Atto, bishop of Vercelli in the 900s, saw in church tradition that women had led churches and were presbyters (priests or elders). He did not think this was a bad thing.
When we understand “preaching” words in the way New Testament authors and understood and used these words we see that some New Testament women preached.
Here is a list of over a dozen early and medieval scholars who took Junia’s name in Romans 16:7 to be feminine. Junia was a woman and not Junias, a man.
In this article, I look at four passages from the Hebrew Bible: Leviticus 27, Numbers 30, Ecclesiastes 7:28 and Isaiah 3:12. These verses are sometimes brought up in comments that diminish women.
Here are 3 reasons why 1 Timothy 2:12 may be about a particular couple in the Ephesian church and not Paul’s general thoughts on women in ministry.
In 1 Corinthians 16:16, Paul tells the Corinthians to submit themselves to coworkers and labourers. Paul refers to several women by these ministry terms.
Timothy well knew Paul’s views on ministry. So it doesn’t make sense that 1 Timothy 2:12ff represents the apostle’s general teaching on women in ministry, a teaching that Timothy needed to be told or reminded of. What’s going on in this verse?
Does 1 Timothy 3:4a (“managing his own household well”) show that men, and not women, are to rule or manage their households? What was the role of the first church overseers and bishops?
This article looks at Junia, a Christian missionary mentioned in Romans 16:7 who was persecuted for her faith and may have known Jesus personally. Was she also known as Joanna?
In this short post, I respond to a reader’s question about how the authority of police officers is used as an analogy by some complementarians to support male-only authority in the church.
Lydia of Thyatira (Acts 16:14ff), and women like her, were vital and strategic players at the forefront of the expanding Christian mission.
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?
A good understanding of scripture is an important qualification for many Christian ministries. 2 Timothy 3:16-17, which mentions this qualification, does not exclude women, women like Priscilla.
If Paul had meant for only men to be leaders and teachers, why doesn’t he mention this in his lists of ministries in Romans 12:6-8, 1 Corinthians 12:28, and Ephesians 4:11?
A poor understanding of church culture in the first century is one reason why some deny that women were leaders in some churches.
How are we to understand “man was not created for woman, but woman for man”? Does 1 Corinthians 11:9 indicate that service or submission is the role of women and not men?
Does Paul refer to wives of apostles or female coworkers of apostles in 1 Corinthians 9:5? Was their role companionship or teaching Christian doctrine?
There are many Bible verses that show women teaching and leading. Here are 15 of them, 15 reasons why I support women in church leadership.
In this post I link to a video where Wade Burleson explains that there is no Greek word for “over” in the verses about church leaders in Hebrews chapter 13.
Paul’s main purpose for writing First Timothy was to address the heresy in the Ephesian Church, possibly a precursor to Gnosticism.
Why are Adam and Eve mentioned immediately after Paul’s prohibition in 1 Timothy 2:12? What does Paul mean by salvation and childbirth in 1 Timothy 2:15?
Here are links to several articles that look at arguments related to the idea of a male-only priesthood, arguments that keep women out of church leadership.
According to the late Dr David M. Scholer, a former New Testament professor at Fuller, here are the top ten reasons men should not be ordained as ministers.
In this post I quote Michael Bird who notes discrepancies between the ideology and practice of some complementarians regarding women teaching men.
Does the New Testament teach that men and women have different roles in the church Are some ministries too important for women?
Kathy Keller argues that women are prohibited from just one kind of speaking ministry and from holding one kind of position in the church.