Growing up in a Mennonite conference in Pennsylvania that didn’t ordain women, I met plenty of folks like my mother: women and men who resisted the patriarchy of their church but who couldn’t bring themselves to leave.
In a decision being hailed as a major step toward female equality in the Islamic world, the grand mufti of Egypt has said that Muslim women have no obligation to prove their virginity to prospective husbands.
Trustees of Southwestern Baptist Theological Seminary have voted not to hire professors or administrators who promote charismatic Christian practices, such as speaking in tongues. The board overwhelmingly adopted a statement October 17, two months after a fellow trustee noted his personal use of tongues during a sermon in the chapel of the Fort Worth, Texas, seminary.
The taxi drove past a mural of the American flag. There were skulls where the stars should have been and the words Death to America! scrawled across the stripes. It was the only such sign I’d seen in Iran, but at ten stories tall, it made a strong impression. Just then the taxi driver asked me, “Madam, you German?” “No,” I replied hesitantly.
Ten years ago Rebecca Chopp described how women’s voices and feminist practices were transforming theological education and the church. Women, she said, were “doing saving work.” At a time when the diversity of feminist theology defies tidy definitions and agreed-upon agendas, “doing saving work” suggests what’s afoot in feminist theology today—bold reinterpretations of Christianity that seek to renew the life of the church and its witness to the world.
In a story that is unique to Luke, Jesus heals a nameless woman by giving her the freedom to unbend and stand up straight after she has lived for years in crippling bondage. The woman has not asked to be healed. She simply finds herself in Jesus’ presence—and that leads to healing and life for her. This beautiful story, however, is not without conflict.