In this article, I explain why “the co-elect” woman in 1 Peter 5:13 (AKA “she who is in Babylon”) is most likely a woman and not a church.
Judith, Thecla, and Catherine of Alexandria are three heroines whose stories of conviction and courage are part of our history and heritage.
This is a somewhat technical look at the word presbyteroi (“elders”) in New Testament letters, including the presbyterai (“women elders”) 1 Timothy 5:2.
Here are a couple of lines from the Acts of Peter about Candida, a Roman woman who instructed her husband in the faith sometime in the first century AD.
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.
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.
The social world of the Roman Empire was patriarchal. Women were typically thought to be less capable than men, yet they were able to lead in certain contexts. This article describes four of these social contexts.
Titus 2:5 contains a word which is usually translated as “workers at home,” but the King James Bible has “keepers at home.” Which is the correct phrase? What is meant by “keepers at home”?
Some Ephesian women held the position of high-priestess (and other offices) in pagan cults. Did this culture of prominent women influence Christian women to behave inappropriately in the Christian community of Ephesus?
Female martyrs in the early church, such as Blandina and Perpetua, “conformed themselves to Christ, even in death.”
Early church writers, such as Eusebius, acknowledged that Philip’s four daughters were respected, famous prophets and they associated them with apostles and bishops.
This short article looks at how the Greek word kyria (“lady”) is used in a few ancient letters and texts, and how this usage helps us to understand who the “chosen lady” is in John’s second letter.
Jezebel of Thyatira is a prophetess and teacher mentioned in Revelation 2:20ff. What does her example brings to discussions about women in ministry?
This article looks at the women Paul greeted in his letters, including ten women mentioned in Romans 16. His greetings show that Paul did not have a problem with women in ministry.
It’s important for Christians not to dress in a sexually provocative way, but this was not Paul’s meaning in his instructions for modest dress in 1 Timothy 2:9.
Who were Euodia and Syntyche (Philippians 4:2-3)? Were they leaders of the Philippian church? Early Church Father John Chrysostom seemed to think so.
John addressed his second letter “to the chosen lady and to her children.” Who was this lady? Was she a mother, a church, or a house church leader?
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© 2021 Marg Mowczko