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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.

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Introduction

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.

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Was Priscilla one of the most successful teachers, evangelists, and writers in the early church? A survey of Priscilla’s ministry in Rome, Corinth, and Ephesus reveals a woman whose abilities and life’s circumstances beg the question: Was it Priscilla who wrote Hebrews?

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May the faith of Mary, the apostle to the apostles, inspire in us a faithful vigilance in our isolation. We will meet and celebrate our risen Lord on Easter beyond the tomb.

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Apollos was an impressive speaker; he was eloquent, knowledgeable, fervent, and bold. Priscilla and her husband, Aquila were in a synagogue in Ephesus one Sabbath,[1] listening to him speak about Jesus when they noticed something lacking in his message. Apollos did not know about Christian baptism.

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Greater awareness of Mary Magdalene’s exceptional role in the events surrounding Jesus’ death, burial, and resurrection and her leadership in the early church should not only help us do justice to her memory but also inspire us in our struggle for gender equality.

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If you’ve spent any time in church (or in the New Testament text) you’ve heard of the famous couple, Priscilla and Aquila.

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Christian tradition is sometimes remarkable for the liberties it takes with the reputations of its saints, and in this regard no example springs so readily to mind as that of Mary Magdalene. Tradition has had its field day with the reputation of this once deeply troubled woman. 

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Oral tradition is important for an egalitarian understanding of the Bible—its origins, development, nature, and relevance—because women were among the key players in this stage of the Bible’s development.

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