Kelley Nikondeha serves up powerful insights from the stories of the women of Exodus, the stories of women who resisted historical and modern injustices, and her own experiences.
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Dharamraj reads the Song of Songs intertextually with the prophetic texts; within a literary culture, texts grow out of a shared linguistic, aesthetic, and ideological substratum, and then influence the interpretation of each other when they are read together.
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What The Gospel According to Eve tells us is that throughout the entire history of the church, individuals have been fighting to show that female subordination cannot be supported by Scripture.
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In her book, 7 Deadly Sins of Women in Leadership, Kate Coleman outlines what she believes are the seven most destructive behaviors that women in leadership succumb to: limiting self-perceptions, failure to draw the line, inadequate personal vision, an unhealthy work-life rhythm, the ‘disease to please,' colluding instead of confronting, and neglecting family matters.
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In The #MeToo Reckoning, Everhart invites readers to “explore two types of stories around sexual assault”—current stories in the Protestant church and biblical stories.
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Fully Alive ultimately falls victim to exactly what it professes to avoid. It claims to move beyond stereotypes, but instead turns them into a universalized application for all people everywhere.
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The book lives up to its subtitle, A Provocative Guide. . . . Though it has some value, I do not recommend it without reservation, given her methods of interpretation noted above.
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Vindicating the Vixens is an important collection of essays that illuminate biblical women who have been misrepresented—“sexualized, vilified and/or marginalized”—over the centuries.
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Paula Gooder presents an imaginative telling of the life and ministry of Phoebe. She states that her purpose in writing this story is not simply to provide an entertaining novel, but also to inform readers of the reality behind the NT text.
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Giles, a longtime egalitarian, establishes what the Bible actually teaches by critiquing biblical arguments for the permanent subordination of women; in other words, Giles critiques complementarian theology and methodology.
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