This is the second part of a two-part series which looks at the women in the church at Smyrna in the post-apostolic period. This article focuses on Gavia.
In Christian writings known as the Apostolic Fathers (late 1st and early 2nd centuries) we discover that women were active in ministry in the church at Smyrna. Part 1 looks at Alke (or Alce) of Smyrna.
In this terrific article, Michael Jensen (a Sydney Anglican minister) notes that there are different forms of feminism, and that feminism is not necessarily against Christian principles. He writes: “a Christian point of view has more in common with feminism than not.”
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.
As followers of Jesus we need to keep our eyes on our risen and exalted Lord. But on this Good Friday, I’m praying using Fanny Crosby’s words, “Jesus, keep me near the cross.”
Does “a suitable helper for him” in Genesis 2:18 & 20 speak about a defining gender role for women? Does the Bible teach that all women are the auxiliaries, or helpers, of men?
A common misunderstanding about what Christian egalitarians believe concerns the words “equal” and “equality”. How do egalitarians understand and use these words?
Does God’s lament and judgement 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 in much the same way as Jesus will present the church to himself? (Cf. Eph. 5:25-27)
A thorough knowledge 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.
Are Christian and gnostic-like teachings which emphasise celibacy behind Paul’s statement in 1 Timothy 2:15? What does “she will be saved through childbearing” mean?
Selina Hastings, the Countess of Huntingdon, was a tireless and influential leader and benefactor of the Methodist movement in Britain in the 1700s.
One reason I believe 1 Timothy 2:12 and 1 Corinthians 14:34 were ad hoc regulations addressing local problems is because of a particular word found in both verses.
Several ancient Christian documents show that women were prominent ministers in the second century church. Two of these documents show that Theonoe and Myrte were prophetesses in the church at Corinth.
In 1 Timothy 3:2 and 2 Timothy 2:24 there is a rare Greek word, didaktikos. This word is usually translated as “able to teach”, but possibly should be translated as “teachable”.
What do Jesus and Paul say about female modesty and the problem of male 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 Romans 12:6-8, 1 Corinthians 12:28, and Ephesians 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 rare and obscure, but is usually translated as “desire” in Genesis 3:16: “your desire will be for your husband.” What does this mean?
Four little 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.