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The recent election has prompted significant reflection for many evangelicals, including notable contributions from Christianity Today managing editor Katelyn Beaty[1], Fuller president Mark Labberton and Fuller president emeritus Richard Mouw[2], and Northeastern assistant professor of New Testament Esau McCaulley[3], who writes about being black, evangelical, and an Anglican priest.

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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.

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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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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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Jesus was sitting near the temple treasury one day, observing all who passed by. He witnessed many wealthy people give large sums of money to the treasury. He also saw a woman—a poor widow—give two small copper coins, worth just one penny. But Jesus declared, “Truly I tell you, this poor widow has put in more than all those who are contributing to the treasury. For all of them have contributed out of their abundance; but she out of her poverty has put in everything she had, all she had to live on” (Mark 12:43-44).

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If God’s design for male-female relationships was unity and interdependence, and if hierarchy in relationships came as a result of sin, perhaps we need to reevaluate teachings on male “headship” in marriage today.

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The creation accounts in Genesis 1–2 are beautiful accounts of the interdependence of man and woman and the unity and partnership that they share.

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Adam calling Eve “woman” does not indicate Adam’s authority over her; rather, it is an expression of the similarities that they share, as Adam exclaims “This at last is bone of my bones and flesh of my flesh; this one shall be called woman, for out of man this one was taken” (Gen. 2:23).

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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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