Reviewed by L. Faye Short

Introduction

From beginning to end Jesus and Courageous Women fosters a spirit of resistance to the hierarchical and patriarchal system the Church and the Christian community is claimed to have embodied throughout the centuries.  It is asserted that such systems deviated from the original "movement of Jesus" that did not bear the later marks of discrimination and exclusion, particularly against women.  Liberation theology and feminist theology weigh heavily into the text.   Many of the referenced works used in the study were written by  liberationist or radical feminists. 

The author has chosen to use what she describes as the traditional Jewish method of biblical interpretation called midrash.  Midrash is identified as "a method of interpreting Scripture by creating stories that enhance or explain a text by developing character or plot elements or events that occur off-stage or in between scenes."  In this case, the biblical "stories" are enhanced by using the biblical character Lydia (Acts 16:11-15, 40) as the storyteller who interprets and enhances the biblical accounts of women from her personal perspective.

While this creative method of writing is engaging, it allows for license with the actual scripture texts, and makes it more difficult to clearly identify the areas where the author interjects theological constructs that are outside of an orthodox interpretation. 

Up front we need to concur with the author that there has been and continues to be hindrance to the full participation of women in the life of the church.  We would also acknowledge that, even in some cases when women are seemingly incorporated, they are not fully appreciated, and their gifts are considered "less than" those of their male counterparts.  But, having made that acknowledgement, we must go on to say that, "as women we are beneficiaries, not victims, of our Christian faith, despite its imperfect outworking in history.  Because the Bible is the most effective force in history for lifting women to higher levels of respect, dignity and freedom, we join an historic succession of women whose Christian faith is forged from biblical truth and whose lives are shaped into Christ's image on the anvil of obedience." 
The tone of Jesus and Courageous Women is divisive, filled with calls to resistance and subversion.  It identifies Jesus' primary objective in coming as the inauguration of a movement whose first purpose seems to have been the inclusion of women and the elevating of them to an equal status with men, rather than the salvation of all sinful human beings.  It is, in fact, the transformation that takes place in individual lives when Christ is accepted as Savior and Lord that creates a community where, "There is neither Jew nor Greek, slave nor free, male nor female…." (Galatians 3:28)

We will examine each section for specific instances that support the above presuppositions.

Word from the Author/Introduction

The author opts to speak of the "Movement of Jesus, the Christ."  Jesus of Nazareth is identified as the founding leader of this movement.  Elsa Tamez identifies several perspectives on Jesus' part that are defining elements of the movement.  Ms. Tamez shares through the person of Lydia, "…that Jesus has a special inclination for those people at the marginalized sectors of society, such as women, the poor and the sick, and all those who are discriminated against…."  She goes on to say, "one of the characteristics of his teaching was to propose an order different from the hierarchical order we know."  And, "For him family are those who listen and do the will of God; that is, men and women, parents and children--all are brothers and sisters.  This is not to say that he was against the traditional family," she asserts, "rather he was opposed to the patriarchal concept of the family."

Scripture does not bear out this claim.  Jesus' purpose in coming was not to establish a new social order or to redefine family structure.

PART I: WOMEN WHO LOVE AND DARE

Chapter 1: Mary, Mother of the Leader of the Movement (Matthew 12:46-50; Luke 1:26-56; 2:1-7; 
2:41-50; John 2:1-12; 19:25)

Lydia (the author incognito) expresses her doubts as to whether or not Mary was truly a part of the "movement of Jesus."  Lydia finds the identification of an angel of the Lord with Mary as representative of "one of the characteristics of our movement: God identifies with those who are lowly or deemed unimportant in society."  While this is no doubt true, God identifies with all of humankind.  He is no respecter of persons and does not prefer the poor over the rich anymore than He prefers the rich over the poor.  "Rich and poor have this in common: The Lord is the Maker of them all." (Proverbs 22:2)  If this were not the case, then the history of God's material blessing upon His people, both Israel and Christians, would have to be perceived as a mockery--moving those who do prosper at the Lord's hand into a place where His favor was lessened. 

To the author's credit, she supports the virgin birth of Christ in this chapter.  She does not feel comfortable, however, with Joseph's role in the decision-making process, perceiving this as "a very patriarchal story."

Ms. Tamez (Lydia) raises an interesting question, "Isn't it amazing that a baby, even from within its mother's body, can communicate things of God?"  This observation would seem supportive of a pro-life position.

