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Junia

Junia

Andronicus, Athanasius of Christianopoulos and Saint Junia

Honored in Eastern Orthodox Church, Oriental Orthodox Churches

Feast May 17, 23 Pashons (Coptic Orthodox)

Junia or Junias (Greek: / ,Iounia[s]) was a 1st-century Christian highly regarded and complimented

by apostle Paul. Paul refers to Junia as an apostle .[1] That Junia was a woman is seldom contested today among

Christian theologians.

Apostle Paul wrote in the Romans 16:7 [2]:

Salute Andronicus and Junia, my kinsmen, and my fellow prisoners, who are of note among the apostles, who

also were in Christ before me.

Romans 16:7 KJV [3]

Scholarly debate

The translation of the verse presents two problems:

The majority of Greek New Testament manuscripts give a female name Junia; a minority give a masculine name

Junias.[4]

The phrase translated "of note among the apostles" (KJV) can be read two ways, as illustrated by the two readings

in the NIV; "outstanding among" (NIV main text) or "esteemed by" (NIV footnote).[5]

These two questions are still under scholarly debate.

Junia's apostleship

Grammatical issue: "prominent among" or "well known to"?

The meaning of "outstanding among the apostles" is rendered by some translations as "well-known among the

apostles"suggesting that the couple were not apostles but enjoyed a high reputation among the apostles. Some

New Testament scholars consider that the Greek phrase epismos en + dative (literally "noted among") does not

automatically demand that the noted person is a member of the group among whom the person is noted. A

well-known example of this grammatical construction is found in Euripides' Hippolytus 101:3 where the goddess

Aphrodite is "famous (epismos) among mortals," but evidently is not included as being among the mortals.[6] For

this reason some versions, such as the ESV, translate the Greek phrase as "well known to", unlike other versions

such as NRSV which translate "prominent among." Those who have argued for the ESV translation include Michael

Burer and Daniel Wallace[7] who agree that Junia was a woman but assert that the correct rendition of the Greek text

http://en.wikipedia.org/w/index.php?title=Aphroditehttp://en.wikipedia.org/w/index.php?title=English_Standard_Versionhttp://en.wikipedia.org/w/index.php?title=NRSVhttp://en.wikipedia.org/w/index.php?title=NRSVhttp://en.wikipedia.org/w/index.php?title=English_Standard_Versionhttp://en.wikipedia.org/w/index.php?title=Aphroditehttp://en.wikipedia.org/w/index.php?title=Hippolytus_%28play%29http://en.wikipedia.org/w/index.php?title=Euripideshttp://en.wikipedia.org/w/index.php?title=New_Testament_manuscriptshttp://www.biblegateway.com/passage/?search=Romans+16%3A7&version=KJVhttp://www.biblegateway.com/passage/?search=Romans+16%3A7&version=NIVhttp://en.wikipedia.org/w/index.php?title=Paul_the_Apostlehttp://en.wikipedia.org/w/index.php?title=Apostlehttp://en.wikipedia.org/w/index.php?title=Paul_the_Apostlehttp://en.wikipedia.org/w/index.php?title=Early_Christianityhttp://en.wikipedia.org/w/index.php?title=Greek_languagehttp://en.wikipedia.org/w/index.php?title=Coptic_Orthodox_Church_of_Alexandriahttp://en.wikipedia.org/w/index.php?title=Pashons_23_%28Coptic_Orthodox_liturgics%29http://en.wikipedia.org/w/index.php?title=Calendar_of_saintshttp://en.wikipedia.org/w/index.php?title=Oriental_Orthodox_Churcheshttp://en.wikipedia.org/w/index.php?title=Eastern_Orthodoxhttp://en.wikipedia.org/w/index.php?title=File:0517andronikos-athanasius.of.christianopoulos-junia.jpg

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places her as well known to the apostles rather thanprominent among the apostles.[8] That translation would indicate

that the pair were not apostles, but that they enjoyed a high reputation among the apostles.

