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Is there a way forward beyond the dominant complementarian discourse at this nexus where a predominantly white North American evangelical Christianity has met racial and ethnic others, especially East Asians in the contemporary milieu?

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Abuelita theology recognizes the imago Dei in poor and marginalized women such as widows and grandmothers, understanding that when the image of God is degraded in one, it is degraded in all. 

 

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Lecture from 2016 CBE International Conference "Truth Be Told" in Johannesburg, South Africa.

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2015 "Becoming New" CBE International Conference

Explores the most prominent biblical, historical, and cultural arguments presented by both sides in the discussion around the ordination of women as pastors in Egypt.

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"It was interesting taking communion from a woman this morning. I've even taken communion from an African before!" ... Although we would have been intellectually aware of the links between sexism and racism, this incident radically helped to clarify our thinking.

 

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Woman in the Pulpit exposes the myriad ways in which Christians read the Bible inconsistently. "A practice prohibited in one sentence and regulated in another, by the same author, shows either variability in opinion, or else an intended limitation in the original prohibition."

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In her introduction to Women in a Patriarchal World, Elaine Storkey reminds the reader of the important role that narrative theology has played in “both framing our doctrine and shaping our understanding of faith.”

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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 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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