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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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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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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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Christian tradition is sometimes remarkable for the liberties it takes with the reputations of its saints, and in this regard no example springs so readily to mind as that of Mary Magdalene. Tradition has had its field day with the reputation of this once deeply troubled woman. 

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Kim Dickson brings Pentecostalism, evangelicalism, and atonement theology into conversation with the work of feminist theologian Elizabeth Johnson.

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First Corinthians presents Christian women with a time to speak, not a time to be silent.

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"In many modern churches, only masculine language for God is deemed acceptable. This restriction is historically and, more importantly, biblically unfounded ... By having an essentially masculine view of God, we blind ourselves to other ways we may connect to God and understand God. This not only distorts our image of God, but a purely masculine view also negatively affects the way we interact with one another—most prominently, how the church interacts with women."

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Let us point the way to signs of racism and exclusion that are often not seen by those not affected by them.

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Those who argue that the church must retain its predominantly masculine imagery for God and those who want to introduce into the church's vocabulary female imagery for God are in agreement at only one point: both are convinced that the integrity of Christian faith is at stake. 

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