menu
April 18, 2007

Our third woman in this series is Phoebe. Both Priscilla and Junia are clear evidence of women in leadership and mininstry, and Phoebe seems to fit the same pattern. But, I want to begin with a point I made about two weeks back: |inline

April 16, 2007

Priscilla was the first woman we looked at in this series — and we looked at a profile of her last Thursday. Today we look at Junia. Here’s the simple overview: there was an early Christian apostle who was a woman and her name was Junia. |inline

April 12, 2007

Today we take a look at Priscilla, one of three women we need to pause to consider when it comes to our series about women in ministry. What we discover is a woman who had significant influence and ministry in the earliest Christian movement. |inline

April 10, 2007

In Paul’s letter to the Galatians the apostle builds an argument that former barriers to the blessing have been knocked down — everyone comes into the family of God by faith. And then Paul gives what my colleague, Klyne Snodgrass, calls the “most socially explosive statement in the NT” — and he says folks have four options when reading Gal 3:28: |inline

April 4, 2007

At some point or another the Gospel reader who has some interest in women in ministry confronts the reality that Jesus did not call women to be apostles. Were they “disciples”? Yes. More importantly, what kinds of “ministry” did they have? Today I want to suggest that women took common places and converted them into sacred spaces, and I want to suggest further that women developed “missional centers” in earliest Christianity. And I want to contend that any suggestion that the hospitality women offered in the 1st Century was simply cooking for others or making life easy for others greatly devalues the kind of hospitality women created. |inline

March 29, 2007

The most neglected texts about women in ministry in the entire Bible are texts about Mary, and because our class has been looking at Mary of late, I thought I’d make a few suggestions about Mary and Ministry for women. It won’t do to dismiss these points as nothing more than what only the mother of Jesus could do. |inline

March 14, 2007

After teaching Genesis 1–3, I’m persuaded that this narrative of the primal pair teaches that God made them for mutuality. I see no indicators of hierarchy — whether in creation order or in the so-called “curse” after the fall. I present today seven theses of mutuality. |inline

February 21, 2007

In teaching this course on Women, Mary, and Jesus, I have been working my way through some crucial texts as the biblical and historical context for what we read about Mary and about women in the earliest churches. Here’s a thought that keeps coming back to me: How biblical are our churches when it come to what women can do? |inline

January 31, 2007

The 17th and 18th criteria in William Webb’s paradigm of the redemptive trend — or how we move the Bible’s message into our world in a progressive, redeeming way — deal with Extrascriptural criteria. No matter how biblical we think we are, extrascriptural factors play a role in much of what we do. Here are his criteria: |inline

January 24, 2007

William Webb finds three criteria that are not conclusive in his book Slaves, Women & Homosexuals. We’ll look at these three criteria today. |inline




Browse Our Archives