Sentences with phrase «evangelical women in»

«The progressive view of human beings is very different than what evangelicals and evangelical women in particular are imbibing,» he said.

Not exact matches

According to reports, the man, an Evangelical Christian, converted a Saudi woman in her 20s to Christianity and spirited her out of the country to Lebanon.

If someone is guilty of a crime in this litany of «neithers» they should or should have been penalized as the law dictates to include jail terms for pe - dophiliacs (priests, rabbis, evangelicals, boy scout leaders, married men / women), divorce for adultery (Clinton, Kennedy, Woods), jail terms for obstruction of justice (Clinton, Cardinal Law, Bevilacqua?)

If someone is guilty of a crime in this litany of «neithers» they should or should have been penalized as the law dictates to include jail terms for pedophiliacs (priests, rabbis, evangelicals, boy scout leaders, married men / women), divorce for adultery (Clinton, Kennedy, Woods), jail terms for obstruction of justice) Clinton, Cardinal Law), jail for embellizing / money laundering (the topic rabbi) and the death penalty or life in prison for murder («Kings David and Henry VIII).

The authors usefully highlight the ways in which the evangelical fervor of the nineteenth century gave women considerably expanded space for social leadership, and they view people such as Matthews and Joseph Smith, founder of the Mormons, as reacting, at least in significant part, to this challenge to patriarchy.

Evangelical culture tends to treat women as if their primary purpose in life is to give our husband sex.

If someone is guilty of a crime in this litany of «neithers» they should or should have been penalized as the law dictates to include jail terms for pedophiliacs (priests, rabbis, evangelicals, boy scout leaders, married men / women), divorce and alimony payments for adultery (Clinton, Kennedy, Woods), jail terms for obstruction of justice (Clinton, Cardinal Law, B16?)

His early religious outlook was colored by the evangelical Baptist faith of his parents and a Calvinist theology of predestination - the belief that the fate of all men and women had been predetermined by God, PBS.org said of Lincoln in its «God in America» series.

«Once again, expressions of Christian faith that honor the rights of women to choose their own health care options and what happens to their bodies are not seen or heard,» wrote the Rev. Barbara Kershner Daniel, who pastors the Evangelical Reformed United Church of Christ of Frederick, Maryland, in a message that she circulated via email.

Mother's Day struck a resonant chord in the culture - with all those unnerved by women's suffrage and urban migration, with Protestants long familiar with the maternal ideals of evangelical womanhood, with business leaders (especially florists) who were quick to see the commercial potential, with politicians who still regularly voiced the Enlightenment precept that virtuous mothers were the essential undergirding of the republic in nurturing sons to be responsible citizens.

The purpose of my project was to unpack and explore the phrase «biblical womanhood» — mostly because, as a woman, the Bible's instructions and stories regarding womanhood have always intrigued me, but also because the phrase «biblical womanhood» is often invoked in the conservative evangelical culture to explain why women should be discouraged from working outside the home and forbidden from assuming leadership positions in the church.

David Johnston, author of Earth, Empire and Sacred Text, Christine Schirrmacher, a scholar with the Institute of Islamic Studies of the Evangelical Alliance in Germany, Austria, and Switzerland, and Joseph Cumming, director of the reconciliation program at Yale Divinity School, discuss whether Christians should support laws that ban Muslim women from wearing the face veil in public.

This is definitely a cultural issue in the US evangelical church (it's been a horrible place for women), and the emergent boys brought it with them as they left their evangelical posts.

I also hear from a lot of evangelicals who have begun attending Mainline Protestant churches precisely because they welcome LGBT people, accept scientific findings regarding climate change and evolution, practice traditional worship, preach from the lectionary, affirm women in ministry, etc., but these new attendees never hear the leadership of the church explain why this is the case.

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.

His argument in past articles that it is a good thing that the Evangelical Lutheran Church in America ordains women flies in the face of church unity, orthodoxy, and good theological thinking.

«Grace Community Church, an evangelical church of 6,000 worshipers just north of Indianapolis, reversed their position and came out in favor of women's leadership at all levels this weekend in their public worship services.»

One of my goals in writing A Year of Biblical Womanhood was to help evangelicals «take back» Proverbs 31 as a blessing, not a to - do list, by identifying and celebrating women of valor.

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 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.

This only confirms my suspicion that, particularly among evangelicals, the debate regarding women's roles in the home, church, and society is far from over.

Malone didn't describe this, but I would add that women are very likely to be co-earners (or lead earners) in marriage, even within evangelical families.

Embroiled in the struggle for abolition and suffrage, the early evangelicals opposed the idea that Eve, and therefore all women, are the source of sin and that God punishes women because of Eve.

When roughly 90 percent of evangelical pastors and 80 percent of evangelical seminarians are men, it can be hard for gifted women to find role models in the church.

Early evangelical women contributed to one of the greatest expansions of Christian faith in all of history.

I also hear from a lot of evangelicals who have begun attending Mainline Protestant churches precisely because they welcome LGBT people, accept science, avoid aligning with a single political party, practice traditional worship, preach from the lectionary, affirm women in ministry, etc. but these new attendees never hear the leadership of the church explain why this is the case.

i knew in my heart it was the right thing but i was terrified to not have the fallback of him being in charge of me somehow, the only model i knew as an evangelical woman.

I would posit that, based on the many stories I hear from women who have left evangelical churches, it's far more likely that abuse is flourishing in patriarchal homes and churches where women are given little voice and little recourse; it's just getting swept under the rug rather than named and confronted.

Is it deconstructing the evangelical approach to things like evolution, women's roles in the church, and religious pluralism?

I often hear from women who feel lost in our evangelical construct of what the godly woman looks like.