The phrase epismos en is in bold italics in the following comparison of translations of Romans 16:7:

Greek " , ,

,..."

Vulgate "salutate Andronicum et Iuniam, cognatos et concaptivos meos, qui suntnobiles in apostolis,..." KJV "Salute Andronicus and Junia, my kinsmen, and my fellow-prisoners, who areof note among the

apostles,..."

NRSV "Greet Andronicus and Junia, my relatives who were in prison with me; they areprominent among the

apostles,..."

ESV "Greet Andronicus and Junia, my kinsmen and my fellow prisoners. They are well known to the apostles,..."

Gender bias

Gilbert Bilezikian[9] sees gender-bias in the KJV, ESV, and other translations of Romans 16:7 that provide the

masculine term "kinsmen" for the gender-neutral term for "relatives" or "compatriots". He points out how

improbable it would be for Paul to have six "kinsmen" in Rome at the same time. [Rom. 6:7,11,21][10]

Linda Belleville,[11] Richard Bauckham,[12] and Eldon Epp[13] have taken on the task of correcting some findings

pertaining to Junia. Bauckham devotes several pages to interacting with, refuting, and correcting the Burer and

Wallace article.

Paul and Andronicus and Junia

Classicist Evelyn Stagg and New Testament scholar Dr. Frank Stagg believe that Paul is competent to endorse the

couple as "apostles" on the basis of his own involvement with them.[14] Bilezikian:p.301302 #54 agrees. Paul's

references to the couple's imprisonment with him and to the time of their conversion relative to his own would give

him no need to defer to the opinion of others as a source of credentials. He writes that Paul would have little interestin deferring to the opinion of others as a source of credentials. The Staggs and Bilezikian maintain that both the

context and the content of this verse require that it be read naturally as Paul's commendation of Andronicus and

Junias not only as remarkable Christian workers, but as members of the larger group commonly called "apostles"

such as Silas, Timothy, and others.

In chapter 5 of his book, Professor Bauckham develops a case for identifying Junia with Joanna, the wife of Chuza,

"Joanna" being her Jewish name, and "Junia" her Roman.

Moving past the name and gender debate, the way Paul acknowledges the apostleship of Andronicus and Junia in

Romans 16:7 [2], coupled with his stating they "were in Christ before me" (converted to Christ before Paul was),

indicates that the couple's apostleship did not hinge on Paul's recognition of their status. There are two main

discussions regarding Paul's intentions behind his greeting to Junia and Andronicus:

The first discussion proposes that Junia was a Hellenised Jew, and that she belonged to Paul's Law-free mission to

the Gentiles. In that scenario Paul is seen to be reinforcing the couple's gospel by praising them.[15]

The other possibility is that Junia belonged to the more conservative element of the early Christian movement

such as Jewish Christianity (Jews that still maintained the importance of the Jewish Law).

Martin Hengel has proposed that the Roman congregation was originally founded by the Hellenists,[16] which was a

group of Greek-speaking Jews that belonged to the Synagogue of the Freedman, associated with Stephen, who

openly abandoned the Jewish Law. The evidence points to Junia belonging to this movement and her geographical

location indicates that Junia would have been one of the earliest founders of the Roman Christian community.

However, no matter with whom Junia associated, all the conjecture about her allegiances presupposes Junia to havebeen a woman of great prestige. Gilman claims that for her to have been called an apostle, she needed to have a

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post-resurrection experience of Jesus and a divine commissioning. He believes she was most likely among the 500

that Paul mentions to have received a Christophany. [1 Cor 15:1-11][17][18] Bilezikian disagrees and places her among

the post-resurrection Christian disciples who had never seen Christ but who were pioneer missionaries, such as

Apollos,[1 Cor. 4:6-9][19] Epaphroditus, [Phil. 2:25][20] Sylvanus and Timothy.[1 Thes. 1:1, cf. 2:6][21]

