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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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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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Before the nineteenth century, a Chinese woman’s life was wrapped around three men: father, husband, and son. When missionaries brought the gospel to China, the destiny of Chinese women began to change.

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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 newly formed Advisory Council on Violence Against Women, co-chaired by Attorney General Janet Reno and Secretary of Health and Human Services, Donna Shalala, is seeking to maximize the impact of the Violence Against Women Act by recruiting the collaboration of national leaders from law enforcement, the media, colleges and universities, sports, health care, primary and secondary education, the corporate workplace and also from religion. On October 11, 1996, leaders from many faiths and religious groups gathered in Washington DC at an interfaith breakfast, with President Clinton as honorary chairperson of the event. The Attorney General gave the key-note address, and leaders of various faith communities were asked to respond briefly. Speaking for evangelicals, Catherine Kroeger made the following remarks:

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What I am against is the disgusting and deceptive way that some use the Bible to oppress and manipulate faithful, honest church folks. The SBC’s recent “statement on the family,” which faculty members at Southwestern Baptist Theological Seminary were asked to sign, presents a case in point.

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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.

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This passage in I Timothy has caused much confusion about what women can or cannot do in church services or in teaching. In the oft-heated discussions, a verse or two, or even a single phrase is sometimes selected and the rest of the passage ignored.

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As I examine the interrelatedness of religion, prejudice and abuse, I am aware that abuse—whether physical, sexual or psychological—is a profoundly gendered concept. The majority of abusers are male and the majority of victims are women and children. And prejudice—the unjustifiably negative attitude toward a group and its members, with supporting beliefs, emotions and behavioral predispositions—has both cross-cultural and gender implications.

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I often hear well-meaning parents talking about improving their parenting skills. Over the years, I have attended my share of parenting seminars and read books on the subject. Since I teach educational ministry courses at a seminary, numerous churches have assumed that I know something about parenting and have asked me to speak on parenting at their churches. I, too, have participated in the improvement of parenting skills as a Christian on both the receiving and giving ends.

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