Answering his title question in the affirmative, Giles forcefully argues that “headship teaching can encourage and legitimate domestic abuse and it must be abandoned if domestic abuse is to be effectively countered in our churches.”
The primary task when considering Paul's assertion, “the husband is the head of the wife,” should be discovering the meaning of this head-and-body metaphor, not arguing for an extended metaphorical sense of half of the metaphor—the single word, "head."
To read Priscilla’s story through a lens of male-only leadership diminished her calling and also Paul’s. It also obstructs, demeans, and even abuses God’s welcome to women leaders and their male allies then and now!
Phoebe’s position in the church is debated. If she was a leader, some are sure she was an exception to the “rules” of 1 Cor. 14 and 1 Tim. 2. But what if Phoebe’s leadership represented the rule instead?
Many women have had to grieve the complementarian Christian faith they were raised in. Using the stages of grief as a model is a helpful lens for deconstructing this faith and rebuilding better interpretations of Paul.
In her introduction to Women in a Patriarchal World, Elaine Storkey reminds the reader of the important role that narrative theology has played in “both framing our doctrine and shaping our understanding of faith.”
Seventeen essays explore how the biblical Miriam, Mary the mother of Jesus, Mary of Bethany, and Mary Magdalene were portrayed in the early Christian era, also touching on Jewish and Muslim interpretations.
People who believe strict gender roles in marriage are biblical sometimes compare them to partnered dancing. This article challenges that understanding of both dance and marriage, crediting to the real Choreographer.