Junia was a popular name for nobility. It is also of note that Junia possesses a Latin name which could have stemmed

from servile origins. This could mean that she was a freed slave who adopted the name of her patron.[22]

Alternatively as previously mentioned, Junia could have belonged to a family of Hellenized Jews. According to

Harry Leon, it was common place during this period for Greek-speaking Jewish families to give their daughters

Latin names and their sons Greek names, hence the Greek name of Andronicus.[23] Further, 75% of the 517 names

found in the six Jewish catacombs of ancient Rome are Greek names.[24]

Junia's relationship with Andronicus is somewhat ambiguous. While it is generally supposed that they were husband

and wife, they could have been siblings or simply a team of evangelists. What is important is that Junia is referred to

in her own right, not as an attachment to someone else. This means that she earned her title and position on her own

merit, rather than it being simply a natural derivation from her husband's status.

A popular work exploring Junia has been published by journalist Rena Pederson. This book has been reviewed in the

Toronto Star.[25]

The opposing interpretation of this verse disavows both Junia's apostleship and her female gender.[26]

Complementarians believe that the Bible limits or prohibits women's leadership roles in the church, and requires

male leadership/female submission in marriage.

Junia's gender

That Junia was a woman is seldom contested today among Christian theologians. The first credible reference to Junia

as male comes from Aegidius of Rome (ca. 1243-1316) in the late Middle Ages, though without explanation. Two

centuries later, in 1512, Jacques LeFevre also considered her a man, even though in the Latin translation available to

him the name was clearly feminine.[1] U.S. journalist Rena Pederson argues that medieval translators such as the13th-century Archbishop Giles changed her name to Junias, as a reflection of an institutional prejudice against

women that stretched back to ancient Greek scholars.[27] She opines that the growing acknowledgment of Junia's

female apostleship will establish an important precedent for women preaching and teaching. "And since Paul often

has been viewed as someone who wanted to keep women quiet, his praise for Junia seems to show that he was much

more broadminded in practice,"[28] Pederson adds.

Stephen Finlan notes that in the Corinthian and Roman letters, Paul addressed a number of women as "leaders".

However, Finlan also affirms that Junia is the only female apostle named in the New Testament.[29] He writes that

Junia is clearly a female name that was changed to the male "Junias" in the Latin translations of the New Testament.

In Paul's identification of her as a relative, as being "in Christ" before him and being "prominent among the

apostles," Finlan finds it significant that Paul greeted her as an "apostle" in a straightforward, matter-of-fact way as if

there was nothing unusual about a female apostle. In the Corinthian and Roman letters, Paul addressed a number of

women as "leaders," but Junia is the only female apostle named anywhere in the New Testament.

The problem of translating the name arises because, when the New Testament was composed, Greek was normally

written without accents, although these already had been invented. If written with an acute accent on the penultimate

syllable (), the name is "Junia" (a woman's name); if with a circumflex accent on the final syllable

(), it is "Junias" (a man's). No conclusion can be drawn from the masculine gender of the associated words in

the same verse, since they apply also to the male Andronicus. Accordingly, even if Junia(s) is a woman, the rules of

Greek grammar put those words in the masculine form. The overwhelming choice of the male form (), when

in the 9th century accents were added in manuscripts, may have been influenced by the grammatical gender of thesewords, but it has also been attributed to a supposed bias on the part of scribes against the idea of a female apostle.[30]

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In his book Junia: The First Woman Apostle, Epp gives a textual critical evaluation of the history of Junia in the

Greek text and also the search in non-Biblical Greek literature for "Junias"the alleged masculine form of the name

which has not been found in writings from New Testament times and only rarely thereafter. He points out that the

earliest copies of the Greek texts for Romans 16:7 [2] are majuscules (capital letters). There are no accent marks in

them. The importance of this is that the gender of the name depends on the accentuation. Hence, the earliest texts are

inconclusive and we are very dependent on Patristic interpretation for the gender of Junia. When the minuscules

