Welcome to CBE’s Library

Tip: to find an exact phrase or title, enclose it in quotation marks.

Does 1 Timothy 3:8-13 discount the possibility of women deacons? Not at all.

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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?

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A critical analysis of complementarian interpretations of Scripture and the Trinity, as well as its impact and connection to the #MeToo movement.

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Cicero said: “Who knows only their own generation remains always a child.” [1] 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.

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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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The occasion for writing the following article is this: at a recent summer convention [probably 1893] a young lady missionary had been appointed to give an account of her work at one of the public sessions. The scruples of certain of the delegates against a woman’s addressing a mixed assembly were found to be so strong, however, that the lady was withdrawn from the programme, and further public participation in the conference confined to its male constituency.

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A summary of six groundbreaking discoveries from Dr. Philip B. Payne's New Testament Studies 63 (October, 2017) article about the oldest Bible in Greek, Codex Vaticanus, and their implications for the reliability of the transmission of the Greek New Testament and for the equal standing of man and woman

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. . . The twelfth verse (italicized above) contains a rare Greek verb, found only here in the entire Bible. This word, authentein, is ordinarily translated “to bear rule” or “to usurp authority”; yet a study of other Greek literary sources reveals that it did not ordinarily have this meaning until the third or fourth century, well after the time of the New Testament. Essentially the word means “to thrust oneself.” Its earliest meanings are noteworthy, since they might provide a quite different understanding of a difficult text. 

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Although we may idealize the early church, most of us would not have enjoyed a visit to a worship service at Corinth. The impression which one was most likely to receive was that of chaos and delirious insanity:

So if the whole congregation is assembled and all are using the "strange tongues" of ecstasy, and some uninstructed persons or unbelievers should enter, will they not think you are mad? (I Cor. 14:23, NEB).

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In every corner of the world, religious teachings on gender and power have an enormous impact on human lives, especially those of girls and women. For this reason, Christians have a responsibility to accurately critique biblical teachings on gender. 

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