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How Newness of Life in Christ Entails Sharing Authority and
Leadership
Philip B. Payne, Ph.D.Author: Man and Woman, One in
ChristTeacher: Fuller, Gordon-Conwell, Bethel, Trinity,
CambridgePresident: Linguists Softwarewww.pbpayne.com
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New Life in ChristMy purpose is to show that new life in Christ
entails the equal standing of man and woman with shared authority
and leadership.
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New Life in ChristWe will overview first the New Creation
context for the new life in Christ, then 5 key passages affirming
men and woman sharing authority and leadership
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New Life in ChristGalatians 3:281 Corinthians 11:216Romans 161
Corinthians 7Ephesians 5:2122
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New Life in ChristRomans 6:4 Walk in newness of lifeObviously
applies to lifeGalatians 3:28 shows that it applies equally to men
and women
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The New CreationThe new creation is important:
Galatians 6:15 Neither circumcision nor uncircumcision means
anything; what counts is the new creation.
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The New CreationIts context in Galatians shows that ethnic,
social, and gender ranking has no place in the new creation. It
entails the equal standing of man and woman in the life of the
church (Galatians 3:28).
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The New Creation2 Corinthians 5:17 the essence of the new
creation is being in Christ: If anyone is in Christ, the new
creation has come.New creation transforms relationships: 5:16 from
now on we regard no one from a worldly point of view
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The New CreationEach of Pauls combinations of new and God
creating entails a transformed life and attitudes.Paul repeatedly
associates the new creation with the removal of divisions between
people, all of whom are now made one.
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Galatians 3:28Galatians 3:28 repudiates the division between Jew
and Greek, slave and free, and male and female in Christ.
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Galatians 3:28S. Lewis Johnson, Jr. wrote, Galatians 3:28 is not
speaking of relationships in the family and church, but of standing
before God.
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Galatians 3:28 & RelationshipsMany factors in the cultural,
historical, theological, and literary context of Galatians 3:28,
its actual wording, and its parallel passages prove that Galatians
3:28 must not be divorced from life in the church and the home.
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.Galatians 3:28s cultural context early Jewish prayer: Blessed
art Thou, O Lord our God, King of the Universe, who hast not made
me a heathen a bondman [or] a woman.
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. Galatians 3:28s cultural context These three groups were
exempt from and excluded from the study of the law. Pauls
repudiation of these distinctions therefore denies that these
groups are excluded from privilege in Christ.
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. Galatians 3:28s historical contextPeter withdrew from table
fellowship with Gentiles in Galatia. I opposed him to his face,
because he stood condemned [of] hypocrisy [and] not acting in line
with the truth of the gospel Galatians 2:1114
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Galatians 3:28s historical contextPaul fought for equal standing
in church life2 Peter 3:15 Our dear brother Paul wrote you with the
wisdom that God gave himin all his letters, Scripture Peter
repented of discrimination
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Galatians 3:28s theological contextMany of Pauls key theological
themes imply the equal standing of man and woman:1 The gifts of the
Spirit are for all believers2 The priesthood of all believers3 The
nature of church leadership as service
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Galatians 3:28s theological context4 Mutual submission in church
(Ephesians 5:21)5 Mutual submission in marriage (1 Corinthians 7;
Ephesians 5:2122)
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Galatians 3:28s literary context6 factors in the literary
context of Galatians 3:28 demand it not be divorced from life in
the church and the home
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Galatians 3:28s literary context1 The theme of the radical
newness of life in Christ lived through the Spirit permeates
Galatians 1:4; 2:19203:2, 5, 14, 28; 4:3, 57; 5:1, 1921, 2223,
2526; 6:15
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Galatians 3:28s literary context2 The entire letter is a frontal
attack against favored status or privileges being granted to Jews
over Gentiles
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Galatians 3:28s literary context2 3:28 addresses Jew-Greek
relationships, the issue chapter 2 is about. The crisis was not
about spiritual standing but about denial of privileges
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Galatians 3:28s literary context3 The absence in Christ of the
Jew-Gentile division is the foundation for denying the need for
circumcision
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Galatians 3:28s literary context4 the references to baptism in
3:27 and you are all one body in Christ in 3:28 imply church life
one implies a noun such as body
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Galatians 3:28s literary context5 For in 3:26, 27 shows Paul is
giving reasons believers are no longer under law (3:25)
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Galatians 3:28s literary context6 Galatians 2:6 speaks about
life in the churchIt affirms that God does not show favoritism
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Galatians 3:28s wordingFour factors in the actual wording of
Galatians 3:28 demand it not be divorced from life in the church1
There is no Jew-Greek division must apply to life in the church
since their equal standing in the church is the primary concern of
Galatians.
