Although we may idealize the early church, most of us would not have enjoyed a visit to a worship service at Corinth. The impression which one was most likely to receive was that of chaos and delirious insanity.
Seven women. Four men. They called themselves The Jubilee Singers. One of America’s most astonishing successes, their music once rang out across the land. They changed the fabric of our culture by introducing spirituals to the American public for the first time. Yet their stories have been hushed.
The story in Genesis 17 and 18 of the Lord’s telling first Abraham and then Sarah that they would have a son in their old age is one of the places in Scripture where a “sin of omission” is often committed.
The most glaring difference between the theological quest of white women and black women is the fact that black women are dealing with three levels of oppression (racism, sexism, and classism) while the white women’s struggle with oppression can be one dimensional: fighting the Victorian model of the weak (even pampered) woman who can’t do anything for herself.
The current teaching about a husband being his wife’s “covering” is so popular that some people are surprised to find that is actually is based on a shaky inference from I Corinthians 11:2-16, a passage which is talking about a woman literally covering her hair during Christian worship.
Born to a slave mother about 1798 in Princeton, New Jersey, Betsey Stockton was the first unmarried woman missionary ever sent by a North American mission agency beyond the borders of the United States. She went to the Sandwich Islands back in 1822, when James Monroe was president of this young Republic.
Amid an increasingly polarized U.S. society, does the evangelical community reflect the dominant culture more than the biblical mandate for unity and justice in race relations? Some suggest the coals of a “racial reconciliation movement” in the church are catching fire.
We Lutherans all want to argue on the basis of God's revealed truth in the authoritative Scripture. Yet all of us come to this debate with our own personal history and agenda. My own history includes aversion to women in the public ministry as a result of experiences, first as a teenager, then as a student in Germany. More recently, I have developed a growing understanding of the just claims of Christian women who have been disempowered and marginalized in the church and a horror for what has been perpetrated in the name of male headship. A re-examination of the texts and another (this time happy) experience of having a woman as my pastor in the United States about a decade ago led me to abandon my previously held view that the ordination of women is not the Lord's will for his church today. I am now convinced to the contrary, although I do not like using the broad term feminist. My own personal pain is not only that close friends and relatives hold an opposing view, but that I fully understand that view as one who once held it (this is not said in any spirit of superiority).
Jesus Christ wants his body to become one—every church, every person. He wants his body to experience the unity with him and with each other that he experiences with his Father. But this unity is hindered by barriers of many kinds.
If you are a conservative Christian, you may be worshipping at the altar of Baal. A conservative is anyone who wants to preserve the existing social order. While a conservative Christian may identify himself or herself as one who safeguards the orthodoxy of Christian doctrine, often there is also blind allegiance to customs having no divine sanction.