The most glaring difference between the theological quest of white women and black women is the fact that black women are dealing with three levels of oppression (racism, sexism, and classism) while the white women’s struggle with oppression can be one dimensional: fighting the Victorian model of the weak (even pampered) woman who can’t do anything for herself.
In the evangelical world, we stress the importance of context for understanding Scripture rightly. We warn against “taking a verse out of context,” because the meaning of a verse is shaped or influenced by the paragraph or chapter in which it appears. Context may not be everything in interpretation, but the literary context is undeniably important for interpreting a passage faithfully.
What is the niddah? The niddah ritual separation is historical in Jewish, Muslim, and some other religions. The niddah veil is their warning signal. They believe, if a woman is menstruating, she is unclean.
Etienne Gilson spoke of medieval theology as an attempt to build great “cathedrals of the mind,” mental constructions meant to bring glory to God and to inspire worship as soaring stone cathedrals across Europe have since the same time period. Like any architectural achievement, these mental cathedrals brought together the many pieces of Christian doctrine into coherent and often beautiful structures of thought, building idea upon idea until great theological and philosophical systems emerged from scriptural foundations. This architectural analogy implies something important—it is rarely possible to shift the ground floor of a building without the entirety of the construct tumbling down. Only with great caution and preparation, whereby new supports are carefully constructed before the old are removed, can such a change go smoothly. Unfortunately, evangelical theology finds itself today in a situation where a great shift in a foundational doctrine of Christian theology has occurred—in the doctrine of the Trinity. This shift threatens several important Christian teachings and compromises the basic orientation of Christian ethics. As complementarian theologians increasingly speak of the eternal functional subordination of the Son (hereafter EFS), they move a central pillar of the cathedral of Christian doctrine, unaware that such a change could bring down the entire edifice of Christian theology.
"Partners," as the term is used in this statement, means more than aides or helpers who give assistance from the sidelines. The emphasis is communion, a unity of purpose that links hands and hearts as full members of the team. It stresses full participation, sharing in both the risks and the benefits of the enterprise: "giving and receiving" (Philippians 4:15). It portrays an enduring alliance as long-term colleagues rather than a casual short walk together.
This study will examine three passages involving women in Mark’s gospel—in Mark 3, 5, and 14—all of which are undisputed in terms of significant lexicography, grammar, or relevant gender theology. As clearer passages, they form part of a greater foundation to the theology of gender studies.
The matter of the place of women in the home, in society, and in the church is not an issue that can be conclusively determined by a few apparently restrictive passages that are often advanced by those who think that subordination represents God’s will for women.
Not only do we reject any subordination in being and authority in the eternal life of God, but we also question the argument that divine relations in heaven should prescribe or model the man/woman or husband/wife relationship on earth.
Like an envelope in which we seal a postal letter to a loved one, Romans 16 lets us know that real people, including women leaders, those with slave backgrounds, and those both with and without Jewish connections, were meant to hear and benefit from this letter.