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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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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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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In recent decades, traditionalists have dug for deeper roots in search of a viable biblical theology on which to support their superstructure of hierarchy. What has emerged instead in contemporary complementarianism is a sociocultural and extrabiblical “theology of roles.” It is this to which we will direct our critique.
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The ”Real Men” workshop discusses the lies men believe, their challenges, and their role in promoting egalitarianism.
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Galatians 3-4 teaches that we must read the Word of God with the barrier-removing Wind of God.
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Psalm 137 models for us prayer that can lead away from vengeance and toward forgiveness.
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The marriage guidance in Ephesians 5, rather than subjecting wives, is aimed at bringing the freedom of true Christian community into our homes.
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