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.
Abundant canonical, literary, and epigraphical evidence proves women were ordained leaders in the church for centuries. Women who aspire to ordained ministry today can be encouraged by the rich history of women’s ordination.
Is there a way forward beyond the dominant complementarian discourse at this nexus where a predominantly white North American evangelical Christianity has met racial and ethnic others, especially East Asians in the contemporary milieu?
The tradition of women raising the eucharistic cup is witnessed from the late 100s to the mid-500s, including evidence from the three oldest surviving iconographic artifacts that depict early Christians in real churches.
C. S. Lewis argued against women as priests in his 1948 essay, “Priestesses in the Church?” His reasoning was that a female priest could not adequately represent a male God. Winslow examines this reasoning and finds it lacking.
Maria Woodworth Etter, known both as the Trance Evangelist and the Mother of the Pentecostal movement, lived and preached in an era when women were required to be silent in church and submit to their husbands.
With the publication of the Nashville Statement, the Council on Biblical Manhood and Womanhood sought to set out the Christian stance on human identity. This article offers an analysis to shine a brighter light on this controversial topic.
Jamin Hübner offers a detailed analysis of the "Nashville Statement" in hopes of shining a brighter light on the controversial document which addressed human identity, transgenderism, homosexuality, and other related topics. Hübner frames the debate, systematically examines the Statement itself, and concludes with final reflections.