Sentences with phrase «about women in the church»

From Eric: Since your doctorate is in historical theology, I'd like to hear your take on the shape the debate about women in the church has taken throughout history.

And for those who feel bogged down by the seemingly endless debates about women in the Church, it offers a fresh, grace - filled take on what the Bible really says about women.

which so often permeates discussions about women in the church and in the world, particularly for people of faith.

Terry, I really think it is of no use sharing any topic with you about women in Church.

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.

On the blog, we often talk about women in the Church, but obviously, religious views on gender affect both women and men.

As a professor at Trinity Evangelical Divinity School, McKnight tried to avoid entering debates about women in church ministry.

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.

Ongoing debates about the role of women in society and the Church show that Christianity and feminism have always been uneasy bedfellows.

This is all about control with religion and it has to stop.Gay people getting married doesn't have anything to do with straight people getting married.People are so full of hatred and disrespect it isn't funny.I'm glad this has come out now, because it really shows how evil people really are.But these people who are so into GOD, the Bible, Church, and the only way of life they live 4 god, by god are the 1s who prmote going around the world starting WARS, killing innocent women, men, children and families because Jesus guides them in everything they do.That is a crock of B.S. if I ever heard it.They will continus to use GOD and continue their EVIL ways to get whatever they want and CONTROL who ever they can.

The question of women's ordination is regarded as church - dividing, at least from the Orthodox angle... Consequently I think we on the Lutheran side have to think about whether progress in dialogue is to be expected at all.»

This woman is 100 % right about the hypocrisy of the church, and the fact that birth control and condoms actually support life in healthy sustainable ways.

If it wasn't for women who were defying the Church (in fact, just about all of them), there would be NO ONE in the churches, because women are the ones who bring in their families.

Yet «faithful Catholics» do in fact disagree about church teaching regarding contraception, the ordination of women, and the nature of the papacy, among other things.

In the third group, women went to church about 10 times more a year than men in 197In the third group, women went to church about 10 times more a year than men in 197in 1972.

GET THE ORIGINAL OR PRINT OF THIS CARTOON Since we're on a roll about the role of women in the church and in ministry, I thought I'd post this other old favorite.

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.»

When I went to my pastor in search of pastoral care, he told me about my ex pursuing other women in the church.

I once spoke with a young woman who was raised in a very liberal mainline tradition who told me she left the church because, «I wasn't learning anything there about tolerance, love, and good stewardship of the planet that I wasn't learning at my public high school, so what was the point?»

I probably don't say this enough, but I am extremely hopeful about the future of women in the Church.

In Jesus Feminist, Bessey shares her spiritual journey, which ranged from growing up in a post-gender-debate home to learning about the worldwide struggles of women and the obstacles even a well - meaning church can posIn Jesus Feminist, Bessey shares her spiritual journey, which ranged from growing up in a post-gender-debate home to learning about the worldwide struggles of women and the obstacles even a well - meaning church can posin a post-gender-debate home to learning about the worldwide struggles of women and the obstacles even a well - meaning church can pose.

Jesus Feminist summons the Church to join in a conversation about women in God's Kingdom.

«This research is fascinating, and it has led me to wonder about its application to women in the church.

It is easy to dismiss the women of Holy Week, to say their presence at critical moments in the Easter story is inconsequential, holding no significance in modern - day conversations about gender equity in the Church.

Like the part about women - blaming and shaming combined with the pastor digging up offenses from the past, referencing an emotional distance he feels from us as we leave, citing his own pastoral involvement and authority in the decisions of our lives up to this point, threatening to talk to the pastor of the church we're visiting to share his «concerns,» and suggesting that I'm just a weak mess of emotions and that's why I can't handle the life - sucking horror that has become sundays at this church.

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.

This person had no idea how much hell I've taken from people in my evangelical community for writing about my doubts, my questions related to heaven and hell, my views on biblical interpretation and theology, and my support for women in ministry and other marginalized people in the Church.

And it is a dismissive, hurtful way to speak about women, who Piper seems to have forgotten were also created in the image of God, were appointed by God as leaders at critical times in the history of Israel and the Church, and were the first to whom Jesus appeared when he inaugurated his new Kingdom on Resurrection Day.

In church I used to think many things favoured women — songs like «my lovers breath is sweet as wine» when singing about Jesus that I found repulsive.

Indeed, those who belong to the same religious group can be fierce in their disagreements, even though they have a great deal in common, as has been shown by the recent arguments in the churches about whether women should be ordained.

