What do you think?
Rate this book
176 pages, Paperback
First published March 20, 2014
"This book is not a call to deny womanhoood in order to embrace being made in His image. But it is a call to understand that womanhood, and everything that comes with it, serves a greater purpose. It is not a call to abandon labels or categories, but it is a call to step back in order to lay a solid foundation before we build those categories. It is a call to wrestle with what it means to be made in His image and to believe that you are made for more than what you often settle for."
"[P]erhaps the most profound section[s] of the book (and I hope the author writes more extensively on this topic in a future book, because I think she nailed it) is Anderson’s description of integrated identity. That is, rather than chasing the have-it-all thing, or attempting to compartmentalize different facets of our identity, Anderson advocates a convergence and flourishing that comes from seeing our different callings and roles–from personal to professional, expressing our giftedness to accomplishing mundane tasks–as a chance to be the hands and feet of Christ, and to reflect the unity and wholeness of the Trinity. And, she writes, when we love God with the fullness of our identities, and seek Him in every aspect of our lives, we will enjoy His peace and see those seemingly disparate parts of who we are “work together in beautiful coordination for our good and His glory.” I love the way she puts this:
The fact that I am a woman, that I am a mother, that I am a writer—even where I live—all work together to enable me to image God in a more complex, more brilliant way than if my identity were simply one-dimensional. So even as we strive for wholeness, we do not reach it by diminishing the multidimensional nature of our lives. We find it through the complexity of them. We find wholeness as each facet is cut to capture and reflect the radiance of Christ Himself."
"Thankfully, He's the kind of God who welcomes our questions, who can wrestle with us through the confusion and still bless us in the process. He is the kind of God who desires true faith, even at its weakest points, and looks for mustard seeds instead of mountains. He is the kind of God who delights in the plea, "Help my unbelief" and then holds on to us because we can't hold on to Him anymore. He is the kind of God who can handle all our doubt, all our fear, all our questions if we will simply commit to letting Him." (27)
"Instead of being fully formed, multi-dimensional people who radiate the complexity of God's nature, we [mistakenly] become one-dimensional caricatures, as limited and superficial as the thing we have devoted ourselves to." (50)
"Our God doesn't bear grudges. He doesn't hold Himself back to punish us. He doesn't "teach us a thing or two." Instead, in the face of unbelievable rejection, even as we turn from Him again and again, He patiently, generously, abundantly extends Himself to us. And when we finally return to Him, and to each other, He faithfully, freely forgives and makes us whole once again." (91-92)
"And yet Scripture does not differentiate between sacred wisdom and secular knowledge. In Psalm 19:1, David sings that even "the heavens declare the glory of God, and the sky above proclaims His handiwork." Everything you could possibly learn -- from the physics that enable a suspension bridge to straddle San Francisco bay to the social habits of whales to the tenderness of a mother's touch -- everything reveals the majesty of God 'who established the world by His wisdom.'"
"Because of this, imago dei knowledge is by necessity more than a dry, crusty intellectualism; it is more than a 'worldview.' At its root, imago dei knowledge means searching for Him with childlike curiosity, wide-eyed and eager to discover who He is and the world He has made." (99-100)
"Too often as women, we have restricted ourselves to the 'pink' parts of the Bible. When we identify first and foremost as women, we can begin to believe that knowledge of ourselves will come primarily through passages that speak to women's issues or include heroines like Ruth or Esther. But when we do this, when we craft our learning and discipleship programs around being "women," we make womanhood the central focus of our pursuit of knowledge instead of Christ.
And we forget that these "pink passages" were never intended to be sufficient by themselves. We forget that we can never understand what it means to be women of good works until we first learn about the goodness of a God who works on our behalf. We forget that nothing about them will make any sense if they are not first grounded in the truth that we are destined to be conformed to His image through Christ.
Because you are an image bearer, you must allow the entirety of Scripture to shape your sense of self. You must begin to see every verse as a "pink" passage because every verse speaks to who God is and therefore who you are as His daughter. You must begin to believe that theology and doctrine are not men's issues but that they are imago dei issues because they reveal the God in whose image you are made." (103)
For a society that prides itself on tolerance, we are also a society that fundamentally lacks grace when we interact with each other. You only have to read blog comments, listen to talk radio, or watch what happens when a scandal breaks—when some public figure makes a mistake or fails at his duties or says something inappropriate. If he’s an ideological opponent, we quickly become rabid animals, gleefully watching his demise. If we are his supporters, we insist that he did nothing wrong, even as we know that he probably did. And in either case, there is no forgiveness; there is no redemption. No public apology is sufficient. No attempt to pay back is enough. No acknowledgment of guilt or repentance will ever be adequate. And we wonder why the people closest to us—in our homes and churches and schools—have a hard time acknowledging their own failures. Could it be that we’ve faithfully demonstrated to them that there will be no grace when they do?And then, in the chapter on wisdom and knowledge, she says this:
Too often as women, we have restricted ourselves to the “pink” parts of the Bible. When we identify first and foremost as women, we can begin to believe that knowledge of ourselves will come primarily through passages that speak to women’s issues or include heroines like Ruth or Esther. But when we do this, when we craft our learning and discipleship programs around being “women,” we make womanhood the central focus of our pursuit of knowledge instead of Christ. . . .
Because you are an image bearer, you must allow the entirety of Scripture to shape your sense of self. You must begin to see every verse as a “pink” passage because every verse speaks to who God is and therefore who you are as His daughter. You must begin to believe that theology and doctrine are not men’s issues but that they are imago dei issues because they reveal the God in whose image you are made.