Welcome to CBE’s Library

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In this workshop, Jussi Suutari will discuss some verses (e.g. Eph. 5) that were important to him during over his own personal struggle with the Bible. The conflict grew out of hierarchical teachings he was hearing on some verses in Paul's letters. Since through his own Bible reading he was seeing the egalitarian overall message of the Bible, he was not able to understand the contradiction nor comprehend God's perspective on the issue. Hear Jussi's way out of the conflict. 

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Women in the Church is a dangerous book which should not have been published because, while it appears to be scholarly, it actually teems with historical and theological errors and also emotional subjectivity. Alan G. Padgett has provided a critical rebuttal to Women in the Church in the Winter 1997 issue of Priscilla Papers. I refer readers to his technical refutation of the key themes of Women in the Church. I will highlight other problems with the book and critique its basic tone.

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1 Timothy 2 is often taken for granted as “the” text that clearly bars women from holding positions of leadership in the church. The debate at large is too frequently reduced to the meaning of terms such as “authority” and “teaching,” as well as the grammatical relationship between them. Although these are an important part of the larger discussion, in this workshop Allison Quient proposes another angle. Using a theological interpretative approach, she provides evidence of a typological relationship between Eve and Christ and discusses some of the implications for our understanding of human power and identity.

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Paul’s words in 1 Corinthians 7:4 constitute Scripture’s only mention of the common Greek word for “authority” (exousia) in clear reference to husbands and wives in marriage. This radical denouncement of either spouse insisting on personal “authority” over her or his own body in marital intimacy is a stunning reversal of the cultural norm of Paul’s day—as well as throughout the majority of church history. What does his bold statement mean in its biblical context, and what does it say about Christian mutuality in both marriage and singleness today?

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Gary Hoag revisits the topic of wealth in the letter of 1 Timothy, asking whether the teachings found there are consistent or inconsistent with other teachings in the NT, or whether it might be a mixture of the two. Scholars are divided on this question. Hoag’s findings rest on cross-referencing the terms in 1 Timothy with a novel, Ephesiaca by Xenophon of Ephesus. This novel was originally thought to have been written in the 2nd or 3rd century CE, but having been recently codified as an ancient Greek novel of the mid-first century CE, we now know that it was written at the same time as Paul’s ministry as portrayed by Luke in Acts. It’s a valuable source in shedding light on the social setting or Sitz im Leben of the letter, and Hoag studies in particular five passages: 1 Tim 2:9-15; 3:1-13; 6:1-2a; 6:2b-10; 6:17-19.

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This lecture demonstrates how the New Testament teachings of newness of life in Christ entails men and women sharing authority and leadership in the church and in the home. 

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In this lecture, Novakovic asks: is marriage a category "beyond justice?" She examines the biblical foundation of marriage in the Old Testament before looking at New Testament verses about equality and justice. Finally, she examines the relationship between affection and justice in modern marriages.

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A common criticism is that gender-accurate Bible translation tactics, such as using "brothers and sisters" instead of "brothers," moves English Bibles away from the teaching, intent, and tone of the biblical authors. This workshop demonstrates that the opposite is true.

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Some biblical passages are difficult enough that even seasoned interpreters do not insist that their interpretation is correct. 1 Timothy 2:15, with its comment about women being saved through childbearing, is among these notoriously difficult passages. Nevertheless, this lecture surveys a few good theories about the meaning of 1 Timothy 2:15. More importantly, however, this verse serves as a humbling reminder of the vast cultural and chronological gap between the first and twenty-first centuries. Finally, it will be argued that the prior verse (1 Timothy 2:14) is just as difficult, and interpreters therefore should not demand that 2:14 be the guiding light to chapter two.

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