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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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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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Charles Read moderates a discussion with 2021 conference speakers Natalie Collins, Sean Callaghan, and Pontsho Segwai.

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Amanda Jackson leads a hopeful discussion with CBE 2021 international conference speakers on the impact of patriarchy in Irish churches and the barriers that women face.

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The marriage guidance in Ephesians 5, rather than subjecting wives, is aimed at bringing the freedom of true Christian community into our homes.

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Perhaps some of you have heard or read of Luther’s theology on the Christian in the world and his idea of the dual kingdoms of church and state. I’ve come to believe that a Christian woman in academe is embedded in more than a duality of kingdoms, but a plurality.

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Emilienne Loubota was an uncommon hero and a foremother to the women pastors in the Evangelical Church of Congo.

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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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This article will consider how the coming of the kingdom of God provides “an alternative ordering of society” regarding women in community and leadership

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