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