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2015 "Becoming New" CBE International Conference

Explores the most prominent biblical, historical, and cultural arguments presented by both sides in the discussion around the ordination of women as pastors in Egypt.

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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?

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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.

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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.

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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. 

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Ideas have consequences. This is particularly true in addressing domestic violence. Men who abuse hold ideas—or, as we will term them, beliefs—that support their abusive behaviors. And, like the verbal abuse and lethal neglect of Nabal in the biblical account of 1 Samuel 25 that nearly led to his own and the death of his servants and children, such behaviors have dire consequences for the men themselves and those who live with them: wives, aging parents, partners, and children. To understand the cycle of abuse and the beliefs that support it, we must first understand the details and reality of those living in abusive homes by defining terms, reviewing the types and frequency of abuse, and examining the beliefs of men who abuse as well as assessing the consequences of these beliefs—and the subsequent actions they engender—on their female partners and children who witness abuse. Finally, I will close with some basic tenets in challenging men who abuse and their belief systems. The standard in the domestic violence field is to address the issue using multidisciplinary teams or coordinated community responses.

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Giles forcefully argues that “headship teaching can encourage and legitimate domestic abuse and it must be abandoned if domestic abuse is to be effectively countered in our churches.”

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This article discusses some of the major steps in the healing process of child sexual abuse survivors and how caregivers can be equipped to facilitate the process by adopting a multidisciplinary approach.

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The status of “women and other creatures” has been a topic of constant debate ever since the woman ate the forbidden fruit and the man blamed her and God for the consequences (Gen 3:9-12).

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