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A multitude of Bible translations exists, each with their own interpretation of what the biblical authors "felt" or "thought" was most important. Therefore, we must be diligent, so that when we discover a bias that has changed the meaning from the Greek word so that it implicates something other than the intent of the original author, we then perk up our ears to discover the truth.

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Recently, a friend asked me an unexpected question. “Do you identify first as a Christian or as a feminist?” I was surprised by but not unprepared for her question. I’d considered it before, and the answer is complicated. Stick with me here.

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If William Carey was the “father” of modern missions, was there a “mother?” Certainly, many prominent women have made their mark. Lottie Moon is considered the patron saint of Southern Baptist missions. Ann Judson was every bit as capable a missionary as her husband Adoniram.

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Before the nineteenth century, a Chinese woman’s life was wrapped around three men: father, husband, and son. When missionaries brought the gospel to China, the destiny of Chinese women began to change.

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Lillian Trasher aimed to serve “the least of these” (Matt. 25:40). Her orphanage in Egypt took in abandoned children with physical disabilities and illnesses as well as vulnerable widows.

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When translators choose to use “whore” throughout Ezekiel 16, they let readers think it’s okay to use words with inescapably derogatory connotations. And the true focus of the passage—apostasy—gets lost.

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William Witt argues that not only those in favor of, but also those opposed to, women’s ordination embrace new theological positions in response to cultural changes of the modern era.

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This workshop considers the real nature of Greco-Roman and early Jewish culture, and how this should change the way we read various passages in the New Testament related to women and their roles.

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