Sentences with phrase «regarding women in church»

Best Dialog: David Kinnaman and Jim Henderson discuss the recent Barna research regarding women in the church

Regarding women in the church, Hannah said she feels strongly that based on 1 Corinthians 11, they should not speak or have authority over men.

Such questions are basic to understanding a Biblical position regarding women in the church and family and are answered variously by each side in the debate.

So please feel free to participate no matter your theological convictions regarding women in church leadership.)

Not exact matches

Regarding numbers of men vs. women in churches — I've heard that more women than men attend churches but it is not my current experience.

HI Susan - I want to share some information regarding the mormon church and women in the church.

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.»

It's high time the Catholic Church embraced the 21st century with regard to women's reproductive rights and women's rightful place in the church, such as serving as priests and biChurch embraced the 21st century with regard to women's reproductive rights and women's rightful place in the church, such as serving as priests and bichurch, such as serving as priests and bishops.

Indeed, I have a treasured memory that gives me hope in this regard: I was once a member of an inner - city Reformed congregation that was also home to a woman from the neighborhood who considered this congregation her parish church, as it were.

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.

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.

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.

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.

In this relationship between Church and state, the government fosters a marketplace of ideas where religious exploration and expression are open — where men and women of all faiths are able to reason together regarding how to flourish alongside one another.

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.

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?

There still exists inequality and oppression in the Church regarding women religious, propounded by the use of gender - specific language:

«30 Concerning 1 Corinthians 14:26 - 40 (where women are told to keep silence in the churches), Lindskoog limits her remarks to the need for order in the churches, omitting any discussion of Paul's specific injunction regarding women.

In this critique, the church fathers have been regarded as men of a sexist time whose work presumed the inferiority of women (as well as woman's responsibility for the introduction of evil into the world).

I know many complementarians who, although they believe men should hold authority over women in the home, church, and society, make an exception for the marriage bed, acknowledging the Apostle Paul's teachings on mutuality in this regard (1 Corinthians 7:1 - 5).

Uh, Jeremy, I am «confident», before God, that my understanding regarding the role of women in the local church is accurate and according to the truth of scripture.

(7) A text that has lent itself to much controversy in recent years regarding the role of women in ministry is I Corinthians 14:33 - 34: «As in all the congregations of the saints, women should remain silent in the churches.

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.

Justin's perspective here lines up beautifully with the themes of many of the New Testament epistles in which the justification for specific instructions (like head coverings and women remaining silent in church, for example) appear to be rooted in practical considerations regarding love for neighbor, considerations that clearly have a cultural context that may not apply today.

The Jansenist movement among Roman Catholics and certain sectarian strands in the Reformation churches have been prepared to say that such non-Christians are without God and without hope in this world; they have regarded those countless men and women as only what somebody once called «missionary fodder.»

Bearing these points in mind, I would like us to examine some case - studies which present attitudes regarding women in the time of the early church.

Though there are a variety of passages which people on both sides of the debate appeal to regarding whether or not it is okay for women to preach in church (e.g., various female «preachers» in the Old Testament like Miriam and Deborah and the female prophetesses in Acts 21:9, and the female apostle in Romans 16:7), two of the main texts in this debate about women preachers and female pastors are 1 Timothy 2:12 and 1 Corinthians 14:34.

Thankfully, 1 Timothy 2:12 — «I do not permit a woman to assume authority over a man» — continues to be rigidly applied in many churches today without regard to its original context or intended audience.

I'll never forget the church that beautifully integrated words from my blog posts into their liturgy one Sunday morning, or the painter who rendered a chapter from my book into art, or the young man who composed a song around this post, or the pastor who made last - minute adjustments to his Easter service to ensure that women had a voice in proclaiming the resurrection, or the church that changed its policies regarding abuse because of our series on the topic, or those of you who have sponsored children, worked the blessing of «eshet chayil!»

Dennis Poust says the voices of the Catholic Church in the Empire State will take many steps to prevent a Women's Equality Act that includes freedom of choice with regard to reproductive health.