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A great host, the Old Testament says, of the women who publish the good news. I love the fact that Aquila and Priscilla instructed Apollos more perfectly in the Way. I think women can give biblical counsel, they can give biblical instruction. They can speak to men about the truth; they can do that in an informal setting, in home settings, and all kinds of social constructs. But when it comes to the formal life of the church, the teaching responsibility by divine design is to be in the hands of men. Look, I’m not a chauvinist about that, that’s just what Scripture says; and it backs it up by the utter absence of women in those roles in any way in Scripture’s history. – John MacArthur [PHOTO SOURCE: https://www.facebook.com/photo/?fbid=1015721667266419&set=a.563324335839490] BLOG: https://lutherandcalvinbrigade914.blogspot.com/2019/09/debate-should-women-preach-in-our.html |
On
this date, September 15, 1853, Antoinette Brown Blackwell, reformer, author,
and women’s rights activist was ordained as a Congregationalist minister. She
is also remembered for being the first woman to be ordained by an established
Protestant denomination in United States history.
As
a complementarian, I will post a link to this article by Kevin DeYoung on ‘Should
Women Preach in Our Churches?’ and I will post two videos as a debate on
whether women should preach.
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2 Now the names of the
twelve apostles are these; The first, Simon, who is called Peter, and Andrew
his brother; James the son of Zebedee, and John his brother;
3 Philip,
and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus,
and Lebbaeus, whose surname was Thaddaeus;
4 Simon
the Canaanite, and Judas Iscariot, who also betrayed him.
-
Matthew 10:2-4 (KJV)
[PHOTO
SOURCE: https://www.pinterest.com.au/pin/164803667594637505/]
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10
Awesome Women Pastors from History By Ruth Perry
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Should Women Preach in Our Churches?
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This is
not an article about the case for complementarianism instead of egalitarianism.
That matters, of course, but this piece is for self-identified complementarians
wondering if their theology can allow, or should allow, for women
preaching.
Here is
the question I want to address:
Is there biblical justification, given basic complementarian convictions, for the practice of women preaching sermons in a Sunday worship service?
Most
people reading this column understand the immediate relevance of this question.
I’m not going to rehearse the cases where this question has been raised or sift
through recent responses online. Instead, I’m going to interact with what I
think is the best case, from a complementarian perspective, for allowing women
to preach. First, I’ll explain the argument for women preaching as fairly as I
can. Then I’ll make a case why the argument—no matter how plausible it may
sound at first—fails to convince.
To continue reading, please go here: https://www.thegospelcoalition.org/blogs/kevin-deyoung/women-preach-churches/
…. …. https://www.facebook.com/permalink.php?story_fbid=459457467942094&id=131496430738201
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But
I suffer not a woman to teach, nor to usurp authority over the man, but to be in
silence. - 1 Timothy 2:12 (KJV)
Sad truth that women are disobeying God's Word.
A woman can preach outside of church, but not within, only when preaching to
other women.
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Egalitarianism:
What Does The Bible Say About Women Preachers? | Ask the
Pastor
•Published
on May 27, 2013
2.37K
subscribers
Pastors
Mike and Monica tackle people's tough questions at City Life Church.
Complementarianism:
John
MacArthur - Asked If He Would Allow His Wife To Preach LOL
Published on Sep 22, 2017
Watch on
Christian Defense International. https://www.cdiwebsite.org/woman-preach-man/
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Things Joyce Meyer Never
Said: “Turn in your Bibles to 1 Timothy 2:12”
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34 Let your women
keep silence in the churches: for it is not permitted unto them to speak; but
they are commanded to be under obedience as also saith the law. 35 And
if they will learn any thing, let them ask their husbands at home: for it is a
shame for women to speak in the church. – I Corinthians 14:34-35 (KJV)
[PHOTO SOURCE: https://slideplayer.com/slide/3483889/]
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BOOK
REVIEW: Mary and Early Christian Women: Hidden Leadership Kindle
Edition
by Ally Kateusz
First, Scripture itself tells us that
there were no women clergy: “Let women keep silence in the churches: for it is
not permitted them to speak, but to be subject, as also the law saith. But if
they would learn any thing, let them ask their husbands at home. For it is a
shame for a woman to speak in the church.” (1 Corinthians 14:34-35) I think
what St. Paul is saying here is that it is a shame for a woman to speak in the
church, i.e. as clergy (since men in the pews need to be silent during the
service just like women do).
Second, the Church Fathers (theologians of the early Church) were unanimously against women clergy. Note that many of these came before the doctrine of the Trinity and the canon of Scripture were formally defined by the Church (AD 325 and 393, respectively), so one cannot use the fact that they came after AD 100 to invalidate them.
Clement of Rome: Our apostles also knew, through our Lord Jesus Christ, that there would be strife on account of the office of the episcopate. For this reason, therefore, inasmuch as they had obtained a perfect fore-knowledge of this, they appointed those [ministers] already mentioned, and afterwards gave instructions, that when these should fall asleep, other approved men [not women] should succeed them in their ministry (Letter to the Corinthians 44 [A.D. 95]).
