When I say "no such thing," what I'm referring to is the concept of this image. There is no such thing as a "woman of God," or at least, the one we've created in our minds and admired at our churches. We have authored an unattainable image of near-perfection.
The last half of Philip B. Payne’s book Man and Woman, One in Christ: An Exegetical and Theological Study of Paul’s Letters begins an exegesis of Paul’s later writings in Ephesians, Colossians, and 1 Timothy and deals with some of the most contentious passages dividing the Church over the role of women.
If you embrace the theological position that God the Son is eternally (read “permanently”) subordinate to God the Father and then ground your belief that submission of the wife to the husband is permanently true because of this theological position, then what does Mt. 22:30 mean?
A great leader practices holistic, radical, other-oriented love and service. In asking the church to empower women as pastors and spiritual leaders, we are asking it to activate women to fully and freely love, lead, and serve.
The oppression of women spans centuries and borders. In virtually every country and culture in the world, women have less-than-equal status to men and they are often relegated to subservient and submissive roles. Women suffer from domestic violence, job barriers, lack of control over their bodies, and fewer options for healthcare. They often do not have a voice in matters as broad as politics or as narrow as what happens within their own families.
This workshop builds a foundation for anyone who is new to the idea of egalitarian marriage, beginning with God’s original design as described in Genesis 1 and 2 and how the fall in Genesis 3 changes the dynamic of how relationships are lived out.
Though limitations on women in institutional leadership continue, Holiness and Pentecostal women continue to carry out evangelistic ministries using the venues of revival and camp meetings as well as women’s conferences and conventions.