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.
Two competing visions—egalitarianism and complementarianism—are embedded within Christian pre-marriage counselling. This article examines how differing interpretations of Scripture shape marriage advice.
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
Authors Jason Eden and Naomi Eden consider, in light of the case of Naomi's 104 year-old grandmother, a well-respected leader in her church community, how age might affect debates and controversies regarding the status of men and women within contemporary Christian circles.
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.
What are the experiences of women in Christian leadership? Do they have salaries comparable to men? Do they encounter stereotypes based on gender? Do they have the respect of their congregations? Howell and Thompson provide a glimpse into the experiences of these women to inform present and potential church leaders, and to increase the awareness of congregations and denominational offices.
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.
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.