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 was a woman greeted by Paul in his letter to Philemon. What was her role or position at Colossae? Was she Philemon’s wife? Or 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.
Is the Hebrew word teshuqah, traditionally translated as “desire” in Genesis 3:16, better translated as “single-minded concentration” or “devotion”?
Many Christians are dissatisfied with English translations that seem biased towards men when, in fact, the intended meaning of many passages is gender-inclusive. So, what is the best Bible translation?
In Luke 14:25-27 Jesus said that his disciples have to hate their father and mother, wife and children, brothers and sisters. A reader asks, “Was Jesus speaking to only men here?”
Tertullian, famous for once describing women as “the devil’s gateway”, wrote some wonderful things about equality and mutuality in marriage. He did not regard the household code in Ephesians as either comprehensive or prescriptive.
Is 1 Timothy 2:13 “For Adam was formed first and the Eve” a reason for the prohibition in 1 Timothy 2:12? Does the created order disqualify women from teaching and leading men?
Taking 1 Timothy 2:12 at face value, with no understanding of the Greek or the verse’s context, can lead to a flawed interpretation. This post looks at six factors which must be considered when interpreting 1 Timothy 2:12.
This essay looks at the distinctive appearance of Artemis of Ephesus, and at what her items of clothing symbolise. A short history of the goddess is also included to help explain her importance and power.
In part two I look at Bible verses which mention the ideas of “eternal” and “fire” in regards to the future judgement. Do these verses speak of eternal conscious torment for unrepentant sinners?
Paul never mentions hell in any of his letters. James mentions hell just once. Jesus, on the other hand, mentions hell several times. Is hell a real place? Is it a place of eternal torment?
This post is about two brave unnamed women mentioned in 2 Samuel 17 who each risked their lives to help King David’s, and God’s, cause.