Could it be that the complementarian notion of “biblical womanhood” (especially the claim that women’s distinct personhood makes no room for women as teachers and leaders of men) is a recent, Western perspective?
There is considerable debate as to how we should understand the command that a bishop, elder, or deacon should be the husband of one wife. (I Timothy 2:2,12. Titus 1:6) Sometimes these verses are used to argue that only men may be deacons, elders, or bishops because only men have wives. Actually, women enrolled in the order to widows were required to have (or have had) only one husband.
The most glaring difference between the theological quest of white women and black women is the fact that black women are dealing with three levels of oppression (racism, sexism, and classism) while the white women’s struggle with oppression can be one dimensional: fighting the Victorian model of the weak (even pampered) woman who can’t do anything for herself.
An unfortunate history of misinterpretation and abuse has surrounded 1 Corinthians 11:2-16. It has been taken out of context and used to suppress women’s involvement in the ministry of the church. The egalitarian interpretation, however, finally perceives this verse, not as a tool of oppression, but as one with a helpful cross-cultural message.
Jesus’ encounter with the Canaanite woman in Matthew 15:21–28 can be perplexing to contemporary Christians. This article will look at the interaction between the Canaanite woman and Jesus, examining the social and scriptural underpinnings of their encounter.
A church historian discusses her perception of recent SBC actions. Priscilla Papers thought it would be helpful in this discussion of the Southern Baptist Convention and women to ask for her perspective on issues that are related to the recent changes to SBC faith statements.