Explorations of Genesis 2 intent on recovering God's ideal for the interrelationship between male and female often zoom in on the creation of Eve. We are better able to appreciate how the narrative supports that ideal when we engage the whole chapter.
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Lisa Sharon Harper takes us back to the beginning with deep exploration of Genesis 1-3 and considers its profound implications on the lives and calling of women right now.
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Emily Onyango discusses the work of the African Church For Biblical Equality towards achieving mutuality of men and women in the church and society as a mark of Christian identity.
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2018 "Created for Partnership" CBE International Conference
Kari Kukkanen is a long-time board member of RaTas, Christians for Equality. He has retired from the teacher position at a Christian College in Helsinki. He has two adult sons.
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When rightly understood, Gen. 2:24-25 and Eph. 5: 21-33 provide an almost formula-like description for a pleasurable, loving, faithful marriage of oneness built on equality and mutuality. Modern science teaches what the writers of Genesis and Ephesians could not have known.
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Theologians are generally agreed that Genesis chapters 1 to 3 are foundational to biblical revelation, and in particular to a right understanding of the male-female relationship.
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The book of Galatians reminds us we are called to be free, and to use that freedom to serve in love.
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This workshop defines various types of feminism and analyzes their similarities and differences.
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The Bible presents a three-part story of human relationship with God and with each other. This story reveals that both man and woman were created equally in the image of God to fulfill an ideal—a “one flesh,” “naked and not ashamed” relationship. That was the crowning act of creation. The second part of the story recounts our fall from grace and the loss of the fearless love for which God created us. The final chapter of the story finds us redeemed, restored to wholeness with God and with each other, a new man and new woman, restored to new life in Christ.
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In Kenya, many churches bar women from church leadership and some teach very strongly against women as religious leaders, hence men dominate church leadership. This is also manifested in the political arena, where women lack representation. This parallel suggests that barring women from leadership is not a biblical premise but a cultural one. This session will bring into focus fundamental values inherent in both religion and politics that tend to inform our sense of judgment and the constitutionality of our engagements.
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