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.
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 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.”
In the search for a more inclusive understanding of God, the feminine “Sophia” has for many persons become a bridge between traditional Christianity and feminist concerns. So we ask: Who is Sophia, and where did she come from? Is she the long-awaited answer to this search?
Recent events in the evangelical community—particularly with the release of Todays New International Version (TNIV) Bible translation—have raised concerns over masculine language. Does Jesus ask us to be fishers of people or fishers of men (Matt. 4:19)? Is there a difference? Should we be afraid to use words like people, especially when the ancient text and context warrants this?