This article investigates the female prophets of the OT, offering a close examination of their texts and contexts, with attention paid to the ways biblical writers, redactors, and commentators may have minimized their impact.
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.
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.
Biblical feminists, as opposed to other feminists outside and within the church, accept the full authority of all Scripture for all the people of God. But they recognize, with all modern people, that we do not absorb Scripture in its pure form into our understanding. Like anything else we read, reading Scripture is an interpretive process.
In his response to a question posed by the Sadducees, Jesus said that those in the resurrection "neither marry nor are given in marriage." The reason women will not be "given in marriage" is that, in the resurrection, they will not be viewed as property.
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?
Catherine Kroeger, the founding president of CBE, stated, “although women had made forays into the field of biblical interpretation, it was to be Katharine Bushnell who would bring out the heavy artillery.”
Cleansing the Bible of counter-cultural female roles not only masculinizes history, it also deprives women of a broader picture of how God has and might use women and their gifts in church, home, and society.