The author deduces that Mary would hold to the belief that "inequality between human beings displeases God."  She (Lydia) concurs with this thinking.  Carried to its logical end, this thinking would advocate for the redistribution of wealth--an economic policy that has repeatedly failed to produce a sustainable system. 

As in the introduction, the author mentions Jesus' concept of "family" in this chapter.  She identifies Mary's struggle to understand Jesus, stating, "It seems that this was foretelling the break Jesus would have with his birth family, not because he wanted it, but because he had a broader concept of family."  She later expands on this viewpoint when she addresses the need for Mary to let Jesus go so that he could be a brother to all the world.  Ms. Tamez writes, "As brothers and sisters of Jesus, we all become children of God.  Jesus had a new and different understanding of family: all those who do the will of God become brothers and sisters in this family…all are equal and none dominates….  Significantly, in the original movement founded by Jesus, the patriarchal household is rejected."

While those who place their faith is Jesus do indeed become brothers and sisters in Christ, this in no way negates the importance of the traditional family structure.  At no time in Jesus' ministry did he speak against the family structure.  He would have upheld the Old Testament commandments and sacred writings that pertained to the family.  The Epistles affirm the traditional family structure, providing instruction to fathers, mothers, children, husbands and wives.  While sinful actions and unfortunate circumstances can alter a family structure--and God's grace is still there for those who are His--God's best design is for a family comprised of one man, one woman and their offspring.  Statistics continue to prove that this model is the most effective in producing healthy, emotionally stable individuals.

To the credit of the author, she does not dismiss the miracles of Jesus, but seems to accept them as authentic and to be celebrated along with His actions that challenged the mindset of His culture.

Chapter 2: Martha and Mary--Friends of Jesus (Luke 10:38-42; John 11:1 - 12:11)

This chapter begins with Lydia rejoicing in the stories in the Bible that include women, while at the same time bemoaning their exclusion.  It seems appropriate to return to an earlier quote from A Christian Women's Declaration which affirmed, "…the Bible is the most effective force in history for lifting women to higher levels of respect, dignity and freedom…." 

In this account of Martha and Mary, the author, through Lydia, concludes that Jesus "…encouraged women to break out of their traditional roles of cooking, cleaning, and housekeeping.  I believe he wanted them to discover new areas that would fill them with satisfaction and make them feel like whole persons with abilities similar to those of men."  What a biased and insulting statement to millions of women who opt to stay home and raise their children!  This is a demeaning statement regarding the gifts of women and how they might choose to use them.  The author implies that women's abilities must be "similar to those of men" to have worth.  This is being said at a time when many career women are choosing to put their careers aside for a time of focused attention on their families.  Some care for young children.  Others for aging parents.  These women are often volunteers in various community organizations that add an enriching dimension to the lives of others. 

Ms. Tamez recounts the conversation between Martha and Jesus at the time of Lazarus' death.  She concludes that in Martha's confession that Jesus is the Messiah, the Son of God, the one coming into the world, she was "contrasting the life-giving power of Jesus with the oppressive, controlling patriarchal power."  She further deducted that "having made the confession with her own mouth, she committed herself to the movement of Jesus as an alternative to that power." 

It is difficult to accept this interpretation of Martha's confession which was given in response to Jesus claim, "I am the resurrection and the life.  He who believes in me will live, even though he dies; and whoever lives and believes in me will never die.  Do you believe this?"

In the story of Martha and Mary (one working, one sitting at His feet), the author concludes that "the most profound lesson of this story is that Jesus frees women from traditional roles and gives them equal opportunity to participate with the men in the movement."  The Biblical account confirms that women were indeed followers of Jesus Christ.  However, the account of Martha and Mary has an equal-opportunity message for both men and women.  They are to choose the spiritual elements of life that will not be taken away from them, even while continuing with the requirements of daily living. 

In the last couple of paragraphs in this chapter, the author makes some statements regarding Jesus that fail to recognize His role as the God/man.  She says that at the anointing of Jesus' feet, "Jesus had a premonition that soon the officials would kill him…."  Jesus, as God in human form, would not have a "premonition," but rather a full knowledge of His own impending death.   In reference to this anointing at Bethany, Ms. Tamez surmises, "Later on, Jesus, imitating Mary's act, washed the feet of his disciples…."  While we certainly want to give credit where credit is due, I don't think Jesus' later act was precipitated by Mary's act, but stood independently from it.

