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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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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Lecture from 2016 CBE International Conference "Truth Be Told" in Johannesburg, South Africa.
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Reproduced from The Chinese Recorder and Missionary Journal, vol. 27, no. 6, June 1896.
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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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C. S. Lewis argued against women as priests in his 1948 essay, “Priestesses in the Church?” His reasoning was that a female priest could not adequately represent a male God. Winslow examines this reasoning and finds it lacking.
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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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Jesus’s encounter with the Syrophoenician woman of Mark 7 changed the minds of the first disciples and has the power to change modern minds as well.
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This lecture examines all the major passages that address women and their roles in the church and in society.
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