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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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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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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Again I felt the tension and fear of choice. Would I stand with the church in power, but that I felt was out of line? Would I skirt the confrontation that would likely cost my life?
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Sometimes, in the midst of this pleasant change, women and men have been set against one another, as if we were enemies rather than allies, competitors rather than teammates, aliens rather than fit companions. That grieves me. I’m sure that grieves God.
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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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Part 1 of a 3-part series, presented here, focuses on the radical redefinition of authority Jesus taught and set in motion for his church; it considers the complementarians’ circuitous idea of gender authority.
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