If these churches truly believe that the reason why women should not teach men is because women are more easily deceived, logic would suggest that women should not be trusted to teach vulnerable children and other, supposedly gullible, women. Yet many women are trusted and even encouraged to teach children and other women, but remain barred from teaching grown men in church services.
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If these churches truly believe that the reason why women should not teach men is because women are more easily deceived, logic would suggest that women should not be trusted to teach vulnerable children and other, supposedly gullible, women. Yet many women are trusted and even encouraged to teach children and other women, but remain barred from teaching grown men in church services.
I think the thing that angers me most about this topic is the audacity of certain men to think they have nothing to learn from women. They will deny it, but if they have something to learn from women, what difference does it make if they learn it from a woman standing behind a pulpit or a woman standing in a living room? The only difference is that they believe the Bible forbids it. Then, they say all this about women being deceived and all that. So, if a woman can't speak over a pulpit then she can't speak in a living room either. My opinion. It defies logic.
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Those who say it cannot be done should not interrupt the people doing it. ~Chinese Proverb
When I was young and clever, I wanted to change the world. Now that I am older and wiser, I strive to change myself. ~
a. That women were “diakonos”-ministers in the early church is confirmed by an early second century AD letter by Pliny the Younger, Roman governor of Bithynia in Asia Minor (110-112 AD), which mentions two female slaves tortured for their faith in Christ, who are described in Latin as ministra, “ministers,” the common Latin translation of the Greek diakonos. (BAGD, p. 184, 2b)
b. In the first four centuries of Church history, women were included with men in the office of “diakonos”-minister. The Greek masculine title diakonos referred to both men and women until a separate order of women deaconesses is first attested in the Syrian Church ca. 380 AD. (K. Beyer, in Kittel, Theological Dictionary of the New Testament, vol. II, p. 93; Encyclop. Britannica, 1992, vol. I: 448.)
c. “Diakonos”-ministers, both men and women, served as prophets and teachers in the early church. A second century document called The Didache (“The Teaching of the Twelve Apostles”) mentions that both elders/bishops and deacons served as prophets and teachers. Didache 15:1 “Appoint for yourselves therefore bishops and deacons worthy of the Lord, . . . for unto you they also perform the service of the prophets and teachers.” (H. Bettenson, Documents of the Christian Church [Oxford University Press, 1963], p. 64).
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In I Tim. 2:11-15 Paul says, “I am not permitting (Grk. present active indicative ouk epitrepo, a progressive tense) a woman/wife (Grk. gune) to teach or to domineer (Grk. authentein) a man/husband (Grk aner).” The Greek verb authentein means “to domineer” not simply to “exercise authority” according to the standard Greek-English lexicon of the NT, BAGD, p. 121.
When Paul says this, he does not mean that he is disallowing all women in Ephesus, where Timothy was overseeing churches, from teaching and exercising any kind of authority over men in general, because Paul certainly knew Priscilla had been one of his coworkers in Ephesus and that she and her husband taught Apollos fruitfully in Acts 18:26.
In I Tim. 2:11 Paul is no longer talking about “women” in the plural as he was earlier in 2:9-10. Now in 2:11-15 he speaks of “a woman” in the singular, referring to one woman or a restricted number of women at Ephesus.
The Greek “gune” in I Tim. 2:11-15 should be translated “wife” not “woman,” because Paul refers to Adam and Eve, the first husband and wife. Therefore we should translate 2:12 “I am not permitting a wife to teach or to domineer a husband.”
The very language of the prohibition in I Tim. 2:11-15 reflects the original problem:
A woman or a restricted number of women in the church of Ephesus were being contentious and argumentative against their husbands (as suggested by the command in 2:11-12 to be “in full submission” and “quietness” [hesuchia or “peaceable attitude” as in 2:2]).

The woman or women were domineering their husbands and trying to teach them in a contentious way (as suggested by Grk. authentein “domineer” in 2:12, BAGD, p. 121).
This kind of prohibition against a contentious, domineering wife or wives is a far cry from a blanket prohibition against godly women teaching and exercising the godly authority to which God is calling them in the Body of Christ.
I Tim. 2:11-15 is simply reaffirming the truth that on the corporate level, the husband is the head of the wife and of the household, which Paul teaches explicitly in Eph. 5:23.
And, according to Eph. 5:23 (and Eph. 1:10, 22; 4:15; Col. 1:18; 2:19), there is only one head of the Church—Jesus Christ!
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The fact of having a woman taught and prophesied shows that there women working in the ministry. If There can be false prophetesses then the fact remains that there are true prophetesses because the fake imitates the real!
Am I understanding this correctly?
That truth is being based upon falsehood?
If the Devil does it then there must always be a "truth" that it is mimicking?
All I know is my great grandmother was an Apostolic Preacher. Without that woman, my great great grandmother, my grandmother nor my mother would have ever known this precious truth. That means I would be lost today.
Because of a woman preacher I am a fifth generation Apostolic.
You fellers can bash women all you want. I say thank God for women who preach this Gospel!
__________________ If I do something stupid blame the Lortab!
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