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Abstract
The question whether to ordain women or not threatens the fabric of the Seventh-day Adventist Church. The anti and the pro-ordination argument hinge on scripture, the only source of authority for the Remnant Church. This paper has made a critical observation of the arguments and concludes that neither of the camps is right. It has made a brief excursus into the backdrop that may have influenced the prohibitions and observed that it (the backdrop) may not certify the prohibitions to be eternal interdiction on women participation in ministry. The study realizes that the seeming interdictions are statements aimed at setting the church in orderhaustafeln to defocus believers from their individual self in order to refocus them to their divine calling as colabourers with Paul in Christ. Because the NT seems quiet on the issue whether to, or not to ordain women, and because the texts used for or against seem to be read either at an apparent level, or applied without a keen regard to the contexts, this paper suggests further study of the verses that form the backbone of arguments before any action is taken by the world church.
Оригинальное название
Should the NT Haustafeln Argue for or against the Ordination of Women, or Should the Current Trends Open up the Opportunity?
Abstract
The question whether to ordain women or not threatens the fabric of the Seventh-day Adventist Church. The anti and the pro-ordination argument hinge on scripture, the only source of authority for the Remnant Church. This paper has made a critical observation of the arguments and concludes that neither of the camps is right. It has made a brief excursus into the backdrop that may have influenced the prohibitions and observed that it (the backdrop) may not certify the prohibitions to be eternal interdiction on women participation in ministry. The study realizes that the seeming interdictions are statements aimed at setting the church in orderhaustafeln to defocus believers from their individual self in order to refocus them to their divine calling as colabourers with Paul in Christ. Because the NT seems quiet on the issue whether to, or not to ordain women, and because the texts used for or against seem to be read either at an apparent level, or applied without a keen regard to the contexts, this paper suggests further study of the verses that form the backbone of arguments before any action is taken by the world church.
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Abstract
The question whether to ordain women or not threatens the fabric of the Seventh-day Adventist Church. The anti and the pro-ordination argument hinge on scripture, the only source of authority for the Remnant Church. This paper has made a critical observation of the arguments and concludes that neither of the camps is right. It has made a brief excursus into the backdrop that may have influenced the prohibitions and observed that it (the backdrop) may not certify the prohibitions to be eternal interdiction on women participation in ministry. The study realizes that the seeming interdictions are statements aimed at setting the church in orderhaustafeln to defocus believers from their individual self in order to refocus them to their divine calling as colabourers with Paul in Christ. Because the NT seems quiet on the issue whether to, or not to ordain women, and because the texts used for or against seem to be read either at an apparent level, or applied without a keen regard to the contexts, this paper suggests further study of the verses that form the backbone of arguments before any action is taken by the world church.
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1 Argue for or against the 1 Ordination of Women, or Should the Current 2 Trends Open up the Opportunity? 3 Simon Bwambale, PhD 4 Lecturer, Bugema University, Kampala Uganda, Dec 2013 5 6 Abstract 7 The question whether to ordain women or not threatens the fabric of the Seventh-day Adventist 8 Church. The anti and the pro-ordination argument hinge on scripture, the only source of authority for the 9 Remnant Church. This paper has made a critical observation of the arguments and concludes that neither 10 of the camps is right. It has made a brief excursus into the backdrop that may have influenced the 11 prohibitions and observed that it (the backdrop) may not certify the prohibitions to be eternal interdiction 12 on women participation in ministry. The study realizes that the seeming interdictions are statements aimed 13 at setting the church in orderhaustafeln to defocus believers from their individual self in order to 14 refocus them to their divine calling as colabourers with Paul in Christ. Because the NT seems quiet on the 15 issue whether to, or not to ordain women, and because the texts used for or against seem to be read either at 16 an apparent level, or applied without a keen regard to the contexts, this paper suggests further study of the 17 verses that form the backbone of arguments before any action is taken by the world church. 18 Introduction 19 In the paper presented by the writer to the ECD Biblical Research Committee of 20 March 19-21, 2013, it was noted that "the practice of, or the mere prospects to the 21 ordination" 2 of women is a wage that may soon or later break the cords that holds a 22 majority of the Christian denominations including the Seventh-day Adventist (SDA) 23 Church. 3 "Conservatives" (hereafter, "exclusivists") perceive gender inclusiveness as 24 _______________ 1 Houstafeln is a plural form of the German word Haustafel which may literary be interpreted as House Table, denoting house or community decorum. Marshall H. Lewis categorises Haustafeln as first, Church order regulations (1 Tim 2:8-15; 6:1-2; Titus 2:1-10; 1 Clement 1:3; 21:6-9). Second, haustafel may be in form of wisdom (Did 4:9-11; Bar 19:5-7). Third, it may be station codes as exemplified by Eph 5:21-6:9; Col 3:18- 4:1; 1 Pet 2:13-3:12. Lewis observes that "early Christian station codes typically mention three station pairs: masters and slaves, husbands and wives, parents and children, with the instruction that the latter are to submit to the former." See Marshall H. Lewis, "The Petrine Haustafel: A Contemporary Interpretation," A Paper Submitted in Partial Fulfilment of the Requirements of Ch 522 Theologies of the New Testament, Chicago Theological Seminary, April 1995, 3. 2 Simon Bwambale, "Where is the Ordination of Women in the NT?: A Review of Views, and Recommendations," A paper Presented at the Biblical Research Committee, Advent Hill, Nairobi, Kenya, March 2013, 1. 3 The researcher conducted a simple survey to sample the perception on WO. The first group comprised students of the School of Theology and Religious Studies, Bugema University. In attendance was 265 students out of the 326 students reflected in the records from the Registrar's office. The nationalities of the students included Kenya, Tanzania, South Sudan, Rwanda, Burundi, Zambia, Malawi, and the Democratic Republic of the Congo. The survey question was "Should the SDA Church Ordain Women? Yes, No. Give reasons for your answer." Out of the 265 students, 108 said "Yes," 146 said "No" and 11 had 2 contrary to biblical revelation. On the contrary, the pro-ordinationists (hereafter, 25 "inclusivists"), too, regard women exclusion from ministry as contrary to the biblical 26 perspective of the role of women in God's mission, 4 and are confident that time and 27 trends will take care of entrenched male prejudice that deters the progress. The above 28 views exhibit for each other a disdain that fails to acknowledge the bitterness and the 29 divisions generated by the debate. 5 30 This paper endeavours to make an additional excursus on the issue of women 31 ordination (hereafter, WO) to ministry by, first making a summary of the pull-and-push in 32 the SDA Church discussed in the previous paper. Second, the paper is an attempt to 33 exegetically elaborate the NT haustafeln that supply to the exclusivists the basis for rejecting 34 WO. Third, since, like the exclusivists, the inclusivists often seek the mandate of scripture 35 to advance their propositions, this paper seeks to further investigate the major texts 36 alluded to. Fourth, the paper recommends a way forward for the Seventh-day Adventist 37 Church leadership to deal with the challenge. 38 A Summary of Argument for and 39 against Women's Ordination 40 Though the voices for or against WO are equally strong and divisive in other 41 denominations, this section concerns itself with the phenomenon in the SDA church. 42 Percentage wise, the voices for and against WO cut the SDA church midway though there 43 might be varying concentrations on the globe. For the exclusivist camp, the Bible is 44 basically the foundation for the argument against WO 6 and maintain that biblical texts 45 that regulate women's participation are extremely clear, and need not be subjected to the 46 _______________ no position. The second survey was conducted after a devotional of the Uganda Union committee members and staff. Out of the attendance of 45 people 15 said "Yes," 26 said "No," and 4 had no position. Apart from those who had no position, both groups gave reasons that were based on Scripture. Though not conventionally samples, the perception of the groups may, to some degree, a representation of the perception in the Church in East Central Africa Division. 