Sentences with phrase «more women in church leadership»

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.»

Particularly in our current culture, with sexual abuse stories being exposed within the Church, it's more important than ever for women to be represented when it comes to making decisions in leadership on behalf of the community.

And yet women who showcase leadership in the Church today are more likely be accused as a Jezebel than celebrated as a Deborah.

In small congregations which pay all benefits, which meet all salary guidelines, and which are not exploitative, the fact remains that there is more openness to the leadership of women than is found in large churcheIn small congregations which pay all benefits, which meet all salary guidelines, and which are not exploitative, the fact remains that there is more openness to the leadership of women than is found in large churchein large churches.

In addition to general cultural dynamics, there are other reasons why large churches are more resistant to women's leadership; these reasons are related to some of the basic differences between small and large churches.

But the increasing presence of women with feminist sympathies in positions of leadership in the church may open the way to more radical changes in due course.

I sense that Christians are growing more open to women in church leadership.

Because the Episcopal Church allows for diversity of practice, the leadership of «out» LGBT and women clergy is more prevalent in some places than others.

Readers have warmed to the author's efforts to envision a religion more deeply committed to women's experience and leadership than the one they have encountered in church.