Could it be that the complementarian notion of “biblical womanhood” (especially the claim that women’s distinct personhood makes no room for women as teachers and leaders of men) is a recent, Western perspective?
Maria Woodworth Etter, known both as the Trance Evangelist and the Mother of the Pentecostal movement, lived and preached in an era when women were required to be silent in church and submit to their husbands.
Cicero said: “Who knows only their own generation remains always a child.”  We gain extraordinary vitality from the stories of Christian women and men who came before us. In fact, our advocacy for women in ministry leans heavily on their stories. Few are better suited to bring this history to life than Dr. Paul Chilcote, author of more than twenty books and publications on the subject. For thirty-five years, he has amplified the history of women’s leadership in the church with his work.
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?
In prayer this congregation asks for an out pouring of the Holy Spirit, but with an unspoken proviso, that God honor their gender bias: God may pour out His Spirit, but men alone may exhibit the Spirit’s empowering. Yet nothing seems further from the tenor of revival and the passage in Acts where the Holy Spirit was poured out not only on Gentiles, but also on women.
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.
Why should we highlight women in Bible times and throughout Christian history? Wouldn’t it be more timely to focus on women in the church today, by discussing their present aspirations? Aren’t twentieth-century movements what will influence not only the contemporary church, but also its future course?
Richard Sturch, a retired Anglican minister in England, has given us translations of two hymn texts by philosopher and theologian Peter Abelard, who wrote two hymn texts that acknowledge the giftedness and contributions of women of faith.