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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As we walk with Hannah, we see how she encounters and discovers who God says she is. This is a message not just for moms, but for all of us. Every day of our lives, we are asked to fit into a certain shape, but we don’t always fit the mold.
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Excerpts from the booklet, The Feminist Bogeywoman, written by Rebecca Merrill Groothuis and published in 1995 by Baker Academic, a division of Baker Publishing Group. It is used here by permission.
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St. Luke tells us that the women who followed Jesus to the cross “were beating their breasts and wailing for him” (Luke 23:27 NRSV). Some feminist and womanist theologians still wail at the sight of the cross—they reject traditional theories of atonement that regard the torture and death of an innocent man as a good intended by God. Many feminists and womanists find God’s saving activity hidden beneath this senseless and tragic brutality. Our goal in the present article is to analyze what feminist and womanist theologians have to say about the cross of Jesus, and from this, to examine our understanding of God’s saving activity in light of their helpful critique.
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In every corner of the world, religious teachings on gender and power have an enormous impact on human lives, especially those of girls and women. For this reason, Christians have a responsibility to accurately critique biblical teachings on gender.
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From creation to new creation, the Bible’s message about gender in the church and marriage consistently affirms the equal standing of man and woman.
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This paper seeks to begin to correct the equation of biblical egalitarianism with liberal feminism by considering them on a foundational level—looking at where each locates its authority and how each understands the Bible’s authority.
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So when some argue that the Bible opposes the equal standing of man and woman in the church and home, they are taking the issue to the final court of appeals, as they should. Twelve seemingly strong biblical pillars support their argument...
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