I know that lack of sex and consent education harmed my husband’s and my sex life in the early years of our marriage. But as I look back, I realize that’s only one side of the coin. The other was biblical illiteracy.
“Healthy” is not exactly the adjective I would match with the word “sexuality,” especially when it comes to the ways the church and Christians have portrayed and lived out what we believe about sex these past few centuries.
For egalitarians, the book of Judges clearly demonstrates God’s approval of women leaders. Yet many who view women’s leadership as unbiblical dismiss the pattern of God-affirmed female authority in Judges.
The church of the first five centuries helped define women’s sense of self, integrating their understanding of sexuality and marriage with the redemptive work of Christ, thus encouraging them to contribute to the work of the church.
Jamin Hübner offers a detailed analysis of the "Nashville Statement" in hopes of shining a brighter light on the controversial document which addressed human identity, transgenderism, homosexuality, and other related topics. Hübner frames the debate, systematically examines the Statement itself, and concludes with final reflections.
The few men who have kissed me did not ask my permission first. They didn’t ask if I wanted their tongues in my mouth, or about any of the other things they’ve tried either. It seems this is the standard today—even among Christians.
“Do you want a divorce?” My husband was momentarily speechless. From the earliest days of our marriage, we struggled with sex. By the time I asked the question that so shocked my husband, it was apparent that we couldn’t resolve the issue by talking to each other or to our friends or by reading books.
“If you don’t have sex with your husband anytime he wants, he’ll find it somewhere else.” Fresh out of college and a new Christian, this was my introduction to what I thought was the “biblical” approach to marriage.
Unwarranted criticisms by evangelical scholars of Deborah’s leadership in Judg 4–5 continue to devalue her work as “abnormal,” “wrong,” something done only in private or even in subservience to Barak. Some rabbinical scholars go so far as to brand her an arrogant woman who deserves God’s punishment. In contrast, this paper argues that a close reading of her story and song reveals an ’eshet hayil, a “woman of valor” (cf. Ruth 3:11, Prov 12:4, 31:10). This is evident not only in the direct references to her, but also in the narratives regarding her associates Barak and Jael.