Forbes now is in secular academia, teaching rhetoric in writing, and she's turned her research attention to selected women who have unwittingly wielded a great deal of influence if not power, particularly in the twentieth century: devotional writers or compilers.
The tradition of women raising the eucharistic cup is witnessed from the late 100s to the mid-500s, including evidence from the three oldest surviving iconographic artifacts that depict early Christians in real churches.
Women in the Church is a dangerous book which should not have been published because, while it appears to be scholarly, it actually teems with historical and theological errors and also emotional subjectivity. Alan G. Padgett has provided a critical rebuttal to Women in the Church in the Winter 1997 issue of Priscilla Papers.
In the struggle to serve God, women have used their musical talent and influence in various ways. From Bible times to the present day, music has played an important part in worship of our great God. Students continue to explore, search out, and discover the part women played in this area through the years.
In Eden we glimpse the larger purposes of God for humankind. These glimpses offer the framework within which the debate about the specific roles for men and women in the Christian ministry must take place.
Women in God’s Mission, from cover to cover, is a descriptive narrative which very closely follows Lederleitner’s own life-long experience in missionary leadership. Lederleitner also shares the thoughts and stories of women born and reared in approximately thirty countries from around the world. They are presently “serving and leading in many types of ministry,” which Lederleitner describes as “influencing others towards God’s purpose in the world.”
In 1991 Lutz met with leaders of two other global women's movements, the Women's Commission of the World Evangelical Fellowship and the Lausanne Women's Network, to see how they could work together. A book committee was set up to include representatives of the three groups, and Lutz was commissioned to do the writing.
In prayer this congregation asks for an out pouring of the Holy Spirit, but with an unspoken proviso, that God honor their gender bias: God may pour out His Spirit, but men alone may exhibit the Spirit’s empowering. Yet nothing seems further from the tenor of revival and the passage in Acts where the Holy Spirit was poured out not only on Gentiles, but also on women.
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.”
We turn our attention to the presence or absence of the Greek article in the crucial passages that have been used for centuries to limit the participation of women in teaching and leadership in the church.