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While it is now generally agreed that 1 Tim 2:8–15 is directed against the heresy that had taken hold within the Ephesian church, the key question is whether the passage is directed against the content of the heresy or is concerned to establish a process that will eventually see the victims corrected and the heresy expunged. If concerned with the content of the heresy, the instructions may be directed at restoring a hierarchical framework. If the passage is concerned with process, however, Paul’s demands are shaped by the particular nature of the heresy and its form of transmission in Ephesus.

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All Scripture is by inspiration of God and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness” (2 Tim 3:16). Let us therefore seek the positive message in 1 Timothy 2:9-10 which God has for the believer — a message which both traditionalists and egalitarians have too long ignored.

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I knew the Bible had hundreds of scriptures about the poor, but I never suspected it had so much to say about the problems of a multi-ethnic society. However, I found dozens of scriptures that spoke very directly to the ethnic problems we are facing as a nation. 

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The most glaring difference between the theological quest of white women and black women is the fact that black women are dealing with three levels of oppression (racism, sexism, and classism) while the white women’s struggle with oppression can be one dimensional: fighting the Victorian model of the weak (even pampered) woman who can’t do anything for herself.

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For today’s “traditionalists,” 1 Timothy 2 mandates the subordination of women to men in the church because the headship/submission principle is grounded in the created order, an order that Christianity redeems, but does not alter. Today’s traditionalists/male hierarchists also claim to be upholding the historic interpretation of this passage. New research on early Protestant beliefs concerning natural law and the spiritual and civil kingdoms, however, brings their claim into serious question. 

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By looking at the life of Jesus, the one who came to reconcile the world to himself, we can extrapolate several principles and requirements for reconciliation.

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Amid the patriarchy of the ancient world, early Christianity had a particularly liberating and redemptive place for women, one significant enough to be mentioned by Christianity’s first major critic, the second-century philosopher Celsus.

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Was C. S. Lewis a misogynist? The answer depends on which point in his life you choose to examine. Until fairly late in life, Lewis’ view of gender relations was more influenced by his attraction to classical Greek philosophy, Pagan myth and Jungian psychology than by ‘mere’ Christianity. However, with his late acquaintance and marriage to the gifted American writer Joy Davidman, this began to change, as can be seen in his last (but least-read) works, The Discarded ImageTill We Have Faces, and A Grief Observed.

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FROM THE CONCEPTION OF MANKIND IN THE GARDEN OF EDEN UNTIL THIS PRESENT HOUR, I WAS IN HIS PLAN.

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Seven women. Four men. They called themselves The Jubilee Singers. One of America’s most astonishing successes, their music once rang out across the land. They changed the fabric of our culture by introducing spirituals to the American public for the first time. Yet their stories have been hushed.

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