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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Like Mary the Mother of Jesus, Christian men and women are called to bring Christ to the world.
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Like Mary of Luke 10, our identity in Christ is not primarily as females or males, but as faithful disciples.
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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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If we broaden our scope to a global and centuries-long view, it becomes clear that the church’s primary source of biblical interpretation and application has been preaching.
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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 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.
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