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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 application is very basic, and its message is so practical. When we look at the marriage between Christ and the church, the secret ingredient is selflessnessit is selfless love.

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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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The primary task when considering Paul's assertion, “the husband is the head of the wife,” should be discovering the meaning of this head-and-body metaphor, not arguing for an extended metaphorical sense of half of the metaphor—the single word, "head."

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The marriage guidance in Ephesians 5, rather than subjecting wives, is aimed at bringing the freedom of true Christian community into our homes.

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This article will consider how the coming of the kingdom of God provides “an alternative ordering of society” regarding women in community and leadership

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This article has shown that the Gen 3:15 Edenic covenant began in the Garden with the woman. It was then initially fulfilled with Deborah and Jael in Judg 4 and 5. Indeed, the Jael story actualizes the Gen 3:15 promise.

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Like many other biblical texts, Gen 17:15–16 invades our worldview and reminds us that God sought out covenant partners—both male and female—to bring blessings to all the nations.

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Cleansing the Bible of counter-cultural female roles not only masculinizes history, it also deprives women of a broader picture of how God has and might use women and their gifts in church, home, and society.

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Explorations of Genesis 2 intent on recovering God's ideal for the interrelationship between male and female often zoom in on the creation of Eve. We are better able to appreciate how the narrative supports that ideal when we engage the whole chapter. 

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