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In Sudan, Bible women used a book entitled One Hundred Lessons from the Bible that took the student through the Bible in outlined studies that involved answering questions and memorizing verses. Following the one hundred lessons, there was a "Way of Salvation" series that was geared to bring the student to a personal commitment to Christ.
Concluding that the author of 1 Timothy was addressing a specific situation that was a serious threat to the infant, fragile church, in an article entitled "1 Timothy 2:11–15: Anti-Gnostic Measures against Women" [38] the author writes that the "tragedy is that these verses were extensively used in later tradition to justify contemporary ...
The title 'Bible woman' was first used in connection to her work among the poor. They were called as Bible women because they distributed the Bible and read the Bible to poor ladies. In 1879 upwards of 170 Bible women were employed in the work of the mission. In 1868 Mrs. Ranyard commenced training nurses, and eighty were ultimately engaged in ...
[1]: 27 There is evidence of gender balance in the Bible, and there is no attempt in the Bible to portray women as deserving of less because of their "naturally evil" natures. While women are not generally in the forefront of public life in the Bible, those women who are named are usually prominent for reasons outside the ordinary.
The verse literally translates to "There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus". [2] David Scholer, New Testament scholar at Fuller Theological Seminary, believes that the passage is "the fundamental Pauline theological basis for the inclusion of women and men as equal and mutual partners in all of the ministries of the church."
Zenana missions was the strongest feature of this society's labors from the beginning. In Calcutta, it was known as "The American Doremus Zenana Mission". It included the superintendent (always one of the missionary women); 16 missionaries; 55 native teachers; zenana pupils, 1,000; schools, 50; suburban schools, in Kanpur, 12; and Entally, two.
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A contributing factor to the disparity of responses to abuse is lack of training; many Christian seminaries had not educated future church leaders about how to manage violence against women. Once pastors began receiving training, and announced their participation in domestic violence educational programs, they immediately began receiving visits ...