This article has shown that the Gen 3:15 Edenic covenant began in the Garden with the woman. It was then initially fulfilled with Deborah and Jael in Judg 4 and 5. Indeed, the Jael story actualizes the Gen 3:15 promise.
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As we walk with Hannah, we see how she encounters and discovers who God says she is. This is a message not just for moms, but for all of us. Every day of our lives, we are asked to fit into a certain shape, but we don’t always fit the mold.
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As with Mary,
it was the sound of angel wings
that broke the silence.
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Yet the Lord longs to be gracious to you.
Therefore he will rise up to show you compassion.
For the Lord is a God of justice.
Blessed are all who wait for him.
Isaiah 30:18
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The lack of women’s ordination in the Mar Thoma Church cannot be viewed as an isolated issue but must be seen within the greater religious and cultural context of India.
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Like Mary of Luke 10, our identity in Christ is not primarily as females or males, but as faithful disciples.
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Unwarranted criticisms by evangelical scholars of Deborah’s leadership in Judg 4–5 continue to devalue her work as “abnormal,” “wrong,” something done only in private or even in subservience to Barak. Some rabbinical scholars go so far as to brand her an arrogant woman who deserves God’s punishment. In contrast, this paper argues that a close reading of her story and song reveals an ’eshet hayil, a “woman of valor” (cf. Ruth 3:11, Prov 12:4, 31:10). This is evident not only in the direct references to her, but also in the narratives regarding her associates Barak and Jael.
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If we broaden our scope to a global and centuries-long view, it becomes clear that the church’s primary source of biblical interpretation and application has been preaching.
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Jesus’s encounter with the Syrophoenician woman of Mark 7 changed the minds of the first disciples and has the power to change modern minds as well.
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A Christian pastor and national trainer on strategies to prevent and end situations of domestic violence within faith communities reflects on the most frequently asked question he receives from male clergy and congregation members. He also challenges the commonly held notion that males have been granted special divine privileges to assume headship over females.
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