Women in the Church

Priscilla Papers "Priscilla and Aquila instructed Apollos more perfectly in the way of the Lord"

Volume 4, Number 3

Summer, 1990

ISSN I0890-753X

IN MEMORY OF A. BERKELEY MICKELSEN September 20, 1920--May 3, 1990 Christians for Biblical Equality mourns the death on May 3, 1990, of one of its most faithful friends. A. Berkeley Mickelsen, long an ardent supporter of Biblical equality, gave unstintingly of his vision, his

commitment, his energies, and his moral courage. A true gentleman as well as a distinguished and diligent scholar, he was stedfast in his devotion both to the Kingdom of Christ and to the issues of justice and righteousness within that Kingdom. His research and publications gave to the evangelical world a broader understanding of headship, important considerations in fair translations of the Bible, and a set of principles for interpreting it in non-sexist ways. His scholarly competence earned wide-spread respect as he argued the case for the equality of all persons in Jesus Christ. Berkeley sometimes said that he was doing all he could to irradicate the effects of the curse, especially as it applied to the oppression of women, although it was not without risk to his professional reputation that he adopted an unpopular cause and championed it so valiantly. He was finn without being fanatical, persevering in consistent efforts to address the issue in academic church groups, conferences, consultations and colloquia. Although greatly in demand in the Twin Cities, he travelled around the world to proclaim his conviction of a biblical basis for the equality and ministry of women. At his own expense he attended the original organizing meeting of CBE in Massachusetts. There he was elected a Board member, a position which he held until his untimely death. His encouragement, good counsel, and seasoned experience served us in good stead on many an occasion. The egalitarian stance which Berkeley assumed did not make his life an easy one. Along with Alvera who accompanied and collaborated with him in all his ventures, he entered into debates, dialogues, and discussions with traditionalists both in and outside of his own denomination. It was precisely his support, based on a careful examination of God's Word, that won credibility for what was at first a highly controversial cause. Though we shall miss him, we shall not forget him nor the things that he taught us. We all loved him for his kindly geniality. He wanted to make the rest of us strong enough to walk on our own. No one of us is great enough to wear the mantle which this Elijah left behind, but together we can carry on the ministry which he has let fall to us. Catherine Clark Kroeger President Christians for Biblical Equality

A. BERKELEY MICKELSEN Scholar, Teacher, Author, Christian Gentleman, Friend A. Berkeley Mickelsen, professor emeritus of New Testament Interpretation at Bethel Theological Seminary, died on May 3 in St. Paul, MN following a short illness. He taught at Bethel Seminary for 21 years-from 1965 to 1986. Following retirement, he taught one semester at Bethel West, taught occasional courses at the seminary in St. Paul, and taught at two seminaries in Sweden in the fall of1989. Memorial services were held on May 7 at Salem Baptist Church, New Brighton, MN, where he had been a member for 25 years and had served as elder and adult Bible teacher. He was highly skilled in Greek and Hebrew, and did most of his Bible study from the texts in the original languages. Both his Greek New Testament and Hebrew Old Testament were filled with his own handwritten notes and comments on the text. His intense love for and knowledge of the Bible became legendary among students and friends. Former students and pastors often phoned him for help in understanding specific passages. His book Interpreting the Bible has been a classic seminary textbook in the U.S. and around the world. In later years he became very interested in the interpretation of apocalyptic literature in the Bible and his book Daniel and Revelation came out of that love. He also wrote many articles for various Bible commentaries. He co-authored with his wife Family Bible Encyclopedia and Understanding Scripture, a layperson's handbook based on his seminary textbook. During the last ten years of his life he gave much time and study to the question of the position of women in church and home. He became increasingly convinced that many evangelical Christians were denying the basic message of Jesus and of Pentecost in the limitations that were deliberately or unwit­ tingly placed on the God-given gifts of women.