But what's most dangerous about this posture is that Piper seems to assume that because evangelicals aren't confronting sexual assault and abuse the way that Hollywood is, then those things must not be happening in their churches, that abuse only occurs in egalitarian communities where women have more power and influence.

The hypocrisy here is staggering, for as everyone knows, white evangelicals overwhelmingly support President Trump, a man who has been accused by more than twenty women of sexual assault, who is on record bragging about those assaults, and who was recently found in a Christianity Today poll to be evangelicals» «most trusted celebrity.»

One early position, which still continues to be important in the evangelical community, is to affirm that the Bible, when correctly interpreted, affirms women's full humanity.

When I use the word «Christian» in the article, I'm not talking about the young woman's theology, which is Bible - based and may be closer to the American evangelical than, say, the liberal Episcopalian pastor down the street!

Though the vast majority of Americans and evangelicals are comfortable with women serving in leadership roles in businesses and in political capacities, opinions about ministry are very different.

For analyses of the biblical interpretation on both sides, see Willard M. Swartley, Slavery, Sabbath, War, and Women: Case Issues in Biblical Interpretation (Scottdale, PA: Herald Press, 1983), pp. 152 - 191; Robert K. Johnston, Evangelicals at an Impasse: Biblical Authority in Practice (Atlanta: John Knox Press, 1979), PP. 48 - 76.

Can the discussion on women, for example, provide the evangelical church a test case in theological construction?

The issue of women's place in the church and family provides us another illustration of the general problem facing the evangelical church in America today.

Washington (CNN)-- In a stadium filled with 8,000 evangelical Christian women, one person near the stage stands out.

While debate over the understanding of Biblical interpretation lies at the heart of current evangelical discussions concerning women, differences in theological tradition lie at the center of discussions over social ethics, and disagreement over one's approach toward the wider secular culture is surfacing as the focus of controversy regarding homosexuality.

On the other hand, ordained women in ACNA and in other evangelical churches may well decide that their own vocations are better pursued back within Church of England - related Anglican churches, and one may see a strengthening of conservative female leadership there.

David Hubbard, for example, in his taped remarks on the future of evangelicalism to a colloquium at Conservative Baptist Theological Seminary in Denver in 1977 noted the following areas of tension among evangelicals: women's ordination, the charismatic movement, ecumenical relations, social ethics, strategies of evangelism, Biblical criticism, Biblical infallibility, contextual theology in non-Western cultures, and the churchly applications of the behavioral sciences.2 If such a list is more exhaustive than those topics which this book has pursued, it nevertheless makes it clear that the foci of the preceding chapters have at least been representative.

Thus, the women's liberation movement in America has been compelling enough to some evangelicals to cause them to jettison, or at least radically qualify, Pauline authority on the subject.

In the case of the current debate among evangelicals over woman's place in the church and marriage, however, the challenge of conflicting viewpoints has brought what otherwise might have remained implicit methods of interpretation to lighIn the case of the current debate among evangelicals over woman's place in the church and marriage, however, the challenge of conflicting viewpoints has brought what otherwise might have remained implicit methods of interpretation to lighin the church and marriage, however, the challenge of conflicting viewpoints has brought what otherwise might have remained implicit methods of interpretation to light.

Paul Jewett's Man as Male and Female, Letha Scanzoni's and Nancy Hardesty's All We're Meant to Be, Elisabeth Elliot's Let Me Be a Woman, and George W. Knight's The New Testament Teaching on the Role Relationship of Men and Women have taken varying positions and have been widely read and debated in evangelical circles.1 Bill Gothard, through his Institute in Basic Youth Conflicts, has offered teaching on the subject of women's rightful place to thousands, as have Francis Schaeffer, Howard Hendricks, and Tim LaWomen have taken varying positions and have been widely read and debated in evangelical circles.1 Bill Gothard, through his Institute in Basic Youth Conflicts, has offered teaching on the subject of women's rightful place to thousands, as have Francis Schaeffer, Howard Hendricks, and Tim Lawomen's rightful place to thousands, as have Francis Schaeffer, Howard Hendricks, and Tim LaHaye.

A more curious inconsistency is the unwillingness by some evangelicals to apply their hermeneutical method equally to the question of women in the church and to the question of women in the family.

Eichenwald is careful to compare opposition to homosexual practice only to biblical offenses that he thinks evangelicals will have a difficult time opposing consistently: drunkenness, greed, pride, and the injunction in 1 Tim 2:9 — 15 for women to keep silent and not have authority over men.

Evangelicals, all claiming a common Biblical norm, are reaching contradictory theological formulations on many of the major issues they address — the nature of Biblical inspiration, the place of women in the church and family, the church's role in social ethics, and most recently the Christian's response to homosexuality.

, Cambridge Fish 5 (Winter 1975 - 76): 2, 6; Carl F. H. Henry, «The Battle of the Sexes,» Christianity Today 19 (July 4, 1975): 45 - 46; Nancy Hardesty, «Women and Evangelical Christianity» in The Cross & the Flag, ed.

Spelled out in a lengthy lead editorial entitled «Evangelicals in the Social Struggle,» as well as in books such as Aspects of Christian Social Ethics, Henry's understanding of Christian social responsibility stressed (a) society's need for the spiritual regeneration of all men and women, (b) an interim social program of humanitarian care, ethical proclamation, and personal, structural application, and (c) a theory of limited government centering on certain «freedom rights,» e. g., the rights to public property, free speech, and so on.18 Though the shape of this social ethic thus closely parallels that of the present editorial position of Moody Monthly, it must be distinguished from its counterpart by the time period involved (it pushed others like Moody Monthly into a more active involvement in the social arena), by the intensity of its commitment to social responsibility, by the sophistication of its insight into political theory and practice, and by its willingness to offer structural critique on the American political system.