Feminizi̱m Khwiki̱risi̱ti

**Feminizi̱m khwiki̱risi̱ti** yet a̱vwuofang A̱nietkhwi ki̱risi̱tt kya ka̱ nyia̱ ta̱m ma̱ng a̱tyong a̱niet khwiki̱risi̱ty ba̱ ka shyia̱ tyet ma̱ng fi̱k amami a̱cucuk a̱di̱dam, mami swat--swanta hu mi̱ng swat-khwi hu di̱ mi̱ nghap A̱tyok ma̱ng A̱nyiung a̱mami. Fam khwi hu hyia nyia ghwuon anyiuk mami ntam hwui na yet acucuk kyang wa mat ya ason ntam khwi na.  Tashikum khwi wu tak nang da Agwaza khai ayin bah mami ntam nggu na, ku asam ku anap wa wa, huhwa si tyia gu mat kuzang atyibishi anapmang asam mat ba ka swan dundung mami swat nyinyang.[2] di kpang ghyiang, a̱ nyian ta̱m ma̱ng sá̱t a̱niet-khwi da̱ a̱niet a̱bya ba̱ khwuop-a̱dying nyia̱ ku myim kuzang jai ji mun a̱ nshyia̱ a̱wot da̱ mba ba̱ cat ba̱ mun a̱pyia̱ mi̱ng a̱cyiet feminizi̱m ka bah.
bi̱ri̱m feminizi̱m khwi-ki̱ri̱sti ji mbeang a̱lyiat-a̱gwaza nang a̱ lyuut a̱ni ma̱ng a̱sa̱ra̱i a̱di̱dam a̱niet lyuut khwi a̱cecet a̱niet fang nkyang tyei shuo vam ma̱ng a̱bubuk a̱di̱dam. nkyang a̱di̱dam na mami ninia yet gat a̱nyuk, a̱mgba̱m mami a̱yaacot ba̱ vwuon, ma̱ng tyei acucuk, a̱nyuk byia̱ cet di̱ a̱vwuo naai mbeang myiri̱m nwap ma̱ng ghwughwu A̱gwaza.[3][4][5][6] ma̱nang a̱tyu-feminizi̱m nang a̱ ngyei Mary Daily nkwok a̱ni, "Ka̱ A̱gwaza yet A̱sam wa, ku na fa nang a̱sam ngyet A̱gwaza wa."[7] A̱didam si̱ bu nshyia̱ di̱ si̱sak ji nang lyuut khwi-ki̱ri̱sti hu nbyam a̱nyuk  mi̱ khwi a̱fwun hu a̱ni.[8] Di̱n vak fang mi̱ng fi̱k a̱lyiat A̱gwaza ma̱ng a̱yaātyia̱-khwi-ki̱risti a̱niet-feminizm hu, a̱niet femini̱zm ma̱mi nkyang jhyia̱ng, equality between men and women. Feminists construct models of theology consistent with women's needs and present the inconsistencies of concepts that emerge between the writings of religious figures and the Bible.[9][1]

## Taada

Some Christian feminists believe that the principle of egalitarianism was present in the teachings of Jesus and the early Christian movements such as Marianismo, but this is a highly contested view by many feminist scholars who believe that Christianity itself relies heavily on gender roles.  These interpretations of Christian origins have been criticized by secular feminists for "anachronistically projecting contemporary ideals back into the first century." In the Middle Ages Julian of Norwich and Hildegard of Bingen explored the idea of a divine power with both masculine and feminine characteristics. Proto-feminist works from the fifteenth to seventeenth centuries addressed objections to women learning, teaching and preaching in a religious context. One such proto-feminist was Anne Hutchinson who was cast out of the Puritan colony of Massachusetts for teaching on the dignity and rights of women.

The first wave of feminism in the nineteenth and early twentieth centuries included an increased interest in the place of women in religion. Women who were campaigning for their rights began to question their inferiority both within the church and in other spheres, which had previously been justified by church teachings. Some Christian feminists of this period were Marie Maugeret, Katharine Bushnell, Catherine Booth, Frances Willard.

During the 1960s and 1970s many evangelical women were influenced by the civil rights movement. Christian Feminists began writing and publishing articles concerning reproductive rights as well as inequality in marriage and in the religious hierarchy. In response to these articles, groups such as the EWC or Evangelical Women's Caucus, and the ESA or Evangelicals for Societal Action were formed in order to create a social movement in the church to address such issues.