Sentences with phrase «about biblical womanhood»

This is where I write about biblical womanhood, feminism, homemaking, army wife life, books, and Christian living.

I've gotten a lot of questions about the biblical womanhood project over the past few months, and I thought it might be fun to bring Dan in on a video post so we can respond to them together.

In a series of posts entitled «Better Conversations About Biblical Womanhood,» I argued that this approaches glosses over some important realities about how we actually engage the biblical text:

(To learn more, check out «Better Conversations About Biblical Womanhood.»)

(See some of my past posts on the subject to learn more, especially «Better Conversations About Biblical Womanhood Part 1 and Part 2» and «Complementarians are selective too.»)

For more, see my posts, «Better Conversations About Biblical Womanhood, Part 1» and «Better Conversations About Biblical Womanhood, Part 2»)

Most Popular Comment: Zack, in response to «Better Conversations About Biblical Womanhood (Part 1),» wrote:

I've also encountered quite a few Christians who are absolutely livid that I included these stories in a book about biblical womanhood.

Not exact matches

But fired up as I was about porn culture and sexual violence, and questioning attitudes towards women in the Church, I felt bombarded by messages about conservative «biblical womanhood» that I couldn't identify with and that didn't seem to do anything to challenge the injustice I saw.

Rather than debate academic studies about first - century womanhood, why not try out a biblical notion such as head covering and see what happens?

Yesterday, a little Twitter feud (the best and most official sort of feud) started when A Year of Biblical Womanhood author Rachel Held Evans tweeted about The Nines — a very popular annual online church leadership conference.

What is less clear to me is why complementarians like Keller insist that that 1 Timothy 2:12 is a part of biblical womanhood, but Acts 2 is not; why the presence of twelve male disciples implies restrictions on female leadership, but the presence of the apostle Junia is inconsequential; why the Greco - Roman household codes represent God's ideal familial structure for husbands and wives, but not for slaves and masters; why the apostle Paul's instructions to Timothy about Ephesian women teaching in the church are universally applicable, but his instructions to Corinthian women regarding head coverings are culturally conditioned (even though Paul uses the same line of argumentation — appealing the creation narrative — to support both); why the poetry of Proverbs 31 is often applied prescriptively and other poetry is not; why Abraham, Isaac, and Jacob represent the supremecy of male leadership while Deborah and Huldah and Miriam are mere exceptions to the rule; why «wives submit to your husbands» carries more weight than «submit one to another»; why the laws of the Old Testament are treated as irrelevant in one moment, but important enough to display in public courthouses and schools the next; why a feminist reading of the text represents a capitulation to culture but a reading that turns an ancient Near Eastern text into an apologetic for the post-Industrial Revolution nuclear family is not; why the curse of Genesis 3 has the final word on gender relationships rather than the new creation that began at the resurrection.

My goal in exposing this myth about «biblical womanhood» is not to berate Mark Driscoll or to suggest that Christian women everywhere should trash their skirts and blouses and break out their sweatpants and banana clips.

Now that my year of biblical womanhood is over, I thought you might have some questions for us — about the project, about our marriage, about our strange, self - employed life in East Tennessee.

I was 21 or 22 when I began questioning what I'd been taught about what constituted «biblical» politics, «biblical» marriage, and «biblical» womanhood, and wondering if it was wise, or even possible, to reduce the Bible into an adjective.

We had more than 300 people apply to be part of the launch team for A Year of Biblical Womanhood, and because I absolutely hate not including everyone — especially when just about everyone had amazing ideas and meaningful words of encouragement — I've left the selection process to my team at Thomas Nelson.

I suspected I'd get a little pushback from fellow Christians who hold a complementarian perspective on gender, (a position that requires women to submit to male leadership in the home and church, and often appeals to «biblical womanhood» for support), but I had hoped — perhaps naively — that the book would generate a vigorous, healthy debate about things like the Greco Roman household codes found in the epistles of Peter and Paul, about the meaning of the Hebrew word ezer or the Greek word for deacon, about the Paul's line of argumentation in 1 Timothy 2 and 1 Corinthians 11, about our hermeneutical presuppositions and how they are influenced by our own culture, and about what we really mean when we talk about «biblical womanhood» — all issues I address quite seriously in the book, but which have yet to be engaged by complementarian critics.

Then I'm off to Greenville College in Greenville, IL, where I'll be sharing about my faith and doubt in convocation on Thursday night at 9:30 p.m. and about my «Year of Biblical Womanhood» at Friday chapel at 9:30 a.m.

On Wednesday, March 26, I'll be speaking about my year of biblical womanhood at Wingate University near Charlotte, North Carolina at 8:00 p.m. at the George A. Battle Fine Arts Center in the McGee Theater.

I'll be sharing about my «Year of Biblical Womanhood» on Tuesday at 1:30 p.m. and about cultivating spaces of wilderness on Wednesday at 10 a.m.

East Tennessee doesn't have a large Jewish population, so for the first few months of my year of biblical womanhood, I searched high and low for a Jewish source to answer my questions about Jewish holidays, kosher eating, mixed fibers, head coverings, and niddah.

