While it is now generally agreed that 1 Tim 2:8–15 is directed against the heresy that had taken hold within the Ephesian church, the key question is whether the passage is directed against the content of the heresy or is concerned to establish a process that will eventually see the victims corrected and the heresy expunged. If concerned with the content of the heresy, the instructions may be directed at restoring a hierarchical framework. If the passage is concerned with process, however, Paul’s demands are shaped by the particular nature of the heresy and its form of transmission in Ephesus.
All Scripture is by inspiration of God and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness” (2 Tim 3:16). Let us therefore seek the positive message in 1 Timothy 2:9-10 which God has for the believer — a message which both traditionalists and egalitarians have too long ignored.
Perhaps some of you have heard or read of Luther’s theology on the Christian in the world and his idea of the dual kingdoms of church and state. I’ve come to believe that a Christian woman in academe is embedded in more than a duality of kingdoms, but a plurality.
Was the Junia mentioned in Romans 16:7 a man or a woman? The Greek word Iounian has been translated either as “Junias” (male) or as “Junia” (female). And what is the meaning of “outstanding among the apostles”?
Churches can become a motivating force for healing and change. They have a responsibility to promote healthy marital relationships. Strong and healthy marriages are built on loving and equal relationships.
“This is not a gender matter, it’s a language matter.” Professor Jimmy Duke speaks for many in his comments on translations (Saint Paul Pioneer, June, 1997:4D). I beg to disagree. As a professor of New Testament who has served on several translation committees, and as a woman, I propose that the May 27 “Guidelines for Translation” released from Focus on the Family’s headquarters in Colorado Springs are solely “a gender matter.”
For today’s “traditionalists,” 1 Timothy 2 mandates the subordination of women to men in the church because the headship/submission principle is grounded in the created order, an order that Christianity redeems, but does not alter. Today’s traditionalists/male hierarchists also claim to be upholding the historic interpretation of this passage. New research on early Protestant beliefs concerning natural law and the spiritual and civil kingdoms, however, brings their claim into serious question.