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Letter to Titus-What’s Next? 2 Timothy or Titus?

Lesson 18: “Surprise! I am taking the liberty to do a bit of canonical rearranging. We will study the letter to Titus next, and finish [our series on the Pastoral Epistles] with 2 Timothy. Why reverse the familiar order? Because 2 Timothy presents the Apostle Paul at the end of his life, it makes sense to include it last."

1 Timothy 6:3-21—Closing Advice for Church Leaders

Lesson 17: “Here we learn that opponents in the ongoing church fight believe their faith can help them get rich (1 Tim. 6:5,9). . . . The fact that the ‘prosperity gospel’ still thrives today indicates the persistence of such twisted theology. We can agree with our author that ‘the love of money is a root of all kinds of evil,’ because we see how it pervades our current capitalist, free-market economy.”

1 Timothy 6:1-2—The Crushing Yoke of Slavery, Part 2

Lesson 16: "Our last lesson sought to accurately situate 1 Timothy 6:1-2 in its literary and historical context. When we read selected biblical texts like this passage as eternally relevant, they can cause great damage. For centuries, slaveholders in the American South used this text to justify chattel slavery, as if God intended some people to serve as the personal property of their supposed superiors."

1 Timothy 6:1-2—The Crushing Yoke of Slavery, Part 1

Lesson 15: "With no concept of democracy, the functioning of Roman society could be diagrammed as a pyramid, with the emperor at the top and everyone else below in descending and unequal patron-client relationships, down to the lowliest slave. People retained their social status by doing favors, or benefactions, for their socially inferior clients, who in turn affirmed their patron’s status by publicly showing their devotion to him or her. Clients in turn were patrons to clients beneath them."

Women Serving as Clergy in the Early Church

August 26, 2019 Women serving as clergy in the early church may have been more common place than has previously been believed. Backed by research...

1 Timothy 5:17-25 — Instructions for Male Elders

Lesson 14: "Verse 5:23 has stumped many readers. especially teetotalers. Why should Timothy take wine instead of only water? There are both health and religious reasons for this. City water usually flowed through lead pipes or was otherwise contaminated, so stomach problems in the ancient world were common."

1 Timothy 5:16 and Acts 9:36-43 — A “Believing Woman” with...

Lesson 13: "As widows, these unattached women needed to make a living. Most likely, Tabitha had a house and enough resources to supply the tools of the trade, so the women could work together as an economic collective. That is why her death was so catastrophic for these widows, and why Peter made the effort to walk all the way to her house and pray for her resuscitation."

1 Timothy 5:3-16 — The Politics of Too Many Widows!

Lesson 12: "The author of 1 Timothy assumes that independent women with some social standing and wealth not only pose a threat to the patriarchal structure of the “household of God” but also are attracted to the heretics, who, by forbidding marriage, encourage female independence."

The Care of the Self in Early Christian Texts

“By focusing on practices instead of on what we assume were their beliefs, Saxon’s research reveals a rich variety of early Christ movements. In particular, her research on the approaches to martyrdom in different communities dispels the false dichotomy of 'orthodox' versus 'heretics' or 'Gnostics.'”

1 Timothy 2:9-15 — That Troublesome Paragraph on Women

Lesson 7: "The pastor provides what he sees as scriptural authority for women’s submission in 1 Timothy 2:13-14: Adam was formed first and only Eve was deceived by the serpent. That is a traditional Jewish interpretation of the Genesis 2-3 story, but a very limited and male-oriented one. Since both Adam and Eve sinned, is it worse to be deceived or to deliberately sin?"

Mary and Early Christian Women: Hidden Leadership

In her book Kateusz is able to expose “the intentional scribal activity associated with the redaction of the markers of female religious authority, the attempt to erase the memory of powerful historical women has weakened.”

Enslaved Leadership in Early Christianity

Perhaps a result of the author’s rhetorical-critical methodology, every effort is made throughout the monograph to recognize the agency and personhood of enslaved persons. In addition to the very premise of the book, which seeks to liberate enslaved persons in antiquity from oblivion, labels are used with careful intention.

A New View of Mary and Martha

Hanson raises important questions about the traditional reading. She points out that we read into it things that aren’t actually there. For example, we assume that Jesus and twelve other tired, hungry men showed up on Mary and Martha’s doorstep unannounced. Any decent host would be alarmed. But the passage doesn’t state that any other disciples were present.

The Gospel of Mary: An Inclusive Gospel

The spiritual path to authentic humanity is dramatically displayed in the central drama of Mary’s Gospel, a narrative often described as the ascent of the soul (Mary 15:1-17:7). The narrative relates Mary’s vision of a soul encountering (and overcoming) seven malevolent powers that seek to keep it bound and drag it down.

A People’s History of Christianity

Providing a nuanced work, including persons (often women) usually overlooked and dismissed, Bass brings to light the ways in which these previously disregarded people were important shapers of Christian history and tradition.

Early Christian Families in Context: An Interdisciplinary Dialogue

Early Christian Families in Context is a mine of valuable background for our understanding of the New Testament and early church. Most or all of it should be accessible to interested lay people who truly want to understand the cultural gap between our world and that of our sacred texts -- and to use this knowledge to wisely interpret and apply those texts.

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Letter to Titus-What’s Next? 2 Timothy or Titus?

Lesson 18: “Surprise! I am taking the liberty to do a bit of canonical rearranging. We will study the letter to Titus next, and finish [our series on the Pastoral Epistles] with 2 Timothy. Why reverse the familiar order? Because 2 Timothy presents the Apostle Paul at the end of his life, it makes sense to include it last."