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In Phil 4:2–3, Paul exhorts two women, Euodia and Syntyche, to “pursue the same mindset in the Lord.” Unfortunately, he does not offer enough detail to confirm the exact nature of this request.

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Abuelita theology recognizes the imago Dei in poor and marginalized women such as widows and grandmothers, understanding that when the image of God is degraded in one, it is degraded in all. 

 

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FROM THE CONCEPTION OF MANKIND IN THE GARDEN OF EDEN UNTIL THIS PRESENT HOUR, I WAS IN HIS PLAN.

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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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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.

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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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The battle over women leaders and the church continues to rage unabated in evangelical circles. At the center of the tempest sits 1 Tim. 2:11-15. Despite a broad spectrum of biblical and extra-biblical texts that highlight female leaders, 1 Tim. 2:11-15 continues to be perceived and treated as the great divide in the debate. Indeed for some, how one interprets this passage has become a litmus test for the label “evangelical” and even for salvation.

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Several years ago I got an idea for a biblical novel; placing myself in the world of Mary the mother of Jesus’, I would write in her voice — a diary spanning thirty years and titled Mary’s Journal.

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