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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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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.

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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?

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Genesis teaches that men and women share the divine image equally and are therefore fully equal as human beings.

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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.

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Catherine Kroeger, the founding president of CBE, stated, “although women had made forays into the field of biblical interpretation, it was to be Katharine Bushnell who would bring out the heavy artillery.”

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One aspect in the life of the eighteenth-century Moravian Church has gone almost unnoticed, even among modern Moravians: the fact that women shared many of the pastoral responsibilities within the church, wrote spiritual autobiographies, received ordination, and even engaged in preaching

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