The struggles of Christian women with sexuality, food, and their bodies reflect the Church’s historic ambivalence towards the body—particularly the female body. The embodiment of God in the Incarnation, Jesus’ embrace of lepers, prostitutes, and women, and Jesus’ bodily resurrection establish a radical foundation of body affirmation. Yet the history of the Church demonstrates a decidedly negative view of the body and sexuality.
Please know that each issue of Priscilla Papers is a team effort. In addition to CBE staff both female and male, our team of peer reviewers consists of six women and five men. Women influence every item we publish.
As we walk with Hannah, we see how she encounters and discovers who God says she is. This is a message not just for moms, but for all of us. Every day of our lives, we are asked to fit into a certain shape, but we don’t always fit the mold.
This issue of Priscilla Papers opens with a sermon by Tracey Stringer, Pastor of Spiritual Formation at New City Church of Los Angeles. It is a Mother’s Day sermon, and we have printed it here so it will be available in time for Mother’s Day.
This issue of Priscilla Papers includes an article by Abigail Dolan titled, “Imagining a Feminine God.” Abby’s article was among the winners of CBE International’s 2017 student paper competition. The other winners, also published here, are Haley Gabrielle and Nikki Holland. In this issue you will also read articles on 1 Peter 3 by John Nugent and on wealthy women of the NT era by Margaret Mowczko.
Someone ought to count the women of the Bible. More to the point, someone ought to count them accurately. I mention this because a quick Internet search reveals significant disparity in the various numbers people give for the women in the Bible. I should not criticize, however, for several difficulties make such counting an impossible task.
The cover photo shows an icon in which a group of church leaders display a rather large banner containing the opening lines of the Nicene-Constantinopolitan Creed of AD 381. Kevin Giles explains the Trinitarian Christology of this creed in the first article of this issue of Priscilla Papers.
Genesis 29:25 is one of the Bible’s more startling verses: “When morning came, there was Leah!” (NIV). Have you ever wondered how Jacob could not know—for the better part of a day and all of a night—that he had married Leah instead of Rachel? Surely several factors were at work, and just as surely one factor was Leah’s veil. This unusual event prompts my thinking: Much like the literal veiling of Leah caused her to be obscured and overlooked, the figurative veiling of many other biblical women sometimes hides them from our view.