Sentences with phrase «about women in church leadership»

I don't necessarily ascribe to the belief that God «wrote the Bible,» and I do believe, as I think you illustrated in a post about women in church leadership, that much of it was written in a specific time to specific people — therefore, when dealing with the Old Testament, we have to keep in mind the times in which it was written and by whom.

Not exact matches

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.

But — nobody in that church leadership group said anything at all after the comment about men being more reasonable than women and women being emotional and not rational.»

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.

I'll start: I feel most at home in a church that 1) takes its mission to care for the poor and marginalized seriously, 2) does not make assumptions about its congregation's political positions nor emphasizes political action to begin with, 3) speaks of Scripture in terms of its ability to «equip us for every good work,» 4) embraces diversity (theologically, ethnically, etc.) and allows women to assume leadership positions.

My hope and prayer is that by having and sharing these conversations, men and women in leadership will realize that the 25 - plus singles are truly a neglected demographic within the Church — and then do something about it.

I can have differences of opinion with my friends about health care or global warming or eschatology or women in church leadership without taking it personally or holding a grudge.

In addition to that I would add that when one begins to think thoroughly about the idea that women should not teach scripture most (if not all) churches will have some sort of gaping hole that they have incorporated into their belief regarding this that has absolutely no scriptural foundation — not to mention they typically fail to confront the contradictions in scripture regarding women in leadershiIn addition to that I would add that when one begins to think thoroughly about the idea that women should not teach scripture most (if not all) churches will have some sort of gaping hole that they have incorporated into their belief regarding this that has absolutely no scriptural foundation — not to mention they typically fail to confront the contradictions in scripture regarding women in leadershiin scripture regarding women in leadershiin leadership.

Our last conversation about William Webb's Slaves, Women, and Homosexuals certainly generated a lot of responses, particularly concerning the role of women in church leadership, which means the post accomplished its purposes of highlighting the challenges of applying the teachings of Scripture in today's culWomen, and Homosexuals certainly generated a lot of responses, particularly concerning the role of women in church leadership, which means the post accomplished its purposes of highlighting the challenges of applying the teachings of Scripture in today's culwomen in church leadership, which means the post accomplished its purposes of highlighting the challenges of applying the teachings of Scripture in today's culture.

Yes, she would step up to the plate if no men were available but if a Godly man was standing in the sanctuary and he gave over leadership of the church to a woman???? No doubt about it, we both do not believe that God intended for women to be preachers, or priestesses, or leaders in the church except for tending to the women and the children.

And whatever «form» of church one attends (small group, house, small local body, mega-church) has some form of leadership (some good, some not - sThe biblical issue isn't, in my opinion, about whether women can teach in a church — it is the issue of qualifications for elders.

I'm guessing there are plenty of women out there who could relate similar stories about what it's like to be a minority in the office, board room, or church leadership team.

By ignoring the strong leadership roles that women like Deborah and Phoebe and Priscilla played in the Bible (what McKnight calls WDWD passages) because of what Paul said to specific churches about silencing means reverting to our fallen state rather than our new creation state.