(using lower case Greek letters) appeared, Junia was accented with a character which indicates the feminine form of

the name. The feminine form of the name appeared in Erasmus' critical Greek text in 1516 and continuously

thereafter in all other critical Greek texts, with the exception of Alford's 1858 edition, until 1928 when Nestle

inexplicably (read: he didn't explain it in the apparatus) went to the masculine form. This remained the case until the

1998, when the edition just as inexplicably went back the other way and the masculine was dropped as even an

alternative (not in the apparatus). Hence, the textual weight seemed to be for the feminine name Junia, which text

critic Eldon Epp in 2005 believed most scholars accept. However, the masculine form is preferred in the UBS New

Testament, 4th edition, which matches the 27th edition of the Nestle-Aland text (the latest editions of each text).

Two Greek manuscripts have "Julia" (clearly a woman's name) instead of "Junia(s)" in this verse. One is papyrus

P46 of about the year 200. The other is the 13th-century minuscule manuscript catalogued as "6". "Julia" is also thereading in some Latin manuscripts, in one tradition of Coptic manuscripts and in Ethiopic manuscripts. Three Greek

uncial manuscripts have the inverse substitution, ("Junia(s)" in place of "Julia") in Romans 16:15 [31]. This raises the

question whether the proximity of the two names, "Junia(s)" and "Julia", on the same page is the reason why, in both

cases, a few scribes replaced one name with the other. There are also tentative connections between Junia and

Joanna, [Luke 8:3] [32] suggesting that Junia could be the Latin form of the Hebrew Joanna. Thus, it is feasible that

Junia is Joanna.[33]

Only one record of the male name "Junias" has been discovered in extra-biblical Greek literature, which names him

as the bishop of Apameia of Syria. Three clear occurrences of "Junia" have been found. While earlier searches for

"Junias" in Latin also yielded no evidence, it is reported that "Junias" has been found as a Latin nickname or

diminutive for the name "Junianas", which was not uncommon both in Greek and Latin. While this is a possibility,

historical studies on the name "Junia" as a contracted form of "Junianas" has shown there are over 250 citations of

the name Junia in antiquity all of which have been found to refer to women, with not one single case proven to be the

abbreviated form of Junianus to Junia.[34] Meanwhile the name Junia is attested multiple times on inscriptions,

tombstones and records; most notably, General Brutus half sister, Junia.[35]

Among the early Church Fathers, the United Bible Societies The Greek New Testament only cites Jerome as having

read the name "Julia" in Romans 16:7 [2] and Chrysostom as having understood the name as the feminine "Junia".

Chrysostom wrote: "O how great is the devotion of this woman that she should be counted worthy of the appellation

of apostle!"[36] Although among the Fathers, "an almost universal sense that this was a womans name surfacesat

least through the twelfth century, ... this must be couched tentatively because although at least seventeen fathers

discuss the issue (see Fitzmyers commentary on Romans for the data), the majority of these are Latin fathers," and

"Junia", but not "Junias", was a common enough name in Latin. It has even been claimed that the first known

mention of Junia as a male is by Aegidus of Rome (12451316), though this ignores the evidence of the Greek

manuscripts about how the name was actually interpreted at least from the 9th century onward.

The Coptic Synaxarium reading for the twenty-third of Bashans identifies Junia the apostle as being a man of the

tribe of Judah.

Epiphanius (315 - 403 AD), in Index of Disciples says, "Junias, of whom Paul makes mention, became Bishop of

Apameia of Syria." In Greek, the phrase "of whom" is a masculine relative pronoun (hou) and shows that Epiphanius

considered Junias to be a man. And in a Latin quotation from Origen (died AD 252), in the earliest extant

commentary on Romans, says that Paul refers to "Andronicus and Junias and Herodian, all of whom he callsrelatives and fellow captives" (Origen's Commentary on Romans, preserved in a Latin translation by Rufinus, ca.

