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This essay analyzes the place of female Christian leaders Euodia and Syntyche in the Philippian church and their interpretation in the book of Philippians 4:2-3. Issues discussed are the repercussions of the dispute between Euodia and Syntyche for the unity of the church, connection of the identity of Euodia and Syntyche to the birth of the Philippian church in Acts 16:13-14, and the relevance of the social status and religious participation of women in Macedonia to the identities of the women.

The article discusses the role of complementarians in creating confusion in the interpretation of the Old Testament book Genesis. Topics highlighted include the origins of obfuscating language, discussion of four key terms used by complementarians such as role, equality, difference, and complementary, to create conflict in communication, and the views of Roman Catholic Church on gender difference, gender complementarity, gender equality, and gender role.

An essay on biblical interpretation of the relationship of sexes found in chapters 1 to 3 of Genesis is presented. It offers different interpretations of God's creation of Adam and Eve. It states that both complementarians and evangelical egalitarians agree on equality of sexes in the prologue chapter 1, but have opposing views on female subordination as seen in chapters 2 and 3. Also discussed is Pope's stance on the issue by laying down hermeneutical guidelines for Roman Catholic Church.

The article discusses the ontology of gender, its hermeneutic precedence and exegical considerations and the role of women in ministry in the early Christian Church. It details the gender teachings of post-apostolic writers such as Justin Martyr, author of "Apology," Clement of Alexandria who wrote "Protreptikos Logos," "Stromata," and "Miscellanies," Chrysostom, Origen, Augustine of Hippo who wrote "Confessions," and Theodoret of Cyprus. The article also analyzes the gender ontology view of women writers such as Perpetua, Proba, Egeria and Eudokia.

The author offers theological reflections on the stories of incarcerated women. She notes the weak response of the church to human trafficking and prostitution which may be stimulated by the church's practical theology of women. She discusses the relationship of incarceration with early sexual abuse, drugs or alcohol addiction and early sexual trauma. She stresses the need to adopt a better theology of both men and women as a platform for the dignity of all humanity.

The article discusses the criteria by which the Catholic Church elevates a woman into sainthood and uses the life of Saint Margaret of Scotland as a case in point. It describes Margaret as a queen with an extravagant way of life contrasted with an intense personal piety and a great practitioner of charity. It suggests that the Catholic Church evaluates women for sainthood by what they have accomplished in their own era.

The article ponders on Pope Gregory's strong belief in human equality in contrast to his position as the head of the Catholic Church. It discusses Gregory's "Pastoral Care," which justifies pastoral rule and defines the role of the Church in preaching the gospel. It states that despite Gregory's strong belief in human equality, he left a legacy of pastoral hierarchy that guided the Catholic Church until the Age of Reformation.

The article looks at the treatment of the Catholic Church towards women during the medieval period. It points out that despite the elevation of Mary as being the Mother of God, it did not influence the Catholic Church in its negative attitude towards women. It suggests that through the biblical Mary, God works wonders on ordinary people regardless of gender, moral perfection and hierarchical position in the church.