23 Jan '16, 1pm

@WendyAlsup This might help

is why complementarians like Keller insist that that 1 Timothy 2:12 is a part of biblical womanhood, but Acts 2 is not; why the presence of twelve male disciples implies restrictions on female leadership, but the presence of the apostle Junia is inconsequential; why the Greco-Roman household codes represent God’s ideal familial structure for husbands and wives, but not for slaves and masters; why the apostle Paul’s instructions to Timothy about Ephesian women teaching in the church are universally applicable, but his instructions to Corinthian women regarding head coverings are culturally conditioned (even though Paul uses the same line of argumentation—appealing the creation narrative— to support both); why the poetry of Proverbs 31 is often applied prescriptively and other poetry is not; why Abraham, Isaac, and Jacob represent the supremecy of male leadership while Debor...

Full article: http://rachelheldevans.com/blog/biblical-womanhood-and-th...

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