contains the only passage in the Bible that at face value silences women or restricts their ministry in the churches. It is important for all who believe Scripture to understand the truth about this passage.
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Romans 16:7 presents two interpretive issues. Was the person named Iounian a man or a woman and was Iounian counted as “highly regarded among the apostles” or only “highly regarded by the apostles”?
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Does 1 Timothy 3:8-13 discount the possibility of women deacons? Not at all.
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