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?
The stories of eight incredible women and their desire to spread the gospel against extreme adversity will overwhelm the heart with passion, love, and forgiveness. Each experience personifies Philippians 4:13, “I can do all things through Christ that strengthens me.”
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?
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.
Arguably, Mary Wollstonecraft can be as relevant today as she was in 1792 when she wrote A Vindication of the Rights of Woman. Her critique of societal norms and the education of women and children was revolutionary when she wrote it, and it still has the capability to be influential today.
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.