Andrew Perriman critiques the complementarian notion that Adam naming Eve displays man’s authority over woman. Perriman explains that “naming in Scripture is a way of determining the essential character or identity or purpose of something or someone”, and he gives several examples from Genesis to prove his point. Continue reading»
Equality and Gender Issues
How are we to interpret “man was not created for woman, but woman for man” in 1 Corinthians 11:9? Continue reading»
In his Church History, Eusebius mentions that, “Ethiopia even to the present day is ruled, according to ancestral custom, by a woman” (2.1.13 cf Acts 8:27). I found this piece of information intriguing and I went on a bit of a search to find out if there is some truth in his statement. As it turned out, there is.
In this short post I look at what Paul meant by “A wife/husband does not have authority of her/his body” in 1 Corinthians 7:4. Continue reading»
I love this powerful image of Mary consoling Eve. Just look at their feet! Continue reading»
Was the first man given the responsibility of relaying God’s command about the forbidden fruit to the first woman? What does the Bible say? Continue reading»
Bathsheba is described as a seductress by some, and as a conniving political opportunist by others, but I do not believe either of these descriptions match with how she is portrayed in Scripture. In this article I present a more sympathetic view of Bathsheba, and I aim to highlight, without imaginative or salacious embellishments, how the Scriptures depict her. Continue reading»
I’ve finally got around to adapting and uploading the last bits of my essay on Deacons and Phoebe. I’ve backdated them to November so they appear sequentially on my website.
In part seven I briefly sum up what has been covered in the previous six parts. I also comment on the fact that, unlike other early Christian writers, Paul was not reticent in using the same ecclesial titles for both men and women ministers. Plus I comment on the trajectory of differentiating between men and women ministers, and greatly restricting the latter. Continue reading»
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 may have been teachers. Continue reading»
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). Continue reading»