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Academic

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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When Mariana arrived in Costa Rica in 1984, she was in for a shock. She saw that people with physical limitations generally were given no responsibility for, or control over, their own lives. In some homes, people with physical limitations were kept “hidden away in a back room.” She immediately set out to help persons with physical limitations run their own lives, excel and even serve others. In the process, she said, “God has opened doors.”

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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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This session considers a whole Bible approach concerning women and leadership. Topics will include creation, redemption and service for women and men created in God’s image and recreated in the image of Christ. 

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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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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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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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