All Resources | CBE International

You are here

All Resources

The theme of this issue of Priscilla Papers is Bible Translation. We featured this same theme four years ago, in the spring of 2015, but it is an important topic and worthy of considerable attention. The opening article is appropriately titled, “The Power of Bible Translation.” Author Aloo Mojola draws on his extensive experience as a Bible translator in eastern Africa. He offers insightful perspectives on the nature of Bible translation, including discussions of grammatical gender and the challenge of translating references to God. Read more
Romans 16:7 presents two interpretive issues. First, was the person named Iounian, the form of the name in Rom 16:7, a man or a woman? Second, what is the meaning of episēmoi en tois apostolois: was Iounian counted as “highly regarded among the apostles” or only “highly regarded by the apostles”? This article serves two main purposes: First, to summarize in one place the arguments regarding Junia’s sex and apostleship. Second, to update the data relating to these arguments, especially regarding the several English Bible translations made available since scholars such as Bernadette Brooten, Linda Belleville, and Eldon Epp brought the issue to the fore. Over the last few decades, many Bible translations have been published and older ones revised to improve accuracy, replace obsolete words, correct translation errors, or appeal to different audiences. These newer translations, along with a careful examination of the historical record, provide conclusive evidence that Junia was indeed a female apostle. Read more
Introducing Kirk MacGregor’s article, Priscilla Papers editor Jeff Miller affirms “a central purpose of academic journals—to foster scholarly discussion and thereby move toward the truth of important and difficult matters.”1 First Corinthians 14 contains the only passage in the Bible that at face value silences women or restricts their ministry in the churches. It is important for all who believe what Scripture teaches to understand the truth about this passage. Neither the position I advocate, that 14:34–35 is a reader-added marginal comment (“gloss”), nor MacGregor’s position, that 14:33b–35 quotes the Corinthian men’s position that Paul then refutes, attributes the silencing of women to Paul. This does not mean, however, that either position should be accepted without adequate evidence. Read more
In this article, I will first examine the Maa (the Maasai language) word pair olkitok and enkitok. Olkitok refers to a “master” whereas enkitok is the usual word for “woman.” I will then discuss the problems in gender relationships which the Maasai experience. These problems are often rooted in sinful attitudes held by men and women against each other. Today among the Maasai, for example, women are not seen as “great” (the root meaning of –kitok) but as “only children.” For this reason, the dignity Jesus offers women appeals to Maasai women. The Scriptures offer an uncompromising vision of gendered relationships, which is counter-culturally liberating for women. The gospel has been less appealing to Maasai men, leading one western scholar to refer to the Maasai churches as “a church of Women.” I will then explain that, while there are certainly areas where Maasai culture can benefit from Christian transformation, a recovery of traditional Maasai cultural values through a theologically robust process of inculturation can strengthen the Maasai churches as well. Maasai believers need a Maasai Christianity within which they “feel at home.” In addition, Maasai cultural hermeneutics has much to offer the global church. “Cultural hermeneutics” refers to communities viewing the Scriptures through the lens of their own culture. It “enables women to view the Bible through African eyes and to distinguish and extract from it what is liberating.” Read more
While imperfect and even contradictory at times, the church of the first five centuries helped define women’s sense of self, integrating their understanding of sexuality and marriage with the redemptive work of Christ in their own lives and communities, thus encouraging them to contribute to the work of the church. Read more
Jamin Hübner offers a detailed analysis of the "Nashville Statement" in hopes of shining a brighter light on the controversial document which addressed human identity, transgenderism, homosexuality, and other related topics. Hübner frames the debate, systematically examines the Statement itself, and concludes with final reflections. Read more
Much has been written about “sonship” and being “adopted as sons” as descriptions of being brought into and belonging to God’s family. Focus is often on the privileges of adoption in Paul’s letters, noting the love, honour, and freedom that follow. In light of this masculine language, we should ask whether women and girls experience daughterhood as bringing privileges and rights in the way men and boys experience sonship? More broadly, do we have a theology of daughterhood? Read more
Havilah Dharamraj
The Song abandons, even resists, the cultural accommodation that the rest of the OT makes to the male prerogative of jealousy within romantic love. This egalitarian ideal is amplified into the human-divine metaphor, offering the devotee a claim to the undivided affection of God, the same affection that he expects of his devotee. The Song looks forward to the ideal of lovers perfectly matched. Green eyes and all. Read more
Liz Gentry
“A sermon on Song of Solomon! But single people aren’t supposed to read that book!” This was my friend’s surprised and sarcastic reply as I told him I was working on this sermon. I laughed one of those rather somber “this is too real” kind of laughs, realizing the great irony of writing a sermon on a book that has had a painful history of being repressed or denied for those of us who are single. Read more
Regardless of its often-preached status through the centuries, I can count the number of sermons I have heard on this book on one hand. This is odd, in a sense, because in the conservative churches of my youth, marriage was expected, desired, and normative. But the romantic, even erotic voice of the Song was unwelcome on Sunday mornings. Sex was not a topic for the worship assembly, unless we were being reminded to save it for marriage. Sex was one of many dangers we were expected to “just say no” to, including especially serious matters such as drugs and alcohol, as well as other activities such as dancing and mixed gender swimming. Evidently the True Love Waits people had not read the Song’s explicit language closely enough to realize that both lovers are single. Read more

Pages