He and his wife, Alvera, held seminars in scores of churches of many denominations on this and many other subjects in many areas of United States and other countries-including Australia. Argentina, and Sweden. He was born in Berwyn. Illinois. on September 20,1920, the only child of Anton and Anna Mick­ elsen. When he was six. his parents moved to Wheaton where he grew up. When he was 16. he de­ veloped diabetes. and for the next 53 years he battled the disease. but always with great optimism and dis­ cipline. His diabetes did not keep him from pursuing his academic loves. He earned a Bachelor's degree and two Master's degrees at Wheaton College. He earned a Ph.D. in New Testament and Early Christian Literature at the University of Chicago in 1950. He believed that God miraculously preserved his eyesight so essential for his study. From 1950 to 1965 he taught in the Wheaton College Graduate School of Theology, specializing in Greek grammar, New Testament theology. and Principles of Interpreting the Bible: In 1952 he married A1vera Johnson. They became charter members of Evangel Baptist Church (BGC) in Wheaton. In 1965 they moved to Minnesota and he began his service at Bethel Seminary. In addition to his wife. he is survived by two daughters, Ruth, an attorney who lives in St. Paul with her husband William Manning. and Lynnell, a writer who lives in Minneapolis with her husband John Bellaimey and their two young sons, Will, 2, and Jackson, 3 months. His persistent optimism, love of the Scriptures and of people, his gentle character, and his belief in and persistent encouragement to his students and family members will be sorely missed. A1vera Mickelsen Chair of the Board Christians for Biblical Equality

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ORDINATION IN THE NEW TESTAMENT

Consecration ceremony of Aaron and his sons. The elaborate ceremony involved the offering of one bull, two rams, unleavened bread, cakes, wafers. It also involved the washing of Aaron and his sons with water and their putting on of priestly garments. The ceremony was climaxed by putting annointing oil on the head. During the ceremony, when it came to the offerings of the bulls and the rams, Aaron and his sons had to lay their hands on the heads of each of the animals. Then the animals were slain and became offerings for them (Exodus 29:10, IS, 19). Here the "laying on of hands" involves identification. When individual Israelites offered burnt offerings and peace offerings, they also had to lay their hands on the heads of the sacrificial victims (Lev. 1:4; 3:22, 8,13). In these offerings, whether priests or people, the laying on of hands indicated an involvment with a means of an atonemenL The laying on of hands was a crucial part of the solemn ceremony. Consecration ceremony for the Levites.-This ceremony likewise was a rather involved one (Numbers 8:5-13). But twice the laying on of hands accompanies the dedication ceremony. During the ceremony the Levites had to appear before the people. In presenting them before the Lord the people of Israel were to lay their hands upon the Levites; this probably means the princes of the people since a mass laying on of hands does not seem very feasible (Num. 8:10). The Levites were also to lay their hands on two bulls, one for a sin offering and the other for a burnt offering. When the people laid their hands on the Levites they were by this action designating the Levites as taking their place. In putting their hands on the bulls the Levites were indicating that in some way the offering of these bulls was a decisive response to their sinful separation from God. Moses laid his handS on Joshua.-This is de­ scribed in detail in Numbers 27:18-23. It is summa­ rized by way of review in DeuL 34:9. After Moses had a mountain top view of the land of Canaan, he came down to be gathered to his people (Num. 27:13). Before that, however, the LORD gave Moses instructions as to how he was to consecrate Joshua to take his place. Moses took Joshua and caused him to stand before Eleazar the priest and the whole congre­ gation (Num. 27:22) "And he laid his hand upon him, and commissioned him as the LORD directed..." (Num. 27:33). By this symbolic action Moses was investing Joshua with some of his authority that all the congregation of Israel might obey Joshua (Num. 27:20). So the commissioning of Joshua by Moses in the sight of all the people dramatically expressed a transfer of authority. Joshua was to complete the task that Moses had begun.

