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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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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Only as individuals, cultures, groups, and generations grasp the equality of females and males intended by God at creation can the legacy of pain inherited by all women from the fall continue to be reversed.
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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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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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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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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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