Sin is multidimensional in meaning, and both submission and self-esteem have both positive and negative aspects. I suggest that a theological examination of these concepts, in dialogue with psychology, can add a valuable dimension to current discussions on gender equality.
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In his response to a question posed by the Sadducees, Jesus said that those in the resurrection "neither marry nor are given in marriage." The reason women will not be "given in marriage" is that, in the resurrection, they will not be viewed as property.
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The New Testament household codes reveal that early Christians were on the progressive edge of gender relationships in their world.
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The application is very basic, and its message is so practical. When we look at the marriage between Christ and the church, the secret ingredient is selflessness—it is selfless love.
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Although evangelical and Canadian histories have tended to under-examine the contributions of women, an emphasis on the example of Phoebe Palmer readily offers a visible standard of Canadian evangelical emancipation.
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The primary task when considering Paul's assertion, “the husband is the head of the wife,” should be discovering the meaning of this head-and-body metaphor, not arguing for an extended metaphorical sense of half of the metaphor—the single word, "head."
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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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The marriage guidance in Ephesians 5, rather than subjecting wives, is aimed at bringing the freedom of true Christian community into our homes.
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First Corinthians presents Christian women with a time to speak, not a time to be silent.
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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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