With Pertinent Biblical Materials

by Berkeley Mickelsen (Editor's note-oWe are honored to publish this article for the first time.)

Some lay persons have been surprised when they look in their concordances under "ordain" or "ordina­ tion" to find nothing helpful in their search for a bib­ lical basis for the ordination of ministers. A biblical basis for the ordination of ministers involves the interpreter with a lot of inferences and assumptions. Although we do not need to make as many assump­ tions as with church membership, ordination is not at all in the same category as water baptism or the Lord's supper. NO EXCLUSIVE TECHNICAL lERM FOR ORDINAnON The terms deacons, elders, shepherds, spiritual leaders. prophets, evangelists, pastors and teachers (one article with both nouns), have much in common. Where then should we put the stress, on office or ministry or both? How was one recognized as appointed and called to any of these ministries? Could one person be called to several of these ministries? The answer to these questions would be easier if there were an exclusive technical term for ordination and if this term were used as an outward recognition of call. Unfortunately the term does not exist. We must recognize this fact. We must also recognize the tradition of the church. Ordination, like other elements in the Christian church, has plenty of variation among the various Christian denominations, but there is consid­ erable agreement about the need for ordination. How have Christians arrived at this kind of conclusion? I am aware of the Plymouth Brethren and their arguments, but they and others like them are really a small minority. In outline form we will try to sum­ marize a case for the consecration of individuals to an office or a ministry. VARIOUS MEANINGS FOR THE lECHNICAL EXPRESSION: "LAYING ON OF HANDS" In the Old Testament.-We are all acquainted with this expression in the New Testament, but before we examine the occurrences there, we ought to see how the expression is used in the Old Testament.

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and recover (Matt 9:18, Mark 5:23). Mark 6:5 records, "He laid his hands on a few sick people and healed them", and in Mark 7:32-37 Jesus was asked to lay his hands upon a man who was deaf with a speech impediment. The account tells just how Jesus restored this man. In healing the blind man near Bethsaida Jesus put hands on him twice, Mark 8:23, 25. The longer ending of Mark speaks of the disciples putting their hands on the sick (Mark 16:18). Luke covers a whole day of Jesus miracles and then when the day came to a close he says: "... when the sun was setting, all those who had any that were sick with various diseases brought them to him; and he laid his hands on every one of them and healed them" (Luke 4:40. Jesus healed a crippled woman on the Sabbath by laying hands upon her only to be rebuked by the ruler of the synagogue (Luke 8:10-17). Ananias of Damascus laid his hands on Saul (later Paul) so that he could recover his sight (Acts 9:12, 17). Paul laid his hands on the father of Publius, the chief official on the island of Malta; he recovered from his fever and dysentery (Acts 28:8). When Jesus blessed the little children.-Matthew reported an event that brought the rebuke of the disciples towards Jesus. ''They brought to him chil­ dren that he lay his hands upon them and pray" (Matt. 19:13). Mark and Luke speak about Jesus "touching" the children (Mark 10:13; Luke 18:15). All three gos­ pels note the immediate response of the disciples­ that of a stem rebuke of Jesus. Matthew concludes: "And after he had placed his hands upon them, he proceeded from that place" (Matt 19:15). The symbol of laying on of hands accompanied by prayer points to some kind of dedication or consecration. The disciples thought that Jesus should not waste his time with this. But since his kingdom consists of such kind, Jesus says: "Allow the children and stop hindering them from coming to me" (Matt. 19:14). Jesus seems to have been consecrating them for service in his kingdom. In connection with the bestowing of the Holy Spirit.-Four times in the book of Acts the Holy Spirit comes upon groups of people: (1) In Acts, chap. 2; (2) in Acts, chap. 8: (3) in Acts, chaps. 10-11; (4) in Acts, chap. 19. The fIrst of these is the Pente­ cost feast day in Jerusalem. The second is the coming of the Holy Spirit on believers in Samaria. The third describes how the Holy Spirit came upon the Gentiles-the household of Cornelius. And the fourth describes how the Holy Spirit came upon followers of John in Ephesus. Two of these accounts involve the laying on of hands. Peter and John went down from Jerusalem to Samaria as soon as they heard about the Christian believers in Samaria; They laid their hands upon these believers that they might receive the Holy Spirit