4 See Nancy Vyhmeister, ed., Women in Ministry: A Biblical and Historical Perspective, (Berrien Springs, MI: Andrews University Press, 1998). 5 Gordon Wenham, "Ordination of Women: Why is it so Divisive," Churchman, 92(1978): 310. Rodney A. Whitacre also observes that the ordination of women is not only a complex topic, it is also an emotionally loaded topic because big issues are at stake. It is obviously such for women who feel called to ordained ministry. More generally, for many folks it is seen as an issue of equality, and there is anger at the injustice and oppression involved if women are not able to serve God as they feel led. See Rodney A. Whitacre, "Reasons for Questioning Womens Ordination in the Light of Scripture," 2013, 2. 6 Samuel Koranteng-Pipim, "Campaign for Women's Ordination: Role of Church Leaders and Scholars," Excerpted and modified from Must We Be Silent?: Issues Dividing Our church, (Ann Arbor, MI: Berean Books, 2001), xx. 3 exegesis that water down their prescription to the modern church. 7 They do acknowledge 47 their role. 8 A host of Adventists call for a return to Scripture to guide in the question and 48 sound a caveat that a firm stand on the "truth" may be at the expense of positions and 49 comfort. 9 50 As the case is with the exclusivists, the inclusivists' voice are loud and firm from men 51 and women who aver that the Church has unnecessarily delayed to endorse WO, and 52 argue that because the trends have given a new perspective to human roles time has 53 come to stand up and be counted and truly act on what we believe, that God is no 54 respecter of persons and that, in Christ, there is no male or female. 10 A social argument 55 sticks out strongly and as Keren Katoske contends the Church's endorsement to WO 56 would not only follow biblical instruction but also to maintain credibility before our younger 57 members who are keenly aware of gender issues (emphasis supplied). 11 The endorsement is 58 sometimes viewed as heeding to the biblical-eschatological call to involve all co-laborers in 59 the thrust of the end-time proclamation; a heed to the call for justice (Micah 6:8), 60 egalitarianism (Gal 3:28) and selflessness (Matt 7:12). 12 Furthermore, Priesthood of all 61 believers is another factor fronted for WO for reasons that faith in Jesus elevates believers 62 to a common platform irrespective of gender. 13 Ray avers that ordaining women not only 63 _______________ 7 Samuel Koranteng-Pipim, "Answers to Questions about Women's Ordination" Adventist Affirm (1987): 1-3. 8 Ibid, 2; This camp observe the conspicuous role of women in the OT and NT: Huldah who counseled the prophets, (2 Kgs 22:13, 14), women who sang and attended to tabernacles and Temple (1 Samuel 2:22, 1 Chr 25:5, 6, Psa 68:24, 25), women who prayed aloud and prophesied in the church (1 Cor 11:5), and those who laboured with Paul (Phil 4:3). In the NT Paul strongly commends some, including widows (Rom 16:1-5, 6, 12, 13, 15; Acts 9:39). Despite their importance, women did not serve as priests in the OT (Exod 28:1, Num 3:1-13)(See Bwambale, 5). The camp studies the texts including 1 Tim 2:11-14; 3:1-7; Titus 1:5-9; 1Cor 14:33-36) and conclude that women did not serve as leaders; nor did they serve as teachers, elder, pastor in the New Testament (Ibid.) 9 Speaking against the decision at PUC, Christine G. Byrn, working in the Education Department at the Conference, boldly assert that women are already active in ministry. It is unwise to create an impression that would create schism within the Church (Bwambale, 5 ). See also Christine G. Byrn, to Elder Rothler, March 26, 2012, an email as response to the Action of PUC on Womens ordination, accessed Feb 21, 2013. 10 Lourdes-Morales Gudmundsson, to Ricardo Graham, March 14, 2012, an email response to the action of PUC on the issue of womens ordination, accessed on Feb 21, 2013. 11 Keren Katoske, Walace D. Minder, to Ricardo Graham, March 14, 2012, an email response to the action of PUC on the issue of womens ordination, accessed on Feb 21, 2013. 12 Dan Smith, to Ricardo Graham, March 14, 2012, an email response to the action of PUC on the issue of womens ordination, accessed on Feb 21, 2013. On the point of equality, see also Randall I. Roberts et al., Rob and Daphne Thomas, to Ricardo Graham, March 14, 2012, an email response to the action of PUC on the issue of womens ordination, accessed on Feb 21, 2013. 13 Courtney Ray, Gilbert M. Valentine, and Jared Wright, to Ricardo Graham, March 14, 2012, an email response to the action of PUC on the issue of womens ordination, accessed on Feb 21, 2013. 4 bears a witness to the world that God truly is not a respecter of persons, but it also shows 64 our commitment to the biblical concept of the priesthood of all believers! 14 65 The consequent tension ought not to be underestimated. The remark captured by 66 Gary Patterson that the GC has no authority over ministers and, thus, overstepped its 67 bounds in seeking to tell the unions 15 what to do on the matter, ought to be a signal of 68 the iceberg. "Objection to ordain, according to him, is interfering with the eschatological 69 mission work of the Holy Spirit to inspire sons and daughters" as stated in Acts 11:17, 70 18. 16 71 Yes, in terms of percentage, the voices for and against WO in the SDA church are 72 equally strong , and each voice integrates scripture in the argument. The last paper 73 concentrates on identifying the textual challenges overlooked by each side as they employ 74 them (albeit sometimes eisegetically). The next section is dedicated to hermeneutical and 75 exegetical study of the common NT haustafeln texts that are often employed by exclusivists 76 to ground their argument in Scripture. 77 Some NT Haustafeln and Exclusivism 78 It may be proper to restate in this paper that "on top of the exclusivist views being 79 skewed to personal feelings, socio-cultural and psychological presuppositions, most of the 80 exegetical exertions have a GIGO tendency that goes into the biblical text using a 81 particular hermeneutic approach to scoop out information bent towards a premeditated 82 goal." 17 83 The Historical Setting of Some Haustafeln 84 The first century Christianity was operating in a contextual mix of a conglomerated 85 Gnostic philosophic structure which the NT interpretations earlier than our century have 86 not delved into. This may not be a surprise. The quiescence of Gnosticism might be 87 attributed the blow that buried the philosophy into oblivion. According to Gary C. Burger, 88 Orthodoxy Christianity struggled against Gnosticism in the fourth century and gave a 89 lasting blow to the philosophy by cutting it off from Christianity, ostracizing its teachers, 90 _______________ 14 Ibid. 15 Gary Patterson, Six Points on the Ordination of Women Issue, paucadmin.adventistfaith.org at @EbookBrowse (Feb., 13, 2013). 1 16 Bwambale, 6. 17 Bwambale, 7. For the meaning of 'GIGO' see Rod Short, "GIGO," The International Maritime Human Element Bulletin 4(July 2004), atsb.gov.au/marine/pdf/184_hanjin_ dampier.pdf, (Accessed March 4, 2013). 5 and cracking down on their literature. This state of affairs continued until the 1945 Nag 91 Hammadi discovery of more-than-a dozen remaining scrolls that for over a millennium 92 had been hoarded. After unearthing the complex teaching and lifestyle advocated by this 93 philosophy, fresh light has been flashed on some statements of the NT thereby making 94 them clearer to the present age. 18 95 The convoluted structure of Gnosticism has precipitated debate among historians 96 over the cradle of Gnosticism. While Some observe Gnosticism to be a pre-Christian 97 philosophy that may be traced back to the Persian and Babylonian times, others associate 98 it with Zoroastrianism. On the other hand some have regarded it as an offshoot of 99 Judaism. In connection with this, Willis Barnerstone and Marvin Mayer observe that the 100 distinction between transcended god and the creator of the world might have been the 101 impact of the monotheistic affirmations of the Jewish Gnostics. Perhaps, they avers, the 102 Gnostic mythology of two far apart gods may have been a construct of a merge of the 103 Jewish apocalypticism and the reflections of the Hellenistic Jewish thinkers that emerged 104 after the destruction of the Jerusalem temple in 70 A.D. 19 105 The hue of the philosophy does bring in other speculations. In the introduction to 106 the book The Gnostic Gospels, Elaine Pagels advances that as early as before the first century 107 A.D., there existed trade interactions between the Greco-Roman and Indian communities. 108 Because of these links the Buddhist missionaries may have infiltrated and might have been 109 proselytizing in and around Alexandria. It may be precisely averred that the consequence 110 of this inroad may have caused a hazy divide between the Gnostic and the Eastern, 111 religions. 20 112 An overview of several of Paul's admonitions may be a foretaste that the Greco- 113 Roman world embraced the gospel with a worldview that challenged or, at best, 114 compromised some Christian doctrines. In an attempt to set the Christian "house" in order 115 Paul makes statements to check the inroads of the Gnostic mythology and practice into 116 the believing community. George E. Buttrick, too, avers that Paul strongly charged 117 _______________ 18 Gary C. Burger, "The Gnostic View of the Feminine, 2. Available at http://www.newmediaministries.org/DaVinciCode/GnosticFeminism_S.html, October 12, 2013.
