The Role and Authority Women Have in Ministry

LIBERTY BAPTIST THEOLOGICAL SEMINARY The sh atomic matter 18 and Authority Wo workforce Have in Ministry A Research Paper Submitted to Dr. Michael D. St eitherard in arrayial fulfill workforcet of the requirements for completion of the course, THEO 592 SYSTEMATIC THEOLOGY II 201220 overflow 2012 THEO 530-B19 LUO By conjuration Theodore Zachariah Student ID 20004547 Lynchburg, Virginia March 2012 TABLE OF CONTENTS inception .. . . 1 Prominent Women in the new-fashioned volition . 2 unseasoned testament T severallyings . initiative Corinthians 1434-35 5 First timothy 211-12 . 7 coating . 11 Bibliography . 13 Copyright 2012 by rump Theodore Zachariah All rights re facilitated Introduction Women set out long contend an all- beta(a) reference in the shaping the nation of Israel which has shaped the deli really boyian church service of today. none save were they daughters, wives, concubines, mothers, and grandmothers of men save they were besides special agents of the Lord.It was the Hebraic midwives Shiphrah and Puah who refused the Pharaohs order to kill all manlys that pre marchd the life of Moses. (Exodus 1) It was the widow of Zerephath who offered food and lodging to Elijah. (1 Kings) There nonplus been women who prophesied and marchd as spokeswomen for beau ideal such(prenominal) as Miriam (Exodus 15) and Huldah. (2 Kings 22 2 Chron. 24) There were women such as Deborah who served as devil a prophet and a judge doling out jurist from under a palm tree for the people of Ephraim during the rule of Jabin. resolve 4) Women such as these standard the call up of divinity to serve Him in the roles he directed, roles which were typically filled by men. When saviour of Naz beth assumed his ministry he brought to the nation of Israel a new and unique way of doing things. Sent into the creative activity to serve all of mankind Jesus called forth both men and women alike to serve him and the Lord god our Creator. The roles in which w omen today serve in the ministry of Jesus Christ our Lord and Savior be as limitless as matinee idols love itself. plainly a chars participation in these roles has been constrained by the churchs understanding of these roles. God fashioned man and woman in His flesh to be equal partners in exercising His dominion over the beasts of the field, the birds of the job and the fish in the seas. What we see today is that dominion has been replaced by domination. Not only is it humans over all the beasts and the birds and the fish moreover it is similarly male over female, this race over that, and rich over poor.When we as fellow believers in Christ seek to perceive what roles God has for our lives we must in like manner take into account the creation story and the stories told of some of business family relationships most amazing women. Can we deny the fact that it is Gods intent that men and women should be co-laborers doing His work here on earth? Should we deny Gods will wh en He empowers women to serve in roles that fix traditionally belonged to men? Is it our intent wherefore to call Gods judgment into question? The purpose of this paper is to turn over for the ordination of women in the church.Prominent Women in the rising volition The youthful Testament records various women who ministered in the early church building Age. They include Tabitha, in any case cognize as Dorcas, who was called a disciple and entered into a ministry of helps (Acts 936) It was kn possess that Phillip the revivalist had four virgin daughters who were prophetesses. (Acts 218f) And it was capital of Minnesota who in his ministry to spread the creed labored with Euodias and Syntyche. (Phil. 42f) capital of Minnesota ac intimacys Priscilla as a servant of Jesus Christ as he greets numerous others ministering in the name of the Lord, umpteen of them women.In Romans 163 capital of Minnesota says Greet Priscilla and Aquilla my fellow workers in Christ Jesus. An item o f note here is the listing of the names Priscilla and Aquilla. Whenever names argon listed in the New Testament the one most prominent is identify initial. In this verse capital of Minnesota identifies Priscilla as the leader of this preserve and married woman ministerial team. In Acts 1826 Luke also mentions Priscilla source therefore indicating she possesses the more prominent role. capital of Minnesota commends Phoebe, the prostaisis or patron of the church in Cenchrea, to the church at Rome. Romans 16) M any view Phoebe as only a servant or helper scarce capital of Minnesota also refers to her as diakonia which is normally translated as deacon or minister. capital of Minnesota lots used the term diakonia when he ref error-prone to the minister or leader of a congregation as he did also when converseing of Tychicus, Epaphras, and timothy. The appearance of both these terms in describing Phoebe pre moves a picture of one who not only serves the church by giving financial s upport hardly also one who does acts of compassion.These tasks are fundamental to the jobs most leaders in todays churches do. capital of Minnesota marks Phoebe as a leader in the