Chapter 3: The Woman Who Was Not Stoned  (John 8:1-12)

In this chapter, Lydia recalls the precarious situation Jesus was in at the time of this incident since His life was already threatened.  This was a test, with the hope of trapping Him.  She then tells how both Roman law and the law of Moses were equally oppressive towards women.  She then recounts the story, interjecting her assessment of what was taking place.  This section is well done, with only one questionable deduction made by Lydia.  She indicated that in His action regarding the "casting of the first stone," Jesus "stood firmly against this death penalty."  While this is true in this particular instance, it could not be stretched to say that Jesus opposed the death penalty in principle. 

PART II: ANONYMOUS WOMEN WHO STRUGGLE AND RESIST

Chapter 4: Women in Two Parables  (Luke 18:1-8; Luke 15:8-10)

The Widow Who Persevered Until Justice Was Done

Lydia begins this chapter recounting the parable of the woman who "persevered until justice was done."  She states, "Each time I hear the story of this widow, I find new energy to continue resisting within the context in which I live.  Resistance is indispensable for those of us women who aren't satisfied with the life of submission we lead, so filled with obstacles to our fulfillment as human beings."

In assessing the problems women face, Lydia (the author, actually), seems to contradict herself.  First, she cites the fact that prohibitions against abuse of the poor and oppressed are repeated frequently in the scriptures (which were written within a patriarchal culture).  She then immediately deduces, "It is clear to me our patriarchal system is responsible for the problems experienced by widows."  Perhaps a clearer separation between the prevailing cultural norms and the expectations God held up for His people would have been helpful here.

Lydia again states the importance of resistance and struggle, "The widow in this parable gives all of us a great example of how we have to keep moving in the patriarchal society we live in, no matter what the cost. …We must resist and struggle." 

One would hope that these biblical women, as well as Christian women who have followed them, do not find their calling in struggle and resistance, but rather in salvation and wholeness.

The Woman Who Won't Rest Until She Finds Something Precious She Has Lost

The author, through Lydia, does a good bit of re-interpreting this parable.  On at least two occasions Lydia mentions her own "solidarity" with women of a lesser social status.  This is the very essence of liberation theology. 

Lydia directs her readers to focus on this parable with an understanding of the "justice" issues at stake, rather than "only on the love of God for sinners."  She also includes the parable Jesus told at this same time about the lost sheep, concluding, "He compared the woman's joy--and the joy of the shepherd who found his lost sheep--to the joy God shares with all the angels when one of the "lost," called a sinner (people like the publicans and the marginalized), responds to the life-changing message of good news of Jesus and his movement.  With this parable Jesus challenged the Scribes and Pharisees to see the publicans and sinners as God sees them--in a different light, as persons of worth.  As an unbeliever converted to Christianity and a freedwoman, I give thanks to God for God's solidarity with the poor and with those who are stigmatized by our patriarchal society!" 

This interpretation fully applies a liberationist perspective, claiming that salvation is tied in with "solidarity with the poor."  This alters the need for the Gospel of Jesus Christ to be proclaimed to all, because all, both high and low, stand in need of personal redemption.  The lost coin and the lost sheep have long been understood to represent anyone who is separated from the Shepherd and in need of the redemption only He can provide. 

Chapter 5:  The Woman Who Stole a Miracle From Jesus  (Mark 5:21-43)

In this chapter, Lydia initially addresses the cultural and religious precepts of purity and impurity, particularly as they pertained to women.  She moves from there to report how many were drawn to the "movement of Jesus" because, "Jesus spoke of the Kingdom of God, of the poor as blessed, and…criticized the oppression and burdens of the religious system…."  Finally, she recounts the parable of the woman with the issue of blood, filling in historical and cultural information to explain the extremity of her condition and position.  Lydia's conclusion looks a lot like previous ones when she states, "But thanks to that boldness she was finally healed and restored to society.  …This is a great lesson for all women.  In a society where the culture marginalizes us, we must act boldly and go against prevailing customs in order to challenge and change the system of discrimination."