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Galatians 3:28s wording2 3:28 teaches that the male/female
division does not exist in Christ. Logically, then, it should not
restrict privilege in Christs church.
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Galatians 3:28s wording3 Each pair deals with social standing,
so to say they do not affect social standing is to deny the most
obvious application of this language
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Galatians 3:28s wording4 You are all one body in Christ implies
a social unit Status-based discrimination and special privilege are
contrary to the unity of Christs body
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. Galatians 3:28s Parallel Passages6 Parallel passages specify
practical application1 Galatians 5:6 For in Christ Jesus neither
circumcision nor uncircumcision has any value. The only thing that
counts is faith expressing itself through love.
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Galatians 3:28s Parallel Passages2 Galatians 6:15 Neither
circumcision nor uncircumcision means anything; what counts is the
new creation.
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Galatians 3:28s Parallel Passages3 Colossians 3:912 Put off the
old nature with its practices. There is no Greek and Jew, slave,
free, but Christ is all and in all. Put on compassion, kindness
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Galatians 3:28s Parallel PassagesEarly manuscripts D* F G 629,
the Old Latin witnesses, the Vulgates and its citation by Hilary
(d. 367) and Ambrose (d. 397) begin Col 3:11: There is no male and
female, which thus entailed for the Western church practical life
consequences and was not restricted to spiritual status.
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Galatians 3:28s Parallel Passages4 1 Corinthians 12:1325 We were
all baptized into one body, whether Jews or Greeks, slaves or free
that there should be no division in the body, but that its parts
should have equal concern for each other.
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Galatians 3:28s Parallel Passages5 Ephesians 2:1119 Christ has
made the two groups one and has destroyed the barrier, the dividing
wall of hostility, by abolishing in his flesh the law with its
commands and regulations. you are no longer foreigners and aliens,
but fellow citizens with Gods people.
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Galatians 3:28s Parallel Passages6 1 Corinthians 11:11Woman is
not separate from man, nor is man separate from woman in the
Lord.
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. Galatians 3:28 SummaryThese many factors in the historical,
theological, and literary context of Gal 3:28, its actual wording,
and its parallel passages are incompatible with divorcing Gal 3:28
from life in the church.
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Galatians 3:28 SummarySuch a divorce opposes Pauls understanding
of faith (5:6), spirituality (5:1626), and the gospel (2:14)
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Galatians 3:28 SummaryIs only male-female limited to spiritual
Status? NO!1 There is no introduces each2 Each statement is
absolute with no qualification 3 You are all one in Christ Jesus
must apply to all
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. 1 Corinthians 11:2-16 affirms women prophesying. Key verse
11:11I will highlight 13 points about this passage that are
important to make sense of it and its affirmation in v. 11 that
woman is not separate from man in the Lord
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. 1 Complementarians agree: 1 Cor 11 affirms women
prophesyingOrthodox Presbyterian Church 3 year 5 person committee
declared:
prophesying in public meetings of the church is recognized and
accepted
a notion of private prophecy is a virtual contradiction in terms
and certainly an artificial abstraction
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. 2 Was there a garment head-covering custom in all churches?
v.16 We have no such custom
Some translations, e.g. RSV NASB, translate it the opposite of
its Greek meaning, we have no other custom, implying all churches
do have this custom!
