An interesting article which could be considered a “hidden contribution to Pastorals scholarship“:
Wedgeworth, Steven. “Good and Proper: Paul’s Use of Nature, Custom, and Decorum in Pastoral Theology.” Eikon: A Journal for Biblical Anthropology 2.2 (2020): 88–97.
Eikon is the journal of the Council for Biblical Manhood and Womanhood, formally known as the Journal of Biblical Manhood and Womanhood. Wedgeworth’s article uses 1 Tim 2:8-15 as its primary text, thus contributing to the ever-increasing literature on that passage.
The essay does not have an abstract, but an excerpt from the beginning will serve to summarize: “This essay will investigate to what extent the Apostle Paul uses a sort of natural-law reasoning in his argument against women teaching or holding an office of authority in the church. The primary textual subject will be 1 Timothy 2:8–15, but parallel New Testament passages will be considered insofar as they provide additional support for understanding the logic of Paul’s argument. I will argue that Paul is making a kind of natural law argument, by way of custom and decorum. This is not a simple appeal to human intuition, neither is it a generalized observation of empirical data taken from nature. It is, however, an argument based on the concepts of basic honor to authority figures, an element of the natural law, and the social power of decorum, of what is proper or fitting for social relationships between men and women. These are concepts grounded in a particular philosophy of nature and the morally formative role of custom. While appropriately using language and categories from the creation order, Paul is indeed employing a particular kind of natural-law application of this biblical account in order to prescribe customary social relations between men and women in the church.”
The full issue of Eikon which includes Wedgeworth’s article is here, and an online version of the full article is here.
. She cited some verbal parallels in this text, though her point was not entirely clear to me. She argued for a basic A, B. A’ structure in various places- some of which has been commonly noted in the literature. She did argue that this text prohibits women from certain ministry but suggested it is not necessarily binding, stating, “There have been men and women who have refused to heed this text.”. She stated, in what may have been an off hand comment, “So the only way out for women is rebellion.” 
, essentially approached the Pastorals on the assumption that they are written as late as three generations after Paul and asked “Who needed this memory of Paul?” She was concerned with how different groups- particularly marginalized or oppressed groups- would have “remembered” the ideas contained in the letter. She stated that she did not think the Pastorals were reflections of reality and said we ought to pay as little attention to the Pastoral Epistles as possible because they contain dangerous hierarchies and are texts of terror. She noted, with apparent disappointment that she found little destabilizing ideas in the Pastoral Epistles, i.e. they were socially conventional. 
portrayal of the Pastorals as the “grumpy old uncle” whom you learn to tolerate. She also affirmed the statement of Linda Maloney (in 
) that the author of the Pastorals was “a frightened would-be authority on the defensive.”