Christianity began when an angel showed up at a young, unwed girl’s house, announcing that she’d been honored with the privilege of carrying a baby boy—a boy who would become the hope of the nations. God chose a young, unwed mother to be mother of the One who would usher in an upside down kingdom, a kingdom where God esteems people quite differently than humanity ever has before.
This year, I have noticed Mary more than usual. One of the things I’ve seen is a very strong person who bucks her culture to be what God calls her to be. That resistance has a hidden cost that the Bible doesn’t record directly.
“You need to find a husband,” my stylist announced, briskly clipping my curls. Ignoring my silence, Janet (not her real name) bubbled about an eligible male customer of hers who was “just right” for me.
Most evangelicals are accustomed to the Mary of icons with an emotionless face, the Mary of statues draped in a powder blue robe, and the Mary of piety who quietly and submissively obeys orders. And, if you are like me, you have been nurtured in a faith that, intentionally or not, ignores Mary.
She moves beyond pity or self-centeredness and arrives at a place of understanding. She has excellent advice for those "shipwrecked on the Isle of Singleness," and uses positive possibilities to draw us back to the God who loves us.
This article originated as a paper that I presented at the Pacific Coast Region/Society of Biblical Literature meeting, New Testament Epistles and Apocalypse Section, at St. Mary’s College, Moraga, California, in March 2002. I wish to focus here on the distinctive theology of Hebrews and how it relates to gender equality.
My field of research is Adolf von Harnack’s hypothesis that Priscilla is the author of the Epistle to the Hebrews.1 I argue for the theory. There are two main objections to the Priscilla theory that I want to state and refute in order to assure its plausibility.