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?
"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.
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.
In the struggle to serve God, women have used their musical talent and influence in various ways. From Bible times to the present day, music has played an important part in worship of our great God. Students continue to explore, search out, and discover the part women played in this area through the years.
In prayer this congregation asks for an out pouring of the Holy Spirit, but with an unspoken proviso, that God honor their gender bias: God may pour out His Spirit, but men alone may exhibit the Spirit’s empowering. Yet nothing seems further from the tenor of revival and the passage in Acts where the Holy Spirit was poured out not only on Gentiles, but also on women.
Stripped of all the theological debates and boiled down to its raw essence, Christianity and Christians will be judged by two actions: how much we love God and how well we demonstrate that by loving our neighbor. This is Christianity in a nutshell. But pushing these two great commands to the back pages of our practical theology has allowed Christians to join in with the world in separating along racial lines.
In this article, Margaret Mowczko looks at the social dynamic of class, a dynamic that typically trumped gender. She also looks at what the NT says about particular women who were wealthy. Her hope is that this discussion will present a broader, more authentic view, beyond limited stereotypes, of the place and participation of certain women in the first-century church.