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?
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.
Misreadings of NT passages 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.
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?
The Christian egalitarian woman is in a difficult position. If she truly believes God calls women to engage in the same types of ministries and offices of the church in which men engage, and if she is also committed to living a life that reflects God’s character, she is faced with a quandary.
Dharamraj reads the Song of Songs intertextually with the prophetic texts; within a literary culture, texts grow out of a shared linguistic, aesthetic, and ideological substratum, and then influence the interpretation of each other when they are read together.
Seventeen essays explore how the biblical Miriam, Mary the mother of Jesus, Mary of Bethany, and Mary Magdalene were portrayed in the early Christian era, also touching on Jewish and Muslim interpretations.