Naaman's eXPectation of healing by the use of hands.-Elijah asked Naaman to bathe himself seven times in the Jordan river and he would be healed from his leprosy. Naaman as a Syrian thought that the rivers of Damascus were far superior to the Jordan. Further, he had a preconceived picture as to how the prophet would heal him: "... I thought that he would surely come out to me, and stand, and calIon the name of the LORD his God, and wave his hand over the place and cure the leper" (II Kings 5:11). His servants politely suggested to Naaman that he do what the prophet asked since washing in the Jordan river was not difficult. When Naaman obeyed, he was completely healed. Here is an early account of waving the hand over that which was diseased to bring about healing. Elisha's use of his handS in a symbolic action of ~.-At the close of Elisha's life, Joash the king of Israel visited Elisha during his final illness. The prophet commanded the king to take a bow and arrows. He was to draw the bow, insert an arrow, open the window eastward and shoot the arrow. When the king did this, Elisha laid his hands upon the king's hands. The arrow that had been shot Elisha called: "The Lord's arrow of victory, the arrow of victory over Syria!" (2 Kings 13:16-17). With the re­ maining arrows (probably tied in a bundle) the king was to smite the ground. The king did this a mere three times. Elisha was angry with the king because he wanted the king to have smitten the ground five or six times. Three times meant that Israel would achieve only three victories over Syria. Five or six victories would have eliminated Syria from being a threat to Israel. The laying on of the hands of the prophet in this symbolic action pointed to God's presence in, and control of, history. In the New Testament.-The technical expression, "the laying on of hands" is used in a variety of ways in the N.T. We will summarize these and give most of our attention to the passages which have implica­ tions for ordination. The laying of hands is found (as): A foundational element.-Hebrews 6:1-3 lists six foundational elements: (1) Repentance from dead works, (2) Faith towards God, (3) Teaching about baptisms, (4) about the laying on of hands, (5) about the resurrection of the dead, and (6) about eternal judgment. The fIrst three elements have to do with conversion. The last two elements have to do with eschatology. Hence it is the fourth element, "the laying on of hands," that covers a variety of things in the Christian life, in Christian service and ministry. In connection with physical healing.-Jarius made the request of Jesus thal he come and lay his hands upon his daughter who was at the point of death. He believed that when Jesus did this she would be cured

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The ministry of Paul and Barnabas to the Gentile world.-When a Christian church was formed in Antioch of Syria, the Jerusalem church sent Barnabas to Antioch. The work continued to grow and Barnabas went to Tarsus to look for Paul. He per­ suaded him to come to Antioch and they worked together for a whole year with the church (Acts 11:20­ 26). They taught a large company of people there. Antioch of Syria was the first place where others called Christ's disciples, "Christians." In this church there were prophets and teachers. Barnabas and Saul were included in this group. Beside them were "Symeon who was called Niger, Lucius of Cyrene, Manaen a member of the court of Herod the Tetrarch" (Acts 13:1). With a growing church rich in leadership we are not surprised that the Holy Spirit moved the group to set apart Barnabas and Saul for missionary work. We note how this was done: "Then after fasting and praying they laid their hands on them and sent them off' (Acts 13:3). What did the laying on of hands indicate in this situation? The symbol indicated that the church at Antioch was consecrating Paul and Barnabas for a new task, i.e. of doing missionary work in countries beyond them. It was not any ordination to ministry as we carry out ordination today. Paul and Barnabas had been in the ministry for some time. So from this incident we may conclude that the laying on of hands should be given to those who are veterans whenever they move to some new task or begin some new op­ eration. Ministries of Timothy himself.-Mter the Jerusa­ lem Council Paul and Barnabas decided that they would return and see how their converts were doing, those who had become Christians during their first missionary journey. But a conflict arose between them as to whether or not they should take John Mark along. Barnabas wanted to give Marte another chance since he had turned back and did not finish the first campaign. Paul was unwilling, probably feeling that Marte was not yet ready for the rigors of such kinds of campaigns. So Paul and Barnabas parted. Barnabas took Mark and went one direction; Paul took Silas and went another. When Paul and Silas came to Derbe and Lystra, they met a young disciple there named Timothy (Acts 16:1-3). Since his mother was a Jewish woman, but his father was a Greek, Paul had him circumcised so that as a Christian and a Jew he could be effective in working among Jews as well as Gentiles. Paul made Timothy a member of this evangelistic team-Paul, Silas, and Timothy (Acts 16:3). We see how active Timothy was on this journey. When Paul was sent away from Berea because of rising tensions, Timothy and Silas remained there to carry on the campaign (Acts 17:14). When Paul was in Athens, he sent

