Is there a better paradigm than male headship and female submission that more fully conveys NT principles for husbands and wives who are in Christ?
In this article I take a look at the text of 2 John, especially at the words the letter writer uses to identify the people he mentions, including the “chosen lady.”
After eight years, this is my last post from the newlife.id.au address. My next post will be from my new address MargMowczko.com I hope you will join me there later this week.
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In this article I take a look at the word authentein translated as ‘to usurp authority’ in 1 Tim 1:12 in the KJV. I also look at the history of authent– words and how these words and their meanings developed. Hopefully this information will help us gain a better understanding of the sense of authentein in 1 Timothy.
Was Paul concerned about women’s hair or veils in ancient Corinth? Would he be concerned about it in 21st-century Sydney? I wrote this piece in response to the recent Equip 17 women’s conference.
Here’s a paper I presented back in September 2015. The paper was published in a book, The Gender Conversation, in 2016. Just recently, the book has been made available as an affordable e-book.
Here’s a short review of Cynthia Westfall’s superb new book, “Paul and Gender: Reclaiming the Apostle’s Vision for Men and Women in Christ,” published by Baker Academic.
Not all first-century women fit the stereotype of being hidden and housebound. In this discussion I look at how wealthy women were influential and prominent in society and in the church.
Complementarians say men and women are equal in Christ, but the finer points of their beliefs reveal something different, especially regarding single women.
Does the Genesis story that Adam was created first mean that men have a greater authority than women? The concept of primogeniture does have a place in the community of Jesus’ followers, but not in the way that some suggest it does.
Complementarians believe that men have authority over women. They believe this principle is rooted in creation and is therefore timeless in application. Cynthia Westfall exposes the faults in this thinking.
Here are four short clever videos which look at 1 Corinthians 14:34-35 and 1 Timothy 2:11-14 and intelligently discuss whether women can teach in church.
Last Monday I chatted with Ashley Easter and Charlie Olivia Grantham about Ephesians 5 and a little bit about my marriage. Here are links to a 16-minute podcast of our conversation.
In this article, I look at the language of 1 Timothy 2:12 and discuss the possibility that this verse concerns an anonymous couple in the Ephesian church, rather than men and women more generally.
In this article I look at the NT verse which mentions women elders and compare it with other verses. I also look at elders, men and women, in early Judaism. My claim is that the “older women” in 1 Timothy 5:2 may well have been more than just “older women.”
Three times this past week I’ve been in online conversations where a person has stated that women were not leaders or elders in early churches. Was this really the case?
Priscilla, Phoebe and Junia were Christian ministers who sometimes travelled. The NT shows that, at the very least, their paths crossed one or twice. Did these women become friends? I hope so.
I’ve been using the Common English Bible and was surprised to read God say to the snake, “They will strike your head.” Other translations of Genesis 3:15 have he, she or it will strike. What is the correct understanding of who will attack the serpent? Is it us?
There were powerful women in Bible times. Some were godly, others were not. This article looks especially at the Queen of Sheba and Berenice (mentioned in Acts).
Apphia is greeted at the beginning of the Paul’s letter to Philemon. Who was this woman, and what was her role or position in the church at Colossae? Was she Philemon’s wife? Was she another Phoebe?
In 1 Corinthians 11, Paul has a keen interest in setting up hierarchies of human honour, and then subverting them, as Matthew Malcolm shows in his concise, insightful and liberating post.