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.
Drawing from his own experience of pornography addiction, Reynolds calls men, in his book A New Man, to reject any conception of masculinity that sees porn use as a natural—or, even worse, an essential—part of being a man.
A special CBE publication developed for members of the Evangelical Theological Society, this journal offers a biblical, theological, and practical challenge to the idea that women are inferior at the level of being and should therefore hold roles of submission to men.
Manhood is under siege and not because there are women in the board room and men in the laundry room. The crisis that threatens men has ancient roots according to James, and the only real solution is to recapture the even more ancient imago dei we find revealed in those first two chapters of Genesis.
Scholars are divided in their views about the teachings on riches in 1 Timothy. Evidence that has been largely overlooked in NT scholarship appears in Ephesiaca by Xenophon of Ephesus and suggests that the topic be revisited. In this volume, Hoag introduces Ephesiaca and employs a socio-rhetorical methodology to explore it alongside other ancient evidence and five passages in 1 Timothy (2:9 15; 3:1 13; 6:1 2a; 6:2b 10; and 6:17 19). His findings augment our modern conception of the Sitz im Leben of the wealthy in Ephesus.
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.
In this book Debbie Blue looks closely at Hagar (mother of Islam), Esther (Jewish heroine), and Mary (Christian matriarch)—and finds in them unexpected and inviting new ways of navigating faith and life.