Catherine Kroeger, the founding president of CBE, stated, “although women had made forays into the field of biblical interpretation, it was to be Katharine Bushnell who would bring out the heavy artillery.”
This lecture begins with the identification of the topics of gender and justice. Johnson then examines the challenge of looking at justice issues in ancient societies from the contemporary perspective.
Salome Alexandra was a Hasmonean, born almost twenty years after her family had taken leadership over the land. She grew up privileged, educated, and incredibly strong. She excelled in her studies of God’s Holy Law and in political affairs.
If William Carey was the “father” of modern missions, was there a “mother?” Certainly, many prominent women have made their mark. Lottie Moon is considered the patron saint of Southern Baptist missions. Ann Judson was every bit as capable a missionary as her husband Adoniram.
Many know the story of Queen Esther from the Bible. However, often our own culture and struggles can lead us to “discover” lessons that are not part of the text, or miss important details that are. Often in churches, Esther becomes obscured to the point where this brave woman who was mightily used by God becomes passively subject to the decisions of men. For example, a marriage book released recently by a popular pastor and his wife used the story of Esther to promote obedience to one’s husband, contrasting disobedient Queen Vashti with a “submissive” Esther. Is submission to one’s husband truly the lesson of this narrative?
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.
The church of the first five centuries helped define women’s sense of self, integrating their understanding of sexuality and marriage with the redemptive work of Christ, thus encouraging them to contribute to the work of the church.
This workshop considers the real nature of Greco-Roman and early Jewish culture, and asks and answers how this should change the way we read various passages in the New Testament related to women and their roles.
Two Bible translations from the mid-nineteenth and early twentieth centuries were the solo efforts of women scholars. Let me introduce you to Julia Evelina Smith (1792–1886) and Helen Barrett Montgomery (1861–1934).
A believing coworker recently commented on her intellectual agreement with biblical equality. But she went on to explain that she would not personally want a woman as pastor, simply because that is not what she is accustomed to seeing.