In centuries past, commentators understood 1 Corinthians 11:7 as expressing the superiority of men over women. Is this what is meant by “man … is the image and glory of God but woman is the glory of man”? Here is a different interpretation that takes culture into account.
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I have come across the concept of men elevating, or raising, women a few times and it has never sat right with me. It has usually sounded condescending and patronising, rather than encouraging and empowering. Now I understand why this concept has irked me.
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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).
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In 1 Peter 4:12-19, Peter touches on subjects already mentioned in his letter: trials and tests, rejoicing though suffering, being blessed, doing good, and judgement.
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Why did the Old Testament authors, in particular, leave out the names of some Bible women? Weren’t these women important enough to be identified? Or are they, in fact, identified?
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In this message for Resurrection Sunday 2013, I look at Paul’s statements of equality and unity in ministry from 1 Corinthians chapter 12, including his instruction to give greater honour to those lacking it.
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Peter reassures the persecuted Christians in Asia Minor that God is with them and watching over them, and he urges them to should seek peace and pursue it. Peter also tells the Christians to be ready to given an answer (apologia) about their faith to anyone who asks.
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Do the qualifications for church leaders (i.e. overseers) in 1 Timothy 3:1-7 and Titus 1:6-9 apply only to men? Do these verses exclude women from church leadership?
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