In Christian writings known as the Apostolic Fathers, we discover that women were active in ministry in the church at Smyrna. Part 1 looks at Alke (or Alce) of Smyrna.
Michael Jensen: “It is no surprise to learn that many of the early feminists were evangelical Christians. … Feminism is a response to a deeper problem in human relations – not the problem itself.”
Jesus talked about theology with women, a life-giving, vital theology. He answered their theological questions which answered their deepest needs, and he equipped them to talk theology to others.
Does “a suitable helper for him” (ezer kenegdo) in Genesis 2:18-20 speak about a defining gender role for women? Are all women “helpers” of men?
One misunderstanding about what Christian egalitarians believe concerns the words “equal” or “equality.” How do egalitarians understand and use these words?
Does God’s lament in Isaiah 3:12 (“women rule over them”) show that the leadership of women is a bad thing? What does Isaiah 3:12 mean?
Do husbands have a particular responsibility for the spiritual growth of their wives? Will husbands one day present their wives to Jesus?
A good understanding of scripture is an important qualification for many Christian ministries. 2 Tim. 3:16-17 mentions this qualification and does not exclude women like Priscilla.
Are ascetic teachings that emphasise celibacy behind Paul’s statement in 1 Timothy 2:15? What does “saved through childbearing” mean?
Selina Hastings, the Countess of Huntingdon, was a tireless leader and an influential benefactor of the Methodist movement in Britain in the 1700s.
One reason I believe 1 Tim. 2:12 and 1 Cor. 14:34 were ad hoc regulations addressing local problems is because of a Greek verb found in both verses.
Several ancient documents show that women were prominent ministers in the early church. Two such documents mention Theonoe and Myrte, prophetesses in the church at Corinth.
In 1 Timothy 3:2 and in 2 Timothy 2:24 is a rare Greek word, didaktikos. This word is usually translated as “able to teach” but it may mean “teachable.”
What do Jesus and Paul say about purity, modesty, and lust?
Was Deborah the wife of Lappidoth or from a town called Lappidoth? Or does “lappidoth” signify something quite different? And where does the name “Deborah” come from?
If Paul had meant for only men to be leaders and teachers, why doesn’t he mention this in his lists of ministries in Rom. 12:6–8, 1 Cor. 12:28, and Eph. 4:11?
What does the ministry of Priscilla and Aquila to Apollos reveal? (Acts 18:18-28). How did others feel about the couple and their ministry? (Romans 16:3-5)
The Hebrew word teshuqah is usually translated as “desire” in Gen. 3:16: “your desire will be for your husband.” What does this mean?
4 short stories that show why preachers and writers should use feminine words and images if they want to engage and empower women as well as men.
A poor understanding of church culture in the first century is one reason why some deny that women were leaders in some New Testament churches.
This short post looks at the way the Hebrew word kenegdo (used in Gen. 2:18 & 20 for the creation of Eve) is translated in a respected Afrikaans version of the Bible.
The examples of Adam & Eve (Gen. 3) and Ananias & Sapphira (Acts 5) challenge the idea that husbands are responsible for the actions of their wives.
Is the concept of “male headship” present in Genesis chapters 1-3 as some complementarians argue? How is the Hebrew word for “head” (rosh) used in these three chapters?
In this post, I review and recommend Greg Forbes and Scott Harrower’s 2015 book “Raised from Obscurity” on the women in Luke Gospel and Acts.
The social world of the Roman Empire was patriarchal, yet they were able to lead in certain contexts. This article describes 4 of these social contexts.
When we put Paul’s words in 1 Corinthians 12:12-31 into practice, we honour all people equally. This means giving extra honour to those lacking it.
What did Peter mean when he said a wife is a “weaker vessel”? This article considers how “weak” is used of women in ancient documents.
Does Romans 5:12–21 show that God holds only Adam, and not Eve, responsible for the first sin? How does Paul use the example of Adam in Romans 5 and 1 Corinthians 15?
Did God give Adam the responsibility of telling Eve about the forbidden fruit? And what if Eve didn’t misquote God?
Some Christians have a faulty notion of gender roles that is based on an equally faulty notion of leadership. In this tiny post, I share two quotes on the nature of leadership.
The complementarian ideology that men are designed to lead, and women are designed to submit to male leadership, has many drawbacks. In this post I highlight one of them.
The idea of men elevating, or raising, women usually sounds condescending to me, rather than encouraging or empowering. Now I understand why.
Craig Keener, Leon Morris, F.F. Bruce, and many more well-respected biblical scholars can hardly be accused of playing loose with the scriptures, but they all believed that suitably gifted women can be leaders and teachers in the church.
In what way (or ways) is the relationship between Jesus and the church a model for marriage? What does Paul mean in Ephesians 5:22-33?
More than a century ago, church historian Adolf von Harnack was honest and approving in his appraisal of women ministers mentioned in the New Testament.
In Ephesians 5:33 it says that a wife should respect (phobeō) her husband. What is the connection between respect & fear? Did Paul want wives to be afraid?
Chloe is a woman mentioned in 1 Corinthians 1:11? Was she a pagan or a Christian? A concerned house church leader or the quarrelsome leader of a faction?
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’?
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 we read the NT household codes, we need to keep in mind that some “masters” were women. How does this affect our understanding of these passages?
Here are excerpts from ancient Gnostic texts that present Adam and Eve in a very different light. Do they help us to understand 1 Timothy 2:13-14?
Andrew Perriman critiques the complementarian notion that Adam naming Eve displays man’s authority, or male headship, over woman.
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?
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.
What did Paul mean by “A wife/ husband does not have authority of her /his body” in 1 Cor. 7:4? This verse has been terribly misunderstood by some.
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?
Bathsheba has been described as a seductress and as a conniving political opportunist. Who was she really? What does the Bible say?
This is a summary of the previous 6 parts. Paul was not reticent about using the same ministry terms (or titles), including deacon, 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.
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© 2022 Marg Mowczko