A myriad of barriers—theological, cultural, historical, sociological, and institutional—continue to keep women clergy from flourishing at all levels of leadership and must be addressed for women in the church to gain equality with men.
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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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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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Wayne Grudem’s commitment to Scripture is to be commended, but his lack of serious engagement with key challenges undermines a work that has been over twenty years in the re-making.
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In The Making of Biblical Womanhood: How the Subjugation of Women Became Gospel Truth, Beth Allison Barr shares her personal story of rejecting complementarian views on male headship and female submission.
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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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Christian and Muslim women have faced similar struggles and thus can encourage one another as co-laborers in respectful dialogue.
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Like Mary the Mother of Jesus, Christian men and women are called to bring Christ to the world.
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If we broaden our scope to a global and centuries-long view, it becomes clear that the church’s primary source of biblical interpretation and application has been preaching.
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