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. 3 What was disgraceful? Men put a garment over their heads as
a sign of reverence
Abundant graphic evidence shows it was not disgraceful for a
woman to be in public without a garment over her head
11:1415 identify the shameful head coverings: long hair is a
disgrace to him long hair is given to her as a covering
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. 1 Corinthians 11:1415 the key 14 Does not the very nature of
things teach you that if a man has long hair, it is a disgrace to
him, 15but that if a woman has long hair, it is her glory? For long
hair is given to her as a covering
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. 4 womens hair let down loose was regarded as disgraceful It
symbolized undisciplined sexuality
Numbers 5 bitter water ordeal: A priest lets down the hair of an
accused adulteress. If convicted, he cuts it offexplains v. 5: a
woman who uncovers her hair by letting her hair down is one and the
same as the shorn woman
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4 womens hair let down loose was regarded as disgraceful Philo,
The Special Laws, III.60, cites Num 5:18 about the bitter water
custom using the identical expression in 1 Cor 11:5, with uncovered
head (ajkatakaluvptw/ th/' kefalh') to refer to the womans hair let
down loose
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. 5 it was disgraceful for men to display effeminate hairHerter
identified over 100 passages in Greek literature ridiculing mens
effeminate hair, most from Pauls time
Pseudo-Phocylides (30 BCAD 40) wrote, Long hair is not fit for
men because many rage for intercourse with a man
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5 it was disgraceful for men to display effeminate hairLivy says
of Dionysiac initiation rites: There were more lustful practices
among men with one another than among women
Merkelbach: Dionysiac initiation into sexual life was so
pervasive that almost every Greek did join in
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5 it was disgraceful for men to display effeminate hairThe
Dionysiac Temple in Corinth was its center
long hair dishonors a man in v. 14 having down from the head in
v. 4 refer to men wearing long effeminate hair to attract
homosexual liaisons
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5 it was disgraceful for men to display effeminate hair11:7c
repudiates this: woman, not another man, is the glory of man, his
proper sexual partner
11:9 repudiates this: Woman [was made] for the sake of man to be
his sexual partner
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5 it was disgraceful for men to display effeminate hairJohn
Chrysostom with regard to the man, it is about wearing long
hair
Ambrose, How unsightly it is for a man to act like a woman
Pelagius, Paul was complaining because men were fussing about
their hair an incitement to fornication
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. 6 10 key reasons favor interpreting head as source rather than
authority1 The standard Greek translation of the Hebrew Bible
hardly ever uses the word when the Hebrew word for head meant
leader 2 It is not true that authority over is a well-established
meaning of in Greek literature
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6. 10 key reasons favor interpreting head as source rather than
authority2 Theological Dictionary of the NT: in secular usage is
not employed for the head of a societyC. K. Barrett: the meaning
ruler was not a native meaning of the Greek word.Liddell Scott
Jones: 48 English equivalents, none mean leader
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6. 10 key reasons favor interpreting head as source rather than
authority3 source is an established meaning for listed from the
earliest Greek lexicons to the presentGalen identifies the head (in
the singular) of a river as its source: No river that comes from a
single spring is smaller at its head [ ] than it is thereafter
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6. 10 key reasons favor interpreting head as source rather than
authorityHippocrates Coac. 498: uses metaphorically to identify the
origins of muscle Philo, Prelim. Studies 61: Of all the members of
the clan here described Esau is the progenitor, the head [] as it
were of the whole creature
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6. 10 key reasons favor interpreting head as source rather than
authorityPhilo, Rewards 125 identifies The virtuous one, whether
single man or people, will be the head [, explained by the editor
as the source of spiritual life] of the human race and all the
others like the limbs of a body which draw their life from the
forces in the head [].
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6. 10 key reasons favor interpreting head as source rather than
authorityApoc. Mos. 19.3 calls Lust the source [] of every sin
T. Reu. 2.2 states, seven spirits are established against
mankind, and they are the sources [lit., heads] of the deeds of
youth
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6. 10 key reasons favor interpreting head as source rather than
authorityArtemidorus Daldiani, Onir. 1.35, writes, If a man dreams
that his head [] has been taken away (= beheaded) refers to his
parents as his source For the head [] resembles parents in that it
is the cause [] of ones living
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6. 10 key reasons favor interpreting head as source rather than
authorityArtemidorus for just as the head [] is the source [] of
life and light for the whole body, he was responsible for the
dreamers life and light the head [] indicates ones fatherthe head
[] represents the father; the removal of the head, the death of the
father.
