Sentences with phrase «male leadership in»

Complementarianism (also known as «soft patriarchy»): Christians who identify as complementarians believe that the Bible requires Christian women to submit to male leadership in the home, church (and, according to some *), society.

For many women in the peace movements of the «60s, feminist consciousness was sparked by increasing recognition of the sexism of the male leadership in the peace movement itself.

Although there may be some variation on the specifics, broadly speaking, complementarians believe that women are biblically - bound to submit to male leadership in the home and in church life, which means that husbands are ultimately responsible for decision - making on behalf of their families and that women should refrain from assuming leadership positions over men in a church setting.

Looks like the male leadership in the catholic church can't throw their women counterparts under the bus fast enough.

Half - way houses, therefore, must be deemed faulty when they approve women ruling men in secular affairs (because Scripture nowhere forbids it and sometimes exemplifies it) but not in the church or home (because Scripture requires male leadership in both), or when they approve women ruling in today's church (because Paul's restriction on this seems to be culturally determined) but not in the family (because biblical teaching on this seems to be transcultural and timeless).

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.

Not exact matches

When picking leaders, for instance, managers learn to look beyond the male stereotype — a strong, take - charge authoritarian — and watch for behaviours that suggest leadership in women, such as effective information - gathering and collaboration skills.

Yet studies prove that organizations with women in power outperform their peer organizations with exclusively male leadership.

Gender diversity and leadership in tech is an urgent issue to address, not merely to offer balance to a male - dominated industry, but because of the strength and impact of its ripple effect.

However, a study by Zenger and Folkman sought to evaluate the effectiveness of male versus female leaders in 16 leadership qualities.

Under his leadership, it was promoted by bare - chested male models and transformed into an upscale retailer for dudes in their early 20s with $ 148 to spend on a pair of jeans.

Your male leadership will not accept a change in their power structure without a brutal fight.

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.

There have also been churches entrenched in a male - only model of leadership, whose leaders sound more like Plato than Jesus.

• Epistemology or knowledge: God has revealed, through Scripture, that males and females share dominion, leadership and authority in accomplishing the purposes for which they were created as individuals.

In my experience, single adult females fell under the «leadership» of the male pastor, who heavily influenced our view of sexuality and ourselves, with what their view was (which, as the pastor, was of course biblically sound).

Women have equally strong skills and gifts in the areas of church management, finance, administration and supervision; many of us have been reluctant to exercise those skills or claim those gifts because they may differ from male leadership styles.

Phoebe is a diakonos, in exactly the same position of leadership as a male church leader.

It favours strong, male, charismatic leadership, both in religion and in society.

Again, the point I would make about Gal 3:28 is not to see that as being about an argument for «equality» (for example women in leadership) but that it is possible to be part of the body of Christ for everyone and that you don't have to be male / Jew / free for that.

In local gatherings we have been associated with where men are called on to lead, the male leadership is vibrant and solid.

And of course the Manifesto says nothing of submitting to male leadership if one's husband desires a polygamous family (as was allowed in Scripture, even if it wasn't specifically recommended), but instead says that the TRUE woman affirms that marriage is a covenant «between one man and one woman.»

One slogan of the movement, «Girls say yes to men who say no,» revealed the sexist insensitivity of the male leadership of the movement, it was assumed that women working in the movement were simply molls of the male resisters.

In contrast, complementarians «believe the Bible establishes male authority over women, making male leadership the biblical standard.»

They also teach a more complementarian view of male - female relationships with a strong emphasis on the leadership or headship of men, particularly in the church and home.

I could go on and on here: The adjectives used to describe women in leadership roles versus the ones used to describe men in similar jobs, the previous arrest record of black people involved in a law enforcement shooting and yet never the officer's misconduct record, the average amount of lines given to male characters over female.

The same violation applies to women in military leadership, women with male subordinates, and women acting as officials at professional sporting events, he says.

Paul's instructions for women to cover their heads in prayer are stated as emphatically as his instructions for them to submit to male leadership.

Even so, male dominance in Hebrew politics and religion did not inhibit the martial valor of Jael or Judith, did not belittle the leadership of Deborah, a prophetess, a judge, and as she said, «a mother in Israel.»

