Paul may not come across as a loving father-figure. But when you look at 2 Corinthians through Deuteronomy 21, it starts to look like Paul treated the Corinthian church like a daughter he cared for deeply.
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The Book of Eden: Genesis 2–3 by Bruce C. E. Fleming (based on the work of Joy Fleming, PhD, PsyD), is an excellent addition to the field of biblical gender studies.
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God did not curse Eve or limit woman in any way. Sadly, modern translations of Genesis 3:16 make it look like God did both.
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Seventeen essays explore how the biblical Miriam, Mary the mother of Jesus, Mary of Bethany, and Mary Magdalene were portrayed in the early Christian era, also touching on Jewish and Muslim interpretations.
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Abuelita theology recognizes the imago Dei in poor and marginalized women such as widows and grandmothers, understanding that when the image of God is degraded in one, it is degraded in all.
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Ben Witherington III’s story of Priscilla provides extensive insight into the lives of the earliest Christian women.
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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?
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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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Julian rightly sees something significant in the loving act of a mother giving birth that can help us to better grasp how deep and wide God’s love is for all of God’s children.
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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.
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