Tertullian: It is not permitted to a woman to speak in the church; but neither (is it permitted her) to teach, nor to baptize, nor to offer, nor to claim to herself a lot in any manly function, not to say (in any) sacerdotal office (On the Veiling of Virgins 9 [A.D. 207]).
Hippolytus: When a widow is appointed she is not ordained but she shall be chosen by name… Let the widow be instituted by word only and let her be reckoned among the widows. But she shall not be ordained, because she does not offer oblation nor has a ministry. But ordination is for clergy on account of their ministry. But the widow is appointed for prayer… (Apostolic Tradition1:4:5 [A.D. 215]).
The Teaching of the Apostles: We do not permit our 'women to teach in the Church,' but only to pray and hear those that teach; for our Master and Lord, Jesus Himself, when He sent us the twelve to make disciples of the people and of the nations, did nowhere send out women to preach, although He did not want such. For there were with us the mother of our Lord and His sisters; also Mary Magdalene, and Mary the mother of James, and Martha and Mary the sisters of Lazarus; Salome, and certain others. For, had it been necessary for women to teach, He Himself had first commanded these also to instruct the people with us. (3:6 [A.D. 225, though some scholars say it dates to the first century]).
Firmilian of Caesarea: But that woman, who previously by wiles and deceitfulness of the demon was attempting many things for the deceiving of the faithful, among other things by which she had deceived many, also had frequently dared this; to pretend that with an invocation not to be contemned she sanctified bread and celebrated, the Eucharist, and to offer sacrifice to the Lord, not without the sacrament of the accustomed utterance; and also to baptize many, making use of the usual and lawful words of interrogation, that nothing might seem to be different from the ecclesiastical rule (Fragment in Cyprian's Letters 74[75]:10 [A.D. 256]).
Council of Nicea: Likewise in the case of their deaconesses, and generally in the case of those who have been enrolled among their clergy, let the same form be observed. And we mean by deaconesses such as have assumed the habit, but who, since they have no imposition of hands, are to be numbered only among the laity (Canon 19 [A.D. 325]).
Council of Laodiceam: Presbytides as they are called, or female presidents, are not to be appointed in the Church (Canon 11 [A.D. 360]).
Epiphanius: It is true that in the Church there is an order of deaconesses, but not for being priestess, nor for any kind of work of administration, but for the sake of the dignity of the female sex, either at the time of Baptism, or of examining the sick or suffering, so that the naked body of a female may not be seen by men administrating sacred rites, but by the deaconess (Panarion 79:3 [A.D. 377]).
John Chrysostom: [W]hen one is required to preside over the Church, and to be entrusted with the care of so many souls, the whole female sex must retire before the magnitude of the task, and the majority of men also; and we must bring forward those who to a large extent surpass all others, and soar as much above them in excellence of spirit as Saul overtopped the whole Hebrew nation in bodily stature: or rather far more (On the Priesthood 2:2 [A.D. 386]).
Apostolic Constitutions: I, the same, make a constitution in regard to virgins: A virgin is not ordained, for we have no such command from the Lord; for this is a state of voluntary trial, not for the reproach of marriage, but an account of leisure for piety (8:24 [A.D. 400]).
A widow is not ordained; yet if she has lost her husband a great while, and has lived soberly and unblameably, and has taken extraordinary care of her family, as Judith and Anna --those women of great reputation--let her be chosen into the order of widows (ibid 8:25).
A deaconess does not bless, nor perform anything belonging to the office of presbyters or deacons, but only is to keep the doors, and to minister to the presbyters in the baptizing of women, on account of decency (ibid 8:28).
For this is one of the ignorant practices of the Gentile atheism, to ordain women priests to the female deities, not one of the constitutions of Christ. For if baptism were to be administered by women, certainly our Lord would have been baptized by His own mother, and not by John; or when He sent us to baptize, He would have sent along with us women also for this purpose. But now He has nowhere, either by constitution or by writing, delivered to us any such thing (ibid 9:3).
Augustine: “[The Quintillians are heretics who] give women predominance so that these, too, can be honored with the priesthood among them. They say, namely, that Christ revealed himself . . . to Quintilla and Priscilla [two Montanist prophetesses] in the form of a woman” (Heresies 1:17 [A.D. 428]).
Council of Orange: Female deacons are by no means to be ordained. If there are any who have been already ordained, [illicitly] let them submit their heads to the benediction that is granted to the laity (Canon 26 [A.D. 441]).
Council of Chalcedon: A woman shall not receive the laying on of hands as a deaconess under forty years of age, and then only after searching examination. And if, after she has had hands laid on her and has continued for a time to minister, she shall despise the grace of God and give herself in marriage, she shall be anathematized and the man united to her (Canon 15 [A.D. 451]).
Bottom line: the Blessed Virgin was never a priest, and would hate a book that propagates errors about her.
OTHER
LINKS:
Egalitarianism:
Woman's
right to preach the gospel : a sermon, preached at the ordination of the Rev.
Miss Antoinette L. Brown, at South Butler, Wayne County, N.Y., Sept. 15, 1853 National
American Woman Suffrage Association Collection copy
Complementarianism:
Semi-Complementarianism:
Reverend
Philip North supports the ordination of women as deacons,
but does not support the ordination of women to the priesthood or episcopate.
Debate - Women Preachers
Published on Jul 10, 2012
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