While in the end the author acknowledges that it was faith in Jesus (rather than boldness) which brought wholeness, yet, she is compelled to reiterate, "This was a woman who struggled and resisted and regained wholeness of life."  In actuality, struggle and resistance would have caused this woman to stand proudly aside, refusing to submit to the ministry of a "popular" teacher.

Chapter 6:  The Syrophoenician Woman Who Argued With Jesus  (Mark 7:24-30; Matthew 15:21-28)

The story of the Syrophoenician woman appears again and again in feminist writings.  The interpretation provided is invariably to assert that this woman "corrected" Jesus' thinking, and expanded His concept of mission to include people other than Israel.  This assumption denies the God/man nature of Christ, and discounts scriptures from both the Old and New Testament that clearly define God's redemptive plan for the whole world through His Son, Jesus Christ. 

In the text, Lydia draws her conclusions about this encounter as reflected in the following statements: "It seems that initially Jesus dedicated himself to announcing the Kingdom of God to the Jews only; he sought a profound renewal among his people, but no more.  …But this Syrophoenician woman…made Jesus change his mind and made it possible for others who were not Jews to benefit from his transforming power. …So here we have a woman who enters into strong discussion with the leader of the Galilean movement as she questions his limited perspective of responding only to those of his own culture.  …I believe that this woman's faith and the way she carried out her dialogue with Jesus led Jesus to change his mind and extend his hand of compassion and healing to non-Jewish peoples.  …we could say that this woman was a pioneer in opening the way for all peoples of the earth to benefit from the mercy of God."

Yet, at the time Jesus was presented in the temple (Luke 2:30-32), Simeon took Jesus in his arms and quoted the prophecy from Isaiah 42:6&7 regarding Him, "…my eyes have seen your salvation which you have prepared in the sight of all people, a light for revelation to the Gentiles and for glory to your people Israel."  When John the Baptist saw Jesus coming toward him (John 1:29), he said of Him, "Look, the Lamb of God, who takes away the sin of the whole world!"  All this took place long before the Syrophoenician woman appeared on the scene.  God's heart for the world was not prompted by this woman's exchange with Jesus.  It was God's original plan to send Peter to the household of Cornelius, and to raise up the Apostle Paul as God's "chosen instrument to carry my name before the Gentiles and their kings…." (Acts 9:15)

PART III: WOMEN TEACHERS AND DISCIPLES

Chapter 7:  Mary Magdalene--Apostle and Friend of Jesus  (Mark 7:24-30; Matthew 15:21-28)

Our author identifies Mary Magdalene as the "most important woman disciple in the movement of Jesus."  She further asserts, "Perhaps even more significantly than Peter, she provided leadership to start up the movement again after it seemed to have failed after the death of Jesus.  Jesus' love for her was very special; it even seems that the disciples were somewhat jealous of her."  This statement, according to the Notes, is based upon the non-canonical apocryphal (gnostic) texts such as "Gospel of Phillip" 55, and in the "Gospel of Thomas," 114.

The author, through Lydia, elevates the position of Mary Magdalene to that of an apostle.  Lydia states, "I, Lydia, consider Mary Magdalene to have been a true apostle.  She had all the necessary qualifications that are established by the church today for someone to be called an apostle.  She followed and was a part of the movement of Jesus in Galilee, and witnessed his death and resurrection."

While Mary Magdalene certainly figures prominently in Scripture (written with patriarchal bias), the Biblical text does not allow for the assertions made by the author regarding her leadership status and apostleship within the early Christian community (called the movement of Jesus by the author). 

Two interesting observations are made in the Notes at the end of this chapter.  First, in Note 11 we find the assumption that the Gospel of John inaccurately reports Peter and John as witnesses to the resurrection in an attempt to include men and raise their importance above that of women.

In Note 14, it is surmised that another possible explanation for Mary Magdalene's marginalization by tradition is that this woman was admired by heretical groups such as the Gnostics.  This note also indicates that "in the apocryphal books we observe a constant rivalry between Peter and Mary Magdalene, reflecting the discussion between the communities that wanted to establish formal parameters for institutionalization.  Thus the movement of Jesus as such ceased to exist and became an institution."

Chapter 8:  The Woman Who Was a Missionary from Samaria  (John 4:5-42)

Lydia begins this chapter by providing some historical background information for Jesus' encounter with the woman of Samaria.  Interestingly, this account takes place in the Gospel of John, which, if we take the note from the previous chapter seriously, may not be too reliable in truth-telling.

