Sesame Street Purple Monsters

debate Service the woman in the town VIII

Reply # 4 by Christian Haslebacher

You write: " Paul insists that women be subordinate to their husbands. And therefore they may not doctrinally give them instructions tell them how they should behave "

I answer. If the wife in Ephesians 5.22 to subordinate stopped by her husband, is in Ephesians 5:25 in the strongest man's love for wife demanded that breaks down all rule and graces. Just as it is of course not only for men but for women is that they should love their spouse (Rom 13.8-9, Mt 22.37-40; 1 John 4:7-8), is the subordination also also the role of the man. Ephesians 5.21 says against the subordination of women by the mutual submission. As for the church members also applies to spouses, including husbands: "Do nothing from selfishness ... but in humility regard others better than himself, and every look not to your own interests, but on what is the other" (Phil 2:3-4). In addition, has to submit to the man Christ (1 Corinthians 11:3). It is in Ephesians 5.21 to 33 words to the specific subordination of the wife in the light of mutual submission. An outstanding example of such mutual subordination of the spouse Paul describes in first Corinthians 7.4, according to which the women in matters of sexuality the same authority ( exousiazo ; Lk 22.25) on their husbands as men exert over their wives. What is the main structure and the subordination of women expressed positive? What does submission mean? In general, spouses of partnership and unanimous decisions for the benefit of the community of marriage will be considered. However, where a decision can be made, before the spouse can agree, or if an unresolvable impasse arises that can not be displayed or simply solve later, must meet a member of the community of marriage a casting vote. One aspect of the subordination of women lies in obedience to join in this decision of the man (1Peter 3:6) and the man continue to honor (Eph 5.33). Paul is following in the "team" of marriage, the role of "team leader" in principle to the man. (Exceptions can there be if the man to defend its responsibility as the head and "team leader" for example due to mental or physical suffering can.) Such (paulus according to) the subordination of the wife under the decision of her husband, also refers to the commitment and occurrence of the spouses in the public and the community. The participation of women in the community is done in consultation with her husband, which is to say that in a healthy marriage and the cooperation of the man in the community in consultation with his wife happens. I feel that can share in our culture a woman in the community teaching, without breaking out of submission to her husband.

You write: ". Obedience to this prohibition can not be practiced by women teach it and to define 'culture' behave somewhat differently"

I answer: Obedience to the "instructions" to wash one another's feet to wear a headscarf in prayer, to greet one another with a brotherly kiss, and lift their hands in prayer, may your Following argument does not also practiced by all of these things does not and 'culture' somehow behaves differently. As I said, I understand the silence of women as a cultural contingent sign of submission, as I watch your feet, head scarf, brother kiss and consider repeal of the hands as culturally determined.

If you say that celibacy and childlessness are no obstacles for the office of elder, this clearly contradicts the instructions of Paul, who says an elder should husband of a woman to be (1 Tim 3:00 , 2) and obedient children (1 Timothy 3:4). Apparently hold So you do not all instructions in 1 Timothy 3 for universal application. That there should be a man think, but you generally binding. In the simple phrase "husband of one wife" so the "man" binding, but not "a woman". How do you know that the binding with the man is? You refers to 1 Timothy 2:11 ff This is a circular argument. In your opening statement you said that the statements of Paul in 1 Timothy, from 2.12 to 14 are mandatory and have to justify it identifies three arguments, including first Timothy third Now you Justification 1 Again on 1 Timothy 3 2nd Timothy

again shortly to Phoebe and the question of what kind of deacon she was. The term comes diakonos in Paul's letters 19 times before (Long live BibleWorks!). The authorities as well as Paul and his companions are referred to as a servant of God (Romans 13.3-4, 1 Cor 3.5 to 7, 2 Corinthians 6:4), false apostles, Paul, Epaphras and Timothy as servants of Christ (2 Cor 11:23; Colossians 1:7; 1 Timothy 4:6), Paul and his companion as a servant of the new covenant and the Gospel (2 Corinthians 3:6; Eph 3.6 to 7, Colossians 1:23), Christ as a servant of the Jews (Rom. 15.8) and as a servant of sin (Galatians 2.17 in a rhetorical question), the false apostles as servants of Satan and false servants of righteousness (2 Cor 11.14-15) and Tychicus as a servant and brother of Paul (Ephesians 6.21, Colossians 4:7). In Philippians 1:1 and 1Timotheus 3 the term deacon is used as a title. A deacon has to keep one of its tasks, the "mystery of faith" (1 Tim 3.9, see instructions to Timothy in 1:19). Paul refers to "secret" content predominantly (at least 18 of 21 positions) to God's saving action in Christ, the Gospel. Deacon as an official designation is a deacon in the church (cf. 1 Tim 3:15). Paul calls Phoebe "deacon of the church" (Romans 16:1). Besides Phoebe just another person is called a "deacon of the church": Paul himself (Col. 1.24 to 25). He is "by the ministry which God has given me, that I should preach to you his word, abundant, namely the secret ..." - again this mystery. It somehow seems to be the "deacon of the church" connected to. When Paul Phoebe So "deacon of the church" calls, one should not underestimate that.

But we turn now to the main argument that the reference of Paul to the order of creation and the fall of Eve. As I've written for today believe enough, allow me once again to close with a question. According to Romans 5:12 and 1 Corinthians 15.21-22 came through Adam sin and death into the world. In 1 Timothy 2.14 Paul writes, however, that Eve was tempted and fell into transgression (cf. 2 Corinthians 11:3), Adam was not deceived (and fell into transgression). My question to you: Is this statement of Paul in 1 Timothy 2.14. Adam was not deceived? He was not in violation? Calvin corrected the statement in 1 Timothy 2.14 in his commentary in any event, referring to Romans 5 and rejected a special debt of the woman in the fall.

.