19 Willis Bernstone and Marvin Mayer, Gnosticism, Gnostics, and the Gnostic Bible, (London, England: Shambhala, 2003), 3. 20 Elaine Pagels, The Gnostic Gospels, (New York, NY: Vintage Books Edition, Random Books, Inc., 1989), xxi. 6 Timothy with the task of combating heresies in order to maintain orthodoxy. In the 118 epistles, Paul 119 "...flings an accumulated heap of epithets at his opponents denouncing them 120 with scathing and scorching language. They profess to know God, but actually know 121 nothing. Their minds are corrupt and depraved. They have rejected the truth. Their 122 knowledge is falsely so called. Their wrangling is only godless chatter, dispute about 123 words, godless and silly myths...Having departed from and missed the mark as regards 124 faith being disobedient, insubordinate and unbelieving, they have become subjects to 125 deceitful spirit and doctrines of demons, caught up in devil's trap." 21 126 All such as above were not from human revulsion of opponents, 22 rather it ought to 127 be viewed as a bid to inhibit the state of affairs that would gradually "orthodoxize" 128 heresies by popularizing them. Such common-placing in the believing community of the 129 amalgamation of the heresy-orthodoxy would produce an amorphous conglomeration of a 130 type of hybrid Christianity far removed from the cause of Christ to which Paul and his 131 fellow labourers were called. 23 132 Jacob E. Sofra and Jorge A. Caurz observe that "the Gnostics sects of the 2nd 133 century made use of the Hebrew and Christian religious writings, employing the allegorical 134 methods to extricate Gnostic meanings from them." 24 Conversely, some Christian 135 teachings owed much from the Gnostic philosophy to the extent that some Christians 136 practiced "quasi-Christian Eucharist and baptisms and others rejecting all aspects of 137 conventional worship including prayer, fasting, and almsgiving. Notions of ethics likewise 138 varied widely." 25 In addition to Gnosticism, Buttrick mentions that Jewish and pagan 139 influences "were freely circulating and seeking incorporating themselves into the rapidly 140 growing Christian movement becoming. As the church was expanding and embracing 141 individuals, various points of view were being incorporated in the new faith. Commenting 142 on insinuation circum locution obtrusive simulation 143 Thus, whatever might have been its cradle, and whatever might have been its 144 constituent philosophies and teaching, Gnosticism had prevalent influences in the world in 145 which the apostle Paul did missionary work. It is, therefore, pertinent that this study 146 _______________ 21 George E. Buttrick, ed., "1 and 2 Timothy, Titus," in The Interpreter's Bible, 12 vols., vol. 10, (Nashville, TN: Abingdon, 1956), 350. 22 See Andes Erickson, "'Women Tongue Speakers, Be Silent': A Reconstruction Through Paul's Rhetoric," Biblical Interpretation, 6(1998), 82. Noteworthy is the fact that Paul's rhetoric in his epistles is inclusive. The situation he addresses determines his rhetoric approach. While in 1 Cor 12-14 he employs an insinuatio, in the text of our reference he uses imperatives to directly address the issues. 23 Buttrick, 351-7. 24 Jacob E. Sofra and Jorge A. Caurz, New Encyclopdia Britanica, 15 th ed. London, UK), 315. 25 Ibid. 7 discusses some scriptural references that are often approached subjectively with a mindset 147 that does not consider them as haustafeln within their sitz em leben, the situations that 148 prompted Paul to strongly address issues in those particular texts. This section intends to 149 point out the backdrops of certain texts that are used in the WO debate. 26 150 Women Submission in Eph 5:22 151 Even taken as a text that configure a family as a miniature Christ-Church relationship, 152 Eph 5:22 is explained out of its contextual gist and out of its possible background. Before 153 attacking this text as patriarchy driven, it may be pertinent to make a brief excursus into 154 what might be taking place in the background. 155 The Historical Setting behind Submission 156 Ephesians 5:22ff should not be confined in the bracket of men's subjugation of 157 women, nor should it be viewed as a family life text. Rather, Paul in this text seems to be 158 strongly airing an exhortations that particularly address waves that were negatively 159 impacting the believers' concentration on their spirituality. According to Edwin Yamauchi, 160 Gnosticism, a major philosophy prevalent in the first century, seriously perverted 161 Christianity to the extent that, as the second century reveals, almost hijacking the new 162 faith. Gnostics distorted the OT by reinterpreting it in terms of the Gnostic world view. 163 Yamauchi notes that Gnostic claim that the OT messianic prophecies were pointing to a 164 Gnostic Saviour. 27 They believed that "man was not a transgressor but a victim, and that 165 the fall was not man's but rather Sophia's. Man was alienated from a true knowledge of 166 himself and fettered to earth by malevolent ignorance described as sleep, drunkenness, 167 forgetfulness.... Man experienced a nostalgia, a homesickness for the lost paradise. 168 Salvation for the elect pneumatics consisted of a recognition of their true celestial origin." 28 169 Other doctrines of Gnosticism include the reservation of the pneuma since there is no 170 resurrection; a drive to get out of femininity since that state was considered sin. For any 171 woman to be saved, her femaleness must be transformed into maleness. Gnostics nullified 172 the cross and resurrection claiming that Christ had no physical body of flesh and blood (cf. 173 the text in 1 Tim 2:5) 29 and thus "neither the cross nor the empty tomb have any 174 _______________ 26 Erickson, 17. 27 Edwin Yamauchi, "The Gnostics and History," Journal of Evangelical Theological Society, N.d, 34. 28 Ibid., 34. 29 1 Tim 2:5 reads: For (there is) one God, and (there is) one mediator of God and men (anthropon), the man (anthropos) Christ Jesus. Note that, unlike the Gnostic teaching that Christ had no physical body 8 redemptive significance. As Christ had had only the resemblance of a body the suffering 175 on the cross was apparent not real." 30 The above sample of the Gnostic teaching argue for 176 the fact that the NT Christian mission was not a walk over. Rather it was a tread in the 177 thorns, as it were, and it was necessary for the apostles to draw out a clear line between the 178 gospel of salvation in Jesus Christ and the blossoming conglomerations of the Hellenistic 179 philosophies and teachings in the Greco-Roman. 180 Discussing the NT epistolary imperatives and exhortations ought to be done with a 181 keen sense to the external waves against true Christianity. This study strongly agrees with 182 Carl P. Cosaert who advances that our dependence on the scripture does not call for its 183 simplistic deduction, nor its disdainful dumping on the heap of its historical context. 184 Rather, a scrutiny of the background of the text upholds the principle that "our belief in 185 the authority of the scripture requires that we do all we can to understand what this 186 passage meant to its original audience so we can faithfully apply it to our setting today." 31 187 Most attempts to study the Pauline silence-submission texts often miss the mark 188 when they take the common misunderstanding that the NT generally portrays a rabbinic 189 picture of the woman. This perception, however, overlooks the fact that the Pauline 190 writings address a Hellenized Jewish woman whose social status is exalted above both the 191 Roman and the Jewish woman. 32 Narratologically analysed, the complexity of, and the 192 concern of Paul for the mission in Ephesus is portrayed by the amount of narrative space 193 (two chapters, 19 and 20) that Luke dedicates to the account. 33 Paul's and the narrator's 194 attention are justifiable because the status of men and women in Ephesus often interfered 195 with some tenets of the teaching of Christianity. 34 Witherington observes that 196 _______________ of flesh and blood, Paul underscores the fact that the mediator between man and God is also man, thereby affirming a contrastive teaching peculiar to Christianity. 30 Yamauchi, 37. 31 Carl Cosaert, "Paul, Women, and the Ephesian Church: An Examination of 1 Timothy 2:8-15," Wala Wala University, June 2013, 1. 32 Cosaert, 10. 33 Philip A. Brown, Nehemiah and Narrative Order in the Book of Ezra, BS 162 (2005): 179. Luke's narration of Paul's missionary activities appear to indicate a narrative temporal proportionation. Brown describes that temporal proportioning in a narrative involves three elements: the total amount of time the narrative covers, the distribution of that time across the narrative, and the relationship between the speed of time inside the narrative and the speed of time outside it. Observation of the narrative time given to the period of Paul's stay in Ephesus reveal that Paul gave a considerable amount of attention to issues in Ephesus. 34 Ben Witherington, Letters and Homilies for Hellenized Christians, vol., 1 (Downers Grove, IL: InterVarsity Press, 2006), 218. Witherington avers that the inscriptions in Ephesus facilitate knowledge into the ethos of Ephesus. 9 Our concern here is with the public roles that women played, particularly in 197 religion in that city, and so with expectations that the high-status women might have 198 about the roles that they would play in the fledging Christian community in that place. 199 There can be little doubt that 1 Timothy is attempting to address some high-status 200 men and women, who, as the case was in Corinth, are creating some of the most 201 serious challenges to Paul's authority and mandate for the house churches there. The 202 critique about the love of money in 1 Tim 6, as well as the critique about the women 203 wearing expensive apparel or having too much time on their hands, are clear signal 204 that such high-status persons in Ephesus are a particular concern of the apostle. 35 205 Based on archaeological information, Ephesus, as the rest of the Hellenistic world, 206 had highly venerated women placed in public and religious life of society. Witherington 207 names Verdia Marcia, a woman who was a pytany 36 that served in the temple of Artemis. 208 The second woman, Aelia Ammia, was praised in terms similar to those Paul uses in 1 Tim 209 2:9; 3:11; Titus 2:3-5. 37 A third woman, Apollonis, was so exalted that at her burial all 210 shrines were ordered to be closed and a public mourning was declared. The fourth woman 211 character worth mentioning is Epiphania described as wealthy and a teacher of other 212 women. Though this character lived in the second century A. D., her position facilitates 213 history to envisage that the esteemed position of women and their leadership positions in 214 society continued after the apostolic era. 215 Given such a picture of the position of women and men in Ephesus, and generally in 216 the Hellenistic society, it may be appropriate to suggest that the Pauline haustafeln is in the 217 context of regulating the sense of self that undermined the Christian ethic of humility that 218 is modeled after Christ himself (see Phil 2:1-11). It may be based on this context that Paul 219 calls believers to shift from the worldly positions and lofty exaltations to focus on their 220 spirituality that causes in them actions that are redemptive in nature. With this in mind, 221 therefore the paper turns to an analysis of the text of humility in Eph 5. 222 The Purpose of Submission in Eph 5 223 Women's submission in Eph 5 is easily seen by an eye that is laden with the 224 emancipationist viewpoint. However, submission is not the major issue here. The 225 _______________ 35 Ibid, 218. 36 According to Witherington, 218, pytany was a title given to a man or woman "who was the keeper of the sacred fire of Hestia, but who also was one of the chief magistrates of the city , and official documents would be dated by listing who was serving in this office at a particular time." 37 Ibid, 219. Noteworthy is that Some descriptive words like sophrosunes (good sense, sound judgment, modesty, decency), semnos (serious; of good character, honorable, worthy, respectable), and philathropos (loving one's husband) employed to describe the high priest Aelia Ammia also appear in 1 Tm 2:9,15; 3:11; and Titus 2:3-5.
