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Emily Onyango discusses the work of the African Church For Biblical Equality towards achieving mutuality of men and women in the church and society as a mark of Christian identity.

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This session considers a whole Bible approach concerning women and leadership. Topics will include creation, redemption and service for women and men created in God’s image and recreated in the image of Christ. 

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C. S. Lewis argued against women as priests in his 1948 essay, “Priestesses in the Church?” His reasoning was that a female priest could not adequately represent a male God. Winslow examines this reasoning and finds it lacking.

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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.

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Perhaps we ought to express amazement not only at the size and success of Promise Keepers, but also that the idea of someone keeping his promises should be considered so revolutionary as to start a movement! Perhaps we should pause to ponder what kind of church we have become, now that many Christian men seem to require their own books, videos, magazines, Bible study guides, conferences, seminars, support groups, even their own praise and worship music in order to find the motivation to lead lives of godliness and moral virtue.

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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.

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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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In the so-called “conservative resurgence” currently seeking to divide Baptist loyalties, the initial “line in the sand” was the inerrancy slogan, which was dropped when it proved too ambiguous to define and enforce. In its place as a litmus test of loyalty was put the subordination of women, first in the home and then in the church, in the form of a 1998 family amendment and 2000 revision of the Baptist Faith & Message.

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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.

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The status of “women and other creatures” has been a topic of constant debate ever since the woman ate the forbidden fruit and the man blamed her and God for the consequences (Gen 3:9-12).

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