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When we look at this Man [Christ Jesus] we see the negation of all distinctions. I quote from Paul in the Galatian letter for the sake of conciseness and brevity: “There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male or female; for ye are all one in Christ Jesus.”

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The patriarchal hierarchy imbedded in Confucianism breaks the original design of harmony through filial piety and results in male dominance. This oppressive tendency is in dire need of the healing power of the gospel seen in women’s role in New Testament household codes.

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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.

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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.

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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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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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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. 

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Who is the Trinity? Totem Pole or Circle? 

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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?

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