J. Massyngberd Ford, "Biblical Material Relevant to the Ordination of Women," Journal of Ecumenical Studies 10 (Fall 1973):677, notes that in the LXX the masculine form prostates (fem. We must keep in mind that Gospel and epistle are not sociological tract or disinterested treatise. 3. 3:1-7). 1. Regarding matters of social ethics, it is the interaction between competing traditions that holds out the most promise for helping evangelicals to move beyond their current impasse. 61-82. These comments are only a brief synopsis of some of the issues. The word for prophesy (prophēteuō) 1 is a word that has a much more specific meaning of "divine inspiration" than do the more broadly defined words translated as preaching (kērussō) 2, proclaiming (euangelizō) 3, or teaching (didaskō) 4. When considering men’s and woman’s ministry in the church, it is . 3:1), they might consider Matthew 20:25-28: "You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. No one in present-day evangelicalism took feminism seriously until it became a dominant theme in our secular, humanistic culture. Eph. 2:11, "in silence" [KJV] should rather be translated "quietly" [NEB]) or archaic (e. g., in Gen. 2:18 a "help meet for him" [KJV] does not mean a subordinate "helpmate"). Some say we cannot be both, but Christianity and feminism for us are inseparable. Four women—Rahab, Ruth, Bathsheba, and Mary—are singled out in the genealogy of Jesus (Matthew 1:1-16). The nine “Fruit of the Spirit,” which are produced by the Holy Spirit, are each feminine nouns in Greek (Galatians 5:22-23). "A Conversation with Virginia Mollenkott," p. 73; Howard and Dayton, "A Dialogue on Women, Hierarchy and Equality," p. 14; Jewett, Man as Male and Female, pp. Perhaps a negative example of this principle can be instructive. 16:1 (Phoebe, a “deacon” [servant] of the church), it seems permissible for women to serve as deacons.

5. Scripture should be read in faith for faith.

But only as (1) the cultural situation Paul addressed, (2) the wider argument in the text, and (3) the other relevant statements by the same author are noted can the interpreter do full justice to Paul's instruction. 22. ", The richness and variegation of the New Testament message must be maintained.36 There is nothing endemic to the text which suggests that "epistle" is a superior form to "Gospel" as a medium for communicating God's truth. There are no NT examples of women elders or pastors serving over men. The former seems overcome by Scripture's timerelatedness; the latter seeks to deny this time-relatedness any real significance. We also see no violation of Scripture to have a woman (or women) planning the order of worship as long as she is submissive to male leadership and doesn’t plan anything that violates the biblical emphasis. David and Elouise Fraser, "A Biblical View of Women: Demythologizing Sexegesis," Theology, News and Notes 21 (June 1975):18. 2:3; 1 Cor. Rabbinic law and Greek custom, as well as particular situations being addressed, add necessary background and coloring to a correct understanding of the 1 Timothy text. 5:16: "Honor thy father and thy mother" [KJV]; Judg.

Those opposed to change claim that culture has determined the church's interpretation of the Biblical text. Is it possible that Paul was referring primarily to a few specific women from Ephesus in his letters to Timothy? The Old Testament, as well as the New Testament, manifests the equally high value and dignity which God attached to the roles of both men and women (Gen 1:26-27, 2:18; Gal 3:28). 56. She begins by painting redemptive history in which male and female were created equal, but in which sin also entered, allowing moral perversion and female discrimination. Although there is spiritual unity and equality "in Christ" (I. e., coram Deo), among mankind in the church and society there remains a necessary structuring of male and female relationships. 2:11-15 prohibits women from occupying this office (the reasons given in that text are not culturally determined). It shall not be so among you; but whoever would be great among you must be your servant, and whoever would be first among you must be your slave; even as the Son of man came not to be served but to serve, and to give his life as a ransom for many.". of With the fall, the subordination of woman to man becomes a reality, the first example of exploitation in human relationships. Finally, the Gospels describe women as being significantly involved in declaring the faith (John 4; 20:15-17; Matt. However, when Hunt turns from "The Side Issue" (why is woman's service to God less basic than other of her activities?) Traditionalists, like Harold Lindsell, have been quick to challenge such an approach, for it undercuts Biblical authority.14 But feminists as well, like Nancy Hardesty, are aware of the implications of this position and have sought alternate approaches: Unlike some feminists, I do not rest my conclusions on any supposed contradictions within the writings of Paul, or between Paul and Jesus, on any alleged "rabbinic interpretations," or on the cultural relativity of any text. ", Logos 4 (September-October 1974):13-15; Virginia R. Mollenkott, "Church Women, Theologians, and the Burden of Proof," The Reformed Journal 25 (July-August 1975):18-20 and (September 16, 24-29; David Scaer, "What Did St.Paul Want? Similarly the Bible uses the church's subjection to Christ as a symbol of marriage. As we have already seen, worship becomes vain or useless when we follow the desires of men instead of what God wants. Egalitarians are not the only ones experiencing difficulty in understanding Scripture as time-related. Only the church, past, present, and future, can correct private presuppositions and cultural bias. Even in the younger ages, it would be good if a couple could work together. A second example of this same unwillingness to carry through on one's method of interpretation to include both facets of the women's question is Gladys Hunt's bestseller, Ms. Means Myself. How much did the temple and worship of the goddess Artemis in Ephesus, and the accompanying elevation of feminine over masculine, play into Paul’s lone reference to the order of creation of human beings without mentioning that man also came from woman (. ", Concordia Theological Monthly 44 (January 1973); Donald Dayton and Lucille Sider Dayton, "Women as Preachers: Evangelical Precedents," Christianity Today 19 (May 23, 1975); Lindsell, The World, the Flesh, and the Devil.

