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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This article considers 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.
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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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1 Cor 11:2–16 touches on questions of creation and the nature of God and has been influential not only in the role of men and women in worship, but more fundamentally in the relations of man and woman to one another and to God.
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