Given the fact that the Gospel of John is the conveyor of many of Jesus' "I am" claims ("I am the bread of life…"; "Before Abraham was, I AM…"; "I am the light of the world…"; "I am the door of the sheep…"; "I am the good shepherd…"; "I am the resurrection and the life; I am the way, the truth, and the life…"), it is surprising that the author would report, "Once again, we see how the movement of Jesus was concerned with new relationships between human beings in which there is not hate but rather mutual solidarity, and where no culture or belief is to be superior to another…."  In yet another statement, the author makes her position clear on the matter of religious pluralism, "I see that Jesus, as Jew, was critical of Judaism as well as of all cultures and belief systems that consider themselves to be the only true one."  (Emphasis mine.)

Yet, having made these all-inclusive statements, the author, through Lydia, makes a couple of comments that seem contradictory to the religious syncretism espoused before.  Lydia says, "Jesus offered himself as a gift of God, as living water, grace and freedom that are present in the new life in Christ."  She asks of the Samaritian woman's experience, "Could it be that she was so transformed by her experience with Jesus that it had a profound and convincing impact on the people of that place?"  And, regarding the other Samaritans who believed on Jesus, she states, "Others also had the life-changing encounter that invites people to be born again and to belong to the communities of the movement of Jesus." 

If being transformed by Jesus, or being born again, brings such life-changing experiences, why would it not be considered superior to other belief systems?  Jesus claimed, "I am the way, the truth, and the life.  No one comes to the Father except through Me."  Do we have the right to refute that, or accept some other way to God?

Chapter 9:  Priscilla and Lydia--Two Working Women, leaders of Christian Communities  (Acts 16:11-15, 40; 18:1-4, 18-19, 24-28; Romans 16:3)

In Chapter 9, Lydia focuses on her own testimony and that of Priscilla, both of whom she identifies as leaders in the "movement of Jesus."  She recounts the historical record (from Scripture) about herself and Priscilla in an accurate manner, interjecting a few of her own deductions as she once again casts aspersions upon hierarchic leadership and the practices of the patriarchal society. 

Conclusion:  Let Women Not Be Silent in the Congregation

In this section, Elsa Tamez, the author of this study, uncloaks her Lydia persona and becomes herself.  Ms. Tamez proceeds to identify a "process that eliminates, little by little, the participation of women in the church."  Still, she recounts the biblical record of women's participation in the early church as the primary historical record for such participation.  The Apostle Paul is particularly credited with acknowledging women in ministry. 

However, the author goes on to identify some words attributed to Paul, and other New Testament writers, as being an interpolation.  Interpolation is identified in the Glossary as "a fragment of text that has been inserted by another hand into an original in order to embellish or explain it." 

Ms. Tamez indicates, "a process of conforming to the structures of Roman imperial society began to take place."  This, she claims, created hierarchies, common to the Roman patriarchal social values, which were then incorporated into some of the biblical texts.  She states, "In the New Testament we observe the incorporation of patriarchal ideology in the so-called domestic codes (Col. 3:18-19; Eph. 5:21f; I Peter 2:13).  These texts and parts of the pastoral letters (I Tim. 2:9-15) attempt to regulate women's behavior.  We can add to all of this the interpolation that appears in I Cor. 14:34-35." 

Thus, we see the feminist practice of discounting any scriptures that do not support the liberation of women.  Elisabeth Schussler Fiorenza (who is often quoted in the Notes of this study book), along with other radical feminists, developed a critical interpretation of the Bible that met their feminist criteria.   While acknowledging the discrimination against and exclusion of women from many places of ministry, "We believe that the scriptures of the Old and New Testaments are the divinely-inspired written Word of God for all people throughout all ages."    Rightly interpreted and adhered to by both genders, "…the Bible is the most effective force in history for lifting women to higher levels of respect, dignity and freedom…." 

The author ends with the same theme that was woven throughout the text--a theme of resistance on the part of women (and men who will join their cause).  One has to ask, "Is this call to resistance and struggle a worthy calling for Christian women?" The Woman's Study Bible offers some commentary on this topic that points to a better way.  "Woman are made in the image of God (Gen. 1:27); therefore, they ought to be treated with the same dignity and respect as men.  The Bible does describe, however, basic differences between men and women that are to be honored as part of God's design (I Cor. 11:3-16).  The Bible does not support the degradation or abuse of women.  At the same time, it does not support the right of women (or men) to put themselves above God's plan and do as they please.  Christians need to respond to the real problems that feminists identify, but they must do so without compromising the plan for male and female that God has revealed in His Word." 