10 submission motif here rhymes with the rest of the submission texts in the Pauline writings 226 that stem from spiritual piety that is opposed to the prevalent equalitarian world view. This 227 is evident, especially, in the event of viewing the word "submit" ('u:eacce.|et) in 5:21 228 as the fifth Greek participle that is connected to the imperative "be filled with the Spirit" 229 (Eph 5:18). A disconnection of this participle from the thread of the previous four 230 participles (aeu|.;, aee|.;, (ae|.;, and .u,atceu|.;) results in treating 231 'u:eacce.|et as separate command thereby exalting it instead of the substantive 232 command :euc. .| :|.uat (be filled with the Spirit). When this error is committed 233 Eph 5 becomes a text of patriarchal subjugation, or at best, a text that intended to instill 234 order in a family. The family viewpoint should be read here in the context of the church, a 235 body of believers, for whose redemptive unity, cohesion and mutual submission Paul 236 endeavours to ensure. The structure below gives the thought flow of the text in vv 18-22. 237 238 :euc. .| :|.uat 239 aeu|.;, 240 aee|.;, 241 (ae|.;, 242 .u,atceu|.; 243 'u:eacce.|et 244 245 Be filled (:euc.) with the Spirit 246 by Speaking (aeu|.;) to each other in psalms, and hymns and spiritual songs, 247 by Singing (aee|.;) and psalming ((ae|.;) in your own hearts in the Lord 248 by Giving (.u,atceu|.;) thanks to God the Father at all times ... 249 by Being submitted ('u:eacce.|et) to one another out of reverence for Christ. 250 Wives to your own husbands as to the Lord 38 251 252 It is notable from the above illustration that in the Greek text of Eph 5:22 the passive 253 participle hupotassomanoi (being submitted) is absent and most Bible translators of verse 22 254 adopt the implied passive participle (being submitted) from verse 21 to complete the verb- 255 less clause (wives to your own husbands as to the Lord). Since, normally, a passive 256 requires a subject or an agent, then the acting force on men (v. 21) and women (v. 22 ) 257 may be the impact of being filled by the Holy Spirit in verse 18. Verse 22, therefore, 258 appears to conclude the how-words (participles) describing the manner (or means) by 259 which the believers can be filled with the Holy Spirit (v. 18). 260 _______________ 38 Participles are implied in the verb-less sentence wives, to your own husbands as to the Lord (v 22). H o w
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being submitted 11 The structure further illustrates that the popular family submission text, often 261 verbalized by the exclusivists, seems to deal with a reorientation of a community of 262 believers whose bona fide Christian coexistence is threatened by Hellenistic and other 263 dominant worldviews that exalts individual self image of both men and women. The 264 submission of women to their husbands is in the context of the general Spirit generated 265 submission of the believers to one another to foster in the community of believers a 266 redemptive harmony that results from the abounding of the in-dwelling Spirit 267 referred to in verse 18. 39 268 Examining Issues in 1 Tim 2:8-15 269 It is largely attested by commentators that the historical context of the letter to the 270 Ephesians is similar to that of 1 Tim 2:8-15. Francis D. Nichol advances that the 271 Ephesians is a pastoral letter that Paul wrote "to the church at Ephesus, a metropolis of 272 the proconsulate of Asia, with intentions that it should be sent also to other churches in 273 the area." 40 This letter was a follow-up epistle on the missionary work that the author 274 engaged in for three years. First and second Timothy were written later to Timothy an 275 elder who took care of the church in the same metropolis. 41 276 "Not to Teach, not to Domineer, 277 but Learn in Silence" (verse 11) 278 Paul's command prohibiting women not to teach, to domineer, and to learn in silence 279 (1 Tim 2:11, 12) is one of the Pauline commands that has provoked debate and has been 280 used by exclusivists as one of the arsenals to strongly knock out WO. However, like any 281 other text, this statement is often taken at face value neglecting the textual and historical 282 context based on which it ought to be interpreted. It may be suggested that the expression 283 "Let the woman learn in silence with all subjection" (1 Tim 2:11) belongs to the larger 284 exhortative context that begins from 1 Tim 1:17. Here a transitional conjunction e. is 285 employed to change subject "to a new topic of discussion" 42 that continues to 1 Tim 2:15. 286 _______________ 39 This is in consonance with Rom 14:15, 20, 21 and 1Cor 8:13 where, for the sake of unity and mission, Paul restrains himself from eating what is generally permissible (See also Rom 9:7-18). 40 Francis D. Nichol, Seventh-day Adventist Bible Commentary, vol. 6, (Hagerstown, MD: Review and Herald , 1980), 993. 41 Nichol, vol. 7, 285. 42 Daniel B. Wallace, The Basics of New Testament Syntax, (Grand Rapids, MI: Zondervan Publishers, 2000), 298-299. 12 Furthermore, the application of the present active imperative verb a|a|.a in 287 verse 11 may be said to suggest that there is a sub-pericope that is indirectly connected to 288 the previous one. This being the case, then verses 11-15 ought to be interpreted as one 289 block text with all the nerve-racking ideas: woman learning in silence with all subjection, 290 not teaching, not usurping authority over the man, learning in silence, being secondary in 291 creation, being one deceived, and being saved through childbearing. Focusing on the issue 292 of silence and neglecting the above other ideas is ignoring the conjunction gar (for) 43 in 293 verse 13 that apparently makes a logical connection between "silence" in verses 11 and 12, 294 and the order of creation and transgression in verses 14 and 15. 295 Many Bible scholars acknowledge that 1 Tim 2:12 and its preceding and subsequent 296 texts comprise one of the hard texts in the NT. 44 However, the earlier agreement with Carl 297 P. Cosaert still holds: "as Christians who believe that Scripture continues to be 298 authoritative for all of life, Seventh-day Adventists cannot simply disregard difficult 299 passages like this...." 45 The next section, therefore, is dedicated to probing into the 300 meaning of the "silence," with endeavours to find its meaning in collaboration with its 301 immediate, the larger context, as well as the historical context. 302 Why does Paul Stop Women from Speaking? There are few writings, if any, that crop 303 out without precedent and there are many propositions that suggest the precedent of this 304 statement. Carl P. Cosaert is one of the scholars who strives to make sense out of this 305 challenging text. Cosaert observes that "apart from the letter to the Romans, the rest of 306 the Pauline epistles were written in response to particular problems." 46 The difficulty of the 307 idea in which the silence command is embedded deserves special attention. Rebecca 308 Merrill Groothuis challenges the exclusivist interpretation of the text and asks: 309 If Eve's deception is somehow the reason why all women for all time are 310 forbidden to teach men, then why should women be forbidden only to teach men but 311 not women and children (who, presumably, would be even more likely than men to 312 be deceived by the deceived)? And if Pauls intended meaning is simply that women 313 are not to be pastors or elders, why doesnt he say just that? Indeed, why does Paul 314 _______________ 43 The conjunction gar falls in the larger family of logical conjunctions "which relate the movements of thought from one passage to another by expressing logical relationship between the connected ideas. See Wallace, 298-299. 44 David R. Kimberly itemizes a number of scholars who testify to the fact that the Pauline text of 1 Tim 2:11-15 is problematic. For details see David R. Kimberley, "1 Tim 2:15: A Possible Understanding of A Difficult Text" Journal Of The Evangelical Theological Society 35/4(Dec. 1992), 481. 45 Cosaert, 1. 46 Ibid. 13 nowhere state clearly such a straightforward prohibition? Why, instead, all the 315 roundabout, analogical language here? 47 316 Based on the questions she asks, Groothuis argues that Paul wrote to Timothy to 317 address the issues of heresy in the Church at Ephesus and thus the statements in the 318 epistle ought not to be taken as an absolute prescription for the church today. 48 She 319 continues that the term authentein translated as "teach" is a harpax legomenon in the NT 320 and Paul may have used in the term to convey a special meaning that was particular to the 321 situation addressed in the Ephesian Church. The meaning of authentein in this text, 322 Groothuis further postulates, is based on the usage employed during the time of Paul and 323 may have included "usurping authority, dominating, prevailing upon, or instigating 324 harm." 49 Authentein, therefore, may not suggest a permanent injunction denying women of 325 the opportunity to participate in spiritual edification, as this may be contrary to OT 326 scriptural testimony and the testimony of the then praxis mentioned in Paul's other epistles 327 as well as those of his contemporary apostles. 328 The argument that the NT haustafeln texts are localized is attested when Paul issues 329 contradictory commands. In 1 Cor 11:5 he requires that a woman veils herself whenever 330 she is praying and prophesying, the actions that do go against "silence." Yet in 1 Cor 331 14:34, he commands women to "be silent in the churches. For they are not permitted to 332 speak, but should be subordinate." Thomas Harvey's comment on this seeming 333 contradiction affirms the claim that haustafeln are not eternal prescriptions but relevant 334 within their context. He argues that aware of the semantic application of the term gynaiki, 335 the Corinthian church might have identified a shift in the application from the generic 336 woman to wives who have husbands. Harvey states 337 Pauls demand for silence fits with what we know of women in Greco-Roman 338 households. Sisters, single women and widows had a considerable degree of 339 independence and relative authority. Wives, on the other hand, had married into a 340 family and thus had a lower status. Given the hierarchical nature of Roman 341 households, wives speaking publicly in worship would bring shame on the husband 342 by upsetting proper household order and authority. On the other hand, widows or 343 unmarried sisters would represent no such indiscretion 50 344 _______________ 47 Rebecca Merrill Groothuis, "The Bible and Gender Equality," www.cbeinternational.org/files/u1/ resources/14-groothius-pdf.pdf , Accesses on October 9, 2013, 6. 