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Is there a way forward beyond the dominant complementarian discourse at this nexus where a predominantly white North American evangelical Christianity has met racial and ethnic others, especially East Asians in the contemporary milieu?

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I believe we have seriously misread the New Testament passages addressed in this essay. These misreadings are undoubtedly due to a combination of assumptions, traditions, and all kinds of post-biblical and sub-biblical attitudes that have crept in to Christianity. We need to change our understanding of what the Bible says about how men and women are to relate to one another within the church.

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Much has been written about “sonship” and being “adopted as sons” as descriptions of being brought into and belonging to God’s family. Focus is often on the privileges of adoption in Paul’s letters, noting the love, honour, and freedom that follow. In light of this masculine language, we should ask whether women and girls experience daughterhood as bringing privileges and rights in the way men and boys experience sonship? More broadly, do we have a theology of daughterhood?

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Witherington combines biblical scholarship and winsome storytelling to give readers a vivid picture of an important New Testament woman.

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It is a truth universally acknowledged that a college kid in possession of five dollars will go see the midnight premiere of any major movie that comes out while she is supposed to be writing a paper. If this college kid goes to Bethel University, she will likely go to the same movie theater as more than half of the student body, subsequently freaking out any other community member who wanders in and wonders how eighty percent of the audience knows each other.

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CBE book club members reflect on their journeys with Defiant through the many questions we considered and the next steps that flowed from reading this powerful book.

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The God presented by the biblical authors and worshipped in the Church today cannot be regarded as having gender, any more than God can be regarded as having race or color. In recognizing this truth, we will be more free to use inclusive metaphors for God.

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Being married to her is the greatest happiness a man could feel. I could never love anyone more. My only desire is to love her and provide for her. I have made sacrifices for her, but she is worth every single one. I always want to be there for her. I want to save and protect her. I want to shield her from worldly dangers. She is my woman, and I want to be her man.

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I don’t really like reading the creation story. This is partly because I skip ahead to what is often described as the “sin story.” I don’t like being told that “the man shall rule over” me (Gen 3:16). To Christians who do not ascribe to gender equality, this verse is prescriptive. It’s used to explain and justify the hierarchy of patriarchy. It is used to support male headship, and deny women their full inclusion as people of God.

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Recently, a friend of mine was asked why she chose to work, and not stay home full-time with her child, even though her husband makes enough money to support their family. The question is unsurprising given the ongoing pressure on Christian women to prioritize home and family over career and calling. It seems that Christian women are still expected to choose between the public and the private.

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