In this groundbreaking book, Matthew Barrett reveals a shocking discovery: we have manipulated the Trinity, recreating the Father, Son, and Holy Spirit in our own image.
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How can the complementarian theology of the sexes not collapse if many complementarians themselves have agreed that their doctrine of a hierarchically ordered Trinity, on which they built so much, is heretical?
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Seventeen essays explore how the biblical Miriam, Mary the mother of Jesus, Mary of Bethany, and Mary Magdalene were portrayed in the early Christian era, also touching on Jewish and Muslim interpretations.
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Ben Witherington III’s story of Priscilla provides extensive insight into the lives of the earliest Christian women.
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First Corinthians presents Christian women with a time to speak, not a time to be silent.
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Paula Gooder presents an imaginative telling of the life and ministry of Phoebe. She states that her purpose in writing this story is not simply to provide an entertaining novel, but also to inform readers of the reality behind the NT text.
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1 Cor 11:2–16 touches on questions of creation and the nature of God and has been influential not only in the role of men and women in worship, but more fundamentally in the relations of man and woman to one another and to God.
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First Corinthians 14 contains the only passage in the Bible that at face value silences women or restricts their ministry in the churches. It is important for all who believe Scripture to understand the truth about this passage.
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This article maintains that the interpolation hypothesis sets a dangerous precedent for textual scholars who evaluate manuscripts.
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The two-dot-plus-bar ‘distigme-obelos’ symbols in Vaticanus signal added text. Five characteristic features distinguish their obeloi from paragraphoi. Like scribe B's LXX obeloi, all eight distigme-obelos symbols mark the location of added text. A gap at the exact location of a widely recognised, multi-word addition follows every distigme-obelos except one with distinctive downward dipping strokes. The Vaticanus Gospels are so early that they have virtually no high stops, a feature older than even 
75. Consequently, they contain none of these additions, but the Vaticanus epistles have high stops throughout and contain their one distigme-obelos-marked addition, 1 Cor 14.34–5. Contemporaneous LXX G has corresponding distigmai.
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