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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.

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Katharine Bushnell’s ministry among women trapped in sexual slavery has much to teach us. Boaz will share more in his workshop at CBE's 2022 International Conference.

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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.

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We can follow these examples of radical acts of loving by making small choices each day: recognizing someone else’s pain before yelling at them for being too needy; giving someone the benefit of the doubt before jumping to conclusions; forgiving someone who has disappointed us.

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(Adapted from a paper given at the 2007 annual meeting of the Evangelical Theological Society)

My interest in women and missions of the 1800s is reinvigorated, of late, by a number of experiences I’ve had lecturing at Christian colleges and seminaries around the county. When invited to speak for chapel services, I make an effort to learn something about the school, particularly the achievements of the founders and their graduates. In doing so, I have discovered the vast number of women alumni, who were also leaders on the mission field in the United States and abroad. And, they had the full support of the school’s founders. As I include these findings when I lecture, I am often surprised at the responses I receive… some of these Christian colleges appear almost embarrassed to learn of the number of women who held positions of significant leadership and who were trained in this capacity by their institution.

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At its yearly convention, the largest Protestant denomination in America passed a statement opposing abortion, pornography, homosexuality — and female pastors. For Southern Baptist leaders, these issues hang together. They assume that on their side of the culture war, Christians must oppose these practices as a piece. 

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To understand 1 Timothy 2, we need to overcome our blindness to women. We need to see Priscilla, a wise and strong leader and teacher; Artemis, the goddess whose female-centered religion would have normalized female religious dominance; the unqualified women usurping authority and spreading false teachings; and those being deceived by those teachings.

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Written by Frances Willard, a leader of the temperance movement, this book is a collection of testimonies provided by men and women preachers including Dr. Van Dyke a Presbyterian and Dr. Townsend a Methodist theologian. 

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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."

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Women in the Church is a dangerous book which should not have been published because, while it appears to be scholarly, it actually teems with historical and theological errors and also emotional subjectivity. Alan G. Padgett has provided a critical rebuttal to Women in the Church in the Winter 1997 issue of Priscilla Papers

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