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6. 10 key reasons favor interpreting head as source rather than
authorityOrphic fragment 168 records the widely quoted metaphor:
Zeus is the head, Zeus the middle, and from Zeus all things exist (
, , myriad references to Zeus as the source through whom things
come
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6. 10 key reasons favor interpreting head as source rather than
authorityseveral manuscripts of this well-attested saying have
[source] instead of
A scholion identifying it as [the] producing cause ( ) clearly
identifies to mean source
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6. 10 key reasons favor interpreting head as source rather than
authorityIrenaeus, Haer. 5.3: he should be the head [] and source
[] of his own essence
Irenaeus explains head as source, and ruler does not fit of his
own essence
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6. 10 key reasons favor interpreting head as source rather than
authority4 1 Corinthians 11:3 is not a descending or ascending
order of authority It is chronological: mans creation, womans from
the man, Christ came from God
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6. 10 key reasons favor interpreting head as source rather than
authority5 source fits better than authority as the meaning of in
the Christ is [] the of every manChrist is not now the only
authority over men, but he is uniquely the source of every man1
Corinthians 8:6 Christ, through whom all things came
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6. 10 key reasons favor interpreting head as source rather than
authority6 source fits better than authority as the meaning of in
the man [with an article] is of woman
All 3 the man, the Christ, the God have an article identifying a
specific person. As in 11:12 it refers to the man, Adam, from whom
woman came
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6. 10 key reasons favor interpreting head as source rather than
authority7 source fits better than authority as the meaning of in
God [with an article] is the of the ChristIf means authority,
Christ after the resurrection and ascension is subordinated to
GodThis is subordinationist Christology
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6. 10 key reasons favor interpreting head as source rather than
authority7 Chrysostom, Theodoret, and Theophylact emphasize the
misuse of 1 Cor 11:3 by Arians and others to subordinate the
present, eternal, or ontological Christ to the FatherThe church has
regarded subordinationist Christology as heresy since the early
church creeds
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6. 10 key reasons favor interpreting head as source rather than
authority7 Christ in the incarnation relinquished equality with God
Philippians 2:68Although he was a son, he learned obedience from
what he suffered (Heb 5:8) implies that obedience was a new
experience to be learned through his incarnate sufferings, not from
any prior subordination
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6. 10 key reasons favor interpreting head as source rather than
authority7 Cyril of Alexandria states, The Word was begotten of
Him. Because head [] means source []
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6. 10 key reasons favor interpreting head as source rather than
authority8 This passage discusses disgraceful head-covering
practices in prayer and prophecy, not hierarchical roles. The only
reference to authority is verse 10s affirmation of the womans
authority
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6. 10 key reasons favor interpreting head as source rather than
authority9 This passage says nothing about mans authority but
rather affirms womans authority: to pray and prophecy 11:5, over
her own head 11:10, equal standing with man 11:1112
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6. 10 key reasons favor interpreting head as source rather than
authority10 Much early Greek commentary on 11:3 specifically
interprets to mean source. Cyril of Alexandrias De recta fide ad
Arcadiam et Marinam 52.63E: The source [] of man is the Creator
God. Thus we say that the head of every man is Christ, because he
was made through him and brought forth to birth.