church at Cenchrea because of her status and labor in behalf of the community. The Apostles treatments clearly make this obvious that her significance in the church cannot be assumed as merely a proceeds of her wealth. Taken together prostaisis and diakonia signal Phoebe as an extremely important figure for Paul and the church at Cenchrea. Other names in Romans 16 refer to women who are also ministering the ospel. They include Mary in verse 6, Tryphena, Tryphosa, and Persida in verse 12. What can safely be cerebrate is that Paul views women as active participants in the gospel ministry, people who retain his work in a manner equivalent to what we see timothy and Titus doing elsewhere in his communications with other churches (e. g. 1 Cor. 417). Of the rest men contained in his greetings, only Urba nus is commended as a fellow worker. In Romans 167 Paul also identifies Junia as organismness an apostle of famous recognition.There are many scholars and translators who are unwilling to admit that women have played an important role in the ministry of Jesus Christ and therefore have masculinized the name into Junias even though the name Junias or Junianus appears nowhere in the Roman list of mens names. It is from the very pen of Paul himself that we see in force(p) how strong an advocate of womens ministry he real was. John Chrysostom, the Archbishop of Constantinople, once wrote this of Junia, Who are of note among the Apostles. And indeed to be apostles at all is a great thing. But to be even amongst those of note, just consider what a great encomium this isBut they were of note owe to their works, to their achievements. Oh How great is the devotion of this woman that she should even be counted meritable of the appointment of apostle It is plausibly that Andronicus and Junia were husband and wife who were both witnesses to Jesus resurrection and who were both sent out to bear witness and proclaim the gospel (cf. 1 Cor. 155-9). The house of Cloe is also mentioned by Paul in 1 Cor. 111. This is most likely referring to those early Christians shock in the sign of the zodiac of Cloe and not in direct reference to her family or servants.Historical writings suggest that when parole refers to a particular woman and the church meets in her house, these women were not merely hosting the meeting that rather had a prominent position of leading within the group. Given the status of Jewish women during the outset century the number of women Paul pays homage to is quite remarkable. It is clear from the ledgers that both he and the Apostle John greatly appreciated the women who joined them in sharing the gospel. These women were not exclusively the church hostesses or the secretaries but rather they were hard-working embers of the church, many with posi tions of leaders and responsibility. New Testament T severallyings First-century Jewish society was very overmuch male dominated. Women were hardened much like many of the children of this era, submissive to the male head of the house. For a woman to undertake a religious leadership role in a totally male dominated society would have immoral and an outrage to the fidelity of worship. Not only were women prohibited from assuming any position that would suggest a dominant position over a man they were instructed to dress modestly (1 Tim. 29f) and never shear their tomentum (1 Cor. 115).Both men and women were encouraged to conform to the allot head screen for their gender (1 Cor. 4-7). Moreover, first-century women were not formally educated in the Scriptures as were the men. kinda women were generally confined to more domestic duties such as retentivity the house and raising the children. The subject of women in ministry has for quite some clock caused much controversy and h as been the topic of many a discussion. There are certain Scriptures, several within the Pauline letters which on the rise exclude women from participating in certain positions and roles within the church structure.These bucolic lettersto the churches have been taken to be authoritative, especially when they lay d take rules for a normative relationship within the church hierarchy. Controversy concerning the appropriate role for women in ministry hinges primarily on three New Testament passages, 1 Corinthians 1433-35, where women are commanded to be silent in church and 1 herds grass 211f, where women are not permitted to teach or have authority over a man. Each of these passages will be examined in the light of the whole Scripture to provide an acceptable and sound interpretation.First Corinthians 1434-35 The first Scripture to be discussed, 1 Cor. 1434f is one worthy of discussion for it commands that women be silent while they are in church. 