The question is, Does ushering involve any exercise of authority? . Harold Lindsell, "Egalitarianism and Scriptural Infallibility," Christianity Today 20 (March 26, 1976):45-46. Rather, it was based on current mores. Were the roles of pastor and preacher in the first century the same as we understand them today? Clearly, deacons serve under elders. For example, Elisabeth Elliot's claim that "the pronouns referring to him [God] in Scripture are withoutexception masculine" (Elliot, "Why I Oppose the Ordination of Women," p. 16, emphasis added). In Corinth, there was Chloe who clearly had a role of leadership and influence in that church (1 Corinthians 1:11). 11:3 is probably not meant to designate a hierarchy but to suggest woman's "source" or "origin" as portrayed in Gen. 2). 35. To ask whether evangelicals are Dispensational, Reformed, or Anabaptist is to discover in most instances their understanding of the church's role in the social arena as well. It is interesting to note that Carnell finds Romans and Galatians the supreme interpretations of the revelation of God in Christ. Now Adam names his wife "Eve" (Gen. 3:20), and God describes her future relation with Adam as one of authority and submission (Gen. 3:16). 26. (Cf. 12; Rom. These texts prohibit the church from allowing a woman to hold a teaching/ruling office Moreover, the passages transcend cultural relativity for they-are grounded in reasons always germane to man and woman: God's eternal order and purposes for men and women as reflected in creation, as well as the fall of Adam and Eve (1 Tim. The primary passage in question is 1 Timothy 2:11-14: A woman should learn in quietness and full submission. 9. 11:2-16; 14:33-35; 1 Tim. 11). 3. A more sophisticated screening of Scripture is carried out by others who claim that we must look in Scripture for the "locus classicus" of a Biblical doctrine and concentrate on its teaching, interpreting all else in light of its truth. Often this interpretive framework remains unclarified, but it is always present. Letha Scanzoni and Nancy Hardesty use this principle fully in their book All We're Meant to Be: The biblical theologian does not build on isolated proof texts but first seeks the locus classicus, the major biblical statement, on a given matter. She says, "I have called the interference a distortion caused by the human limitations of the human channel." Are women more easily led astray than men . 1:5; Tit. If she does what she can in this most interesting relation, she may be the light, the joy, the salvation, of her husband and household; but if she is recreant to her obligations—if the wife is a deserter of her faith and its duties, the last hope, I had almost said, of husband and family, is gone forever! 36. This pictures the divinely instituted order (1 Cor. The principles of obedience, submission, and authority are clear in both the Old and New Testament. The principle of "consistency" demands not the dismissal of seemingly contradictory texts, but the ongoing reevaluation of traditional interpretations in search of distortion. This statement was prepared by several evangelical leaders at a CBMW meeting in Danvers, Massachusetts, in December of 1987. 3:28, all of the references to women in the New Testament are contained in passages dealing with practical concerns about personal relationships or behavior in worship services. 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. 17. Scriptural interpretation must allow for continuing actualization as necessary implications are drawn out. 53. Honorable mentions also go to Julia, Nereus’ sister, and Olympus (Romans 16:15). Prophecy is listed as an even higher and authoritative gift than teaching or interpretation on two occasions by Paul (Romans 12:6-7, 1 Corinthians 12:7-10). E.R.A., birth control, Title IX, and the like, have brought a new consciousness of women's rights and possibilities to the contemporary Christian. After Jesus was born and presented in the temple, he was blessed and spoken about publicly by the prophetess Anna (Luke 2:36-38). Moving specifically to the Gospels of the New Testament, women are seen in the most prominent roles. Ecclus. What escapes Mollenkott is the fact that the hermeneutical principle she enunciates does not suggest dismissing a passage because of "the hardness of our hearts," but rather reevaluating it with fresh, exacting, detailed research seeking a thread by which the "book hangs together.". I see no difficulty in harmonizing all of the Bible's teaching on this subject nor in harmonizing feminism with the teaching of Scripture. Where some feminists reject what is time-bound, extrapolating "the essential, unconditioned truths by discarding what ... [they consider] nonessential," some traditionalists make Scripture's time-relatedness similarly of no account by claiming that "revelation is available in a pure and unambiguous form. Graham's "cultural Christianity" finds a strong echo in his wife's comment concerning women's ordination in