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?
This article will consider strategies shared by Islamic and Christian feminists in exposing and upending biased historical and exegetical methodologies that further attitudes, laws, and social practices that marginalize and oppress women.
C. S. Lewis argued against women as priests in his 1948 essay, “Priestesses in the Church?” His reasoning was that a female priest could not adequately represent a male God. Winslow examines this reasoning and finds it lacking.
The tradition of women raising the eucharistic cup is witnessed from the late 100s to the mid-500s, including evidence from the three oldest surviving iconographic artifacts that depict early Christians in real churches.
This sermon on Mary and Martha in Luke 10 argues that the problem is neither Martha’s housework nor Mary’s sitting at the feet of Jesus. The problem is judgment, which should be replaced with celebration of the gifts of others, even when those gifts differ from our own.
Erdel proposes a dramatically different way of understanding the typological divine-human relationship in Song of Songs: The female beloved is a type of God, and the male lover is the type of unfaithful Israel.