During the eighteenth century, the United States was not a particularly welcoming place for women looking to speak their minds—especially not African American women looking to speak their minds. But that did not stop God from blessing strong women to speak his words to people who needed to hear. Zilpha Elaw was one such woman.
When the curtain on male headship is pulled back, it shrinks from the light of logic and truth. Consider the most recent defense of male headship by John Piper. He offers three reasons why he believes it will endure, but in pulling the curtain back, we find each deeply flawed.
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?
Paul’s words in 1 Cor 7:4 constitute Scripture’s only mention of the common Greek word for “authority” (exousia) in clear reference to husbands and wives. What does his bold statement mean in its biblical context, and what does it say about Christian mutuality in marriage and singleness today?
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.”
It matters that Mary and Jesus are often inaccurately imaged with light skin in the West. It matters that pastors preach on Jacob, David, and Peter but not Rahab, Tamar, and Priscilla. And it matters that, Sunday after Sunday, women don’t see preachers who look like us in the pulpit.
Sadly, those who cite Paul as an opponent of women's equality overlook the many examples of women leaders building the church beside the apostle. This workshop will show how 1 Timothy 2:11-15 and 1 Corinthians 14:34-35 are eddies off the stream of Paul’s egalitarian teachings and practices.