Central to debates about Jesus is the issue of whether he uniquely embodies the divine. While this discussion continues unabated, both those who affirm and those who dismiss, Jesus' divinity regularly eclipse the reality that in many of the earliest strands of the Christian tradition when Jesus' divinity is proclaimed, Jesus is imaged as the female divine. Sally Douglas investigates these early texts, excavates the motivations for imaging Jesus as Woman Wisdom and the complex reasons that this began to be suppressed in the 2nd and 3rd centuries. The work concludes with an exploration of the powerful implications of engaging with the ancient proclamation of Jesus-Woman Wisdom in contemporary context.

Closely examines John's portrayal of women in relation to discipleship and the theme of new creation, arguing that these depictions are influenced by his apocalyptic world-view. By employing historical and literary methods of biblical interpretation to analyse John's presentation of women and gender, Miller explores the extent to which John gives any indications of the female role in both John's community and the beginnings of the Christian faith. Beginning with the Virgin Mary's portrayal at the wedding at Cana, where she prompts Jesus to carry out his first sign, Miller then thoroughly asses several crucial female characters in John to stress how Jesus' female followers truly recognise him as the Messiah. These include the Samaritan woman, Martha and Mary of Bethany and Mary Magdalene and her encounter with Jesus in the garden. Crucially, Miller suggests that John's frequent use of “woman” links these female followers (particular Jesus' venerated mother) with the figure of Eve in Genesis, and she concludes that women are associated with the “hour” of Jesus when he casts out the “ruler of the world” and inaugurates the new creation.

A New Testament commentary written by women with theological training for women with an emphasis on passages of importance to women.

Written by women for women, this New Testament commentary adheres to the complementarian view of the relationship between men and women, helping readers see God's marvelous design and plan for all.

The conversation about gender roles in Christian life and the church has evolved, but the topic continues to inspire debate and disagreement. Now in its third edition, this fresh, positive defense of gender equality brings together scholars firmly committed to the authority of Scripture to explore historical, biblical, theological, cultural, and practical aspects of this discussion.

This book offers a fresh appraisal of the identity and involvement of the subalterns in Mark, arguing that the presence of the subalterns in Mark is a possible hermeneutical tool for re-reading the Bible in a postcolonial context like India. Part I paves the way for a creative discussion on Mark and its interpreters in the rest of the study by looking at the issue of the spread of Christianity and missionary attempts at biblical interpretations that did not take the life of the natives into account. Many insights from the postcolonial situation can be found in the contextual interpretations such as liberation, feminist, postcolonial feminist and subaltern. Part II considers colonial rule in Palestine and examines some Markan texts showing the potential role of the subalterns. It is argued that due to colonial rule, the native people suffered in terms of their identity, religion and culture. There was conflict between Galilee and Jerusalem mainly on religious issues and the victims of domination were the poor peasants and the artisans in Galilee. A dialogue and interaction with the Markan milieu was possible in the research and so the marginal and subaltern groups were effectively understood by exegeting Mark 10:17-31, 7:24-30 and 5:1-20 and showing the postcolonial issues such as the poor and their representation, gender, race, hybridity, class, nationalism, and purity respectively. The subalterns were mainly associated with movements of resistance in Palestine. The Markan proclamation of solidarity with those subalterns is significant. The general conclusion presents the implications of this interpretation for a hermeneutical paradigm for a postcolonial context.

"Everyone knows about Noah, Moses, and Paul. But what about Hagar, Michal, and Priscilla, all women who had a direct influence in the story of God's people? The Bible is full of fascinating, powerful, and faithful women, as well as lessons that have unique meaning for women today." "In The Women's Study Bible, respected Bible scholars draw out these often overlooked stories and reveal the lives of women at the time and share lessons for women of today. Separate sidebars cover topics such as midwifery, women disciples, and female images of God. The Women's Study Bible doesn't shy away from the difficult issues, but helps readers to understand them better in both their original context and the modern world." "The New Living Translation of the Bible uses inclusive language for humanity and where it is clear that both male and female are meant to be included." --Book Jacket.

Samuel Terrien systematically shows that when the books of the Old and New Testaments are viewed in their historical growth, they reveal a theology of manhood and womanhood that runs counter to modern religious attitudes and practices.

Published in 1987: The writer of these simple pages has left the home duties of women, so long and ably discussed, on the one hand , and the questions of their social and political privileges on the other, and entered the broad, uncultivated field lying between the two.