Women Leading (Philippians)

Main idea: 

Paul writes to the Philippians to thank them for their financial gift. Paul tells them to live as citizens of heaven, with conduct suitable to God's kingdom. He relates a poem (chapter 2:6-11) which affirms the story of Jesus, as Messiah, God in the flesh, his death and resurrection (1) He encourages the reader to be like-minded with Jesus, and provides examples of people being of one mind with Christ.

Reflections

This is a generally uplifting letter. Paul is commending all the members of the Philippi church, their overseers and deacons. There is one point of controversy with Euodia and Syntyche: does Paul condemn or commend them?

Traditional interpretations lean towards criticizing these two women, nicknaming them "You're Odius" and "Sure Touchy". They characterize the two women as quarrelsome to such an extreme that Paul calls them out in front of everyone. The women are an example of why women are unsuited to leadership. They need help to become like-minded with each other. Paul asks his true companion to mediate their disagreement and help them make peace.

I propose seeing these two women as deacons, patrons, and leaders of the church in Philippi, nicknaming them "You're Honoured" and "Seem to Care". Paul commends Euodia and Syntyche as virtuous women, co-workers like Timothy, and deacons like Phoebe, who have laboured beside Paul the cause of the gospel, along with Clement and Paul's other co-workers whose names are in the book of life. These women need to be like-minded with Christ, especially because they are church patrons, leaders, and role models. Paul asks his true companion to advocate for these women and help and support them in their work. There is a strong tradition from the early church to portray these women as leaders and patrons in Philippi.

Here's a 60-second video summary of the controversy around Euodia and Syntyche.

Now, let's look at the context by studying the whole letter of Philippians.

Who wrote it?

The letter's greeting appears to say the letter is from Paul and Timothy. Paul's authentic letters are Galatians, Romans, 1 and 2 Corinthians, Philemon, Philippians, and 1 Thessalonians. Timothy was with Paul and expected to visit Philippi soon.

Who delivered it?

This letter to the Philippians was carried and delivered or presented by Epaphroditus, who was a member of the Philippian church and returned to them after delivering their financial gift to Paul while Paul was in prison. Paul calls Epaphroditus a brother and co-worker.

When was it written?

Paul wrote this letter when he was in prison. He received the financial gift from the Philippians, delivered by Epaphroditus, and sends Epaphroditus back with this thank you letter. It appears that Paul wrote it in approximately 58-61 AD while in prison, likely in Rome (Acts 28:14-31). I provide a timeline of Paul's letters in my post on Galatians.

Who is the audience?

The brothers and sisters in Christ in Philippi, including the overseers and the deacons. Who were the overseers and deacons in Philippi? Those named in Philippi include Euodia, Syntyche, Clement, and the bearer of the letter, Epaphroditus.  Lydia is not named in the letter to the Philippians, but we know she lives there and hosts a congregation in her home (Acts 16). Lydia was an independent businesswoman with wealthy clients, and it appears she is a patron and leader of a congregation. The Philippian church included wealthy women patrons and benefactors of Paul who are comparable to Phoebe, a deacon in Cenchrea and a wealthy female patron and benefactor of Paul who delivered Paul's letter in Rome.

Philippi was a city in Macedonia, designated as a Roman colony, which made it exempt from many Roman taxes and home to many wealthy and privileged citizens. They were loyal to Rome, worshipped the Roman Emperor, and opposed seeing Jesus as another King.

Roman women playing handball Image: https://commons.wikimedia.org/wiki/File:Women_playing_Handball.jpg

Philippians 1:1-11 Thank you

Paul thanks the Philippians for their generosity and expresses confidence that God is working in them to bring them to completion or perfection, to produce good fruit for Christ.

"God began doing a good work in you, and I am ·sure [confident; persuaded] he will continue it until it is ·finished [completed; perfected] ·when Jesus Christ comes again..." Philippians 1:6 EXB (2)

Philippians 1:12-26 The Bright Side

Though Paul is in prison, he is grateful because:

• everyone there, including the whole palace guard, knows he is in chains because of his belief in Christ

• his imprisonment has made the local believers confident to boldly speak God's message

• he has learned to rejoice and will be content whether he lives or dies; if he lives, it will be to bear fruit for Christ; if he dies, he will be with Christ.

Philippians 1:27-2:18 United and Like-Minded.

