Marg Mowczko

Her website is All italicized text below is by Marg and included here to remind me of the subject/value of her article.

See her three-part series about Paul that begins with:

The Holy Spirit as Mother in Early Syriac TextsSeveral early theologians writing in Syriac and Coptic referred to the Holy Spirit as “she” and even as “Mother” in their writings.

The Holy Spirit and Masculine Pronouns in John’s Gospel

Jesus Called Her “Woman” – She has a brief discussion of specific women in the bible with links to her longer articles.

1 Corinthians 11:2–16, in a Nutshell 1 Corinthians 11:2–16 is about hair and head coverings of men and women in the church. She also points out the Greek word translated there as angels is also used elsewhere clearly referring to human spies. See also her work Introduction: Passages where Paul uses Kephalē (“Head”) with links to other papers. (Kephalē is pronounced ke-fah-lee in reconstructed Greek pronunciation.)

3 Formidable Bible Women with Strange StoriesIn this article, I look at the unusual stories of three women in the Old Testament: Rahab, Tamar, and Rizpah. All three women are in precarious social situations; their place in their communities is ambiguous. Hoping for something better, each takes matters into her own hands, and the consequences of their daring, unorthodox actions are life-changing.

“Uncover-Cover” Words in 1 Corinthians 11:2–16Before I begin, note that apart from 1 Corinthians 11:15—”her hair is given as a covering (peribolaion)”—Paul does not specify what kind of covering(s) he is speaking about. A few English translations add the word “veil” to verse 10, but Paul did not use this word in 1 Corinthians 11 (cf. 2 Cor. 3:13–18).[1]

Is the Beloved Disciple in John’s Gospel a Woman?The idea that “the disciple whom Jesus loved,” also known as “the beloved disciple,” is a woman surfaces from time to time. Some suggest this disciple was Mary Magdalene or Mary of Bethany. However, the Greek grammar of the verses that mention the beloved disciple unmistakably, and overwhelmingly, rules out that this person was a woman, as shown below.

The Complementarian Concept of the Created OrderIn support of their views, complementarians place a great deal of importance on the creation narrative recorded in Genesis 2:4–25.[3] This is the story of the man and woman in Eden, who will later be named Adam and Eve. They believe that there is a divine mandate of male leadership implied in this passage, especially in the order of the man being created first, before the woman. This article will refute the argument that the creation narrative in Genesis 2:4–25 signifies male authority and female submission.