48 Ibid., 6 49 Ibid. 50 Thomas Harvey, "The Biblical and Evangelical Justification for Women Serving as Ministers and Pastors in the Church," available at www.ttc.edu.sg/csca/CS/2002-Apr/Thom%20Harvey.pdf, October 2013, 49. 14 Harvey observes that the unmarried women had a simple relationship as a redeemed 345 community and could easily interact within the saved community. However, this type of 346 flexible and free relationship could be detrimental for wives and husbands. This obliged 347 Paul to give strong exhortations to re-ground the deteriorating marital order in the 348 redeemed community. Harvey continues by saying that 349 In Roman society it was not uncommon for women to have positions of authority 350 and patronage. Thus for women to exercise power and authority in the church would 351 not have caused disruption or discomfort amongst Gentiles. Nonetheless, Greco- 352 Roman society was hierarchical and issues of proper subordination did loom large in 353 Pauls day. As converting and inverting message of the cross penetrated Roman 354 Society, it raised new issues with regard to social and familial decorum. Though Paul 355 recognizes the revolutionary nature of the Gospel, his letters are often at pains to 356 maintain those household and familial relationships necessary for sound order. 51 357 Ben Witherington, on the other hand, suggests another dimension that explains the 358 Pauline order for women to keep silent. Comparing this text with 1 Cor 11-14, 359 Witherington suggests that this silence imperative is embedded in the larger section that 360 calls upon both men and women to observe order in the "somewhat chaotic worship 361 situation." 52 This perception suggests that there is harmony in both of these passages, and 362 may become a case in point to derive the principle governing the rest of the NT 363 haustafeln. 53 Based on this insight, the next section briefly deals with another of Paul's 364 statement in the pericope under study 365 Woman: Saved through Childbearing 366 As discussed in the previous paper, the Pauline elucidation that "For Adam was 367 formed first, then Eve; and Adam was not deceived, but the woman was deceived and 368 became a transgressor. Yet she will be saved through childbearing...." (1 Tim 2:13-15) is 369 one of the most difficult text in the Pauline corpus. David R. Kimberly concurs that "there 370 is no doubt that the passage raises numerous questions for the Biblical interpreters, all the 371 more so in a contemporary climate where reevaluation of the roles of both men and 372 women is taking place within society..." 54 Before a brief study of the text, it is pertinent to 373 spell out the interpretive difficulty the text presents when taken at face value. 374 375 _______________ 51 Ibid, 47. 52 Ben Witherington, Letters and Homilies for Hellenized Christians, (Downers Grove, IL: InterVarsity Press, 2006), 213. 53 Ibid. 54 Kimberly, 481. 15 The Interpretative Difficulty of 1 Tim 2:11-15 376 Andreas Kstenberger observes that apart from causing translational difficulties as 377 revealed in the diversity in different versions, the text has been a subject of contention in 378 church history. He notes the Church Fathers were divided on its interpretation: While 379 Augustine thought "Paul was here speaking of the bearing of 'spiritual children,' that is 380 good works," other ancient interpreters, such as Chrysostom and Jerome, thought 381 women's salvation was contingent on their (physical) children's perseverance in holy lives 382 of faith taking the later part of the verse ("if they continue in faith and love and chastity 383 with self-restraint") as referring not to the women themselves but to their offspring. 55 384 Some of these influences linger and influence our contemporary elucidation on the text. 385 According to Jeffrey J. Meyers the theological complication implied in the word 386 "saved" precipitate the translation of the word as "preserve," "keep safe" to keep Paul 387 from seemingly drifting into righteousness by works. The semantic application of the word 388 sozo ranges from spiritual including salvation from eternal death, to physical nuances that 389 include healing, preserving, keeping safe. Unfortunately, the use of this word often focuses 390 on an inappropriate application of the meaning in the text. Meyers makes efforts to 391 interpret the verb sothesetai (will be saved) in terms of the spiritual redemption and tags 392 it to the protoevangelium in Gen 3:15 claiming that the childbearing (tes teknogonias) is 393 in reference to the birth of Jesus. 56 This interpretation, however, falls short of satisfying 394 the unity of the sub-pericope that talks where silence and childbearing ought to be 395 interpreted together. 396 Koestenberger, on his part, avers that sozo in its passive application (be saved) "may in 397 certain contexts denote a person's physical or spiritual preservation from danger or harm." 398 Comparing the use of sozo in other texts like 1 Timothy 4:16, he finds the spiritual 399 salvation not implied because Paul charges Timothy to save his congregation by ensuring 400 that their ultimate salvation is assured on the last day. Regarding salvation through 401 childbearing, Koestenberger advances that childbearing connoted keeping in her feminine 402 domain assigned to her from creation. 403 It means, among other things, that she will not yield in her mind to false notions 404 of what it means for her to be a woman and in particular a woman of God. It means 405 that she will respect divinely set boundaries in the exercise of her spiritual gifts and 406 ministry calling in trust and obedience to God's Word. It means that she will find 407 _______________ 55 Andreas J. Kstenberger "Saved Through Childbearing? A Fresh Look at 1 Timothy 2:15 Points to Protection from Satans Deception," a summary of his article "Ascertaining Women's God-Ordained Roles: An Interpretation of 1 Timothy 2:15," Bulletin of Biblical Research 7 (1997): 1-38. 56 Jeffrey J. Meyers, "How are Women Saved," Biblical Horizons 134 (October, 2000): 2 16 fulfillment in her domestic calling, in her relationship with her husband, in her role as 408 mother and maker of the home, and in proper ministry involvements in God's 409 "household," the church (see 1 Tim. 3:15). 410 He explains childbearing as the role given women from creation. The woman fell into 411 the snare of Satan due to disobeying the command to remain in her domain to be 412 constantly subordinate to her husband. Koestenberger's view, too, seems to overlook the 413 context in which Paul was operating. 414 Other exclusivist exegetes, grapple with the text and in a bid to get biblical mandate 415 for exclusivism find comfort in severing the idea in verse 13-15 from the silence section 416 (11, 12). To them, this is a prescription that throws women off the platform of pastoral 417 ministry. However, these proponents neglect the inevitable fact that the interpretation of 418 verse 13-15 ought to be in total conformity to the context of the pericope, the epistle as a 419 whole and the entire Pauline corpus and theology. This paper suggests that all dimensions 420 of biblical interpretation ought to be employed to seek the mind of Paul and what his 421 audience heard him speak through the text. If this is not done how can the apparent 422 contradictions be overcome, and how can the idea in the pericope be harmonized with 423 the rest of the context and the Pauline labour on the efficacy of the death of Jesus for 424 human salvation? 425 The difficulty still stands. As stated earlier that the silence section (1 Tim 2:11-12) 426 seems to be connected to the next text (verse 12-15) and the conjunctions involved attest 427 to the fact that it is one block text. The conjunction gar (for), according to Daniel B. 428 Wallace, fall in the larger family of logical conjunctions "which relate the movements of 429 thought from one passage to another by expressing logical relationship between the 430 connected ideas." 57 Additionally, the same conjunction belongs to a subfamily known as 431 explanatory conjunctions that announces the arrival of additional information. It may, 432 therefore, be proposed that gar in verse 13 announces the onset of additional information 433 that is logically related to the idea in the previous verses. 58 If this is the case then verses 11- 434 12 ought to be linked to the argument started, perhaps, earlier in verse 1 Tim 1:17. Thus it 435 would be an exegetical fallacy to make conclusion about the silence of women by a cursory 436 look at 1 Tim 2:11,12 in isolation of what might be Paul's overarching idea in the sub- 437 _______________ 57 See Wallace, 298-299. 58 Wallace posits that the conjunction gar is described as an explanatory conjunction that announces additional information. It is often translated "for," "you see," "that is," "namely." Wallace, 298-299. 17 pericope. 59 Pauls total idea in the sub-pericope is constructed by the constituent 438 components: learning in silence, womans deception (not Adam's), and salvation through 439 childbearing. All of which components bound together in the function to elucidate on the 440 "silence" in verses 11 and 12. 441 In the above section it has been observed that first, the verses poise an interpretive 442 challenge. Second, it is insightful to note that the text of verse 11-15 is a sub-pericope that 443 advances a single idea relevant to the larger context that spans from 1 Tim 1:17-2:15. 444 Third, it has been realized that the idea in verses 13-15, taken at face value, stands contrary 445 to the Pauline theology that esteems the cross of Jesus as efficacious for human salvation. 446 The next section, therefore, endeavours to briefly discuss verses 11-15, in consideration of 447 its context, the historical setting and in the light of the unity of the Pauline rhetoric. 448 Guarding against Gnostic Influences 449 Commenting on the text, Kimberly proposes that "in order for this reading to 450 become definitive for 1 Tim 2:15, further research would need to document a significant 451 Gnostic presence in Ephesus during the apostolic era." 60 He notes that Gnosticism 452 intermingled with Christianity in the Mediterranean region during the first century. 