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Arising from the experiences of Asian women, Asian feminist theology provides an example of viewing God not only as Father, but also as Mother.
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.
Like Mary the Mother of Jesus, Christian men and women are called to bring Christ to the world.
Jesus’s encounter with the Syrophoenician woman of Mark 7 changed the minds of the first disciples and has the power to change modern minds as well.
First Corinthians presents Christian women with a time to speak, not a time to be silent.
Like Mary of Luke 10, our identity in Christ is not primarily as females or males, but as faithful disciples.
Galatians 3-4 teaches that we must read the Word of God with the barrier-removing Wind of God.
The marriage guidance in Ephesians 5, rather than subjecting wives, is aimed at bringing the freedom of true Christian community into our homes.
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.
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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