Disorderly Women And The Order Of God

Michele A. Connolly's postcolonial analysis links the Gospel of Mark - produced in the context of the Roman Empire - with contemporary Australia, established initially as a colony of the British Empire. Feminist analysis of texts from two foundational events in Australian colonial history reveal that women in such texts tend to be marginalised, silenced and denigrated. Connolly posits that imperialist sexism, both ancient and modern, perceives women as a threat to the order that males alone can impose on the world. The Gospel of Mark portrays Jesus bringing the order of the Reign of God to combat the disorder of apocalyptic evil. Jesus' task is a markedly male project, against which eleven female characters are portrayed as disorderly distractions who are managed by being marginalised, silenced and denigrated, contradicting Jesus' message of mutual service and non-domination. In his death under apocalyptic power, Jesus is likewise depicted as isolated, silenced and denigrated, subtly associating femininity with chaos, failure and disgrace.

Throughout most of the eighteenth century and particularly during the religious revivals of the Great Awakening, evangelical women in colonial New England participated vigorously in major church decisions, from electing pastors to disciplining backsliding members. After the Revolutionary War, however, women were excluded from political life, not only in their churches but in the new republic as well. Reconstructing the history of this change, Susan Juster shows how a common view of masculinity and femininity shaped both radical religion and revolutionary politics in America. Juster compares contemporary accounts of Baptist women and men who voice their conversion experiences, theological opinions, and proccupation with personal conflicts and pastoral controversies. At times, the ardent revivalist message of spiritual individualism appeared to sanction sexual anarchy. According to one contemporary, revival attempted "to make all things common, wives as well as goods." The place of women at the center of evangelical life in the mid-eighteenth century, Juster finds, reflected the extent to which evangelical religion itself was perceived as "feminine"—emotional, sensional, and ultimately marginal. In the 1760s, the Baptist order began to refashion its mission, and what had once been a community of saints—often indifferent to conventional moral or legal constraints—was transformed into a society of churchgoers with a concern for legitimacy. As the church was reconceptualized as a "household" ruled by "father" figures, "feminine" qualities came to define the very essence of sin. Juster observes that an image of benevolent patriarchy threatened by the specter of female power was a central motif of the wider political culture during the age of democratic revolutions.

THIS COMPREHENSIVE, WIDELY USED TEXT by Michael Gorman presents a theologically focused, historically grounded interpretation of the apostle Paul and raises significant questions for engaging Paul today. After providing substantial background information on Paul's world, career, letters, gospel, spirituality, and theology, Gorman covers in full detail each of the thirteen Pauline epistles. Enhancing the text are questions for reflection and discussion at the end of each chapter as well as numerous photos, maps, and tables throughout. The new introduction in this second edition helpfully situates the book within current approaches to Paul. Gorman also brings the conversation up-to-date with major recent developments in Pauline studies and devotes greater attention to themes of participation, transformation, resurrection, justice, and peace.

A unique, two-volume study that examines female crime and the women who commit it. The two-volume Women Criminals: An Encyclopedia of People and Issues addresses both key topics and key figures in women's crime. The first volume provides topical essays about areas critical to the understanding of female criminals, such as the definition of women's crime, explanations of women's criminality, ethnic and age diversity in female criminals, and responses of the criminal justice system. The second volume comprises biographical entries profiling women who are obviously criminals, such as Aileen Wuornos and Myra Hindley, and also women who were victims of circumstance, unjust laws, or narrowly applied definitions of crime, such as Rosa Parks, Harriet Tubman, and Sophie Scholl. In addition to highlighting the breadth of women's criminality, these portraits provide a holistic, multifaceted understanding of the dynamics of women's crime and why it occurs, connecting the individual stories to the larger social-scientific perspectives. Care has been taken to include the women's own voices and perspectives where possible and to address the intentions and reasoning of the system that responded to their criminality.

Does God invite women to fully participate in all the assemblies of God?Among churches of Christ, the voices of women are typically silent and excluded from visible leadership in assemblies gathered for prayer and praise. In this book, John Mark Hicks tells the story of his own journey to understand how women have served God throughout the unfolding drama of Scripture. John Mark describes his movement from the exclusion of the voices of women and their leadership in the assembly to a limited inclusion, and finally to the full inclusion of those voices and their leadership. Along the way, he describes some of the history of churches of Christ as well as his own story but ultimately focuses on the meaning of biblical texts and how they support the full participation of women in the assemblies of God.Three women, Claire Davidson Frederick, Jantrice Johnson, and Lauren Smelser White, respond to and extend John Mark's thoughts. Bethany Joy Moore also contributes an essay from the perspective a minister's daughter who is now pursuing a graduate degree in theology.John Mark is detailed, fair, and vulnerable about his own journey and our collective journey inChurches of Christ. I recommend John Mark as a trustworthy guide.-Dr. Sara G. Barton, University Chaplain, Pepperdine University, Malibu, CADo we believe that the Holy Spirit equally equips both women and men to carry out Jesus's message of reconciliation? Dr. Hicks is a trusted guide in navigating the depth of scripture and the complexity of our cultural moment. Drink deeply from this well!-Dr. Joshua Graves, Otter Creek Church, Brentwood, Tennessee.With characteristic depth, rigor, and generosity, Hicks offers his own journey toward embracing the inclusion of women's voices in the assembly. Hicks writes with a familiarity of Restoration Movement history that few can boast, with an accompanying dedication to searching the scriptures.- Amy McLaughlin-Sheasby, Instructor in the Department of Bible, Missions, and Ministry, Abilene Christian University.This book is a gift to twenty-first century Churches of Christ. Part autobiography, part history, part exegesis, and part biblical theology, Hicks's exploration of the Bible's teachings on the role of women in congregational gatherings offers several invaluable components.-Dr. James L. Gorman, Associate Professor of History, Johnson University.John Mark Hicks is Professor of Theology at Lipscomb University in Nashville, TN. He has taught for thirty-nine years in schools associated with churches of Christ. He has authored or co-authored eighteen books, lectured in twenty-two countries and forty states, and is married to Jennifer. They share five living children and six grandchildren.

Michele A. Connolly's postcolonial analysis links the Gospel of Mark - produced in the context of the Roman Empire - with contemporary Australia, established initially as a colony of the British Empire. Feminist analysis of texts from two foundational events in Australian colonial history reveal that women in such texts tend to be marginalised, silenced and denigrated. Connolly posits that imperialist sexism, both ancient and modern, perceives women as a threat to the order that males alone can impose on the world. The Gospel of Mark portrays Jesus bringing the order of the Reign of God to combat the disorder of apocalyptic evil. Jesus' task is a markedly male project, against which eleven female characters are portrayed as disorderly distractions who are managed by being marginalised, silenced and denigrated, contradicting Jesus' message of mutual service and non-domination. In his death under apocalyptic power, Jesus is likewise depicted as isolated, silenced and denigrated, subtly associating femininity with chaos, failure and disgrace.

An extended study of gender and crime in early modern England. It considers the ways in which criminal behaviour and perceptions of criminality were informed by ideas about gender and order, and explores their practical consequences for the men and women who were brought before the criminal courts. Dr Walker's innovative approach demonstrates that, contrary to received opinion, the law was often structured so as to make the treatment of women and men before the courts incommensurable. For the first time, early modern criminality is explored in terms of masculinity as well as femininity. Illuminating the interactions between gender and other categories such as class and civil war have implications not merely for the historiography of crime but for the social history of early modern England as a whole. This study therefore goes beyond conventional studies, and challenges hitherto accepted views of social interaction in the period.