Continuing advocacy on the role of women in the church and letting Bilbi scrutinize the talk:
Proposition: If God said that women do not speak in church and do not teach to men, violate this commandment is sin.
Then: If you can prove that there is one woman who speaks or prophet or taught to men by God the statement is false. Let
teaches us AT:
1 - Gn.1 :27-28. God created man (male and female) and gives both power, dominance and authority.
2 - The woman is man's helpmate. Gn.2: 18.
3 - The submission to her husband is introduced as a punishment for sin. Gn.3: 16.
Lib. Ex:
1 - Ex.15: 20 is referred to Mary as a prophet. In this particular passage is seen dancing and singing with other women. Later we will see that Mary is a prophetess of office too.
Lib.
No. 1 - Mary (the sister of Moses mentioned above) claims that God has spoken through her. No. 12 :1-2. In the vrs.6 is a confirmation of God's prophetic mission of Mary. The Lord says to the other prophets He speaks through visions, dreams, etc, but Moses face to face. At no time is refuted the claim of Mary that she is a prophet and that God has spoken through her, but only says that Moses is a prophet "better." Although in this context we see Mary doing something wrong so it is punished, their punishment does not come by prophet but by murmuring against Moses.
Lib. Judges.
1 - Deborah: Judge and prophetess of all Israel (men included). Juec.4 4. "The children of Israel came up to her trial."
Suppose this time ruled by a woman because at this time "everyone did as he saw fit." If it was immoral for a woman to govern and prophesy then was that it was sin, and God used it. Remember that the principles of Jah is eternal and inviolable moral edicts. Let's see what the Bible says about prophecy:
2Pe.1: 21 "For prophecy never came by the will of man ..." So if prophetess Deborah was by the will of God (like Mary).
Lib. 2 Chron
1 to 2 Cr.34 :22-28. "And Hilkiah, and the King went to Huldah the prophetess, the wife of Salum son of Tikvah, son of Harhas, keeper of the wardrobe, she dwelt in Jerusalem in the second quarter, and said those words before. "
prophetess Hulda, was consulted by Josiah on the book of the law, this implies that it was considered an authority. Even instructs a king (male).
was again mentioned in 2 Kings 22:14
Lib.
D 1 - D 31:10 - Here we change the prespective of women in the OT, is shown even in business, trade purely masculine.
Lib. Joel.
1 - Joel 2:28 "... and your sons and prophesy your daughters ... "This is repeated on the occasion of Pentecost Hch.2 :16-21. Understanding this as a spiritual gift and knowing that are used to the glory of God and edification of the congregation can see that is to be used in the congregation!
NT 1 - Mr. 15:40-41 Women as disciples. Revolutionary for its time.
2 - Luke 2:36 "And there was Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher, very old, having lived with her husband seven years from her virginity"
3 - Hch.21: 9 prophetess daughters of Philip.
4-Acts 18:26 And he began to speak boldly in the synagogue, but when Priscilla and Aquila heard him, took him aside and explained to him more accurately the path of God.
Priscilla taught Apollos.
5 - 1Co.11: 5 It shows clearly the provisions of Paul for a woman to pray or prophesy in PUBLIC.
"Every man praying or prophesying with his head covered dishonors his head.
But every woman who prays or prophesies with her head uncovered dishonors her head: for this is that if she were shaven."
here refers not to how women should dress in worship, but it is clear that is a provision (very context according to me) how should this prophesy and pray in the previous verse are the rules for how to do men.
6 - Rom.16 :1-3
"I commend to you our sister Phoebe, a servant of the church in Cenchrea;
to receive her in the Lord, as becometh saints, and help her in whatever she may need from you, because she has helped many, including me.
Greet Priscilla and Aquila, my helpers in Christ Jesus "
deaconess Phoebe. The word used to define as deaconess Phoebe is identical to that used for males, it was exactly the same office.
7 - 1Co.4: 34 "Let your women keep silence in the congregation ... if you want to learn anything let them ask their husbands. "Two apparently contradictory arguments in the same letter (1Co.11: 5 and 1Co.4: 34) In light of 1Co.11: 5 seems to indicate that Paul was referring to a problem very typical of this church where the parecer algunas mujeres interrumpían la profecía o enseñanza para preguntar y causaban desorden.
*7- 1Ti.2:11-15 ¿Cambió Pablo de concepto?¿Cómo explican 1Co.11? Si este pasaje es tan radical cómo podemos entender que Priscila enseñó a Apolo o Hulda a Josías y Débora a Barac? En este texto vemos a Pablo empleando los mismos argumentos de quien fue creado primero y quien fue creado por causa de quien, empleado en 1Co. para defender un problema ético contextual, el uso del velo. O sea, que aducir que este texto tiene un significado eterno en virtud de que los argumentos paulinos son una verdad eterna es futil, debido a que los vemos empleando estos mismos argumentos para defender una verdad contextual. Yes
defends a literal interpretation of this passage, what I say about those who can not have children ???????
I think that in light of the rest of the Bible has to interpret this passage also, why out of a context that shows women to exercise leadership, teaching and prophesying.
If you take into account the historical context in which it was written this passage is easy to assume it is due to a confrontation with the pater familias trying not to lose what they saw as their "control." Something like what happened in the Jerusalem council which adopted measures, which were awards for those who advocated had to meet certain rites of the law, which prohibits only to seek harmony "drowning or blood ..."
deutorocanónicos In texts like the Gospel of Thomas, Gospel of Philip, Pistis Sophia and the Gospel of Mary (II-IV), to name a few, there are remnants of the confrontation between various sectors of the Church. These groups are embodied in a disciple of first hour. His dialogues denote the problems they faced, and one of them was, without doubt, the role of women. These texts, despite not having any theological value we can shed light on the historical context in which they were written.
In the Gospel of Thomas (II), Peter goes on to say of Mary Magdalene: 'Lord, Mary
depart from among us, because women do not deserve life (114) »44. In the Gospel of Mary
(II), the risen Christ has just disappeared, leaving the bereaved disciples
. Mary Magdalene comforts them and, at the request of Peter, I
discover the revelation that Jesus spoke only to her. When finished, Andrew said: "I do not believe that the Savior could say those things." Peter, in turn, says: "Is that the Savior has been talking to a woman without knowing us? Do we have to listen to favorite like us? ". Levi responds: "Peter, I note that you are angry, treat women as if they were the enemy. If the Lord has made her worthy, who are you indeed to reject her? Surely the Lord knows. So love her more than us ... "(15 - 18).
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