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345-ca. 410 AD, in J.P. Migne, Patrologia Graeca, vol. 14, col. 1289). The name Junias here is a Latin masculine

singular nominative, implying that Origen, who was one of the ancient world's most proficient scholars, thought

Junias was a man.

Orthodox traditional views

Orthodox traditions say Junia and Andronicus of Pannonia traveled extensively and preached the Gospel to pagans,many of whom were converted to Christianity. Many of the pagan temples were closed, and in their place Christian

churches were built. Junia and Andronicus are believed to have suffered martyrdom for Christ.[37] The female

identity of Junias was accepted without objection during the first twelve centuries of the church, according to the

writings of the church fathers. Paul's "enthusiastic acclamation" of Junia prompted Chrysostom, prominent Church

Father, to marvel at her apparent devotion such that "...she would be even counted worthy of the appellation of

apostle.[] Some scholars see Romans 16:7 [2] as proof that Paul the Apostle, whose name is ascribed to fourteen

epistles in the New Testament, encouraged female leaders in the Church. A number of more recent translations

present both Andronicus and Junias as males.[] Most recent studies, however, are preoccupied with the gender of the

name, and not so much with apostleship.

"Apostle" in the New Testament

The term "apostle" connotes the highest level of leadership and authority in the early church. [1 Cor. 12:28] [38][Eph.

2:20,3:5] [39] Initially, only the original disciples (meaning "students", "learners") of Jesus were called "apostles"

(meaning "those sent forth with a mission). After Jesus' resurrection, the designation was given to missionaries

involved in establishing churches and who saw the resurrected Christ before his ascension. This included more than

"five hundred of the brothers and sisters at the same time" and then Paul himself. [1 Cor. 9:6-8] [40] After that, the

appellation of apostle was extended to Christian disciples who had never seen Christ but who were pioneer

missionaries, such as Apollos,[1 Cor. 4:6-9][19] Epaphroditus, [Phil. 2:25][20] Sylvanus and Timothy.[1 Thes. 1:1, cf. 2:6]

[21] The description of "apostles" as one of the three higher spiritual gifts that Christians should desire[1 Cor. 12:28, cf.

31] [41] is evidence of continued accessibility to this ministry for qualified persons. They could aspire to become

apostles, prophets, or teachers. Bilezikian writes that the term "apostle" was still used in this broad sense in the

post-apostolic writing of the Didache.:pp.197198

The apostle Paul also refers to some of his associates as "co-workers" or "fellow workers". The same people he calls

"apostles" are also referred to as his "coworkers"suggesting an intent to provide some interchangeability between

the terms apostles and co-workers.:p.198 Paul applies the title "co-worker" to several womenPriscilla,[Rom. 16:3][42]

Euodia and Syntiche. [Phil. 4:2-3][43]

Notes

[1] Epp, Eldon.Junia, the First Woman Apostle. Augsburg Fortress, 2005. ISBN 0-8006-3771-2

[2] http://www.biblegateway.com/passage/?search=Romans+16%3A7& version=NIV

[3] http://www.biblegateway.com/passage/?search=Romans+16%3A7& version=KJV

[4][4] Keith Elliott, Ian Moir -Manuscripts and the Text of the New Testament: An Introduction 2000 Page 66 "GNB and REB also note the

alternatives Junia'/'Junias' at Romans 16:7. The difference between the genders in the Greek depends on the accents and, as early manuscripts

were written without accents, .."

[5] H.E. JacobsAndronicus in International Standard Bible Encyclopedia: A-D - Page 123 Geoffrey W. Bromiley -1939 revised 1979 "are

referred to as "of note among the apostles," this may be interpreted either as designating the high esteem in which they were held by the

Twelve, or as reckoning them in the number of the Twelve, or as reckoning them in the number of apostles. The latter is the sense, if "apostle"

be understood here in the more general meaning, used in Acts 14: 14 of Barnabas, in 2 Cor. 8:23 of Titus, in Phil. 2:25 of Epaphroditus,."

