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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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.
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Catherine Kroeger, the founding president of CBE, stated, “although women had made forays into the field of biblical interpretation, it was to be Katharine Bushnell who would bring out the heavy artillery.”
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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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Why would a woman espouse an ideology that consigns her to a less-than status? Howell and Duncan surveyed 72 women to explore the rationale behind women’s beliefs in the subordination of women to the authority of men.
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This article reports on a study of the ideologies and decision-making of Christian married couples. We specifically explored the beliefs these couples held regarding decision-making at the beginning of their marriages, those they currently hold, and what prompted any changes in those beliefs across time.
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Complementarianism is nothing more than the old argument of “separate but equal” applied to gender roles and dressed in a type of theological clothing. This is the same argument earlier generations used to justify segregation of the races.
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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.
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