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The challenging complexity of the ministry of Bible translation should spark humility, among translators themselves and among those who critique them. I pledge to keep such humility in mind as I describe four types of shortcomings that can be found in Bible translations, using 1 Corinthians 14:34–35 as a test case.

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Christians are used to hearing about Joseph and Mary, usually around Christmas. Then, they’re the supporting cast, and Jesus is the focus. They certainly don’t often come up in conversations about Christian marriage. Perhaps they should. 

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We envision a world where women receive the same dignity and opportunities as men. Like the abolitionists, we seek to expose shallow biblical scholarship.

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As women we should be encouraged. We may be soft on the outside, but we’re strong and mighty in spirit. We are God’s secret weapons and the enemy knows it. He takes us seriously, even when others don’t. The enemy’s strategy has been to keep us quiet and in hiding. But God is doing an end run. He is going to release so many of us at once that the enemy is not going to know what hit him!

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The more I considered the “buzz” about the so-called feminization of the church, the more I realized the concern was misguided. What we need are mature Christians, not manly Christians.

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Most evangelicals are accustomed to the Mary of icons with an emotionless face, the Mary of statues draped in a powder blue robe, and the Mary of piety who quietly and submissively obeys orders. And, if you are like me, you have been nurtured in a faith that, intentionally or not, ignores Mary.

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Despite the positive reviews I had heard of The Nativity Story, I went to the movie prepared to be a critic. After all, I thought, it was my duty to see through the cinematic gimmicks and factual errors to produce a film review. Though I came to the film a bit cynically, I left feeling uplifted and moved.

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Secular feminism and Christian faith view many key issues of morality and identity very differently. But those differences do not preclude the possibility of finding significant areas of common ground.

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God led Moses, Isaiah, Matthew, and Luke to describe God as a woman. When we read verses with feminine imagery, we should start by thinking of, well, a woman.

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The tragedy in the Christian community is that our pattern of limiting up-front communication to men while women labor in relative silence and subordination behind the scenes has obscured the fact that together women and men are a community of priests.

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