[6] Charles SegalEuripides and the Poetics of Sorrow 1993 Page 124 "Aphrodite has a temple at the city's summit and a statue before the house,

in the presence of which she is declared "conspicuous" (epismos) among mortals (101-3). "

[7] Burer, Michael, and Daniel B. Wallace. "Was Junia Really an Apostle? A Re-Examination of Rom 16.7,"New Testament Studies 47 [2001]:76-91

http://www.biblegateway.com/passage/?search=Romans+16%3A7&version=KJVhttp://www.biblegateway.com/passage/?search=Romans+16%3A7&version=NIVhttp://www.biblegateway.com/passage/?search=Phil.+4%3A2-3&version=NIVhttp://www.biblegateway.com/passage/?search=Rom.+16%3A3&version=NIVhttp://en.wikipedia.org/w/index.php?title=Didachehttp://www.biblegateway.com/passage/?search=1cor+12%3A28%2C31&version=NIVhttp://www.biblegateway.com/passage/?search=1thes+1%3A1%2C2%3A6&version=NIVhttp://www.biblegateway.com/passage/?search=Phil.+2%3A25&version=NIVhttp://www.biblegateway.com/passage/?search=1cor+4%3A6%2C9&version=NIVhttp://www.biblegateway.com/passage/?search=1Cor+9%3A6-8&version=NIVhttp://en.wikipedia.org/w/index.php?title=Ascension_of_Jesushttp://www.biblegateway.com/passage/?search=Eph.+2%3A20%2C3%3A5&version=NIVhttp://www.biblegateway.com/passage/?search=1Cor+12%3A28&version=NIVhttp://en.wikipedia.org/w/index.php?title=Ecclesia_%28Church%29http://en.wikipedia.org/w/index.php?title=New_Testamenthttp://en.wikipedia.org/w/index.php?title=Authorship_of_the_Pauline_epistleshttp://en.wikipedia.org/w/index.php?title=Authorship_of_the_Pauline_epistleshttp://en.wikipedia.org/w/index.php?title=Paul_the_Apostlehttp://www.biblegateway.com/passage/?search=Romans+16%3A7&version=NIVhttp://en.wikipedia.org/w/index.php?title=John_Chrysostomhttp://en.wikipedia.org/w/index.php?title=Andronicus_of_Pannoniahttp://en.wikipedia.org/w/index.php?title=Orthodox_Church

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[8] Eldon Jay Epp The Junia/Junias Variation in Romans 16.7: in New Testament Textual Criticism and Exegesis: Festschrift J. Delobel. Ed.

Adelbert Denaux, Jol Delobel" p287. "in Euripides, Hippolytus, l03, Aphrodite is described as "prominent/splendid among/to mortals",

where the exclusive view is apparent because she is not a mortal"..."Though questions remain, Burer and Wallace viewed the inscriptions as

furnishing four personal en + dative instances ... From classical literature three examples were given; the first is impersonal (Lycurgus,

Against Leocrates, l29), the second personal (Euripides, Bacchae, 967), ... The fifth example, from Josephus (B.J., 2.4l8), ... "

[9][9] Bilezikian Beyond... p.301 #54

[10] http://www.biblegateway.com/passage/?search=Rom.+6%3A7%2C11%2C21& version=NIV

[11] Belleville, Linda. "Iounian...episamoi en tois apostolois: A Re-examination of Romans 16.7 in Light of Primary Source Materials".New

Testament Studies, 51, pp 231-249. doi:10.1017/S0028688505000135. 51 (2005)

[12] Bauckham, Richard. Gospel Women : Studies of the Named Women in the Gospels. Eerdsmans, 2002. ISBN 0-8028-4999-7

[13] Epp, Eldon.Junia, the First Woman Apostle. Augsburg Fortress, 2005. ISBN 0-8006-3771-2

[14] Stagg, Evelyn and Frank Stagg. Woman in the World of Jesus. Philadelphia: Westminster, 1978. ISBN 0-664-24195-6

[15] Hammer, T. "Wealthy Widows and Female Apostles: The Economic and Social Status of Women in Early Roman Christianity," in G.D.