61 This 453 proposition conjures up the need to reexamine the text 1 Tim 2:11-15 in light of other 454 factors. The study earlier observed that Paul's statement in verse 15 seemingly disagrees 455 with his gospel, and sounds incongruent with the rest of the text in the sub-pericope, 456 which according to the earlier discussion in this paper, is bound together with the 457 conjunction ,a in verse 13 as observed in the text of 1 Tim 2:8-15. To fully get to grips 458 with what Paul is concerned with, it may be pertinent to make a brief excursus into the 459 world that warranted him to restrain women from exercising authority over men and to 460 learn in silence, to strongly remind believers of the order of creationa teaching that was 461 popular with the harbinger of grace and faith, to emphasize that Eve was the subject of 462 _______________ 59 Gordon Fee, New Testament Exegesis: A Handbook for Students and Pastors, (Luisville, KY: John Knox, 2002) itemizes some guidelines for getting in touch with, and evaluating the cultural background and data of any text under study. He recommends that an exegete ought to first, "determine whether some cultural milieu of your passage is basically Jewish, Greco-Roman, or some combinations of both" (Ibid., 102), second, "determine the meanings and significance of persons, places, events, institutions, concepts, or customs" (Ibid., 104), third, "gather parallels or counterparallel texts from Jewish or Greco-Roman sources that may aid in understanding the cultural milieu of the author of your passage" (Ibid., 105), fourth, "be aware of the background information" with which he is dealing" (Ibid., 109), fifth, "determine the date of the background information" (Ibid., 109), and lastly "be aware of the diverse traditions in your background material and weigh their value for your passage." Ibid.,110). 60 Kimberly, 486. 61 Ibid. 18 deception (contrary to his strong teaching on the two Adams), to argue that a woman's 463 salvation would be attained through 62 childbearing. This calls for a scrutiny of the text 464 below 465 I desire then that in every place the men should pray, lifting holy hands without 466 anger or quarrelling; 9 also that women should adorn themselves modestly and 467 sensibly in seemly apparel, not with braided hair or gold or pearls or costly attire 468 10 but by good deeds, as befits women who profess religion. 11 Let a woman learn in 469 silence with all submissiveness. 12 I permit no woman to teach or to have authority over men; she 470 is to keep silent. 13 For Adam was formed first, then Eve; 14 and Adam was not deceived, but 471 the woman was deceived and became a transgressor. 15 Yet woman will be saved through bearing 472 children, if she continues in faith and love and holiness, with modesty (RSV, emphases 473 supplied). 474 Several scholars advance propositions that address this dilemma apparent in the text. 475 Peter Baylis, observes that the first century Church was facing Gnosticismone of the 476 greatest apostasies. Baylis presents a synopsis of what would be the catechism on one of 477 the main strands of Gnosticism. The philosophy, according to Baylis, held that the 478 physical is evil, but the spiritual is good; salvation is attained when pure spirit escapes from 479 the evil body and ascends to heaven by means of gnosis (special knowledge); the OT god, 480 Yahweh, is evil because he created the evil physical world. The body is evil and ought to 481 be molested by fasting. In order to abrogates the law of the evil god, Gnostics glorified 482 sexual immorality and forbade marriage. However, childbearing was regarded as evil 483 because it creates more vile in the world, and all women involved were destined to 484 damnation. This quasi religion worshipped Eve as a "perfect, spirit-being who created 485 Adam and united with the serpent to enlighten humanity with gnosis. Knowledge of one's 486 origins via the family tree is vital for salvation because it links one to Eve the origin of all 487 creation and salvation. Gnosticism saw Christ as a being that did not have a physical body, 488 though he appeared to possess one. This particular teaching, Baylis observes, is the hue 489 behind John's statement: "Every spirit that acknowledges that Jesus Christ has come in the flesh is 490 from God, but every spirit that does not acknowledge Jesus is not from God. This is the spirit of the 491 Antichrist (1 John 4:2-3). 63 492 Kimberly holds a similar view. According to him, Paul's strong assertion in this 493 pericope is a reaction against the Gnostic ideas that had impacted the perception of the 494 _______________ 62 The preposition dia in this context may be interpreted severally. There is a strikethrough in the preposition 'through' because this paper suggests an alternative translation of dia that seems to agree with the context employed in the text and the historical circumstances in play in the text. 63 Peter Baylis, "Paul, Timothy, the Gnostics and Women," retreieved from http://welivebythespirit.org/Paul_Timothy_Gnostics_Women/Paul_Timothy_Gnostics_Women.pdf, October, 2013. 19 believers in Ephesus. He observes that this command is in concomitance with his other 495 warnings in the epistle that some believers were involved with "teaching different doctrine 496 (1 Tim 1:3)...myths and genealogies (1:4), misapplying the law (1:7), rejecting conscience 497 1:19)." Kimberly further observes that in chapter four Paul warns about those who 498 prohibit marriage (4:3), and who instruct people to abstain from foods (4:3), a fact that is 499 attested in the Gnostic philosophy. 64 500 Gnosticism had several strands that displayed divergent teaching that impacted the 501 life of the believers of Paul's time; one was exalting women, yet the other was misogynous 502 and denigrated femininity. 65 One strand taught that at creation man was created as a spirit 503 and woman as matter. Eve is viewed to have created Adam by breathing in him her life 504 (Zoe) and making him complete human by teaching him knowledge that belong to the 505 cosmic realm. 66 On the other hand, the philosophy had a negative perception of 506 femaleness. 67 Gnosticism, Kimberly further advances, prominently articulates that the 507 dichotomy between male and female was an error. Salvation, according to the philosophy, 508 was a result of a dissolution of the sexes into an androgynous union. 68 As a result of the 509 Gnostic teaching, there was no place for childbearing; women discarded childbearing as an 510 illegitimate occupation and sought to attain the androgynous status. 511 The above phenomenon inspired un-collaborative voices and perceptions in regard to 512 the status and role of a woman in the community of believers at Ephesus and in other 513 churches in the Greco-Roman world. Because women were on the fore front teaching this 514 Gnostic-oriented doctrine that seemed to confer a higher status upon them, Paul strongly 515 commands them to be silent and listen to their husbands who seemed less excited over the 516 Gnostic insights. Paul countered this teaching by articulating the order of the creation of 517 human beings: man first, then woman from man, and the subsequent blessing of 518 childbearing. Childbearing, on the contrary therefore, does not result in condemnation 519 upon a woman but even with 69 childbearing salvation is possible for a woman as long as 520 she continues in faith and producing the fruits of faith. 521 _______________ 64 Kimberly, 484. 65 Cosaert, 14. 66 Cosaert, 15. 67 Cosaert, 15. 68 Kimberly, 485. Note that the term androgynous is a combination of two Greek words andros which means "man" or "husband" and gune which often refers to "woman" or "wife." 69 This study notes that dia could be translated 'with.' 20 In addition to the Gnostic influence, Cosaert proposes three more factors that might 522 be key players in Paul's command in 1 Tim 2:11-15 and in other haustafeln texts: the cult of 523 Artemis, the perception of the Hellenized Jewish woman, and the perception of the 524 Romanized woman. 70 Cosaert avers that the community of Ephesus worshiped an all- 525 powerful female fertility goddess. According to Cosaert, "The influence of an all-powerful 526 female goddess was so strong at Ephesus that local legends at the time of the Apostle Paul 527 claimed that the city itself had been founded by powerful women, the mythical Amazons, a 528 group of dominant women warriors especially devoted to the worship of the mother- 529 goddess" 71 Artemis. The worship of Artemis was mediated by women priests, a fact that 530 elevated the position of women far above men in religious matters. According to Cosaert, 531 Women's' "priesthood of the patron deity of Ephesus was important and one of 532 high public profile. With such a visible presence within Ephesus, Gentile converts 533 would not have needed to have been initiated members of the cult of Artemis to have 534 associated aspects of the role of women in the worship of Artemis along with those 535 of their new found faith in Christ. After all, the riot Demetrius the silversmith 536 instigated against the work of the apostle Paul in Ephesus indicates that we should 537 not assume that Christianity in Ephesus developed in complete isolation from the 538 worship of Artemis (Acts 19:23-41)." 72 539 Cosaert's second factor, the pomp that the Hellenized woman aired, should not be 540 underestimated in mapping the tapestry that form the backdrop of Paul's haustafeln 541 imperatives. Unlike the sketch that the rabbinic Judaism exposes, a Hellenized Jewish 542 woman was an emancipated public figure that displayed a wider range of community 543 roles. 73 Unlike a characteristic Jewish woman whose beauty was measured in terms of 544 humility, simplicity and rapidity at domestic chores, the Jewish woman in the Hellenistic 545 Diaspora was a smart daring personage that "occupied positions of influence in the highest 546 political circles...and sometimes "with an array of intriguing titles: leader, elder, mother, 547 father, and priestess." 74 Thus, the Hellenistic influences left none unaffected. The trends 548 evolved a construct of the classic Jewish woman into a status that inevitably demanded the 549 epistolary to constantly appeal to women to return to the nostalgic Hebrew woman (1 Pet 550 3:5,6) in order to maintain focus on the purpose of life and the mission of Christ generally 551 espoused in the NT. 552 _______________ 70 Cosaert, 7-20. 71 Ibid., 7. 72 Cosaert, 9. 