If so, wouldn’t that contradict God’s own specific curses of both genders (. Within the church, similarly, women, like men, were early converts and the description of the first-century church suggests that women were engaged in significant ministry within it (1 Cor. *Such questioning seems endless once begun. Does Ephesians 5:22 begin a new paragraph, or must we begin with Ephesians 5:21 which discusses mutual submission? Paul says Rufus’ mother was like a mother to him (Romans 16:13). 11:3). Elizabeth (Luke 1:25, 41-45) and Mary (Luke 1:38) confirmed with their mouths the promise of the Messiah and the word of the Lord from an angel. It’s about following the plain teaching of the Bible. We are committed to Scripture and we seek to find in it meaning for our lives. Were the roles of pastor and preacher in the first century the same as we understand them today? Thus, all interpretations of given texts can be productively correlated with wider Biblical attitudes, statements, themes, and descriptions If husbands are to duplicate Jesus' attitude toward leadership (Eph.

He, too, sees the Biblical picture of male predominance as normative: the burden of particular aspects of the splendor of the Divine Image, including authority and primacy, has been placed upon the shoulders of the man; whereas the answering burden has been placed upon woman-the echo, or antiphon, to the man's aspect, without which his authority and primacy are solitary and sterile. important to keep in mind this role distinction. They reflect the mystery of the divine order. ") and Titus 2:4-5 ("and so train the young women to love their husbands and children, to be sensible, chaste, domestic, kind, and submissive to their husbands"), he nevertheless concludes: "Wife, mother, homemaker-this is the appointed destiny of real womanhood. Finally, I will offer suggestions for an adequate hermeneutic together with indications of its helpfulness in the discussion of women's role in the church and family. Whether a feminist position is as consistent with Scripture as Hardesty believes is open to further discussion. Redemption in Christ aims at removing the distortions introduced by the curse.

(Rom. 5:12; 1 Tim. But ironically, by undercutting Scripture's authoritative and culturally directed message, they end up by diminishing its power.

There is also Paul’s racial, social, and gender unifying statement to the Galatians: “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus” (Galatians 3:28). 55. To give one further example, Dorothy Pape provides us her 370-page personal journey through the New Testament, In Search of God's Ideal Woman (Downers Grove, Ill.: Inter-Varsity Press, 1976). 2; 1 Cor. In what follows, we will take a much wider look at the both the Old and New Testament canons, which will hopefully lead us to be more thoughtful about our attitudes, words, and actions, and have a more balanced discourse. In the church, redemption in Christ gives men and women an equal share in the blessings of salvation; nevertheless, some governing and teaching roles within the church are restricted to men (Gal 3:28; 1 Cor 11:2-16; 1 Tim 2:11-15).

What is the meaning of words like authentein (I Tim. Is the curse in Genesis 3:16 descriptive or prescriptive?*. "41 On the one hand, Paul's teaching on women in worship is understood to be culturally directed and no longer binding on Christians today; on the other hand, Paul's teaching on women's place in marriage is said to be timeless. If they do serve over men, if questions requiring authority arise, they should be deferred to the elder(s) over the deacon. Seen in this context, Paul's specific advice concerning women not speaking within a worshiping congregation takes on the more primary meaning that all is to "be done decently and in order." The virgin Mary exemplifies the ideal woman in her voluntary submission and response to the will of God. . Paul Jewett, Man as Male and Female (Grand Rapids: Eerdmans, 1975), pp. 11. No sexual distinction is hinted at (2 Tim. He states, furthermore: The Bible does speak rather specifically about male-female relationships for those who have been regenerated. Cf.