Paul wants the whole congregation to live worthy of the gospel, sharing one Spirit, being like-minded, agreeing with one another, loving one another, working together with one mind and one purpose for the Gospel. Paul tells them to be like-minded with Jesus.

"... that you stand fast in one spirit, with one mind striving together for the faith of the gospel" Philippians 1:27 NKJV (3)

Philippians 2:6-11 Sing and Praise Together

Paul seems to quote an early hymn or poem about how Jesus humbled himself and then was honoured:

First verse: 2:6-8 Jesus was God but did not use his equality with God for personal advantage. Instead, he took on the form of a servant by becoming a human and humbled himself to the point of death, even a shameful death on a cross.

Second verse: 2:9-11 Jesus rose from the dead, and God exalted Jesus to the highest place, gave him the name above all names, and all creatures on heaven and earth will acknowledge Jesus as Lord. These lyrics quote the prophecy that all creation will recognize Christ as Lord (Isaiah 45:23).

The worship song "Make Me a Channel of Your Peace" seems to be based on this early poem. It talks about serving others, consoling others, bringing love, hope, faith, and joy.

The Bible Project (2) asserts that this poem expresses the belief in Jesus as the Messiah and offers Jesus as an example for all to follow:

Jesus is equal with God > becomes human > humbles himself as a servant > shame of the cross > resurrected > elevated to the highest honour

The Bible Project seems to say that if we follow this pattern of humbling ourselves, serving one another, washing one another's feet, and loving one another, then God will exalt, reward, or honour us on the final day. I would caution readers to remember that God does not exalt us in a worldly way, nor promise good health or financial rewards during our earthly lives. The poem encourages us to imitate Christ by serving and loving others like Christ did, but I would caution against thinking that imitating Christ leads to being elevated and honoured like Christ.

Philippians 2:12-17 Jesus is Paul's Example

Paul acknowledges the Philippians obeyed God when Paul was with them, and encourages them to "Keep on working to complete [Continue working out] your salvation with ·fear [awe; reverence] and trembling, because God is working in you ·to help you want to do and be able to do [L both to will/desire and to work] what pleases him.

Philippians 2:12-13 EXB

I see this verse saying that we each have to work out or develop our beliefs by thinking through the details, assembling the puzzle of what we believe about God and what that means for how we should live. Then we can be assured that God is working in us and will bring the work to completion and perfection to produce good fruit.

Rebecca Davis (4) states that this "working" is not our own effort or self-discipline. Working out our salvation means to accomplish or produce naturally, the way seeds produce fruit. The second "working" means that God is energizing you to work for God's pleasure.

Craig Keener (5) points out that Adam, being a human, sought divinity (Genesis 3:5), while Jesus, being a deity, relinquished his privileged position and took the form of a servant (a human). Those in the Roman colony of Philippi would have seen the parallel with Emperor Nero, who sought divinity and encouraged the imperial cult and worship of the Roman emperor. While philosophers encouraged being of one mind with the gods, aspiring to be a deity, Paul encourages them to be like-minded with Christ, becoming humble and taking the form of a servant.

Craig Keener also points out that when Paul encourages the Philippians to avoid murmuring, grumbling, and arguing, he is describing the Israelites' behaviour in the wilderness. Paul quotes the "crooked and perverse generation" (Deuteronomy 32:5) which shows the rebellious Israelites as degenerate or illegitimate children in contrast to the Philippians who live as God's children, shining as lights or stars in the dark sky.

Paul says if the Philippians live as children of God, he has not run his race in vain, comparing his efforts to those of an athlete in training. He also compares his efforts to those of a woman with labour pains, saying he has not laboured in vain to give birth to their spiritual lives. Paul shows how he is following Jesus's example, becoming humble in a prison, training for a competitive race, labouring to give birth to spiritual children, and willing to be poured out like a sacrifice, to produce good fruit in the spiritual lives of the Philippians (2:17).

Philippians 2:19-30 Jesus is the Model for Timothy and Epaphroditus

Paul gives examples of two more people who show us how to follow Jesus's example.

"For I have no one like-minded, who will sincerely care for your state." Philippians 2:20 NKJV

Timothy shows concern for your welfare and serves as Paul's spiritual son, Paul's co-worker in the work of the gospel. Paul says he hopes to send Timothy to them soon so that Timothy can return to Paul with good news from them.

