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“Mr. President, how long must women wait for liberty?”

This was the question stretched across banners in front of the White House, distributed on pamphlets, and spoken all over the country in the 1910s. Inez Milholland, an icon of the women’s suffrage movement, first uttered them. They were her last words before she collapsed, and soon died, while campaigning for women’s suffrage through the western United States. This is also the question that pervaded my mind as I watched the film Iron Jawed Angels.

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The Song of Songs stands alone among the books of the Jewish and Christian canons as an unabashed exploration of sensual human love. 

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Was Priscilla one of the most successful teachers, evangelists, and writers in the early church? A survey of Priscilla’s ministry in Rome, Corinth, and Ephesus reveals a woman whose abilities and life’s circumstances beg the question: Was it Priscilla who wrote Hebrews?

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King-James-Only advocates have taken a personal preference, elevated it to a theological absolute, and used it to divide liberals from conservatives, believers from unbelievers, servants of God from minions of Satan. Critics of inclusive language in Bible translation are doing the very same thing with their reckless, blanket denunciations of the TNIV.

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This article originated as a paper that I presented at the Pacific Coast Region/Society of Biblical Literature meeting, New Testament Epistles and Apocalypse Section, at St. Mary’s College, Moraga, California, in March 2002. I wish to focus here on the distinctive theology of Hebrews and how it relates to gender equality.

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Introduction

My field of research is Adolf von Harnack’s hypothesis that Priscilla is the author of the Epistle to the Hebrews.1 I argue for the theory. There are two main objections to the Priscilla theory that I want to state and refute in order to assure its plausibility.

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