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responsibility of a woman in the church

31. Aside from the fact that this merely shifts the problem from discerning what the "epistles" mean to finding what the "Gospels" say, it also reflects the same propensity for a "canon within a canon."

J. Massyngberd Ford, "Biblical Material Relevant to the Ordination of Women," Journal of Ecumenical Studies 10 (Fall 1973):677, notes that in the LXX the masculine form prostates (fem. We must keep in mind that Gospel and epistle are not sociological tract or disinterested treatise. 3. 3:1-7). 1. Regarding matters of social ethics, it is the interaction between competing traditions that holds out the most promise for helping evangelicals to move beyond their current impasse. 61-82. These comments are only a brief synopsis of some of the issues. The word for prophesy (prophēteuō) 1 is a word that has a much more specific meaning of "divine inspiration" than do the more broadly defined words translated as preaching (kērussō) 2, proclaiming (euangelizō) 3, or teaching (didaskō) 4. When considering men’s and woman’s ministry in the church, it is . 3:1), they might consider Matthew 20:25-28: "You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. No one in present-day evangelicalism took feminism seriously until it became a dominant theme in our secular, humanistic culture. Eph. 2:11, "in silence" [KJV] should rather be translated "quietly" [NEB]) or archaic (e. g., in Gen. 2:18 a "help meet for him" [KJV] does not mean a subordinate "helpmate"). Some say we cannot be both, but Christianity and feminism for us are inseparable. Four women—Rahab, Ruth, Bathsheba, and Mary—are singled out in the genealogy of Jesus (Matthew 1:1-16). The nine “Fruit of the Spirit,” which are produced by the Holy Spirit, are each feminine nouns in Greek (Galatians 5:22-23). "A Conversation with Virginia Mollenkott," p. 73; Howard and Dayton, "A Dialogue on Women, Hierarchy and Equality," p. 14; Jewett, Man as Male and Female, pp. Perhaps a negative example of this principle can be instructive. 16:1 (Phoebe, a “deacon” [servant] of the church), it seems permissible for women to serve as deacons.

5. Scripture should be read in faith for faith.

But only as (1) the cultural situation Paul addressed, (2) the wider argument in the text, and (3) the other relevant statements by the same author are noted can the interpreter do full justice to Paul's instruction. 22. ", The richness and variegation of the New Testament message must be maintained.36 There is nothing endemic to the text which suggests that "epistle" is a superior form to "Gospel" as a medium for communicating God's truth. There are no NT examples of women elders or pastors serving over men. The former seems overcome by Scripture's timerelatedness; the latter seeks to deny this time-relatedness any real significance. We also see no violation of Scripture to have a woman (or women) planning the order of worship as long as she is submissive to male leadership and doesn’t plan anything that violates the biblical emphasis. David and Elouise Fraser, "A Biblical View of Women: Demythologizing Sexegesis," Theology, News and Notes 21 (June 1975):18. 2:3; 1 Cor. Rabbinic law and Greek custom, as well as particular situations being addressed, add necessary background and coloring to a correct understanding of the 1 Timothy text. 5:16: "Honor thy father and thy mother" [KJV]; Judg.

Those opposed to change claim that culture has determined the church's interpretation of the Biblical text. Is it possible that Paul was referring primarily to a few specific women from Ephesus in his letters to Timothy? The Old Testament, as well as the New Testament, manifests the equally high value and dignity which God attached to the roles of both men and women (Gen 1:26-27, 2:18; Gal 3:28). 56. She begins by painting redemptive history in which male and female were created equal, but in which sin also entered, allowing moral perversion and female discrimination. Although there is spiritual unity and equality "in Christ" (I. e., coram Deo), among mankind in the church and society there remains a necessary structuring of male and female relationships. 2:11-15 prohibits women from occupying this office (the reasons given in that text are not culturally determined). It shall not be so among you; but whoever would be great among you must be your servant, and whoever would be first among you must be your slave; even as the Son of man came not to be served but to serve, and to give his life as a ransom for many.". of With the fall, the subordination of woman to man becomes a reality, the first example of exploitation in human relationships. Finally, the Gospels describe women as being significantly involved in declaring the faith (John 4; 20:15-17; Matt. However, when Hunt turns from "The Side Issue" (why is woman's service to God less basic than other of her activities?) Traditionalists, like Harold Lindsell, have been quick to challenge such an approach, for it undercuts Biblical authority.14 But feminists as well, like Nancy Hardesty, are aware of the implications of this position and have sought alternate approaches: Unlike some feminists, I do not rest my conclusions on any supposed contradictions within the writings of Paul, or between Paul and Jesus, on any alleged "rabbinic interpretations," or on the cultural relativity of any text. ", Logos 4 (September-October 1974):13-15; Virginia R. Mollenkott, "Church Women, Theologians, and the Burden of Proof," The Reformed Journal 25 (July-August 1975):18-20 and (September 16, 24-29; David Scaer, "What Did St.Paul Want? Similarly the Bible uses the church's subjection to Christ as a symbol of marriage. As we have already seen, worship becomes vain or useless when we follow the desires of men instead of what God wants. Egalitarians are not the only ones experiencing difficulty in understanding Scripture as time-related. Only the church, past, present, and future, can correct private presuppositions and cultural bias. Even in the younger ages, it would be good if a couple could work together. A second example of this same unwillingness to carry through on one's method of interpretation to include both facets of the women's question is Gladys Hunt's bestseller, Ms. Means Myself. How much did the temple and worship of the goddess Artemis in Ephesus, and the accompanying elevation of feminine over masculine, play into Paul’s lone reference to the order of creation of human beings without mentioning that man also came from woman (. ", Concordia Theological Monthly 44 (January 1973); Donald Dayton and Lucille Sider Dayton, "Women as Preachers: Evangelical Precedents," Christianity Today 19 (May 23, 1975); Lindsell, The World, the Flesh, and the Devil.

