Review: 'Women and Redemption: A Theological History

2000

Theology and Sexuality, 1999

Complementarianism vs. egalitarianism is hotly debated within Christian circles. There is a wide spectrum of opinion in this debate from those who claim that women should never teach a Christian male over 12 years old to people who say that women can hold any office or authority in the church that a man can. Usually the debate revolves around a few select texts that either prove or disprove the opposing side. Instead of looking at those select verses, this paper will look at how Jesus treated women, how women functioned in the early church and Paul’s writings, and what kind of inclusion Paul meant when he says that we are all one in Christ. Afterwards, it will take a brief look at some practical implications that flow out of this. The aim of this paper is to refute the restrictive idea that women are not permitted to be in church ministry and to show that they are equal with men.

The Journal of Theological Studies, 2017

1985

As may be readily seen, mass confusion pervades this problem. The purpose of this thesis is to examine the various approaches interpreters have used to understand the apostle Paul\u27s teaching on the role of women in the church and to offer alternative ways to view the Pauline texts. Not only will I interact with the feminists on their specific perspectives of the pertinent Pauline texts, but I will examine the hermeneutical presuppositions of these writers and also attempt to discern their perspective of Scripture and how that affects the exegetical fruit they produce

Proceedings of the Catholic Theological Society of America, 2013

2011

This paper will examine the Pauline restrictions on women within the context of the honor-shame culture prevalent in the first century, with a particular focus on 1 Cor 11, 14, 7. Suggestions will then be made about Paul's possible theological-cultural agenda. Some concluding observations will also be made in terms of the relevance of these issues for the church today. One of the features of Paul's churches, and indeed Paul's understanding of the gospel, was its universalism, not in the sense of universal salvation, but in the sense of its inclusiveness. One senses that there is at least an element of truth to French philosopher Alain Badiou's claim that the "sheer radicality" of Paul's universalism has been underestimated in the ongoing intense scholarly debate that tries to situate Paul in his Jewish and Gentile contexts. 1 Paul does not start with what divides us. Indeed, for Paul, all of humanity starts from a point of commonality, in the experience of being under sin. Similarly, humanity can enter into a common experience in the new community in Jesus, so that Paul can say: "[t]here is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus" (Gal 3:28). As Bassler comments,

BTh Assignment - South African Theological Seminary , 2013

Much controversy has been sparked by St Paul’s message related to women in Christian leadership. This is exacerbated by the divergent gender positions attributed to Paul based on different readings of his texts on women, leadership and gender. Paul’s instructions to women in 1 Timothy 2:8-15 and in 1 Corinthians 14: 34-35, to be silent and prohibited from teaching are considered by some to be the most objectionable words in the Protestant canon (de Silva, 2004). These two 'limiting texts' read in isolation of the whole message of Paul may suggest that Christian leadership is exclusive to men. I find this conclusion problematic as it conflicts with the overall message of Paul who preached inclusiveness and equality in Christ. This essay will be focused on an exegesis of 1 Timothy 2:8-15 with a specific reference to Paul’s teaching on women in leadership in the context of biblical gender equality