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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Christian and Muslim women have faced similar struggles and thus can encourage one another as co-laborers in respectful dialogue.
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Abuelita theology recognizes the imago Dei in poor and marginalized women such as widows and grandmothers, understanding that when the image of God is degraded in one, it is degraded in all.
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Galatians 3-4 teaches that we must read the Word of God with the barrier-removing Wind of God.
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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?
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Having evaluated the literary and cultural context of Deut 22:28–29, it is clear that its primary sociological and theological intentions reflect three prominent patriarchal themes.
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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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Rather than focusing on a woman and her sin, the focus in this story is on a group of sinful, male, religious leaders who use their privilege to try to kill a woman to solidify their power.
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Muted Group Theory (MGT) is a sociological tool that aids in the study of interactions between dominant and sub-dominant groups—including, but not limited to, men and women. MGT can help those who have become aware of dynamics between the powerful and the marginalized but do not have a clear framework for articulating this awareness
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