34 Let your women keep silent in the churches, for they are not permitted to speak but they are to be submissive, as the law also says. 35 And if they want to subscribe something, let them ask their own husbands at home for it is shameful for women to speak in church. This particular Scripture, Pauls first letter to the church at Corinth, has much to do with order within the church, most particular in regard to church gatherings.In chapter 7 Paul addresses the issue of marriage, in chapter 8 he speaks to meat offered to idols, in chapter 9 he lectures concerning support for the ministry, in chapter 11 he tackles the issue of appropriate attire for both men and women during commonplace meetings, in chapters 12 by 14 he deals with this issue of spiritual gifts, but at the limiting of chapter 14 he speaks close to chatty wives who constantly create disturbance during church meetings when they shout out their inquiries to their husbands.Earlier in his letter (chapter 11) Paul speaks about both men and women praying and prophesying during church meetings, therefore it would seem rather self-contradictory that he would now demand that all women should be silent. Accordingly, if the males mentioned in 1435 are husbands at home, then it would only make spirit that the women mentioned in 1434 are the wives and not just women.Thus, Pauls command in verses 34f is not a general silencing of women but rather he is directing the wives who have questions to remain silent during the public meeting and to wait until later when they can ask their questions of their husbands in the screen of their home. This would also be fully reflective of a situation in which the husband was participating in the prophetic ministries of a Christian meeting and in this con text edition the co-participation of his wife, which whitethorn involve her publicly testing her husbands message, would be considered to be a disgraceful disregard of him and her own wifely role.There are some such as William O. Walker younger that be lieve there is ideational evidence to suggest that 1434f is non-Pauline as it appears to contradict Pauls avowed egalitarianism articulated in Galatians 327f. Apart from this passage and perhaps 1 Cor. 113-16, which is also highly regarded as non-Pauline, there is nothing in the undisputed Pauline letters that suggests that the activity of women in the church was regarded as a fuss by Paul or even during Pauls lifetime. First herds grass 211-12The first-century church meetings most likely permitted more congressional interaction than what is seen in church worship services of today. There were in all probability several turn arounded speakers who arose to teach, encourage one another, and prophesy. As we have seen in Pauls first letter to the church at Corinth women there rudely interrupted the speakers causing Paul to confront this unseemly insubordination. In 1 Timothy 211f we hear how Paul suggests that women of Ephesus learn their Scripture lessons 11 Let a woman learn in m utism with all sub mission. 2 And I do not permit a woman to teach or to have authority over a man, but to be in silence. In his letter to Timothy Paul contends that women of Ephesus were not only to dress tastefully and modestly (1 Tim. 29f) that is, divergent from the pagan women but they were also to learn in silence. Paul presents not only a radical new idea for the first-century Christian women to learn but he also describes the manner in which they are to learn in silence. Despite the negative connotations that one may imagine, in the first century silence was a positive attribute.It did not necessarily overthrow not speaking as Paul intends in other rural writings (cf. 1 Tim 22 2 Thess. 312 1 Cor. 1434). But rather it implies respect or leave out of disagreement (as in Acts 1118 2114). A more proper understanding of the Greek work hJsucia or hesuchia used in this instance would be stillness or to desist from bustle or language. The word used here in this example is d epicted to call up that women, and quite possibly men as well, should learn in quietness, without fray or conflict. Rabbis and early church fathers deemed quietness appropriate for rabbinical students, sensible persons, and even leaders.This attitude of silence or quietness as it were would be quite appropriate for such tense situations exhibited by the Church of Ephesus at the time. Angry students forced to learn in silence learn very little. But an atmosphere of quietness encourages study and fosters understanding. With regard this particular text John Chrysostom writes, He was speaking of quietness It is here that we note that the Apostle Paul did not instruct the women to be in submission to neither their husbands nor to the male leadership of the church. But rather Paul suggests that the women assume an attitude of receptivity.Most likely the reason Paul suggests this posture is because the women of Ephesus had been learning ungodly worldly and somatic issues in submission to the teachings of false prophets (cf. 2 Tim. 36). Instead Paul would have these women surrender themselves to more orthodox instruction and to the authority of the reliable church instructors. Paul did not particular(prenominal)ally indicate to whom the women were to submit themselves but conventional apprehension suggests that it would at least include the leaders of the congregation, those who were trusty for giving instructions in doctrine.In this particular instance Paul would have women educating themselves in quiet and submissiveness, not