The relationship between Paul the Apostle and women is an important element in the theological debate about Christianity and women because Paul was the first writer to give ecclesiastical directives about the role of women in the Church. However, there are arguments that some of these writings are post-Pauline interpolations.[1]
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By the time Paul began his missionary movement, women were important agents within the different cities. Letters generally accepted as Paul’s are Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians and Philemon.[2] The letters of Paul, dated to the middle of the first century AD, were written to specific communities in response to particular questions or problems. However, his casual greetings to acquaintances offer solid information about many Jewish and Gentile women who were prominent in the movement. His letters provide vivid clues about the kind of activities in which women engaged more generally.[3]
In the Letter to the Romans Paul sends greetings to a number of people. and specifically mentions:
According to Karen King, these biblical reports seem to provide credible evidence of women apostles active in the earliest work of spreading the Christian gospel.[14]
From the beginning of the Early Christian church, women were important members of the movement. As time went on, groups of Christians organized within the homes of believers. Those who could offer their home for meetings were considered important within the movement and assumed leadership roles.[15] The New Testament Gospels acknowledge that women were among Jesus' earliest followers.
Jewish women disciples, including Mary Magdalene, Joanna, and Susanna, had accompanied Jesus during his ministry and supported him out of their private means.Lk. 8:1–3 Although the details of these gospel stories may be questioned, in general they reflect the prominent historical roles women played in Jesus' ministry as disciples.[16] There were women disciples at the foot of the cross. Women were reported to be the first witnesses to the resurrection, chief among them again Mary Magdalene. She was not only "witness," but also called a "messenger" of the risen Christ.[17] The apostles had little respect for her witness and that of the other women, saying they "seemed as idle tales."Lk. 24:11
Lastly, Paul wrote that there is "neither male nor female" because Jesus Christ unites us.Gal. 3:28
See also: 1 Timothy 2:12 ("I suffer not a woman") |
A New Testament passage that has long been interpreted to require a male priority in marriage are these verses: "Wives, submit to your husbands as to the Lord," and "the husband is the head of the wife as Christ is the head of the church…."Eph. 5:22–24 Both Christian Egalitarians and Complementarians agree that the Apostle Paul wrote that the "husband is head…" and "wives, submit…," and that he was divinely inspired to write what he wrote, but the two groups diverge in their interpretation of this passage.
Christian Egalitarians believe that full partnership in an equal marriage is the most biblical view. As persons, husband and wife are of equal value. There is no priority of one spouse over the other. In truth, they are one.[19] Bible scholar Frank Stagg and Classicist Evelyn Stagg write that husband-wife equality produces the most intimate, wholesome and mutually fulfilling marriages. They conclude that the Apostle Paul's statement recorded in Galatians 3:28, sometimes called the "Magna Carta of Humanity",[20] applies to all Christian relationships, including Christian marriage: "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for you are all one in Christ Jesus."[21]
Christian egalitarian theologians also find it significant that the "two becoming one" concept, first cited in Gen. 2:24, was quoted by Jesus in his teachings on marriage.Matt. 19:4–6 Mk. 10:7–9 In those passages he reemphasized the concept by adding to the Genesis passage these words: "So, they are no longer two, but one" (NIV). The Apostle Paul cited the Genesis 2:24 passage.Eph. 5:30–32[19]
Much has been written concerning the meaning of "head" in the New Testament. The word used for "head," transliterated from Greek, is kephalē—which means the anatomical head of a body. Today's English word "cephalic" (sə-făl'ĭk) means "Of or relating to the head; or located on, in, or near the head." In the New Testament, a thorough concordance search shows that the second most frequent use of "head" (kephalē), after "the structure that connects to our neck and sits atop our bodies," is the metaphorical sense of "source."[22][23]
The Complementarian (also known as Traditionalist or Hierarchical) view of marriage maintains that male leadership is biblically required in marriage. Complementarians generally believe that the husband and wife are of equal worth before God, since both are created in God's image, but that husbands and wives have different functions and responsibilities in marriage.[24] According to this view, the husband has the God-given responsibility to provide for, protect, and lead his family. Wives are expected to respect their husbands' authority and submit to it.[25] However, some Complementarian authors caution that a wife's submission should never cause her to "follow her husband into sin."[26]
In Galatians 3:28, Paul maintains that "There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus." Given the amount of greetings to women in Romans 16 and the commissioning of Phoebe—the only person identified in the New Testament as having been commissioned by Paul, there is considerable evidence supporting Paul's being relatively egalitarian for his time.
In the first century when Paul was writing passages that now appear in the New Testament, people in Roman society were judged by two sets of criteria:
When these categories collided, it created status inconsistency/dissonance when one's achieved status was greater than the status attributed to the person by culture and by law. The earliest Christian movement, most notably Paul’s movement was very attractive for wealthy women and widows. They often opened their houses for worship by particular religious movements.[28] According to Schüssler, in the 1st century a woman's place was in the home and the otherwise private areas of life. Turning the private domestic setting into the public religious setting opened up opportunities for religious leadership. Pauline Christianity did not honour its rich patron, instead it worked within a "motif of reciprocity"[28] by offering leadership roles, dignity and status in return for patronage. Through building up their own house church, women could experience relative authority, social status and political power and renewed dignity within Paul's movement. This concept is reflected in Paul's relationship with Phoebe, Chloe and Rufus's mother.
Father Jerome Murphy-O'Connor, O.P., in the New Jerome Biblical Commentary, agrees that the verses not favorable to women were "post-Pauline interpolations":
1 Corinthians 14:34–35 are not a Corinthian slogan, as some have argued…, but a post-Pauline interpolation…. Not only is the appeal to the law (possibly Genesis 3:16) un-Pauline, but the verses contradict 1 Corinthians 11:5. The injunctions reflect the misogyny of 1 Timothy 2:11–14 and probably stem from the same circle. Some mss. place these verses after 40.
— Jerome Murphy-O'Connor[29]
Both man and woman are human beings to an equal degree, both are created in God’s image. However, he does not permit women to be ordained into the priesthood.[30]
Elaine Pagels maintains that the majority of the Christian churches in the second century went with the majority of the middle class in opposing the trend toward equality for women. By the year 200, the majority of Christian communities endorsed as canonical the "pseudo-Pauline" letter to Timothy. That letter, according to Pagels, stresses and exaggerates the antifeminist element in Paul's views: "Let a woman learn in silence in all submissiveness. I permit no woman to teach or have authority over men; she is to keep silent."1 Tim. 2:11Template:Bibleverse with invalid book She believes the letters to the Colossians and to the Ephesians, which order women to "be subject in everything to their husbands," do not express what she says were Paul's very favorable attitudes toward women, but also were "pseudo-Pauline" forgeries.[31]