If so, wouldn’t that contradict God’s own specific curses of both genders (. Within the church, similarly, women, like men, were early converts and the description of the first-century church suggests that women were engaged in significant ministry within it (1 Cor. *Such questioning seems endless once begun. Does Ephesians 5:22 begin a new paragraph, or must we begin with Ephesians 5:21 which discusses mutual submission? Paul says Rufus’ mother was like a mother to him (Romans 16:13). 11:3). Elizabeth (Luke 1:25, 41-45) and Mary (Luke 1:38) confirmed with their mouths the promise of the Messiah and the word of the Lord from an angel. It’s about following the plain teaching of the Bible. We are committed to Scripture and we seek to find in it meaning for our lives. Were the roles of pastor and preacher in the first century the same as we understand them today? Thus, all interpretations of given texts can be productively correlated with wider Biblical attitudes, statements, themes, and descriptions If husbands are to duplicate Jesus' attitude toward leadership (Eph.

He, too, sees the Biblical picture of male predominance as normative: the burden of particular aspects of the splendor of the Divine Image, including authority and primacy, has been placed upon the shoulders of the man; whereas the answering burden has been placed upon woman-the echo, or antiphon, to the man's aspect, without which his authority and primacy are solitary and sterile. important to keep in mind this role distinction. They reflect the mystery of the divine order. ") and Titus 2:4-5 ("and so train the young women to love their husbands and children, to be sensible, chaste, domestic, kind, and submissive to their husbands"), he nevertheless concludes: "Wife, mother, homemaker-this is the appointed destiny of real womanhood. Finally, I will offer suggestions for an adequate hermeneutic together with indications of its helpfulness in the discussion of women's role in the church and family. Whether a feminist position is as consistent with Scripture as Hardesty believes is open to further discussion. Redemption in Christ aims at removing the distortions introduced by the curse.

(Rom. 5:12; 1 Tim. But ironically, by undercutting Scripture's authoritative and culturally directed message, they end up by diminishing its power.

There is also Paul’s racial, social, and gender unifying statement to the Galatians: “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus” (Galatians 3:28). 55. To give one further example, Dorothy Pape provides us her 370-page personal journey through the New Testament, In Search of God's Ideal Woman (Downers Grove, Ill.: Inter-Varsity Press, 1976). 2; 1 Cor. In what follows, we will take a much wider look at the both the Old and New Testament canons, which will hopefully lead us to be more thoughtful about our attitudes, words, and actions, and have a more balanced discourse. In the church, redemption in Christ gives men and women an equal share in the blessings of salvation; nevertheless, some governing and teaching roles within the church are restricted to men (Gal 3:28; 1 Cor 11:2-16; 1 Tim 2:11-15).

What is the meaning of words like authentein (I Tim. Is the curse in Genesis 3:16 descriptive or prescriptive?*. "41 On the one hand, Paul's teaching on women in worship is understood to be culturally directed and no longer binding on Christians today; on the other hand, Paul's teaching on women's place in marriage is said to be timeless. If they do serve over men, if questions requiring authority arise, they should be deferred to the elder(s) over the deacon. Seen in this context, Paul's specific advice concerning women not speaking within a worshiping congregation takes on the more primary meaning that all is to "be done decently and in order." The virgin Mary exemplifies the ideal woman in her voluntary submission and response to the will of God. . Paul Jewett, Man as Male and Female (Grand Rapids: Eerdmans, 1975), pp. 11. No sexual distinction is hinted at (2 Tim. He states, furthermore: The Bible does speak rather specifically about male-female relationships for those who have been regenerated. Cf.

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