After that I'll be spending Sunday (October 6) with the good people of St. Matthew's Episcopal Church in Louisville, Kentucky, speaking at the 10 a.m. service and then sharing about my «year of biblical womanhood» at a 7 p.m. for their Dimensions of Faith series.

So I'll be in Wilmore, Kentucky on Wednesday, February 20, speaking in chapel at Asbury University about my year of biblical womanhood.

On Saturday evening, at 6:30 p.m., I'll be sharing about my year of biblical womanhood, and on Sunday morning, at 10:30 a.m., I'll be speaking on «the wilderness» in the morning service.

I touched on this important connection in my post about submission in context and in A Year of Biblical Womanhood.]

So I'll be speaking at Calvin College tonight (April 10) at 7 p.m. in the Chapel about my Year of Biblical Womanhood.

Last week, we talked about the way in which the word «biblical» gets tossed around so carelessly these days — «biblical» politics, «biblical» courtship, «biblical» economics, «biblical» manhood, «biblical» womanhood — and how any claim to a biblical lifestyle or perspective is inherently selective.

I've received countless emails from women who, upon reading about the original intent of Proverbs 31 in A Year of Biblical Womanhood, report that for the first time in their lives, they no longer feel that they are falling short of some sort of impossible standard of wWomanhood, report that for the first time in their lives, they no longer feel that they are falling short of some sort of impossible standard of womanhoodwomanhood.

I wrote about my experience with «True Love Waits» in A Year of Biblical Womanhood.

We were scheduled to appear on The View Monday morning to talk about A Year of Biblical Womanhood, and had lined up multiple media appearances throughout the week, so we changed our flights around and just barely made it into the city on one of the last flights into LaGuardia.

So we've rescheduled my chat about A Year of Biblical Womanhood with the ladies of The View for Thursday, November 1 at 11EST / 10Central on ABC.

And you can always check out A Year of Biblical Womanhood for a creative examination of what the Bible says about women.

My goal is to make readers first laugh, and then think, about the ways in which we invoke the phrase «biblical womanhood,» because I believe both the Bible and womanhood are more complex than a list of rules and acceptable roles.

One of my biggest concerns about literature coming out of the contemporary «biblical manhood and womanhood» movement is that it tends to relegate certain traits to certain genders, and then pit those traits against one another.

Yesterday, a little Twitter feud (the best and most official sort of feud) started when A Year of Biblical Womanhood author Rachel Held Evans tweeted about The Nines — a very popular...

«Because I first heard Rachel's voice in reaction to public tomfoolery about women's roles in the church and society, I half - expected A Year of Biblical Womanhood to be sort of... reactionary.

In Evolving in Monkey Town, I write about how, when we talk about «biblical economics,» «biblical politics,» and «biblical womanhood,» we're essentially «using the Bible as a weapon disguised as an adjective.»

[This is why Junia is not a part of most complementarian discussions about «biblical womanhood.»

On page 254, I quote again from Recovering Biblical Manhood and Womanhood to share what John Piper and Wayne Grudem say there about women teaching and leading in the church.

When I first mentioned that I'd been asked by my publisher to take the word «vagina» out of my manuscript for A Year of Biblical Womanhood in deference to the general preferences of Christian bookstores, I never expected you guys to care, much less do something about it.

CNN: My Take: The danger of calling behavior «biblical» Rachel Held Evans, a popular blogger and author of «A Year of Biblical Womanhood,» writes about her discomfort seeing the bible «edited down and used as a prop to support a select few political positions and platformsbiblical» Rachel Held Evans, a popular blogger and author of «A Year of Biblical Womanhood,» writes about her discomfort seeing the bible «edited down and used as a prop to support a select few political positions and platformsBiblical Womanhood,» writes about her discomfort seeing the bible «edited down and used as a prop to support a select few political positions and platforms.»

I've heard or read varying degrees of that same attitude when it comes to some of the conversations about «biblical» womanhood as people heap guilt on mothers or fathers for everything from choosing public school education to relying on babysitters or daycare, from Sunday School to family structures.

(I wrote about that troubling story in A Year of Biblical Womanhood.)

Driving down that road I've always been curious about has nothing to do with biblical womanhood, but it promises better material than if I just passed by again... so I take it.

(Learn more about my «year of biblical womanhood.»

Rachel Held Evans wrote an entire book about how the word «biblical» is a pretty terrible adjective in front of «womanhood» for this same reason.

While I'm there, I'll be speaking at one of Lipscomb University's breakout chapels about my «year of biblical womanhood.»

The Huffington Post, The Guardian, People Magazine, The Today Show, The View — everyone suddenly wanted to talk about A Year of Biblical Womanhood.

My goal in writing this book about «biblical womanhood» is to do that.

So before we go and mine the Bible for verses about women and then apply them universally as elements of «biblical womanhood,» we've got to humbly acknowledge our own limitations in applying an ancient text to modern times.