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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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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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Where and how we start in our interpretation of Scripture determines where we will end up. When seeking to understand the relevance of the Bible’s teaching for our lives, interpretive starting points are particularly significant. The method by which we read and derive meaning from Scripture is the fundamental determinant of the nature of the meaning we will derive.

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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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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.

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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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The partriarchs are coming to church! But what kind of persons would claim such an epithet? In fact, the neopatriarchs who are now coming are those who identify with the ancient, old-order patriarchy. And why are they now arriving on the scene and in our churches? And what is their agenda, hidden or spoken?

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