73 Ibid., 10 74 Ibid., 11 21 The third factor, Cosaert mentions is the prevalence of the impact of the 553 emancipation of women in the Roman Empire. The new form of governance instituted by 554 Augustus Ceasar brought with it an emergence of the new Roman Woman who moved 555 from a modest persona to a complex woman with styles, and lifestyle. This liberated 556 woman pursued trade opportunities, public ranks-including religious and social 557 positions. The Roman empire was so emancipating that laws on status, wages, property 558 ownership, and domestic supremacy, liberty to divorce and claim back her dowry, as well 559 as freedom to extramarital sex. On one hand, some aspects of this status was useful to the 560 ministry of the gospel as attested that "The pages of the New Testament also illustrate the 561 way in which these sorts of women contributed to the spread of Christianity" (Rom 16:1; 562 Phil 4:3; Acts 16:15; Col 4:15; 1 Cor 16:19). Yet on the other hand "some women used 563 their new freedom simply to enhance their own personal pleasure and 564 gratification...consumed with the beauty of the physical body, ...sensual attire, cosmetics, 565 expensive jewelry, and elaborate hairstyles...." Thus, much as it may be positively viewed 566 that Christianity flourished luxuriantly in the Hellenistic and other non-Jewish societal 567 mediums, in the light of the prophetic and redemptive nature of Christianity, there were 568 gross losses of the tinge of the orthodoxy and a gradual turn into "a wholly Hellenistic 569 thing." 75 570 What, in Brief, is Paul Saying in 1 Tim 2:11-15? 571 Prayer and Women's Deportment 572 After an excursus through the historical circumstances in Ephesus that form a 573 background of Pauline epistle to Timothy, it may be pertinent to deal with the meaning of 574 the text of 1 Tim 2:11-15 in the light of the discovery of the issues and factors in play. In 1 575 Tim 2:1-6 the apostle evokes all believers, men and women, to pray for all people because 576 God desires all of them to attain salvation and for that reason the apostle was called. The 577 apostle here makes a reminder to their noble responsibility despite their theological 578 squabbling " endeavouring, as Cosaert avers, "to change the orientation of the church 579 from being inward looking to outward looking" because the "theological infighting among 580 the believers had caused the church to lose sight of the reason for its existenceits 581 mission to share the gospel to a dying world." 76 582 _______________ 75 Buttrick, 351. 76 Cosaert, 21. 22 The next section, verses 8-10, discloses Pauls endeavour to defocus the believers 583 from the infighting to prayer. Their hands are holy, consecrated to God by a calling they 584 received by the anointing of the spirit. Such hands ought not to be lifted contrary to 585 purposes related to the calling. Elsewhere, holy hands are used for healing, blessing, 586 fellowship and commissioning. In Gal 2:9 the apostles gave Paul and Barnabas the right 587 hand of fellowship. In Acts 26:1 Paul raised his hand as he was making his defense for the 588 rationale of preaching the gospel of salvation. In Acts 3:7-8 Peter's hand held and lifted the 589 paralytic to the experience of physical (and spiritual) wholeness. Hands can be wrongly 590 used to implement acts of anger and strife. So Paul, in 1 Tim 2:8-10, is striving to restate 591 the holy use of the handspraying for those who believe and those who do not and 592 praying for the peace needed for the propagation of the gospel. 593 The subsequent section turns to the deportment of women who, too, owing to the 594 trend of women's self image, overly paid attention to themselves instead of perceiving 595 themselves as instruments of the grace of God. Cosaert observes that "liberalizing cultural 596 trends had influenced a generation of women/wives to reject the traditional modest 597 attire....In an age when a woman's dress would 'signal either modesty and dignity or 598 promiscuous availability' the situation among the believers in Ephesus was hardly trivial." 599 Condoning the situation would not only "bring shame on the women's husbands, but it 600 also had potential of severely damaging the reputation of the church in the eyes of the 601 unbelievers in Ephesusthe very people that the church wanted to reach with the 602 gospel." 77 603 Women's adornment would not be the only damage to the cause of the gospel but 604 also their ascetic outlook through whose lenses they looked at their Christian life. An 605 amalgam of asceticism and the emancipationist worldview would lead to uncontrollable 606 proportions if they were left to soak up the women's self definition in a community that 607 defined itself in terms of the supra-mundanea community whose mission task was 608 tasking believers to forfeit their freedoms and rights for the sake of saving souls. 609 Connecting Issues: Silence, order of Creation, 610 Transgression, and Salvation 611 As stated earlier, the silence text (1 Cor 2:11,12) finds explanation in the subsequent 612 text that deals with the order of the creation of Adam and Eve, Eve being the transgressor, 613 and woman's salvation through child bearing (verses 13-15). In the light of the discussion 614 _______________ 77 Cosaert, 22. 23 in this paper, verses 11 and 12 may justifiably find elucidation in verses 13-15 when Paul is 615 taken to be addressing the two strands of Gnosticism that are part of the factors at play in 616 the medium saturated with the emancipation of the Hellenistic Jewish women, the Roman 617 women with their public status, and the priestesses of Artemis. 618 Thus Paul's call for women's silence (vv 11,12) does not suggests that women ought 619 to be eternally tight-lipped on issues of sharing their salvation but should be seen as a 620 temporary halt on their zeal to share what they perceive to be their new light which, to 621 Paul, was a miscellany of a high percentage of error and a minimum percentage of the 622 gospel. Some may have wanted to exert themselves based on the fact that they are perfect, 623 spirit-beings who united with the serpent to enlighten humanity, possess gnosis to impart 624 onto their husbands and men, and deserved higher community status even beyond that of 625 Timothy and Paul. 626 The order of creation (vv 13,14) that, connected by an elaborative conjunction "for," 627 fits here as an explanation to the silence. The conjunction seems to imply that Paul in 628 verse 13-15 is explaining the reason he calls for the silence of the women by emphasizing a 629 biblical teaching that is contrary to the Gnostic teaching they espouse. He explains that 630 Eve, a so called perfect spirit-being, did not create and give life to Adam, rather Adam was 631 created first and Eve was made from him. 632 Another conjunction e. that joins verses 13 and 14 to verse 15 is vital to make Paul 633 deal with two strands of the Gnostic teaching. The conjunction may be translated "but," 634 "to the contrary," "rather," "now," "then," "so." If the conjunction is translated as "then," 635 it would allow the connotation of the English "also" to make Paul address a strand of the 636 teaching that is misogynous and makes women shun femininity, child bearing and all 637 sexuality in order to attain masculinity, a perceived highest status through which salvation 638 is attained. 78 Since this teaching regarded childbearing as evil because it creates more vile, it 639 might have been pertinent for Paul to address it in order to reinstate the solemnity of 640 marriage, albeit with a redemptive hue (Eph 5:22-33), and in agreement with his other 641 epistles that emphasize marriage mutuality and complementarity. 79 642 The text in verse 15, "yet she will be saved through childbearing, provided they 643 continue in faith and love and holiness, with modesty (NRS), is another text that has been 644 interpreted variously. To address the issues at hand, and to cooperate with the rest of the 645 _______________ 78 Cosaert, 15. 79 J. Carl Laney, "Paul and the Permanence of Marriage in 1 Corinthian 7," Journal of the Evangelical Theological Society 25.3 (Sept 1982), 284. 24 text to elucidate the silence idea in verse 11 and 12, an appropriate translation of the 646 preposition ought to be ascertained. This preposition, used with a genitive may be 647 translated as "through," "by means of," "with," "during," or "throughout." In the case of 648 the issue at hand the use of " throughout" would be relevant to render "also she will be 649 saved with childbearing, provided they continue in faith and love and holiness, with 650 modesty." Citing the text eet` ; |u-e; -e:taca|.; eue.| .ae.| "master, having 651 worked throughout the whole night we caught nothing" (Luke 5:5), Alga Thomas exposes 652 that the preposition is also employed to refer to a "period of time throughout or after 653 which an action occurs." 80 Following this, to get into the context of the text, it may be 654 suggested that Paul was attempting to undo the misogynous perception and encouraging 655 women to continue their God-given noble function of childbearing. Even as they continue 656 (throughout which experience) salvation is available to them. That is to say the saving 657 grace of God is available to a woman despite her life-long engagement in her duty to "be 658 fruitful and multiply, and fill the earth and subdue it" (Gen 1:28). 659 In sum, it may be proposed that verses 13-15 clarifies the silence in verses 11 and 12. 660 Paul does so to address, among other influences, the two strands of Gnosticism: one that 661 that overly exalted feminism and the other that played down on femininity. Paul strong 662 imperative that called for women's silence (vv 11,12) may not suggests a prescription but 663 was a temporary halt on women's teaching and domineering spirit that would have 664 bolstered errors and pride. The explication on the order of creation, the issue of 665 transgression of the woman, the childbearing indented to curtail the teaching that was 666 derailing the believers from biblical teaching. The proposition of this paper on the use of 667 the preposition eta used with a genitive may be contented, however, leaving the grammar 668 aside, the discussion of the background may justify the interpretation that Paul is 669 addressing the external trends. 