Cleansing the Bible of counter-cultural female roles not only masculinizes history, it also deprives women of a broader picture of how God has and might use women and their gifts in church, home, and society.
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.
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.
The First Nations Version is a phenomenal work. It is poetic, beautiful, and striking time and again. It captures the feel of hearing God's word spoken, and it corrects some mistakes other translations make.
Sin is multidimensional in meaning, and both submission and self-esteem have both positive and negative aspects. I suggest that a theological examination of these concepts, in dialogue with psychology, can add a valuable dimension to current discussions on gender equality.
Before we get too far into this sermon, I need to say one thing: my brother had it coming. So none of this is my fault. Well, not entirely my fault. It might be his fault. Or my parents’ fault, even, for the whole thing started because they had the audacity to sell their house. The one we had was fine. I had my own space there, away from my brothers—a nice reading spot, a shelf full of books, and plenty of room for my favorite pastime: minding my own business.
Julian of Norwich, in her Revelations of Divine Love, recounts and meditates on her revelations of Christ dying and the significance of his body and blood in his work of salvation and continued work of sustaining us.