Dunn, D. Luckensmeyer & L. Cross (ed.),Prayer and Spirituality in the Early Church: Poverty and Riches, 5 (Strathfield: Paulist Press,

2009), 65-74.

[16] Hengel, M.,Acts and the History of Earliest Christianity. tr. J. Bowden. London: SCM Press, 1979. ISBN 978-1-59244-190-7. pp. 107-108.

[17] http://www.biblegateway.com/passage/?search=1Cor+15%3A1-11& version=NIV

[18] Gillman, F. Women Who Knew Paul. Collegeville MN: Liturgical Press, 1992. ISBN 978-0-8146-5674-7, p.68.

[19] http://www.biblegateway.com/passage/?search=1cor+4%3A6%2C9& version=NIV

[20] http:/

/

www.

biblegateway.

com/

passage/

?search=Phil.

+

2%3A25&

version=NIV[21] http://www.biblegateway.com/passage/?search=1thes+1%3A1%2C2%3A6& version=NIV

[22] Lampe, Peter. "The Roman Christians of Romans 16", in K.P. Donfried (ed.), The Romans Debate, rev. ed. Hendrickson Publishers, 1995.

ISBN 978-1-56563-671-2. p.226

[23] Leon, Harry J. The Jews of Ancient Rome. Peabody, MA: Hendrickson, 1995[1960] p.94.

[24] Leon, Harry J. "Names of the Jews of Ancient Rome." Transactions and Proceedings of the American Philological Association, Vol. 59,

(1928), pp. 205-224. Web: 7 Jan 2009 Names of the Jews of Ancient Rome (http://www.jstor.org/stable/282986)

[25] The Lost Apostle: Searching for the Truth About Junia, Rena Pederson, Jossey-Bass, September 11, 2006, ISBN 0-7879-8443-4

[26] A study on Junia (http://www.cbmw.org/questions/38.php) by the Council on Biblical Manhood and Womanhood

[27] Pederson, The Lost Apostle, pp. 128-130

[28] Pederson, The Lost Apostle, p.8

[29] Finlan, Stephen. The Apostle Paul and The Pauline Tradition. Liturgical Press, 2008. ISBN 978-0-8146-5271-8, p. 134

[30] Wallace, Daniel B. Junia Among the Apostles: The Double Identification Problem in Romans 16:7. Web: 7 Jan 2010 Junia Among the

Apostles (http://www.bible.org/page.asp?page_id=1163)

[31] http://www.biblegateway.com/passage/?search=Rom+16%3A15& version=ESV

[32] http://www.biblegateway.com/passage/?search=Luke+8%3A3& version=NIV

[33] R. Bauckham, Gospel Women: Studies of the Named Women of the Gospels (Grand Rapids: William B. Eerdmans Publishing Company,

2002), 109-202; B. Witherington III, Joanna: Apostle of the Lord or Jailbait,BR 21, (2005), 2: 12-47

[34] J. D. Crossan & J. Reed, In Search of Paul, How JesusApostle Opposed Romes Empire with Gods Kingdom (New York: HarperCollins,

2004), 115

[35] Belleville, L., Women Leaders in the Bible, in Discovering Biblical Equality: Complementarity without Hierarchy, ed. R. Pierce & R.

Merill Groothuis (Downers Grove, IL: InterVarsity Press, 2005), 110-126.