asserting themselves nor their opinions thereby yielding to those with great understanding and knowledge. It is important to note what Paul does not do with his word choice here in 211. eveningn though the erring women at Ephesus were a in force(p) problem it was not as serious as the rebellious men, empty talkers, and deceivers Paul speaks of to his disciple in Titus 110. In that instance Paul uses a much stronger word, epistomizo meaning to tarry the mouth or silence. Simply put, the women at Ephesus were not rebellious deceivers with sinfulness intentions they were merely poorly educated in the spirit of Christianity and were in much need of being taught sound doctrine. First Timothy 212 stands in stark contrast to what we find in 1 Tim. 211. In 211 Paul is telling what women must do and in 212 he is telling them what he stringently prohibits them from doing. A proper exegesis of the verb epitrepo as found in verse 212 is that it is used in the present continual tense.Paul is not look I do not/will not/will never permit but instead he is saying is that I am not (now) permitting or Not at this time will I permit. Phillip Payne summits that within the New Testament Scriptures or even within the Septuagint that there exists no reference where this verb is used in the active indicative first person singular tense which would certainly imply perpetuity but rather it is only used to convey a timely and speci fic prohibition.One of the main thrusts of the Pastorals is to protect the fledgling church from the dangers of false teaching which, if left over(p) unchecked false teaching held the potential to permanently stain the church. The pressing nature of the situation at Ephesus is thereby convey by Pauls intent to curb such false teachings. In the same(p) breath that Paul speaks about women and teaching he also addresses a womans exercise of authority over men. Rather than choosing two more commonly recognized verbs to describe authority (exousiazo) and power (kyrieuo) he uses a word found nowhere else in the New Testament authenteo.In the early days of the church the verb authenteo held two closely related meanings, instigating or perpetrating a crime and the active wielding of influence (with respect to a person) or the initiation of an action. Harris also concludes that that the verb meant to hold sway or use power, to be dominant. In itself it never meant to be an official or to be authorized. Wilshire is in complete agreement with this position and comments that, The meaning of authentein in 1 Tim 212 may not be exercising authority or even holding sway or using power, or being dominant. In itself it never meant to be an official or authorized In establishing prohibitions against women teaching in 212 Paul introduces certain limitations in order that women could take full advantage of their learning. Paul envisioned something chance at Ephesus which had happened once before. The women at Ephesus had been lead to believe certain unconventional things. The women in Ephesus were reminiscent of the woman in the Garden of Eden. Because of her lack of knowledge Eve had been deceived into believing certain unorthodox teachings as well.Such as if she would daring touch the fruit of the tree of the knowledge of good and evil she would bring about like God but she would not die. She authoritatively taught this to her husband. Unfortunately, decade knowing to o well. In giving this command Paul wanted to belong a similar sequence of events at Ephesus. Just as Adam and Eve destroyed themselves in Eden the church at Ephesus could also be destroyed. It is at this point that Paul as their own apostle and teacher (27), using his personal judgment (verse 12), he give the Ephesians this particular guideline. Conclusion The relationship of man and woman was established during creation week.Although created as equals in Gods image men and women are different but yet each complements each other. Standing equally before God each is charged with his own personal spiritual responsibility and each has been given the opportunity to engage in a personal relationship with God through His gracious fancy of redemption. Thus, man and woman are equally valuable, equally important, and equally necessary for Gods plans and purposes. comparative order was established during creation where man was formed first and was charged first with his role and then wom an was addressed.This relational order is expressed over and over again throughout much of the Bible. Created to complement each other in a family unit so too, must men and women complement each other in the family of Jesus Christ. Each must recognize the needs of each other to accomplish the specific mission of the church. Understanding each other and ministering to full complement of his or her own good is the only way that men and women can minister together in the name of Jesus Christ. The Apostle Paul was known around primal Asia as a liberator and a purveyor of peace.For the women of Ephesus learning Gods lawfulness from those more knowledgeable than they was truly liberating for them. But in the two millennia that has passed