670 Paul's Missional Rationale 671 Paul is belabouring with these issues setting in order the believing house in Ephesus 672 because the task of preaching the gospel cannot be accomplished when the community of 673 believers is fractured with strife resulting from external influences. His philosophy of life 674 constrains him to do things against his personal rights. In 1 Corinthians chapters 8 and 9 675 he expresses the preference of the gospel to any of the rights he and any genuine believer 676 _______________ 80 Olga A. Thomas, "Prepositional Systems in Greek, Gothic, Classical Armenian, and Old Church Slavic," PhD Dissertation, Graduate Faculty of The University of Georgia, Athens, Georgia, 2006, 32. 25 possesses as gospel worker. In his perspective, a genuine Christian has theological, 677 eschatological, and Christological ethical imperative that ought to summon him/her to 678 answer a call to a service of reconciling people to God. "The atoning death, and 679 resurrection of Christ possesses power and authority within the ethical dimension of 680 Christian living (cf. 2 Cor 2: 14 -15; Rom 6; 14:8,9: 15:30; Phil 2:5-11; Eph 5:25)." 81 In 1 681 Cor 8:9 he argues against cherishing too much on personal freedoms at the expense of 682 providing a growth experience of young believers. 82 Commenting about Paul's burden 683 regarding fractures in the Corinthian church A. Rahel Schafer avers 684 ...members of the Corinthian church were apparently demanding the prerogatives to 685 exercise their individual rights, in accord with the then-current philosophy. The 686 disunity of the church thus weighed heavily on Paul's heart as he wrote 1 Corinthians. 687 But the factions and other problems in the church also give a clearer glimpse of the 688 struggles Paul faced in understanding how Christian freedom relates to societal 689 traditions 83 690 Thus Paul's concern in 1 Tim 2:11-15 is an endeavour to put the church community 691 "house" in order to defocus them from infighting and to focus them on the broader 692 gospel responsibility. He strives to reorient their life and aspirations in line with God's 693 desire to save all men, and that the cause of the gospel would be in jeopardy if they are 694 fractured along lines of philosophical teachings and individual freedoms fanned by secular 695 trends and external influences. The command for quietness is in agreement with his 696 personal philosophy to life and his conviction that love provides an ethical imperative that 697 summons every genuine believer to answer to a call to service of reconciling people to 698 God (2 Cor 5:14-21). So for the sake of the unity of the community of believers, and for 699 the sake of sticking to sound gospel doctrine, the women should abandon their lofty and 700 pompous preoccupation and cultivate humility and civility in the community of believers. 701 Conclusion and Recommendations 702 Conclusion 703 This paper started with a dilemma as to who is right: the conservative voices who 704 perceive gender inclusiveness as contrary to the teaching of the Bible, or the pro- 705 _______________ 81 H. H Drake Williams, "Living as Christ Crucified: The Cross as a Foundation for Christian Ethics in 1 Corinthians" Evangelical Quarterly 75.2 (2003), 117. 82 Ibid 129. 83 A. Rahel Schafer, "'Does God Care about Oxen?': Another Look at Paul's Use of Deuteronomy 25:4 in 1 Corinthians 9:9," Journal of the Adventist Theological Society, 21.1-2 (2010), 115. See also E. Coye still, "Paul's Aim regarding : A New Proposal for Interpreting 1 Corinthians 8:1-11:1," 334. A journal available through ATLAS collections. 26 ordination camp who regard women exclusion from the clergy as contrary to the "biblical" 706 perspective of the role of women in God's mission. This paper observes that neither of the 707 camps is right. The NT seems quiet on the issue of the Ordination of Women. After 708 analyzing Eph 5:22 and 1 Tim 2: 11,12 as a sample of the texts often alluded to justify 709 positions, this study submits that the texts are either read from the surface level, or are 710 applied without a keen regard for the context and syntactical relationship. Prohibitions on 711 women in the NT are more on the contextual address of the haustafeln than on permanent 712 interdictions on women to speak and share their gospel experience in public and in the 713 church congregations. Importantly, the study on the above sample texts gives a clue as to 714 what ought to be done with other NT prohibition texts so that they are not taken and 715 applied out of their respective historical contexts. This study has discussed the first part of 716 the topic that asks whether the NT haustafeln should argue for or against the WO in the 717 SDA Church. The next task will consider whether the current trends should pressurize the 718 Church to do so. 719 Recommendations 720 Based on the observations above, and based on the understanding that the Seventh- 721 Day Adventist Church was raised for the purpose of proclaiming the end time message 722 enveloped in the Three Angels Messages, this paper proposes that the World Church may 723 halt the Ordination of women to pastoral ministry. The paper advances the following 724 observations and their corresponding recommendations. 725 Observation 726 As stated above, the NT seems quiet on Ordination of Women and the texts employed 727 seem superficially and subjectively analyzed to justify positions. Prohibitions on 728 women in the NT are not a permanent interdiction; and liberty texts refer generally to 729 the redemptive status attained in Jesus Christ. 730 731 Recommendation 1 732 Based on this observation this paper recommends a halt on the Ordination to 733 allow more study and to establish redemptive grounds for Yes or No. 734 735 Observation 736 The Seventh-day Adventist Church recognizes the role of women and their rich variety 737 of gifts usable in the mission of the Church. There are specialized services that women 738 may do well, such services may not be ably handled by men. These services, however 739 may not necessarily require that the servant be an ordained person 740 741 742 _______________
27 Recommendation 2 743 There should be a deliberate increase in women departmental appointments at 744 all levels. Women may be appointed elders as need arises, and as may be 745 socially and culturally acceptable. 746 747 Observation 748 To avoid the errors of studying the texts from goal oriented perspectives, the 749 Seventh-day Adventist Church should invest more in studies and researches on the 750 verses that both the pro-ordination and anti-ordination camps use. 751 752 Recommendation 3 753 All relevant hermeneutical principles ought to be applied in handling all 754 biblical passages that generate controversies. Themes and topics for GC and 755 Division Bible Conferences should be determined by issues on the ground, and 756 the main presenters should be people on the ground. BRI should listen to the 757 papers and advise, but not to be main presenters on issues they may have 758 limited experience. 759 760 Observation 761 The quinquennial theme Revival and Reformation, is relevant to refocus the 762 believers on their calling as the eschatological Remnant (Rev 14:9-12). The believers 763 should realize their status that they are not of the world (John 17:16) yet Jesus sent 764 then in the world (v 18) to be the rays of light given to them through the Lords 765 sanctification (v 19). 766 767 Recommendation 4 768 There should be decisive strategies to strongly address the over-domineering 769 secular influences that constitute the backdrop of pressures on the Church even 770 to the level of blurring her divinely assigned mission. This was Paul's burden, It 771 ought to be the church's and every believer's burden. 772 773 Observation 774 The Church should reemphasize her missional universality summed up in the 775 catchphrase Unity in Diversity. This reflects the NT operational structure 776 demonstrated in Acts 15:1-35 where the affluent Gentile church was is concord with 777 the leadership in the destitute Judean region. The settlement of theological and 778 missional issues at Jerusalem demonstrates Unity for the Diversity of mission that 779 Christ assigned the apostles. Further still, the modus operandi in the chapter 780 demonstrates Unity through Diversitythe Jerusalem Council observed the way the 781 Spirit had worked in divergent contexts and this became foundational for the 782 generation of a unity that flagged the expansion of Christianity. 783 784 Recommendation 5 785 Church in the western setting should benefit from the testimonies of the 786 conservative church in Africa by observing Gods works in the primitive 787 Adventism that is closer to the biblical culture. Let the West not only sing 788 Give me the old, old religion but come to Africa to practically see how the 789 Spirit works in the context of the old, old religion. 790 791 792 793 28 Observation 794 Patterson argues that ordination is, by General Conference policy, the purview of the 795 union level of governance. This being the case, the General Conference has 796 overstepped its bounds in seeking to tell the unions that they may or may not ordain 797 women to the gospel ministry. 84 If this is a subjective interpretation, it might indicate 798 that the GCs scope of leadership is not well articulated. If Patterson is right, then the 799 current church power scope may not adequately empower the GC to keep the 800 doctrinal and structural harmony that is foundational for the denomination to realize 801 its gospel mission. 802 803 Recommendation 6 804 For the Church to remain faithful to Scripture, and to its mission, the 805 leadership, mainly the GC committee and GC in session must be bold 806 especially on decisions regarding doctrine and unity. The power scope of the 807 GC should be strengthened. 808 809 Observation 810 Too much power is invested in a pastor against the warrant of the NT. It may be 811 postulated that the scramble for women ordination is not because women want 812 empowerment to ordain church elders, to solemnize marriages, or to baptize. The 813 reason could be more about the rights and privileges that the church has made to be 814 appertaining for a minister who is ordained. 815 816 Recommendation 7 817 Based on the NT concept of ordination, the SDA Church should make clear the 818 perceived difference between ordination to ministry and ordination to other 819 offices like eldership or deaconry. The church should give the biblical basis for 820 the elevation of the clerics vis--vis the position of other church servants in 821 other ministries like healing and education 822 _______________ 84 Patterson, 1.