Forbes now is in secular academia, teaching rhetoric in writing, and she's turned her research attention to selected women who have unwittingly wielded a great deal of influence if not power, particularly in the twentieth century: devotional writers or compilers.
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."
Women in God’s Mission, from cover to cover, is a descriptive narrative which very closely follows Lederleitner’s own life-long experience in missionary leadership. Lederleitner also shares the thoughts and stories of women born and reared in approximately thirty countries from around the world. They are presently “serving and leading in many types of ministry,” which Lederleitner describes as “influencing others towards God’s purpose in the world.”
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.”
Groothuis clearly defines and describes Evangelical Feminism in contrast to other forms of feminism and in distinction from "traditionalism." Two other areas treated in the book make significant contributions from my point of view. One is the historical evidence that the church has accepted in its view of the role of women from the culture, rather than constructing a truly biblical view. The second is the role that Satan plays in restricting women's use of their Spiritgiven gifts in ministry to the church and to the world.
Eldredge’s immense popularity, must not be allowed to disguise the fact that his suggestions are often incongruent with the teachings of Jesus. Although the author’s premise may be valid (men are bored with contemporary church life; change must be made in an effort to address this problem), his corollary ideas are both untrue and harmful.
“The purpose of the stories about biblical mothers falls on literary and socially deaf ears unless they mean something to twenty-first-century mothers,” Stephanie Buckhanon Crowder writes in When Momma Speaks. This is the essence of Crowder’s mission: to forge a story connection between biblical mothers of color and modern African American mothers.
As Christian women confront the complex (and often negative) baggage carried by the word "feminist" today, these women can often feel ill-equipped to sort out the many social and theological issues regarding women's roles.