When the curtain on male headship is pulled back, it shrinks from the light of logic and truth. Consider the most recent defense of male headship by John Piper. He offers three reasons why he believes it will endure, but in pulling the curtain back, we find each deeply flawed.
This article investigates the female prophets of the OT, offering a close examination of their texts and contexts. First, the words “prophet” and “prophecy” will be defined. Then, each of the female prophets named in the OT will be discussed, with attention paid to the ways biblical writers, redactors, and commentators may have minimized their impact. Other women in the text who performed prophetic activities will be identified, and the article will conclude with a reflection on female prophecy in ancient Israel.
Dismayed and confused by constant concerns about safety for girls and exclusion of women from church leadership, Faith Martin began a journey searching for theological developments regarding such demeaning views of women. Other studies of women in the church, such as Ruth Tucker and Walter Liefeld’s Daughters of the Church, reveal a consistent disparagement of women since the third century. Interpretations of NT household codes favoring male authority have often been cited to support such practices. These interpretations bear two kinds of illusions. One implies that church membership is predominantly male. The more serious concern is that presumptions of superiority and inferiority contradict the gospel message of love and grace, the good news of setting the oppressed free. Therefore, a proper theological hermeneutic of the NT household codes demands the inclusion of cultural dimensions.
Tragically, Bible-readers throughout most of church history haven't seen Jesus' call to give up power as essential to or even included in Christian faith. Nowhere has that omission been more costly than in the treatment of gender.
C. F. D. Moule wrote that the problems raised by 1 Corinthians 11:2-16 “still await a really convincing explanation.” G. B. Caird added, “It can hardly be said that the passage has yet surrendered its secret.” W. Meeks regarded it as “one of the most obscure passages in the Pauline letters.”
Karen teaches adult education in her church. Her classes are exciting. Despite her denomination’s support of gift-based roles for men and women, she is frequently questioned and criticized by a few who challenge — not the fruits of her labor, but whether women should even be fruitful. The more she tries to persuade her critics, the more weighed down she feels.
In mid-December, an article was published on the Desiring God website titled “Husbands, Get Her Ready for Jesus.” Written by a Philadelphia pastor named Bryan Stoudt, this piece argues that husbands have a responsibility to challenge and correct their wives in order to keep them on course through the path of sanctification.
Here in this little letter is all the Bible tells us about the chosen lady: John had the highest regard for her as a colleague in ministry. She was well-known among the churches to which 1 John was written. She was a gracious and loving person.
The Bible sets forth an ideal and calls the ideal woman an eshet-chayil, which is the Hebrew for a “virtuous woman” (KJV) or a “wife of noble character” (NIV). This Hebrew expression occurs only three times in the Old Testament, but a study of these three passages is likely to reveal what the Bible supports as an ideal of Christian womanhood.
Oral tradition is important for an egalitarian understanding of the Bible—its origins, development, nature, and relevance—because women were among the key players in this stage of the Bible’s development.