[36] Chrysostom, Homily on Romans 16, in Philip Schaff, ed, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church,

vol. II. Grand Rapids: Wm. B. Eerdmans Pub. Co., 1956, p. 555. as quoted on (http://www.godswordtowomen. org/studies/womenhistory/

rissjunia.htm) also available at CCEL (http://www.ccel.org/ccel/schaff/npnf111/Page_554.html)

[37] "St. Junia, martyred along with the Seventy." Orthodox Church in America. Web: 7 Jan 2009. Junia, martyred along with the Seventy (http://www.antiochian.org/node/18620)

[38] http://www.biblegateway.com/passage/?search=1Cor+12%3A28& version=NIV

[39] http://www.biblegateway.com/passage/?search=Eph.+2%3A20%2C3%3A5& version=NIV

[40] http://www.biblegateway.com/passage/?search=1Cor+9%3A6-8& version=NIV

[41] http://www.biblegateway.com/passage/?search=1cor+12%3A28%2C31& version=NIV

[42] http://www.biblegateway.com/passage/?search=Rom.+16%3A3&version=NIV

[43] http://www.biblegateway.com/passage/?search=Phil.+4%3A2-3&version=NIV

http://www.biblegateway.com/passage/?search=Phil.+4%3A2-3&version=NIVhttp://www.biblegateway.com/passage/?search=Rom.+16%3A3&version=NIVhttp://www.biblegateway.com/passage/?search=1cor+12%3A28%2C31&version=NIVhttp://www.biblegateway.com/passage/?search=1Cor+9%3A6-8&version=NIVhttp://www.biblegateway.com/passage/?search=Eph.+2%3A20%2C3%3A5&version=NIVhttp://www.biblegateway.com/passage/?search=1Cor+12%3A28&version=NIVhttp://www.antiochian.org/node/18620http://www.antiochian.org/node/18620http://www.ccel.org/ccel/schaff/npnf111/Page_554.htmlhttp://www.godswordtowomen.org/studies/womenhistory/rissjunia.htmhttp://www.godswordtowomen.org/studies/womenhistory/rissjunia.htmhttp://www.biblegateway.com/passage/?search=Luke+8%3A3&version=NIVhttp://www.biblegateway.com/passage/?search=Rom+16%3A15&version=ESVhttp://www.bible.org/page.asp?page_id=1163http://en.wikipedia.org/w/index.php?title=Daniel_B._Wallacehttp://en.wikipedia.org/w/index.php?title=Council_on_Biblical_Manhood_and_Womanhoodhttp://www.cbmw.org/questions/38.phphttp://www.jstor.org/stable/282986http://www.biblegateway.com/passage/?search=1thes+1%3A1%2C2%3A6&version=NIVhttp://www.biblegateway.com/passage/?search=Phil.+2%3A25&version=NIVhttp://www.biblegateway.com/passage/?search=1cor+4%3A6%2C9&version=NIVhttp://www.biblegateway.com/passage/?search=1Cor+15%3A1-11&version=NIVhttp://www.biblegateway.com/passage/?search=Rom.+6%3A7%2C11%2C21&version=NIV

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Junia 7

Other references

Giesler, Michael E.Junia (The Fictional Life and Death of an Early Christian.) Scepter Publishers, 2002. ISBN

978-1-59417-078-2

Pederson, Rena. The Lost Apostle: Searching for the Truth about Junia. Wiley Press, 2006. ISBN

978-0-470-18462-2

Riss, Kathryn J. "The Apostle Junia." Women in Church History: Women's Ministries in the Early Church. Web:7 Jan 2010. The Apostle Junia (http://www.godswordtowomen.org/rissjunia.htm)

Wills, Garry (2007). What Paul Meant(http://books.google.com/books?id=NrPqV9f2OEgC). Penguin.

pp. 9092.

http://books.google.com/books?id=NrPqV9f2OEgChttp://en.wikipedia.org/w/index.php?title=Garry_Willshttp://www.godswordtowomen.org/rissjunia.htm

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Article Sources and Contributors 8

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