Faye Short is the President of the RENEW Network, a network for evangelical, theologically orthodox women within the United Methodist Church.  RENEW was organized in 1989 as the women's program arm of the Good News organization, a forum for Scriptural Christianity within the United Methodist Church. Ms. Short is a former District and Conference officer for United Methodist Women.

Reviewed by L. Faye Short

The Study Guide is extensive, covering 60 pages of the 182-page text (102 pages of which make up the actual book text).  It is thorough, providing leadership tips, preparation ideas, outlines for each lesson, worship resources, learning activities and assignments. 

This guide provides reinforcement for the concepts conveyed in the text, enabling participants to interpret and apply Lydia's (the authors') reflections.  The anti-patriarchy, pro-resistance tone prevails in the study guide as in the text itself. 

While much of what is provided would be helpful to one teaching this study, a few points of concern surface: 

• The emphasis placed upon women's accomplishments over against those of male disciples is troubling.  This is overcompensation and viewing things with a reverse bias.
• On a couple of occasions, an emphasis is made on the inclusion of symbols that relate to God's creation.  While this is not problematic within itself, the following statement used by Ms. Cuffee is troublesome.  She says of the items gathered, "As we lift them up and give them a place of honor when we gather, we affirm God's love for each of us and that God's creation is intricately interwoven with the natural world and all humanity as family."  This is the principle of panentheism--the belief that all is in God and God is in all.
• The use of several resources by Miriam Therese Winter is disappointing considering the fact that Ms. Winter has written some very radical material, and delights in the "reinterpretation" of  Scripture in her message-altering manner.
• Women are encouraged to create their own "midrash."  The term "midrash" is defined as an imagined or projected story based on biblical events that might have happened on a particular occasion.  Caution should be taken with this loose playing with the biblical text lest the true meaning and message be distorted by our own experience or personal interpretations.
• Participants are encouraged to explore with class members the term "the Movement of Jesus, the Christ."  They are to determine how Lydia defines it, and to answer the question, "What distinguishes it from the term "Christianity"?  This would appear to be a new form of church for women (or other dissidents), similar to Rosemary Reuther's "Women-Church" or Elisabeth Fiorenza's "Ekklesia of Women." 
• The negative connotations placed upon patriarchy, without considering the positive aspects of the word or providing a full description of the concept is an unfair representation.  The following is excerpted from commentary in The Woman's Study Bible:

   
  Patriarchy is a form of society in which the father functions as the authority figure of the family, tribe, or clan.  …Biblical society was patriarchal in contrast   to matriarchal, which describes a form of community organization in which the mother functions as the head of the family, clan, or tribe.

  
  Many Christian women accept the concept of benevolent male headship as defined in Scripture, and do not find it oppressive or restrictive.  The author of the Study Guide clearly disagrees with this when she states, "The healing ritual builds upon the assumption that patriarchy has fundamentally been a form of domination and violence against women."

   

• In the Reflection/Journaling Exercise, women are asked, "How does the mother image, so warmly and compassionately made synonymous with Mary, the mother of Jesus, serve as a two-edged sword?  Can it not be used to empower or disempower women, especially when she is young, single, pregnant, and unemployed?" 

  
  Might not the same be said of expectations that are placed upon men as husbands and fathers who are truly endeavoring to fill the biblical model for their lives?  Family relationships are sacrificial, even while they are productive and fulfilling.

• Session III covers the topic "Women Who Struggle and Resist." In this session, two additional terms surface which are tied by the author into the "movement of Jesus" idea.  They are "open community" and "church without walls."  This also mirrors the "open" nature of the Church as a place where no requirements to speak of are made. 
• The story of the woman  with the issue of blood is portrayed in an activity entitled "The Woman Who Secretly Took 
  a Miracle from Jesus."  According to the account, Jesus knew immediately when the miracle took place. 
• The Syrophoenician woman is identified as the "Woman Who Argues with Jesus."  It is said of this account, "This story teaches that women must do nothing less than be daring and defiant when they know that what they seek is just and good." 
• The study guide reinforces Elsa Tamez' concept that Mary Magdalene was a true apostle.
• In Section V, The Beijing Platform for Action is lifted up as an excellent resource and participants are encouraged to use it as a supplement to the study, or tool for implementing the concepts within the study.  The Beijing Platform for Action is seriously flawed and should be used with caution. 

