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Ursula King’s reader, Feminist Theology from the Third World brings together the diverse perspectives of women engaging in feminist theology, giving recognition and honor to the often absent or underrepresented voices of women of the Third World and women of color in the Unites States. 

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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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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. 

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I've never heard a sermon on Jesus saying, "Follow me," that was addressed to men only. Yet, my analysis of the meditation is that I've apparently heard a few too many messages in the Church that have, intentionally or not, excluded me.

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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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Yes, God is our Father. That's what Jesus called God: "Abba, Father." That is how Jesus taught us to pray: "Our Father." We rejoice that God is merciful and forgiving, "like a father who runs to welcome the prodigal home." But God's also "like a mother who will not forsake her nursing child."

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Feminine language is in the Bible and has been used in Christian worship, which implies that any male-exclusivist position is not an authentically conservative one.

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If someone were to call me a feminist in the true definition of the word, I would proudly accept the title. I believe in the social, political, and – more importantly – the biblically-based equality of all in Christ. But I can not accept the title of feminist because of what it seems to have become in the minds of the secular world and, unfortunately, in the minds of many Christians.

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Arising from the experiences of Asian women, Asian feminist theology provides an example of viewing God not only as Father, but also as Mother.

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These two best-sellers helped turn many apolitical women into activists, and contributed to recent impressive female gains in both the United Stales Senate and the House of Representatives. My question is: How should biblical egalitarians respond to these two works? Answers may not be as obvious as some think.

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