Christianity Today: " `clergywomen'? A predetermined understanding of woman's rightful roles too often dictates such choices, as well as the more general method of interpretation evangelicals choose. Using as a guide these passages which deal explicitly with the question of women's rightful place, it is possible to avoid making erroneous deductions from other passages in Scripture which deal with more general concerns related to women. Russell Prohl, Woman in the Church (Grand Rapids: Eerdmans, 1957), pp. 6-8 (typewritten) for a helpful discussion of .Jewett's exegesis. [Luke 11:27-28], Jesus was not belittling Mary; he was suggesting that real womanhood goes beyond being a wife and mother. Lydia was a “person of peace” whom Paul, Silas, and Timothy met in Philippi and soon thereafter had a church meeting in her home (Acts 16:14-15, 40). In marriage and in the church God has assigned man with the responsibility of reflecting the headship of Jesus Christ over the church. This new creation was demonstrated in Jesus' life, as he broke with the existing hierarchical structuring of male-female relationships and treated women as equals (Luke 8:1-3; 10:38-42; 11:27-28; 13:10-17; 21:1-4; Mark 5:22-42; 16:9; John 8:3-11; 12:1-8). A variation on the "locus classicus" approach is the desire to judge Scripture by "what Jesus said and did" ("A Conversation with Virginia Mollenkott," p. 75). Moreover, the New Testament teaches that every Christian, is to grow into maturity in Christ and to exercise fully the gifts she or he has been given. As these egalitarian and traditionalist positions have been argued, implicit hermeneutical procedures have been used by adherents in both camps. The importance of recognizing the authority of multiple Biblical witnesses must be maintained if interpreters are to avoid twisting the Biblical record to support outside aims.37 Paul Holmer is correct in warning against evangelicals treating the Scripture as if it were a literary and metaphysical and casual gloss on a literal and systematic structure that it otherwise hides. Don Williams's The Apostle Paul and Women in the Church. News and Notes (June 1975), and The Wittenburg Door (August-September 1975) have devoted whole issues to the topic of women2 Other journals like Christianity Today. Husbands are also commanded to not treat their wives harshly as had been the custom of so many (Colossians 3:19). With C. S. Lewis, whom they quote with respect on this point, they believe that women cannot be" priests," for the priest is to represent God. Cf. Only in this way can the church's witness to the wider society avoid being compromised and its life together as a fellowship be strengthened (cf. To argue for a Biblically based "feminism" is inconsistent with the entire posture of Scripture. John 13:14; 1 Tim. Since our worship style requires some musical ability, if there is no man with such ability to provide leadership, we recommend finding a man who can at least lead in vocals and give verbal direction to the overall process, even if he can’t play the instruments. . 2:12), it would seem to apply to these situations as well. And in Philippi, Euodia and Syntyche were not only “co-laborers” but also “contended at Paul’s side in the cause of the gospel” along with other leaders like Clement (Philippians 4:2-3). "7, Use of the Bible as the source of authority in the debate has brought mixed approaches and results. . This graduation of authority rests on two bases: first, the original constitution of the sexes as created, and, second, woman’s role in the fall. said to him, "Blessed is the womb that bore you, and the breasts Rey O'Day Mawson, "Why All the Fuss About Language? Jewett, Man as Male and Female, pp. G. C. Herkouwer, in his volume Holy Scripture, describes both the "dualist" and the "spiritualizer" and in .the process suggests an additional common motivation for these faulty approaches to Scripture's cultural character. 4-6). Cf. These comments are only a brief synopsis of some of the issues. Only by taking Paul's words out of both their immediate text and their cultural context is such a stance possible. 6. to join Jesus' followers in traveling from town to town with him (Luke 8:2-3; Matt. Lets examine the public ministry of women in the Church. In the NT, most of the church meetings took place in homes. The very nature of "letters" which were intended to answer specific questions about particular issues in the life of the churches in Corinth and Ephesus (the context of 1 Timothy) should make the reader extremely cautious in deducing universal principles from Paul's advice. The Bible has an overarching consistency despite its multiple theological foci. 1:6-7; =aRom. . Distinctions in masculine and feminine roles are ordained by God as part of the created order, and should find an echo in every human heart heart (Gen 2:18, 21-24; 1 Cor 11:7-9; 1 Tim 2:12-14). 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.
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