With the publication of the Nashville Statement, the Council on Biblical Manhood and Womanhood sought to set out the Christian stance on human identity. This article offers an analysis to shine a brighter light on this controversial topic.
A study of curricula across 15 evangelical seminaries and of material from the Evangelical Theological Society reveals an almost total absence of women's history, meaning male leaders can rise to high levels while never being exposed to the countless ways women have impacted history and theology.
Impairment is any loss or abnormality of structure or function, be it psychological, physiological, or anatomical. A disability is any restriction or inability to perform an activity in the manner or range considered normal for a human being. The restriction or inability results from impairment. A handicap is a disadvantage for a given individual that limits or prevents the fulfillment of a role that is normal. As traditionally used, impairment refers to a problem with a structure or organ of the body; disability is a functional limitation with regard to a particular activity; and handicap refers to a disadvantage in filling a role in life relative to a peer group.
In exploring the cultural impact of gender on ministry, examples from Kenya, India, Venezuela, and the United States were selected as case studies, illustrating the impact of gender on Christian ministry.
Many evangelicals do not know how to read the very texts they claim establish their distinctive identity. Far from viewing the biblical texts too reverently typical evangelical approaches fail to respect the textenough.
Jamin Hübner offers a detailed analysis of the "Nashville Statement" in hopes of shining a brighter light on the controversial document which addressed human identity, transgenderism, homosexuality, and other related topics. Hübner frames the debate, systematically examines the Statement itself, and concludes with final reflections.
At the intersection of socioeconomics, ethnicity, and gender lurks one of the most insidious forms of violence against girls and women: sex trafficking. What theological insights should inform Christian ministry to victims and survivors of sex trafficking? Female theologians who are well-acquainted with histories of multiple forms of oppression should inform Christian practice. Therefore, mujerista (Spanish for “womanist”) and womanist scholars ought to be at the top of the list. Unfortunately, many evangelicals and other Christians whose praxis has primarily been informed by white, Western, male theological perspectives, are hesitant to consider theologies by and for women of color. This is a mistake. Whether or not a person fully embraces all the theological points of womanist and mujerista theologies, these contextualized liberation theologies contain powerful and poignant biblical truths that are particularly relevant to today’s victims and survivors of sex trafficking. This paper will first highlight relevant definitions and themes in mujerista and womanist theologies, then examine the implications for ministry among today’s sex trafficking victims and survivors
I have long deliberated the possible efficacy of another Wild at Heart critique.1 Although many excellent critiques arose in the years after the book’s initial release in 2001, it still sells unusually well, progressively working its way into churches, homes, and minds. The English language version has sold over 4.5 million copies, annual sales exceed 100,000, and it currently holds the #1 Best Seller spot in Christian Men’s Issues on Amazon. To date, the book has been translated into thirty languages. Beyond this, the ideologies of Wild at Heart find expression in subsequent books written by John and Stasi Eldredge, most notably Captivating, as well as numerous contemporary Christian works on sex and gender that display direct influence from the Eldredges’ teachings or promote similar ideas. Hardly a year passes without some popular Christian book on gender or parenting acknowledging the Eldredges and their teachings or listing Wild at Heart as recommended reading. Stephen Mansfield, for example, calls the book “masterful,” listing it first in “The Ten Essential Books for Manly Men,” because it provides men with “the tools for understanding and living out the essential passions of manhood.” For Eldredge himself, such steady reception confirms its timeless truth. It is somehow paradoxically “truer” than before, because “it rings eternal, and universal. God was in it then; he is in it still.”
Popular references to God most often imply a certain masculinity, but I had always interpreted them as playful anthropomorphisms, endearments meant to humanize God just enough so people can speak comfortably yet respectfully about him in secular circles.