3 Write what you know, the experts say, and I agree, we are conditioned to take the road less traveled with only the different drummer to keep us company. As a student, I often find myself stumbling through the theological woods, feeling lost, losing hope, and finding myself with mud everywhere, but especially on my face. However, the journey, while it lasts, is more interesting than the interstate highway of common knowledge; it certainly has a way of keeping complacency at bay. For me that seed has often been something theological. I also often find myself playing "devil's advocate" by asking, "What does God look like to those who belong to the rigid social order of the Orthodox church in the twenty-first century?" When modern feminist theologians examine the text of Scripture, they are quick to point out overlooked aspects of the Word and to challenge worldviews and “patriarchal” assumptions that many consider biblical, but which in reality may just be cultural. Evangelical feminists who support the integrity of the biblical text as the Word of God have done much to cause the Church to reexamine its views on the role of women in the Church. The challenge did not come from social movements but from the biblical texts themselves. It is essential that we as students look beyond the hermeneutic value to what is rooted in the text not by truth but rather by tradition. Professor Trible's research on Adam and Eve finds that the Fall created an inequality in family relationships that did not exist before. And if Christ has become a cure for us (Galatians 3:13), that curse of inequality is nullified in Him as well as in the text in which she calls our attention. Feminist theologians have also recovered overlooked female references to God in the Scriptures (noting: the word for Spirit, Ruach, in Hebrew, is feminine) and have emphasized the roles of women in the Bible as deacons, Paul's co-workers in ministry, judges of nation (Deborah), and perhaps even apostles (Junia of Romans 16:7). Of course there are other things going on in Professor Trible's writings, but the subtext of theological issues gives each story its plot as abstract ideas are intertwined with the actual plot. If I write about the nomadic Arabs in Palestine in 1919 and describe the tents and daily ritual of tea, how can I not bring the Koran?