Mary Magdalene's life changed irrevocably. Nothing could be done to change what had happened. After finding the tomb empty in John 20, the other disciples returned to their homes. Mary could not leave.
The ups and downs of being a woman in ministry continue. Not many people want a woman to teach homiletics, despite the fact that my students love my classes. I am beginning to do more teaching and writing on the equality of women and men in Asia.
Among responsible and useful methods of promoting egalitarian thinking -- writing about it, supporting organizations like CBE that promote it, seeking out churches that put it into practice -- my favorite is what I call the “auntie model”: consistently giving loving ideological nudges to those in my closest circle, especially the little ones.
In addition to the ethnic, gender, and economic inequalities that have afflicted black South African women past the end of Apartheid in 1994, the plague of HIV/AIDS has added a new dimension to their struggle.
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.
Recently, a friend of mine was asked why she chose to work, and not stay home full-time with her child, even though her husband makes enough money to support their family. The question is unsurprising given the ongoing pressure on Christian women to prioritize home and family over career and calling. It seems that Christian women are still expected to choose between the public and the private.
Our family’s sense of mission derives from Isaiah 61:1–3. Jesus cited this text as the foundation for his earthly ministry (Luke 4:18–19), and we have adopted this as a cornerstone passage that drives and guides the decisions we make as a family.