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6. 10 key reasons favor interpreting head as source rather than
authority10 And the head of woman is man, because she was taken
from his flesh and has him as her source []. Likewise, the head of
Christ is God, because He is from Him according to natureAlso:
Theodore of Mopsuestia, Saint Basil, Athanasius, Eusebius,
Ambrosiaster
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6. 10 key reasons favor interpreting head as source rather than
authority10 Photius sums up the work of earlier Greek fathers:
Christ is the head of us who believe, being made by him But the
head of Christ is the Father, as procreator and progenitor and of
like substance with him And the head of the woman is the man
because he is her procreator and progenitor and of like substance
with her
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. 7 Verse 3 lays out the underlying logic for the whole
passageMen should respect Christ, their creator source, by not
repudiating the way he created them men by displaying long
effeminate hairWomen should respect man. Womans source was in the
man, Adam (repeated in vv. 8, 9, 12). Therefore, women should not
symbolize repudiation of their marriage vows by letting their hair
down loose
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. 8 v. 11 begins with the word for emphasizing what is
importantIn Pauls letters, always points to the matter of his
central concern and shows a change in perspective: BDAG 826 [1.c]
emphasizing what is important BDF 449 essentialA.T. Robertson: his
main point
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8 v. 11 begins with the word for emphasizing what is
importantNevertheless, woman is not separate from man, nor is man
separate from woman in the LordThis gives the theological basis
women may pray and prophesy, leading in church worship
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. 9 The central question in verse 11: What does (separate from)
mean?independent is not listed regarding persons in standard Greek
dictionaries. It adds a nuance which goes beyond the adverb
(Thiselton). Nor is interdependence something distinctively in the
Lord
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. 10 woman is not separate from manseparate from fits all but 4
of Pauls 16 uses of this word It fits this context perfectlyIt
affirms that, in spite of the created differences between man and
woman (which should be upheld in this life), Pauls key point is
that the barriers that separate man and woman have been overcome in
Christ
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. 11 Verse 12 further argues for no gender separation in Christ
since both men and women should respect the other as their
source
For just as woman is from man, so also man comes through woman,
and all this is from God
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. 12 Verses 1112 clarify that Paul is not teaching hierarchy
based on source Not from woman is from man in verse 8Not from woman
is made for man in verse 9Not from head in verse 3 Not from image
of God in verse 7
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. 13 This passage, therefore, affirms women leading worship in
prayer and prophecy and justifies this since woman is not separate
from man, nor is man separate from woman in the Lord Thus it
applies the Gal 3:28 principle of no male-female division to church
leadership
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. Romans 16Seven of the ten people Romans 16:116 names as Pauls
colleagues in ministry are women: 1-2 Phoebe, deacon of the church
in Cenchrea leader of many including myself
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Romans 163 Priscilla and Aquila, my co-workers in Christ 1
Corinthians 16:16 calls believers to submit to all co-workers 7
Andronicus and Junia outstanding among the apostles
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Romans 166 Mary, 12 Tryphena and Tryphosa, Persis women who work
hard in the Lord 1 Corinthians 16:16 calls believers to submit to
all work hard
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Romans 166 1 Thessalonians 5:12 equates Those who work hard ()
with Those who have charge over you in the Lord
Philippians 4:2-3 calls Eudodia & Syntyche Gospel
co-workers
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1 Corinthians 71 Corinthians 7 is Pauls most detailed treatment
of marriage It identifies exactly the same rights and
responsibilities for wives and husbands regarding twelve different
issues about marriage, both natural and spiritual
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1 Corinthians 7In each he addresses men and women as equals.
His wording is symmetrically balanced to emphasize this
equality
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1 Corinthians 7e.g. 1 Corinthians 7:4 The wife does not have
authority over her own body, but her husband does. In the same way,
the husband does not have authority over his own body, but his wife
does.
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1 Corinthians 7Richard Hays correctly observes how revolutionary
this was, Paul offers a paradigm-shattering vision of marriage as a
relationship in which the partners are bonded together in
submission to one another. First Corinthians p. 131
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. Ephesians 5:2122Submitting to one another out of reverence for
Christ, wives to your own husbands as to the Lord.Paul teaches
mutual submission in the church and in marriage.
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. ConclusionNewness of Life in Christ Entails Men and Women
Sharing Authority and Leadership
Galatians 3:28 asserts there is no male/female division in
Christ
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ConclusionGalatians 3:28s cultural, historical, and literary
context, its wording, and themes in Pauls theology and its parallel
passages demand that this apply to church life
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Conclusion1 Corinthians 11:11 asserts woman is not separate from
man in the Lord as regards leading worship
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ConclusionSeven of the ten church leaders Paul names in Romans
16 with a description of their ministry are women.Paul identifies
women in church leadership as apostle, prophet, gospel laborers,
deacon and leader
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Conclusion1 Corinthians 7 teaches mutual authority and
reciprocity between husband and wife Ephesians 5:2122 teaches
mutual submission in marriageLet us foster the equal standing of
men and women in Christ.
Edwin Judge