  ---

  Faye Short is the President of the RENEW Network, a network for evangelical, theologically orthodox women within the United Methodist Church.  RENEW was organized in 1989 as the women's program arm of the Good News organization, a forum for Scriptural Christianity within the United Methodist Church.  Ms. Short is a former District and Conference officer for United Methodist Women.

Reviewed by L. Faye Short

A very creative, yet difficult to critique, method is used to communicate with youth through this study.  Imaginary young people, all members of a United Methodist Church in a racially mixed neighborhood of a small city in the Midwest, are used to convey the message of Jesus and Courageous Women.  These individuals are sketched and named.  There are two groups--an older and a younger one. They appear throughout the student handbook and engage in conversation about the various stories pertaining to courageous women as told in the scripture passages.  This makes for some interesting conversations, and  is an excellent way to drop in concepts the author wants the youth to consider. 

Only one such conversation is truly controversial.  It comes when the youth consider the story of the woman caught in adultery.  The conversation goes as follows:

Sandy: This is the Scripture everyone quotes to gay people to make them stop being gay.  They're supposed to "go and sin no more."

Benito:  Yeah, but if that is who you are, why is it a sin?

Carol: I wonder what Jesus would have done if a homosexual had been brought to him.

James: I think he would have said to stop it.

Benito: Stop what, the stoning or being gay?

James: Being gay.

Benito: So should they have stoned a gay person?

James: No….  I don't know!  But I'm tired of all this talk about gay stuff.

Sandy: I heard a kid in Wisconsin was being harassed--called names and shoved into his locker. The principal just said "boys will be boys."  The boy took it to court and won something like a million dollars for sexual harassment.

Carol: Girls have to fend that off a lot too.

Benito: None of it is right.

Sandy: I think schools are sitting up and taking notice.  They don't like getting sued.

Benito: Yeah…whether you think being gay is right or wrong, no one deserves being tortured like that day in and day out.

James: That makes sense--but I still don't know what Jesus would say about being gay.

Carol: Well maybe we can agree that no one deserves to be harassed, even if they are sinning in our eyes.

Sandy: I guess that has something to do with the one who is without sin casting the first stone.

At no point in the study is this issue dealt with in a thorough manner.  No follow-up discussion is suggested in the Leader's Guide.  The youth are left to come to their own conclusions--or keep their multiple opinions--without benefit of what the Scripture says about homosexual practice, and without defining what the United Methodist Church's official position is on this issue. 

This conversation could be used by the leader to direct discussion about the issue of homosexual practice.  It would be easy to use this time for advocacy for the acceptance of homosexual practice, particularly since the material is weighted in that direction. The manner in which "hate crimes" becomes a part of the conversation takes away from the moral and spiritual aspects of the topic.  However, this conversation among the pretend youth group could provide an ideal opportunity for sharing and discussing this topic fully, utilizing both Scripture and medical/statistical data to substantiate the church's claim that "homosexual practice is incompatible with Christian teaching."

The Leader's guide section of the study book provides very creative ways of conveying the study material.  The sessions are fast-paced and allow for a lot of class interaction.  These exercises would appeal to youth.

The "justice-driven" perspective of the material surfaces throughout, beginning with the opening Invocation in Session I: "Workers for peace, workers for good food, workers for kindness, workers for income: your hands are the hands of God.  Come, offer yourselves to God."  Many justice-related issues are identified and discussed. 

It is the courageous women and the multiple social issues that are the focus for this study.  Jesus is not the focal point.  Even when the crucifixion and resurrection are portrayed, the outcome is "a new social order" rather than the Gospel of Jesus Christ that provides forgiveness for our sins and transformed lives. 

This study has the potential for great good, or great harm, depending upon the theological, social and political perspective of the leader. 
 

Faye Short is the President of the RENEW Network, a network for evangelical, theologically orthodox women within the United Methodist Church.  RENEW was organized in 1989 as the women's program arm of the Good News organization, a forum for Scriptural Christianity within the United Methodist Church.  Ms. Short is a former District and Conference officer for United Methodist Women.