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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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When some argue that the Bible opposes the equal standing of man and woman in the church and home, they are taking the issue to the final court of appeals, as they should. Twelve seemingly strong biblical pillars support their argument...
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Excerpts from the booklet, The Feminist Bogeywoman, written by Rebecca Merrill Groothuis and published in 1995 by Baker Academic, a division of Baker Publishing Group. It is used here by permission.
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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.
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St. Luke tells us that the women who followed Jesus to the cross “were beating their breasts and wailing for him” (Luke 23:27 NRSV). Some feminist and womanist theologians still wail at the sight of the cross—they reject traditional theories of atonement that regard the torture and death of an innocent man as a good intended by God. Many feminists and womanists find God’s saving activity hidden beneath this senseless and tragic brutality. Our goal in the present article is to analyze what feminist and womanist theologians have to say about the cross of Jesus, and from this, to examine our understanding of God’s saving activity in light of their helpful critique.
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From creation to new creation, the Bible’s message about gender in the church and marriage consistently affirms the equal standing of man and woman.
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Even in the Christian church, women are often valued for what they do rather than for who they are. This is why the women’s liberation movement has struck a responsive chord in the hearts of many Christian women.
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These two best-sellers helped turn many apolitical women into activists, and contributed to recent impressive female gains in both the United Stales Senate and the House of Representatives. My question is: How should biblical egalitarians respond to these two works? Answers may not be as obvious as some think.
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Feminism is supposed to be good news for women; but does that mean it is automatically bad news for men? Many people assume that it is. What is given to women must necessarily be taken away from men. This is the old “slice of the pie” or “limited good” theory.
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