John McKinley gives an honest and insightful critique of complementarianism, calling for a “Gender Humility” approach.
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A myriad of barriers—theological, cultural, historical, sociological, and institutional—continue to keep women clergy from flourishing at all levels of leadership and must be addressed for women in the church to gain equality with men.
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In his response to a question posed by the Sadducees, Jesus said that those in the resurrection "neither marry nor are given in marriage." The reason women will not be "given in marriage" is that, in the resurrection, they will not be viewed as property.
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Emilienne Loubota was an uncommon hero and a foremother to the women pastors in the Evangelical Church of Congo.
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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 selflessness—it is selfless love.
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Although evangelical and Canadian histories have tended to under-examine the contributions of women, an emphasis on the example of Phoebe Palmer readily offers a visible standard of Canadian evangelical emancipation.
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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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Arising from the experiences of Asian women, Asian feminist theology provides an example of viewing God not only as Father, but also as Mother.
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Abundant canonical, literary, and epigraphical evidence proves women were ordained leaders in the church for centuries. Women who aspire to ordained ministry today can be encouraged by the rich history of women’s ordination.
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