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?
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Much of the research in the area of wife abuse has been done by feminists, some of whom themselves have been victims of wife beating...They have given up on the hope that change will come through social institutions such as the church. Rather than seeing the church as part of the solution to the abuse of women, they almost unanimously perceive the church as a big part of the problem.
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The one hundred and ninety-seventh letter of Gregory of Nazianzus, addressed to Gregory of Nyssa, contains a message of consolation over the death of Theosebeia, who has apparently been his colleague in the Gospel ministry. “Theosebeia, actually the priestess and colleague of a priest and equally honored and equally worthy of the Great Sacraments.”
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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.
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Ephesians 5:15-6:9 is a Haustafel (a table of household duties) and is the central passage for Pauline teaching on Christian marriage. The passage, along with its reduced parallel in Colossians, is well known by persons of all persuasions on the issue of the relationship between wives and husbands.
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A prolific British hymn writer, Frances Ridley Havergal created poetic texts for the glory of God, but she also saw writing as her profession and livelihood.
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Two hundred years before Martin Luther’s reformation, a woman now known as St. Bridget of Sweden (1302-1373) challenged wayward kings, priests, and popes, calling them to repentance.
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In his response to a question posed by the Sadducees, Jesus said that those in the resurrection "neither marry nor are given in marriage." The reason women will not be "given in marriage" is that, in the resurrection, they will not be viewed as property.
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I have had a burden for women for about ten years, but, with my African background of marginalization and oppression of women, I had failed to stand alone and fight for equality until I discovered Christians for Biblical Equality. My burden for women was burning because of the oppression my own mother went through.
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Psalm 137 models for us prayer that can lead away from vengeance and toward forgiveness.
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