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Could it be that the complementarian notion of “biblical womanhood” (especially the claim that women’s distinct personhood makes no room for women as teachers and leaders of men) is a recent, Western perspective?

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Cicero said: “Who knows only their own generation remains always a child.” [1] We gain extraordinary vitality from the stories of Christian women and men who came before us. In fact, our advocacy for women in ministry leans heavily on their stories. Few are better suited to bring this history to life than Dr. Paul Chilcote, author of more than twenty books and publications on the subject. For thirty-five years, he has amplified the history of women’s leadership in the church with his work.

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In every corner of the world, religious teachings on gender and power have an enormous impact on human lives, especially those of girls and women. For this reason, Christians have a responsibility to accurately critique biblical teachings on gender. 

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This paper seeks to begin to correct the equation of biblical egalitarianism with liberal feminism by considering them on a foundational level—looking at where each locates its authority and how each understands the Bible’s authority.

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La Bible a-t-elle une double lecture des genres ? Bien des auteurs évangéliques reconnus croient voir dans la Bible, une tension entre l’affirmation de l’égalité des genres  et la distribution des rôles entre l’homme et la femme. Peut-on dégager une position biblique raisonnable sans faire violence au texte ? Doit-on sacrifier une bonne exégèse sur l’autel de la théologie systématique ? A l’évidence, une bonne exégèse va de pair avec une théologie systématique. Pendant 41 ans, je me suis débattu, dans la prière, avec les apparentes contradictions relatives aux genres, et je peux dire que les textes bibliques eux-mêmes m’ont amené à les comprendre différemment. Dès la création, et jusqu’à la nouvelle création, le message biblique sur les genres, dans l’église et dans le couple ne varie pas : il affirme le statut égal de l’homme et de la femme.

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Mary Magdalene appears in all four gospels as a witness of Jesus’ death, burial, and resurrection. Luke 8:2 explains that this particular Mary was called Magdalene, and all four evangelists consistently identify her by the name “Mary Magdalene.” (Matt 27:56, 61; 28:1; Mark 15:40, 47; 16:1; Luke 24:10; John 19:25; 20:1, 18). 

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Rather than focusing on a woman and her sin, the focus in this story is on a group of sinful, male, religious leaders who use their privilege to try to kill a woman to solidify their power.

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Maria Woodworth Etter, known both as the Trance Evangelist and the Mother of the Pentecostal movement, lived and preached in an era when women were required to be silent in church and submit to their husbands.

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Romans 16:7 presents two interpretive issues. Was the person named Iounian a man or a woman and was Iounian counted as “highly regarded among the apostles” or only “highly regarded by the apostles”?

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As we walk with Hannah, we see how she encounters and discovers who God says she is. This is a message not just for moms, but for all of us. Every day of our lives, we are asked to fit into a certain shape, but we don’t always fit the mold.

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