Journal: Priscilla Papers
Volume: PP 35:1 (Winter 2021)
Article: I Tertius
Author: Jeff David Miller

I Tertius

Jeff David Miller

“International.” It’s the final word of “Christians for Biblical Equality International.” It’s in our web address. It’s in our logo. It’s on the front and back covers, in the masthead, and on literally every page of Priscilla Papers.

Though no single organization can tackle injustice toward women everywhere in the world, CBE International nevertheless takes seriously the global task of promoting egalitarianism. CBE International works side by side with Christians all around the world. CBE International has, for example, held conferences in Australia, Canada, Colombia, England, Finland, India, Kenya, South Africa, and the United States. The next conference, in August 2021, will be in England at the London School of Theology.

Another example of CBE International’s global work is President Mimi Haddad’s tireless commitment to establishing international relationships. Through her work—traveling, lecturing, preaching, consulting, encouraging, praying—CBE International has been involved with organizations and events such as G.L.O.B.A.L. Justice, Churches for Middle East Peace, the World Evangelical Alliance’s “Global Consultation for Women in International Christian Leadership” in the Netherlands, the Shaq’ eq Network in Egypt, World Vision’s “International Women’s Day Celebration,” Women’s Leadership Development in Cambodia, and the Ekklesia Foundation for Gender Education in Kenya, Tanzania, and Uganda.

CBE International has chapters in Australia (Melbourne, Perth, and Sydney) and enjoys official relationships with the Atlantic Society for Biblical Equality (Nova Scotia, Canada), RaTas – Kristillisen tasa-arvon poulesta ry (RaTas – Christians for Equality, Finland), the Institute for Faith and Gender Empowerment (Kenya), and CBE South Africa.

This issue of Priscilla Papers continues CBE International’s global reach. The opening article, by Katrina “Kat” Armas, describes abuelita theology. With roots in mujerista theology, abuelita theology ponders whether the greatest theologians are those whom the world would not consider theologians at all—namely, widows and grandmothers. Next, Kristin Lassen seeks to promote respect and dialogue by unveiling “Ties the Bind Women in Islam and Christianity.” The third article, by Christine Marchetti, surveys women’s ordination in the Eastern and Western church from the second through the eleventh centuries. Christine wants women who aspire to ordained ministry today to be encouraged by the rich history of women’s ordination. In the final article, Kay Bonikowsky explains how Asian feminist theology is open to viewing God not only as Father: “Asian feminist theologians have no qualms about a theology of the womb, which explores an...