What was the ‘place of prayer’ in Philippi where some women, including Lydia of Thyatira, had assembled (Acts 16:13-15)? Was it a Jewish ‘prayer-house’?
In this article Rob Dixon writes about the egalitarian views of Count Zinzendorf (b.1700) who once stated “If we put women in the corner we will lose a jewel.”
When people think of the “masters” mentioned in the New Testament household codes, they tend to think of men. Many masters in NT times, however, were women. How does this realisation affect the notion of female submission?
In this post I express my concerns about John Piper’s lack of propriety and wisdom in a quote newly posted (yet again) on The Gospel Coalition’s website.
In this post I provide links to ancient Gnostic works which present Eve in a very different light to that of the Bible. Do these works help us to better understand Paul’s intent in 1 Timothy 2:13-14?
Andrew Perriman critiques the notion that Adam naming Eve displays man’s authority over woman. Perriman explains that “naming in Scripture is a way of determining the essential character or identity or purpose of something or someone,” and he gives several examples which demonstrate this.
I’m amazed by the amount of letters and other documents that were composed by early Christians. Eusebius discusses some of these in his church history, including those he sourced from the library in Jerusalem.
How are we to interpret “man was not created for woman, but woman for man”? Does 1 Corinthians 11:9 indicate that service or submission is the responsibility of women and not men?
In his Church History, Eusebius wrote, “Ethiopia even to the present day is ruled, according to ancestral custom, by a woman” (cf. Acts 8:27). Is there any truth in his statement? As it turns out, there is.
Eusebius’ Church History (or Ecclesiastical History) fills in many of the gaps in the New Testament accounts of the Apostolic Church . . . and more. It’s an interesting read!
In this short post I look at what Paul meant by “A wife/husband does not have authority of her/his body” in 1 Corinthians 7:4, a verse that has been terribly misapplied.
I love this powerful image of Mary consoling Eve. Just look at their feet!
Was the first man authorised by God to relay the command about the forbidden fruit to the first woman? What does the Bible say about Adam’s responsibility and authority?
“Unexpected Love” is a book about Jesus’ conversations with nine women, as recorded in the Gospels. This book would make a lovely Christmas gift.
Bathsheba is described as a seductress by some, a conniving political opportunist by others. I present a more sympathetic view of Bathsheba, and aim to highlight, without imaginative or salacious embellishments, how the Scriptures depict her.
In part seven I briefly sum up what has been covered in the previous six parts. I also comment on the fact that, unlike other early Christian ministers and writers, Paul was not reticent about using the same ecclesial titles for both men and women ministers.
In Part 6 we look at more evidence that deacons in the apostolic and post-apostolic period were travelling envoys and agents, and that some were teachers.
In Part 5 of my series on Phoebe, I look at the passage concerning deacons in the church at Ephesus (1 Tim. 3:8-13). I also look at Phoebe as a prostatis (patron), and briefly compare her ministry with that of Olympias (one of Chrysostom’s patrons) and with that of Stephanas (1 Cor. 16:15-18).
In part 4 I look at the deacons in the Philippian church, and at the development of church offices in the apostolic and post-apostolic church.
We have only two lines about Phoebe in the Bible, but Theodoret of Cyrrhus has more information about her. Did Phoebe travel to Spain with Paul? Did she deliver his letter to the Romans?
In Part 2, I look at what Romans 16:1-2 in the ancient Latin texts say about Phoebe. These indicate she was recognised as an official deacon (or deaconess.)