I have been asked to include some Scripture - but rather than do this myself, i thought i would continue followng the 1930 insight of Brawner. After the introductory testimony, she proceeds to investigate the status of Women in the Scripture via a monthly analysis (January 1929 to March 1930) that moves from Genesis to the New Testament. Her argument will be familiar to modern readers, but was unique for Pentecostals in its day. She begins with the equality of men and women created together in the image of God, further observing the important status of Eve as ‘the mother of all living’. Perhaps controversially, she takes the common view that ‘the female was the aggressor in the tragedy of the Fall’  (a position with which i disagree - but which probably comes from Paul's letter to Timothy, ignoring other Scriptures giving responsibility for the fall to Adam). Brawner concludes from this ‘the fatal friendliness with the serpent cost the woman her freedom’, and the result was subjection to male authority, domination and even tyranny.
In a reading of subsequent Old Testament passages, Brawner highlights God’s continued use, and hence affirmation, of women despite the curse, a fact that is brought to the fore in God’s anointing of the Virgin Mary to bare the saviour; ‘as the women bore the heaviest burden of the curse - so God gave her the greatest consolation in the removal of the curse, and her seed become the curse-bearer.’ She highlights Jesus’ culturally surprising affirmation of women, and argues that female ‘emancipation’ (her word!) is achieved on the cross. Commenting on the role of the women as prime witnesses of His death, she notes:
Ah! Blind, loving, hopeless women, your tear-dimmed eyes have missed a wondrous sight, for your Lord and Saviour went to His death holding in one hand the curse that rested upon all mankind because of sin, and in the other He held your special curse, while upon His brow He bore the curse of thorns... Every curse pronounced in Eden He bore in His own body on the tree.
This liberation from the curse, whose implications are far wider than female emancipation and include, in particular, salvation of the soul and healing of the body, becomes Brawner’s interpretative key for the reading of New Testament text. She notes that this side of Jesus’ return this liberation is not automatic, but rather ‘freedom from those curses that rest upon men and women are appropriated through faith on the part of each one who has become a new creature’. The impact of this liberation is apparent in the Pentecostal experience that birthed the church, in which the Holy Ghost was poured out on men and women alike. Thus, ‘in the Dispensation of the Spirit, all the old barriers are broken down’, and women prophesy, see visions and dream dreams. And, according to Brawner, ‘the early Church wonderfully fulfilled Joel’s prophecy’. The first messengers of the risen Christ were women, and Phoebe, Pricilla, Mary, Junia (the apostle), Tryphena, Tryphosa, Persis, Julia and others testify to the inclusiveness of apostolic Christianity.
Again - remember all this was written by a conservative pentecostal women in 1929! Not bad eh.
 Brawner, ‘Women in the Word’. Good News, March 1929, p.10.