The teaching that men are to be the «spiritual leaders» of their homes is found nowhere in Scripture, and yet I — along with far too many young evangelical women — spent hours upon hours fretting over this in college, worrying I'd never find a guy who was more knowledgeable about the Bible than I, who was always more emotionally connected to God than I, who was better at leading in the church than I, and who consistently exhibited more faithfulness and wisdom than I. (In fact, under this paradigm, I came to see many of my gifts as liabilities, impediments to settling down with a good «spiritual leader»in Scripture, and yet I — along with far too many young evangelical women — spent hours upon hours fretting over this in college, worrying I'd never find a guy who was more knowledgeable about the Bible than I, who was always more emotionally connected to God than I, who was better at leading in the church than I, and who consistently exhibited more faithfulness and wisdom than I. (In fact, under this paradigm, I came to see many of my gifts as liabilities, impediments to settling down with a good «spiritual leader»in college, worrying I'd never find a guy who was more knowledgeable about the Bible than I, who was always more emotionally connected to God than I, who was better at leading in the church than I, and who consistently exhibited more faithfulness and wisdom than I. (In fact, under this paradigm, I came to see many of my gifts as liabilities, impediments to settling down with a good «spiritual leader»in the church than I, and who consistently exhibited more faithfulness and wisdom than I. (In fact, under this paradigm, I came to see many of my gifts as liabilities, impediments to settling down with a good «spiritual leader»In fact, under this paradigm, I came to see many of my gifts as liabilities, impediments to settling down with a good «spiritual leader»!)

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.

Such has been the case in recent discussions about the role of women in the church and the family.

I certainly appreciate your confidence in me, but here's the thing: There's a double - standard out there in which a woman's critique of patriarchy tends to get discounted as nothing more than the rants of an «angry feminist,» and, truth be told, I've grown a bit weary of hearing that charge each time I speak out about this disturbing trend in the evangelical church.

It was by way of engaging with a woman taking a «feminist approach» (her words) to the abuse of women in the church using the rape of Tamar and the narrative about Lot asking those that wanted to rape the men to have the women instead as proof texts.

A woman who is held back, minimized, or downplayed is not walking in the fullness God intended for her as an image bearer (for instance, take a look at Carolyn Custis James» excellent discussion about being an «ezer kenegdo» in her book, «Half the Church.»)

(Note: I realize that inequity in the Church extends to many groups besides women, and that's important to talk about as well, but for efficiency and clarity, next week's focus will be on women in the Church.

After a number of pastoral contacts of this type, he received a phone call from Mrs. L. saying that she would like to talk with him about a problem connected with the women's group in the church.

It was fairly easy - and rather fun - to ridicule these last, and I had a very enjoyable time in the 1990s when a group called the «Catholic Women's Network» fell for a spoof which I wrote about a group of well - to - do ladies sitting round a swimming pool with wine and salads bemoaning their lot and denouncing the Church's teachingson marriage and sexual morality.

(One young woman from a mainline church put it this way: «I wasn't learning anything about justice or creation care in church that I wasn't learning in school.

The Church, in speaking about women, still has lots more to say.

The blogosphere is buzzing once again about the topic of women's roles in the church, home, and society.

And the Church in the 20th century hadn't always got its language and style right: Casti Connubii in the 1930s says wise and true things about marriage and family life, but didn't somehow quite manage to tackle the emerging questions being raised by women as educational opportunities for them expanded and new responsibilities cametheir way in public, commercial, and professional life.

She speaks and writes about a wide range of topics — from the pro-life movement, to women in the church, to movies and pop culture, to religious philosophy and faith.

People make a lot of assumptions about women pastors — that they have to be aggressively ambitious, that they can only survive in a liberal and urban environment, that they can't serve in Reformed churches, that they must devote all their work and writing to defending their call.

What if one day we come to regard biblical teachings about homosexuality the same way we regard teachings about slavery, or dietary laws, or women covering their heads in church?

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.

Their stories often suggest the appalling extent to which the church tends not simply to ignore sexual, physical, emotional and spiritual violence against women and children as a major crisis, but actually to provide theological justification for this violence in its teachings about male headship, women's subordination, and the sinful character of sexuality.

For our purposes, the most satisfactory definition would be: Christianity is the total life of the community of men and women who respond to what they know about God — along with their neighbors, who are caught up into the social movement or process we call «the church» (however this may be understood)-- in terms of the socially remembered event of Jesus Christ.