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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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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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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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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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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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The widespread misunderstandings and mistranslations resulting in gender hierarchy are damaging to people, marriages and the body of Christ. I am going to start by diving into the most famous (or infamous) passage on marriage in Ephesians Chapter 5. It’s amazing to discover what this passage really says!

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