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?
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.
It was a desperate ploy. If it failed she would be, at best, a social pariah; at worst, burned alive. Probably few of us, either women or men, would be able to summon up the kind of courage Tamar showed when, realizing that the system was failing to give her justice, she decided to do something about it. She used womanly wiles, but not in ways we usually associate with the term.
In the account of the anointing of Jesus by the sinful woman, Jesus radically reverses all assumptions about himself, the woman and Simon, highlights true repentance and forgiveness, and causes us to reflect on the boldness of the Lord’s ministry to women.
Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time. She used to sit under the palm tree of Deborah between Ramah and Bethel in the hill country of Ephraim; and the sons of Israel came to her for judgment. (Judges 4:4–5, NASB)
Margaret Fell, known to many as the “Mother of Quakerism,” is arguably one of the most fascinating figures in Western religious history. Though frequently overlooked by historians, Margaret Fell played a germinal role in the development of the Friends (Quaker) movement, and her life presents a compelling picture of the power of faith and the cost of discipleship.