"Yet I considered it necessary to send to you Epaphroditus, my brother, fellow worker, and fellow soldier, but your messenger and the one who ministered to my need;" Philippians 2:25 NKJV

Epaphroditus serves as Paul's brother, Paul's co-worker, and fellow soldier who is their messenger and takes care of Paul's needs. Ephaphroditus was ill or injured and almost died, but God had mercy on him and Paul is eager to send Epaphroditus to them so they can see that he is well.

Philippians 3:1-11 Avoid the Legalists

Craig Keener states that the section from 3:1 to 4:1 is a digression inserted into the middle of the letter's main message of thanks and imitating Jesus. This digression repeats some of the messages of Paul's other letters about salvation by faith, not the law. Keener says Paul is using repetition as a rhetorical device to emphasize a point (3:2):

• Beware of the dogs (those who are vulgar, unclean, immoral)

• Beware of the evil workers

• Beware of those who insist on circumcision

Keener points out that the Jewish community in Philippi is very small, so these people to beware of are likely travelling teachers who insist on circumcision and converting to Jews in order to be saved by Christ, the Jewish Messiah.

Paul repeats the message he presents so strongly in his letter to the Galatians: we put our confidence in Jesus Christ, not in the flesh. Paul could have confidence in worldly things, being circumcised, of the bloodline of Benjamin, a Pharisee, zealous in obeying the Jewish laws. But he has no confidence in them. He counts them as lost, for worldly privilege can get in the way of putting confidence in Christ. He says he puts these things behind him for the surpassing worth of knowing Christ Jesus. Righteousness does not come from obeying the law but from faith in Christ. Paul wants to imitate Jesus, serve and suffer as Jesus did, to know and experience the power of the resurrection (3:10-11).

Philippians 3:12-4:1 Keep Your Eyes on the Prize

Paul finishes the digression of warnings about legalists and false teachings and returns to the topic of following the example of Christ,

Paul presses on towards the goal of being like Christ. The goal is not being elevated and honoured like Christ, but being like-minded with Christ.

Paul imitated Jesus by giving up privilege and status to become a servant, to love sacrificially, for the good of others. Paul compares it to giving up the privileges of Roman citizenship and instead having the privileges of citizenship in God's kingdom.

Paul uses the illustration of a runner to compare it to a spiritual journey, forgetting what is behind, the worldly accolades, your past errors, straining to be like Christ, pressing forward toward the prize from God.

As we mature in the faith, we may be like-minded with Jesus, aiming towards the same goal. Our citizenship is in heaven, and God will transform our bodies as God transformed Jesus, and God will work in us to bring us to completion or perfection. We will produce good fruit if we are like-minded with Christ.

"Therefore let us, as many as are mature, have this mind; and if in anything you think otherwise, God will reveal even this to you. Nevertheless, to the degree that we have already attained, let us walk by the same rule, let us be of the same mind. Philippians 3:15-16 NKJV

Philippians 4:2-3 Jesus is the Model for Euodia and Syntyche

Just as Paul previously honoured Timothy as a spiritual son and Epaphroditus as a spiritual brother, Paul now honours Euodia and entreats Syntyche as Paul's spiritual sisters, Paul's co-workers in the work of the Gospel. Paul addresses each woman individually and encourages them to be like-minded in the Lord:

"I implore Euodia and I implore Syntyche to be of the same mind in the Lord. And I urge you also, true companion, help these women who labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the Book of Life." Philippians 4:2-3 NKJV

Being Likeminded

All of Paul's previous references to being "likeminded" or "of the same mind" are exhortations that the believers be like-minded with Christ. They are not indications of an argument. For example:

• (1:27) Paul says the Philippians need to be like-minded, with one mind not because the Philippians are working out a disagreement.

• (2:20) Paul says he has no one as like-minded as Timothy, commending Timothy, not referring to a dispute that is resolved.

• (3:15-16) Paul repeats the idea that being mature is being like-minded

• (4:2-3) Paul implores, encourages, urges, or prays that Euodia be like-minded and then entreats, beseeches, exhorts, that Syntyche be like-minded. There is no indication that he is telling them to be like-minded with each other. He is encouraging them to be like-minded with Christ, having the same mind as Paul.

Theologian Marg Mowczko (6) points out that Paul also encourages the Corinthians to "be of the same mind" (2 Corinthians 13:11) and the Romans to have "the same attitude of mind" (Romans 15:5-6). She points out that Paul urges Euodia and Syntyche "to think the same thing" in the Lord. Paul's language is positive and edifying, not critical of them. Paul indicates that Euodia and Syntyche were prominent in the congregation by addressing and naming each woman directly and individually. He reminds the congregation that these women are co-labourers with Paul and asks the congregation to assist or support them.

