An interdisciplinary, peer-reviewed academic journal exploring Bible interpretation, theology, church history, and other disciplines as they address a biblical view of women’s equality and justice in the home, church, and world.
"Priscilla and Aquila instructed Apollos more perfectly in the way of the Lord." (Acts 18:26)
It has been said that if we do not remember our history we are doomed to repeat it, but in this issue of Priscilla Papers I think an opposite version of the phrase is more applicable: if we do not remember our history we are doomed not to repeat it.
No longer is it thought that the Trinity is an obtuse, secondary, and impractical dogma. Today theologians are generally agreed that this doctrine is foundational to the Christian faith because it articulates what is most distinctive in the biblical revelation of God—he is triune.
In 1930, a young woman named Gladys Aylward left the suburbs of London and set out for China, convicted that she was meant to preach the gospel to the people of this remote land. Rejected by the China Inland Mission because her “advanced age” of 28 made her too old to learn Chinese, she headed for the mission field entirely without support. …
Throughout history why did the church frequently use feminine language for God? In what way did this feminine language serve the church? Why do we evangelicals, in contrast, appear so uncomfortable with feminine imagery for God?
Based on my reading, Winter in each instance seems to interpret key texts in dispute in a way completely in sympathy with the hierarchical-complementarian agenda. If his exegesis were compelling we would need to listen, but it is not.