100 books like The Hidden History of Women's Ordination

I don’t always agree with Bart Ehrman, but I do here. Forgeries, heresies, martyrs, even unfamiliar texts featuring women (who was Thecla and why was she hanging around with Paul?) contribute to an engaging read.

Whereas MacCulloch provides the “big picture” of Christian history, Ehrman targets the first centuries of Christianity—those centuries so critical to current debates about gender and lay roles in churches—to help us understand what we don’t understand about holy texts, especially ones that never made it into Christian Bible.

Ehrman takes us into the thought processes of early Church communities to help us see how Christians made decisions that shaped church policies relevant to gendered and lay leadership today.

Cooke makes us question what we think we know about gender.

MacCulloch makes us rethink what we think we know about Christianity. There are so many books of Christian history on the market it can be overwhelming. Many have social, theological, or political agendas. Not MacCulloch. A scholar of the first tier, MacCulloch unpacks Christianity, but this is no textbook.

With clarity and readability, MacCulloch rejects traditional Eurocentric narratives to explore Syriac churches, Thomist Christians in India, Orthodoxy, and the oft-forgotten Church of the East. He emphasizes how the strength of Christianity in all its different forms hasn’t been its supposedly unchanging nature but its adaptability—an important lesson to take into discussions of gender, lay roles, and religion.

Cooke’s hilarious, spot-on exploration of how we humans create our understandings of female nature and capabilities may seem an odd starting point, but bear with me.

Cooke exposes how scientists and scholars for centuries have mis-reported and normalized views about males and females that have little to do with actual science and much to do with the gendered attitudes of the scientists. We all have presumptions about gender roles we don’t question.

But to explore the intersections of gender and faith we need to become aware of our pre-conceptions and how we got them. From Dick the sage grouse to elder female leadership within orca pods, you’ll be laughing while gob-smacked at the shaky biological foundation of many of our gender presumptions about what is “natural” for males and females.

In this inspiring collection, Catholic and Protestant women from nations such as Peru, Korea, South Africa, Australia, and Iceland reveal how women are already leading in a variety of Christian denominations worldwide.

Authors explain their religious communities’ history, ministries, and understandings of gender and religion. Then each shares a religious rite created by the women of their Christian community. The diverse rituals reflect Christianity’s ability to adapt to the needs of believers, meeting them “where they are.”

Examples include the incorporation of indigenous elements in worship; use of the body through dance/artistry; and attention to gendered concerns such as domestic violence, poverty, and reproductive rights. These women’s leadership and rituals are not separate from mainstream Christianity. They are part of it.

A great idea book for people looking to incorporate gender more inclusively into worship.

All who are convinced that the Middle Ages was a barbaric period in which emotions were on the whole angry and violent will quickly change their mind as soon as they pick up this book. It shows that, far from being a stagnant interlude between the richly emotional worlds of classical antiquity and our own age, the period we call the Middle Ages was in constant emotional ferment, drawing above all on the implications of Christ’s passion and what it meant for human sensibilities.

This book explores post-Reformation attitudes to the medieval past, which was continuously debated and rewritten according to the shifting religious landscape of the sixteenth century and beyond.

Helen Parish’s work helped me to see the merits and benefits of crossing the rather arbitrary divide between the medieval and early modern periods, since it so deftly places medieval and Reformation sources in dialogue.

Her book also makes fascinating reading for anyone wanting to better understand reformed Protestantism as a culture of adaptation and accommodation, as much as of destruction and the outright rejection of the Catholic past. 

A prejudice people have about medieval philosophy is that it is all about theology, and theology isn’t philosophy (or isn’t philosophically interesting). There are two answers to be given here: first, medieval philosophers thought about lots of things apart from theology, like logic, physics, ethics, and so on. But also, when they did theology the results could be philosophically fascinating! In this case, discussions of the Trinity turn out to involve explorations of such topics as the nature of relations and the philosophy of mind (because one idea was to understand the Trinity as being akin to interrelations between aspects of human psychology). Other topics worth looking at to show how philosophically rewarding theology could be would be the eucharist and angels.

This book is quickly becoming a classic in the faith and work area. For me personally, it offered a solid Biblical foundation for my thinking on the goodness of work, the Creation Mandate, and the Doctrine of Vocation.

I particularly appreciated the chapter on the dignity of work, where Keller outlines the value of work for all human beings regardless of their status and pay. We are also free to seek work that aligns with our gifts and passions.

Finally, Keller discusses the impact of the Fall on our work in a very refreshing way. I appreciate this book because it gives us solid reasons to strive for skill and patience in our places of work. 

This is a wonderfully mind-expanding book which gently takes the history of philosophy that you think you know and turns it on its head. Most of the great critics of Christianity – Spinoza, Voltaire, Tom Paine, they’re all here – were not really, it turns out, atheists trying to tear it all up: they were idealistic, reforming believers who weren’t satisfied with churchy orthodoxies and wanted to purify religions that they thought had become corrupted. That made them maybe even fiercer in their criticisms, and it certainly meant they had unleashed forces they couldn’t control. But it means the moral force that drove anti-religious criticism during the Enlightenment was the desire, not to destroy religion, but to perfect it.

Beth Allison Barr is both a medieval historian and a Southern Baptist preacher’s wife.  Her mission with this book is to rock the foundation of the Southern Baptist Church’s dedication to complementarianism – the theological view that men and women have different but complementary roles within church and society. In theory, those roles are equal; in reality, women are relegated to a position as helpmate to their husbands and barred from teaching even children about the basics of their faith.

The SB Church argues that all of this is grounded in the Bible – but as a historian of medieval Christianity, Barr knows this is not the case. Using her training as a historian, Barr debunks this mythology, highlighting how women shaped early Christianity through their roles as mystics and theologians up until the Protestant Reformation, which wrought irreparable damage on women’s position in Christianity, enshrining their role as wife… show more.