That is an extremely interesting site! In view of recent posts about the so-called Christian suppression of women in the Church, I have pasted the following:
Indeed, the Church's own apostolic constitutions were compiled on this basis. They state, "We do not permit our women to teach in the Church, only to pray and to hear those who teach. Our master, when he sent us the twelve, did nowhere send out a woman; for the head of the woman is the man, and is it not reasonable that the body should govern the head?".
This was rubbish, but it was for this very reason that dozens of gospels were not selected-because they made it quite clear that there were very many active women in the ministry of Jesus. Mary Magdalene, Martha, Helena-Salome, Mary Jacob Cleophas, Joanna. These were not only ministry disciples; they're recorded as priestesses in their own right, running exemplary schools of worship in the Nazarene tradition.
In St Paul's Epistle to the Romans, Paul makes specific mention of his own female helpers: Phoebe, for example, whom he called a sister of the Church; Julia; Priscilla, who laid down her net for the cause. The New Testament is alive with women disciples, but the Church ignored them all. When the Church's precepts of ecclesiastical discipline were drawn up, they stated, "It is not permitted for a woman to speak in Church, nor to claim for herself any share in any masculine function". But the Church itself had decided that this was a masculine function.
The Church was so frightened of women that it instituted a rule of celibacy: a rule for its priests, a rule that became a law in 1138; a law that persists today. Well, this rule has never been quite what it appears on the surface, because, when one reads the rule, when one studies history, one can see that it was never, ever sexual activity as such that bothered the Church. The specific definition that made this rule possible was priestly intimacy with women. Why? Because women become wives and lovers. The very nature of motherhood is a perpetuation of bloodlines. It was this that bothered the Church: a taboo subject-motherhood, bloodlines. This image had to be separated from the necessary image of Jesus.
But it wasn't as if the Bible had said any such thing. St Paul had said in his Epistle to Timothy that a bishop should be married to one wife and that he should have children; that a man with experience in his own family household is actually far better qualified to take care of the Church. Even though the Roman Church authorities claimed to uphold the teaching of St Paul in particular, they chose completely to disregard this explicit directive to suit their own ends, so that Jesus' own marital status could be strategically ignored.
But the Church's celibate, unmarried image of Jesus was fully contradicted in other writings of the era. It was openly contradicted in the public domain until the perpetuation of the truth was proclaimed a punishable heresy only 450 years ago in 1547, the year that Henry VIII died in England.
It's not just the Christian New Testament that suffers from these sexist restrictions. A similar editing process was applied to the Jewish-based Old Testament, and this made it conveniently suitable to be added to the Christian Bible. This is made particularly apparent by a couple of entries that bypassed the editors' scrutiny.
Also, very intersting is the assertion that Jesus married and established a bloodline that exists to this day.