We have learned that religious traditions, including Christianity, have supported male dominance in many ways, including depicting God as male and denying women a place in religious leadership.

Women have long expressed a desire, passion and capability to join the highest ranks of the culinary industry, but continue to lack the same access, opportunities and support as their male counterparts — with less than a quarter of females chefs in leadership roles.

Our focus is to improve key leadership attributes which empower women to be on an equal and respective platform with their male counterparts in the business.

The former Lib Dem frontbencher had to resign from the party's leadership contest in 2006 after admitting a relationship with a male prostitute.

«This is part of a disgraceful pattern, just like when he kept white male Republican leadership in the State Senate instead of supporting Andrea Stewart Cousin's leadership,» they continued.»

This is part of a disgraceful pattern, just like when he kept white male Republican leadership in the State Senate instead of supporting Andrea Stewart Cousin's leadership.

Under Perez's tenure, women have been paid less than their male counterparts, are less likely to serve in leadership roles and remain stuck in secretarial positions.

And for members craving diversity in their leadership, another white male speaker (yes, they've all been white men) may be hard to swallow.

Either, [Assemblywomen] are out of touch or reluctant to look in - house at their male leadership.

Labour's leadership core consists of Corbyn and McDonnell with Watson as the formal back - up, the leadership contest in 2016 was an all - male shoot - out after Angela Eagle stood aside, there were no female candidates for any of the city - region Mayoralties in 2017 and, as Tories love to point out, they've had two female PMs to Labour's zero.

As soon as Bennet won, deputy leadership candidates Caroline Allen and Alexandra Phillips were dropped from the race in favour of their male colleagues, preventing the party from having an all - female leadership.

They added: «This is part of a disgraceful pattern, just like when he kept white male Republican leadership in the State Senate instead of supporting Andrea Stewart Cousin's leadership.

The Welsh Party has just finished the election of their new Deputy Leader (itself an all - female contest to balance the male Leader) but that isn't likely to be enough (and nor should it) to placate those wanting to see a greater balance in Labour's leadership positions.

Then maybe Yvette would have won, as Andy's campaign was so bad, she would have won it on merit The deputy leadership, saw two centre right, female candidates in the last three, both had the anyone but Watson tag, considering one of the male candidates Ben Bradshaw had this Tom Watson partly win, due to transfers from Bradshaw, was it sexist that he won, no, had he not win on the third round, could one of the females beat him, due to their combined vote, who knows but it wouldn't have been on gender, but their voters dislike of Watson

In any future leadership election, candidates from either gender would be free to stand; in any deputy leadership election, the candidates would be all female or all male (to counterbalance the existing leader), with perhaps the option of a triggered election for deputy leader within 12 months of a new leader if necessarIn any future leadership election, candidates from either gender would be free to stand; in any deputy leadership election, the candidates would be all female or all male (to counterbalance the existing leader), with perhaps the option of a triggered election for deputy leader within 12 months of a new leader if necessarin any deputy leadership election, the candidates would be all female or all male (to counterbalance the existing leader), with perhaps the option of a triggered election for deputy leader within 12 months of a new leader if necessary.

The all - male leadership structure in Albany is conflicted out of any solution and should instead direct a panel of experts, with input from staffers who have themselves reported harassment, to interrogate the current process and change it.

In which case, would we face more frequent all - male contests for the leadership with this rule?

Researchers at Vanderbilt University's Peabody College published the update in the December 2014 issue of Psychological Science, writing: «For both males and females, mathematical precocity early in life predicts later creative contributions and leadership in critical occupational roles.»

The prospect of hiring women faculty first arose in 1913, but the school's leadership decided that it would be «improper» to have female physicians instructing male medical students.

Women in particular struggle with authenticity in the workplace as the role models for leadership are often male and the culture may not naturally lend itself to whole - being alignment.

The film sees Kalu take on a community leadership role as traditional Hawaian burial sites are disturbed; Kalu's status Kumu sees her teach her male high school students as they prepare for a end of performance, accompanied by sixth grade tomboy Ho'onani, who is also «in the middle» like Kalu.