Both Craig Keener (5) and Marg Mowczko (7) indicate that Philippi was the chief city of Macedonia and that Macedonian women enjoyed greater freedoms, rights, and powers than many other women of the time. The wealthy women of Berea, another city of Macedonia, are also influential (Acts 17:4, 12) Mowczko (7) indicates that Macedonian women were active in business, received envoys, built temples, hired guards, and acted as rulers. It is very possible that Euodia and Syntyche were overseers, deacons, pastors, or other types of ministry leaders in Philippi. She

But What About Their Argument?

Many Bible translations add the idea that the women are arguing or need to work out a disagreement and stop a dispute:

• Euodia and Syntyche, you belong to the Lord, so I beg you to stop arguing with each other. Philippians 4:2 CEV

• I urge Euodia and Syntyche to iron out their differences and make up. God doesn’t want his children holding grudges. Philippians 4:2 MSG

• Now I appeal to Euodia and Syntyche. Please, because you belong to the Lord, settle your disagreement. Philippians 4:2 NLT

However, these seem to be a human interpretation worked into the biblical translation or paraphrase. You can easily compare these translations here. Accurate translations do not indicate any disagreement but simply repeat Paul's idea that the women leaders be like-minded with him, as Timothy is.

• "I implore Euodia and I implore Syntyche to be of the same mind in the Lord. Philippians 4:2 NKJV

• Euodia I exhort, and Syntyche I exhort, to be of the same mind in the Lord; Philippians 4:2 YLT

• I urge Euodia and I urge Syntyche to be of the same mind in the Lord. Philippians 4:2 NRSVUE

No Argument, No Criticism; Paul Commends Euodia and Syntyche

Mowczko (7) tells us that the 4th-century archbishop of Constantinople, John Chrysostom, believed Euodia and Syntyche were patrons, deacons, or leaders in the Philippian church, and he compared them to Phoebe, the deacon in Cenchrea who was a wealthy, independent female patron and benefactor of Paul.

In fact, according to Mowczko (8), John Chrysostom says nothing about a quarrel between the two women but only notes their virtue. He regarded them as "the chief" of the church, the principal or leading members of the church.

It seems to me that if your worldview is that women are nagging, disagreeable, argumentative, and not suited to leadership, it would be natural to portray Euodia and Syntyche the way you see women in general. If you come to the text believing that men must rule and women must follow, you may be blind to seeing these women as church leaders. If you want to promote male-only leadership today, you would likely prefer to eliminate, minimize, or discredit the roles of Euodia and Syntyche as virtuous patrons, co-workers, and church leaders, instead saying that their public disagreement is so terrible that Paul must call them out in front of the whole congregation.

However, the text gives no indication of criticism or calling out the women for bad behaviour. The text commends and praises Euodia and Syntyche and asks the congregation to support them because these women have been Paul's co-workers in the gospel. The term co-worker is the same title that Paul applies to Timothy and Epaphroditus. Paul says the women served with him in the Gospel, a description comparable to how Timothy served with Paul in the gospel. Those who served the church were called deacons. It seems likely that Paul names them specifically because they are the leaders or deacons of the congregation in Philippi.

In my book, The Sword: A Fun Way to Engage in Healthy Debate on What the Bible Says About a Woman's Role, I contrast the Complementarian view (opposed to women leaders) to the Egalitarian view (where leadership is not based on gender). Flashcard 28 presents opposing views of Euodia and Syntyche:

Excerpt from The Sword: Flashcards about Euodia and Syntyche

Who Is the "True Companion" Paul Asks to Assist Euodias and Syntyche?

"And I urge you also, true companion, help these women who labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the Book of Life." Philippians 4:2-3 NKJV

After Paul urges these two female leaders to be like-minded with Jesus, he urges help from a specific individual, Syzygus. Depending on the translation, this individual is called Paul's "true yokefellow", "true companion", "genuine yokefellow", "true partner", "loyal friend", "genuine comrade", and "loyal companion". The word Syzygus is not used to describe any other person in Paul's letters. He urges this individual to support or assist these women who are Paul's co-workers in the gospel, along with Clement and other co-workers (4:3). Ancient writers believed the Clement named is a reference to a bishop, Clement of Rome.

