Sublime

“We are the ones who first ploughed the earth when Modise (God) made it,” ran an old Setswana poem. “We were the ones who made the food. We are the ones who look after the men when they are little boys, when they are young men, and when they are old and about to die. We are always there. But we are just women, and nobody sees us.”

The church teaches what it believes to be true.

She wanted faculty and students to join her and guide her in reclaiming and retrieving what had been broken into pieces and scattered to the wind—the sounds, sensibilities, wisdom, knowledge, and life strategies of multiple peoples made black by a colonialist brush. But no one understood this as theological work to be done.

Obviously, the answer to this question will have to await our survey of the NT material. Meanwhile, we need to determine what women did and didn’t (or could and couldn’t) do in leadership within the OT itself, and then assess the significance of our observations. Space prevents little more than a mere listing of the most important and representativ

A few egalitarians have tried to argue that the “lady chosen by God” to whom 2 John is addressed (v. 1) is the female pastor of a house church.82 But, given the reference to her children as fellow addressees and the closing greetings from “the children of your sister, who is chosen by God” (v. 13—despite the fact that John is writing), it is far be

Matthew’s genealogy of Jesus contains references to five women, unusual for Jewish genealogies (Matt. 1:1–17). The inclusion of Tamar, Rahab, Ruth, and Bathsheba (“Uriah’s wife”—v. 6) proves all the more striking, since all were Gentiles and all came under suspicion (rightly or wrongly) of illicit sexual unions. Mary, the mother of Jesus, likewise

Jesus often used women or the world of women as examples in his teaching. He commended the queen of Sheba (Matt.

Stanley E. Porter,