To underscore my theme, I quoted Richison’s (2000) work which postulates that Christ’s redemptive work not only saves all (male and female), but also gives people the will to work for God. Because of this, there is no room for gender discrimination, since men and women are justified. I also made reference of Johnson’s (1997) work, wherein he argues that the cause of feminist Christians is misguided since Galatians 3:28 and other scriptural passages in the New Testament are indicative of, and in support of gender parity. Particularly, Johnson shows that cases that feminists take as scriptural references that act as vestiges of gender discrimination are actually instances which have been taken out of context.
I also point out that and concede to Davis’ (2013) postulation that God only qualified functional differences of the sexes: He defined the roles that men and women have to play, in the society, but did not intend them to treat each other as unequal. Because of this, it is wrong to say that God in the Scriptures sanctioned gender inequality.
I ended up with the standpoint that in respect to Galatians 3:28, women should be allowed to discharge leadership roles just as men, since men and women are equals. Likewise, the reason I drew for their equality is their being in possession of inherent qualities that espouse them to leadership duties, calling and responsibility (Lind, 2013).
From the presentation, I learnt that Christians, regardless of their sex, can identify with Christ. This is because, I realised that the concept of servanthood emanated from Christ Himself who was also the perfect servant. The Bible in Exodus 21:6 and Deuteronomy 15:17 speak of an individual who makes himself a slave out of his own volition and his ear is pierced (or opened) with an awl. Later on, Psalms 45 confirms that the slave in Exodus 21:6 and Deuteronomy 15:17 is a foreshadowing of Christ, the servant of God. To underscore this standpoint, Isaiah 53 also refers to