Paul is not asking Jesus Christ to help the women; Paul is addressing a specific person in the congregation at Philippi. Paul is petitioning someone who is on an equal level to himself to encourage and assist Euodia and Syntyche. Perhaps their leadership is being challenged and they could use a strong advocate to support their authority. Perhaps the women are being threatened or persecuted as female patrons and deacons. That would explain why Paul felt the need to remind the whole congregation that they were his co-workers and their names are in the Book of Life.

Who is the true companion/ genuine yokefellow?

• Timothy: It is unlikely that the letter asks Timothy to help the women since Timothy is listed as a co-writer of the letter, not a recipient. Timothy travelled with Paul and Silas to Philippi, Thessalonica, and Berea, and Timothy pastored in several places.

• Epaphroditus: Epaphroditus is delivering the letter's contents, so it is unlikely he would deliver instructions to himself. Epaphroditus was with Paul and Timothy when they wrote the letter, so if Paul had instructions for Epaphroditus, he would have said so without writing it in a letter to other people.

• Paul's wife: There is a possibility that Paul was married before he was converted and that he became unmarried, separated, or widowed once he began his ministry. Clement of Alexandria thought that Paul was referring to his own wife when he said his "true companion".

• Luke: Since Luke travels with Paul up to Acts 16 when Lydia becomes a believer, and then Paul travels on without Luke in Acts 17, Luke may have remained for a time in Philippi.

• Silas: Silas travelled with Paul from Philippi to Thessalonica and Berea, then remained there as the believers helped Paul escape to Athens. It's possible Paul's previous mission companion remained somewhere in Macedonia.

• Lydia: Paul did not greet Lydia or mention her by name in his letter to the Philippians. She was a God-fearer, a Greek who worshipped the God of Israel and led a prayer group by the riverside. Lydia was an independent businesswoman dealing in purple cloth, a cloth affordable only for wealthy clients. After Paul's preaching, Lydia was baptized and became Paul's first convert in all of Europe, and her whole household followed her example in being baptized. Lydia had a large enough home to host a congregation and sufficient funds to have household servants. She was a patron who hosted Paul and Silas at her home (Acts 16:13-15). After Paul and Silas were released, the city magistrates escorted them out of prison and they went to Lydia's house where the brothers and sisters were meeting for prayer and worship (Acts 16:40).

Were Euodia and Syntyche a Couple?

As I show above, these two women were possibly leaders, overseers, deacons, or pastors of a congregation in Philippi.

Many Roman households had a female head of the house. Nijay Gupta (9) reports that about 25% of Greco-Roman homes had a female head of the household. Church leaders in the first century were generally wealthy enough to host a congregation in their large homes. Philippi contained many retired Roman military, and there were many wealthy Roman widows. It is possible these two women each hosted a congregation, but it seems that the Christian community in Philippi was relatively small, the city being dominated by those worshipping the Roman Imperial cult.

Some historians tried to claim Euodia was a man and Syntyche was his wife, but modern scholars reject this idea. Once they were confirmed as two women, traditional claims of them as a married or common-law couple were dropped.

However, it is possible that these two women were a couple, living together, and hosting a congregation in their home. Perhaps they were a missionary couple active in the early church (10). Perhaps the congregation is criticizing the two women for living together as a couple, which is why Paul enlists a true companion to support the two women.

Paul says nothing to criticize Euodia or Syntyche or to indicate that they are living immorally. Instead, Paul reminds the Philippians of how Euodia and Syntyche are Paul's co-workers whose names are in the Book of Life. It is possible that they were living together and being faithful to one another and faithful to God. Feminist scholars suggest Euodia and Syntyche were living together in a union parallel to that of husband and wife missionary couples (11). They may be a missionary pair similar to Prisca and Aquila or Andronicus and Junia. Scholar Valerie Abrahamsen writes:

"...there is a significant body of evidence showing that early Christians, including early church leaders, did not condemn same-sex love. On the contrary, from Paul – the ostensible “founder” of Christianity – into the Byzantine era the church had a tolerant attitude, if not an outright celebratory one. (12)

Philippians 4:4-9 Live Like Christ

Rejoice, be gentle and kind to all people. Give your anxieties to God and accept the peace of God, which exceeds all understanding. Paul tells sisters and brothers to meditate on whatever is excellent, admirable, true, holy, just, pure, lovely, and worthy of praise.

"Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things. Philippians 4:8 NKJV

Philippians 4:10-23 Final Thanks and Greetings

Paul repeats his thanks for the gift they sent Paul through Epaphroditus. He reassures them not to worry about him because he has learned to be content in any circumstance. God gives him the strength to endure hard things, and as he suffers, God will reward him.

They have done well to share in his distress and send him help. No other church supported Paul's ministry like the Philippian church. Philippians sent Paul help more than once. 4:15-16. Lydia was a wealthy businesswoman who hosted a congregation in her home, and it is likely that other women prominent in the Philippi church were also patrons of the church and benefactors of Paul. In other cities, Paul supported himself financially. Your gifts are like a sacrifice poured out to help me and to please God. God will meet your every need.

Greet all God's people there. The brothers and sisters with me send you their greeting, especially those of Caesar's household, which may be important to Philippians who remain loyal to the Roman Emperor Caesar.

Application for Today

Live like Christ, follow or imitate the example of Jesus, humble yourself, serve one another mutually, and love one another sacrificially, without regard to male and female, Jew or Gentile. Remember you are united by one Spirit. Live by faith, not by the law. Meditate on good things and rejoice. Be like-minded with Christ; be like-minded with Paul, Timothy, Epaphroditus, Euodias and Syntyche. Stand fast in the Lord, anxious for nothing, but trusting that God is working in them to bring them to maturity, having the same mind as Christ.

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Elaine Ricker Kelly Author is empowering women with historical fiction about women in the Bible and early church and Christian blogs about women in leadership, church history and doctrine. Her books include:

• Forgotten Followers from Broken to Bold, Book 1 (2022)

• The Sword A Fun Way to Engage in Healthy Debate on What the Bible Says About a Woman's Role (2023)

• Because She Was Called: from Broken to Bold, Book 2, A Novel of the Early Church, imagines Mary Magdalene's trip to testify before the emperor (2024)

• Walk with Mara on Her Healing Journey: 21 Steps to Emotional Resilience (2024)

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Sources:

(1) Miller, Stephen M. The Complete Guide to the Bible. Barbour Pub, 2007.

(2) EXB: Scripture taken from The Expanded Bible. Copyright ©2011 by Thomas Nelson. Used by permission. All rights reserved.

(2) "Book of Philippians Summary: A Complete Animated Overview", BibleProject, November 15, 2016 https://youtu.be/oE9qqW1-BkU?si=lcPgFbV6XBDDkSIi

(3) NKJV: Scripture taken from the New King James Version®. Copyright © 1982 by Thomas Nelson. Used by permission. All rights reserved.

(4) Davis, Rebecca, Untwisting Scriptures to Find Freedom and Joy in Jesus Christ (Book 6 Striving, dying to Self, and Life), New Morning Press, 2024

(5) Keener, Craig S. The IVP Bible Background Commentary: New Testament (Second Edition), IVP Press, 2014

(6) Mowczko, Marg, "What were Euodia and Syntyche thinking?!" Marg Mowczko, July 11, 2018, https://margmowczko.com/euodia-syntyche-philippians-quarrelling/

(7) Mowczko, Marg, "Euodia and Syntyche: Women Church Leaders at Philippi", Marg Mowczko, August 4, 2011, https://margmowczko.com/euodia-and-syntyche-church-leaders-at-philippi/

(8) Mowczko, Marg, "Chrysostom on 5 Women Church Leaders in the NT", Marg Mowczko, June 10, 2020, https://margmowczko.com/chrysostom-new-testament-women-leaders/

(9) Gupta, Nijay, Tell Her Story: How Women Led, Taught, and Ministered in the Early Church, IVP Academic, 2023. https://www.elainekelly.ca/post/book-review-tell-her-story

(10) Weldon, Terence "Gay Lovers in Church History" Queering the Church (towards a reality-based theology), February 14 2009 https://queeringthechurch.wordpress.com/2009/02/14/gay-lovers-in-the-church-history/

(11) Hull, Robert F., "Constructing Euodia and Syntyche", CBE International, April 30, 2016, https://www.cbeinternational.org/resource/constructing-euodia-and-syntyche/

(12) Abrahamsen, Valerie, "Franklin Graham, the Bible and the Gay Issue, Part II: Scholarly Evidence for Same-Sex Relationships, Wisdom Words PPF, May 24, 2019, https://www.wisdomwordsppf.org/2019/05/24/franklin-graham-the-bible-and-the-gay-issue-part-ii-scholarly-evidence-for-same-sex-relationships/