simply learning in submission and never given the opportunity to mister to those who may need it the most to many is still the norm to follow. Paul never intended for women to simply learn and remain silent. It was Pauls plan to have women mature as he irs tally to Gods yell (cf. Gal. 326-29). Much as the writers of the New Testament passively trustworthy slavery there are few today that believe we should lapse back to this archaic practice.In much the same way these same writers of New Testament Scripture accepted the oppression of women to be a part of daily life should we too deny women of today a leadership role as head of the local church? Just as Pauls proclamation of equality in Galatians 3 stood for all in the city of Galatia to understand that all are one in Jesus Christ so should women of today be able to serve in whatever position they are qualified for. Have we received Gods wisdom or are we simply being foolish? 26 For you see your calling, brethren, that not many wise according to the flesh, not many decently, not many noble, are called. 7 But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty 28 and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, 29 that no flesh should glory in His presence. 30 But of Him you are in Christ Jesus, who became for us wisdom from Godand righteousness and sanctification and redemption 31 that, as it is written, He who glories, let him glory in the LORD. 1 Corinthians 126-31 BibliographyBailey, Kenneth E. Women in the New Testament A Middle Eastern furyural View. morality Matters 6, no. 1 (Jan/Feb 2000) 1-11. Cook, crowd I. 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Beyond Reasonable Doubt 95 Theses Which hostility the Churchs Conviction Against Women. New York Xulon Press, 2009. 1 . James I. Cook, The Church Speaks Papers of the Commission on Theology Reformed Church in America (Grand Rapids Eerdmans, 2002), 171. 2 .Joanne Krupp, Woman Gods Plan Not Mans Tradition (Salem Preparing the Way Publishers, 1999), 110. 3 . Justin J. Meggitt, Paul, Poverty and Survival (Edinburgh T&T Clark, 1998), 150. 4 . J. Paul Sampley, Paul in the Greco-Roman World A Handbook (Harrisburg Trinity Press International, 2003), 125. 5 . J. R. Daniel Kirk, Jesus Have I Loved, But Paul? A Narrative Approach to the Problem of Pauline Christianity (Grand Rapids Baker Academic, 2011), 124. 6 . John Chrysostom, A Select library of the Nicene and Post-Nicene Fathers of the Christian Church, vol.XII, ed. Phillip Schaff (New York The Christian Literature Company, 1908), 555. 7 . Kirk, 125. 8 . Richard and Catherine Kroeger, Women, EldersSinners or Servants (Louisville Council on Women and the Church, The United Presbyterian Church in the USA, 1981), 10-11. 9 . Roger E. Gotlieb, This Sacred Earth Religion, Nature and Environment (Abingdon Routledge, 1995), 337. 10 . Richard Oster, 1 Corinthians (Joplin College Press, 1995), 342. 11 . E. Earle Ellis, The Making of the New Testament Documents (Boston Brill Academic, 2002), 433. 12 .William O. Walker, Interpolations in the Pauline Letters, from T he Pauline Canon, ed. Stanley E. Porter (Boston Brill Academic, 2004), 232. 13 . Arthur G. Patzia, The Emergence of the Church Context, Growth, Leadership and Worship (Downers Grove InterVarsity Press, 2001), 179. 14 . Stanley J. Grentz and Denise Kjesbo, Women in the Church A biblical Theology of Women in Ministry (Downers Grove InterVarsity Press, 1995), 128. 15 . Ibid. 16 . Kenneth E. Bailey, Women in the New Testament A Middle Eastern Cultural View, Theology Matters 6, no. (Jan/Feb 2000) 8. 17 . John Chrysostom, Saint Chrysostoms Homilies on Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon, Nicene and Post-Nicene Fathers, Part 13, ed. Philip Schaff (Whitefish Kessinger Publishing, 2004), 441. 18 . Thomas D. Lea and Hayne P. Griffin, 1, 2 Timothy, Titus The New American Commentary, vol. 34 (Nashville Broadman Press, 1992), 98. 19 . T. Scott Womble, Beyond Reasonable Doubt 95 Theses Which Dispute the Churchs Conviction Against Wom en (New York Xulon Press, 2009), 187. 20 . Ben Witherington, Letters and Homilies for Hellenized Christians A Socio-rhetorical Commentary on Titus, 1-2 Timothy, and 1-3 John (Downers Grove InterVarsity Press, 2006), 226. 21 . Phillip B. Payne, Libertarian Women in Ephesus A Response to Douglas J. Moos Article 1 Timothy 211-15 importee and Significance, TrinJ 022 (Fall 1981) 172-73. 22 . Elizabeth A. McCabe, An Examination of the Isis Cult with Preliminary Exploration into New Testament Studies (Lanham University Press of America, 2008), 101. 23 . A. C.Perriman, What Eve Did, What Women Shouldnt Do The Meaning of Auqentew in 1 Timothy 212, TynBul 44. 1 (1993) 138. 24 . Timothy J. Harris, Why Did Paul Mention Eves Deception? A Critique of P. W Bameits Interpretation of 1 Timothy 2, EQ 62 (Apr-Jun 1990) 342. 25 . Leland E. Wilshire, 1 Timothy 212 Revisited A Reply to Paul W. Barnett and Timothy J. Harris, EQ 65. 1 (Jan. -Mar 1993) 48. 26 . Aida Dina Besancon Spencer, Eve at Ephes us Should Women Be Ordained as Pastors According to the First Letter to Timothy 211-15? JETS 17, no. 4 (Fall 1974) 219.