(Acts 8:17). A prominent person who practiced magic in Samaria, Simon became a believer and when he saw that the Holy Spirit came through the laying on of hands requested that he also be able to do the same thing (Acts 8:18-19). He offered money so that he could receive this power. Peter sternly rebuked Simon. His request was a clear indication that Simon's heart was not right with God. He was in the gall of bitterness and in the bond of iniquity (Acts 8:21-23). Simon asked Peter to pray for him, but the account does not tell us the level or depth of his repentance. Paul laid hands on the disciples of John in Eph­ esus. When he did this "the Holy Spirit came on then; and they spoke with tongues and prophesied" (Acts 19:6). In connection with particular ministries.-This is the area where we will find implications for ordina­ tion. However, these implications may not point only to the traditional patterns. In fact other patterns may be more viable than the traditional patterns. The ministry of the seven deacons (Acts 6:1-6).­ In this chapter we learn of the complaint of the Greek-speaking Jews against the Aramaic-speaking Jews because the widows of the Greek-speaking Jews were neglected in the daily distribution. Here we have Greek-speaking Jews in conflict with Aramaic­ speaking Christian Jews. The apostles declared that here was a task that they did not feel they could add to their other duties. So they asked the group to pick out seven men to handle and correct this problem. To the credit of these early Christians they chose seven Greek-speaking deacons. They all have Greek names (Acts 6:5). Before they took up this ministry we read: "These they set before the apostles, and they prayed and laid their hands upon them" (Acts 6:6).So by the laying on of hands, the apostles consecrated these men to carry on an important social service. Stephen was one of these deacons. However, even though he was commissioned for this specific task, there is no indication in these early chapters of Acts that he did not do other things as well. His preaching, the great signs and wonders which he did are evidence for the breadth of his ministry (Acts 6:8­ 10). This means that if we interpret the laying on of hands here as a consecration to a particular, confined office we will miss the point. Stephen must have been preaching and doing signs and wonders for some time. Hands were laid upon him for a new or further ministry which the circumstances of the time demanded. He took up these new duties, but he continued in perhaps a more limited way the things he had been doing. He became a martyr not because of his ministry to Greek-speaking widows but be­ cause of his preaching Jesus as the Messiah in various synagogues.

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Timothy back to Thessalonica to establish the Chris­ tians in that city. Then when Timothy returned to Paul, he caused Paul to rejoice at the news of continued progress in the faith by the Thessalonians (I Thess. 3:2, 6). All of this seems to be background for Paul's statement in II Timothy 1:6---"Hence I remind you to rekindle the gift of God that is within you through the laying on of my hands." If the church at Antioch laid hands on Paul and Barnabas before they took up their missionary activity, then it would seem very likely that Paul would lay hands on Timothy when he joined the team and took up the task. After Timothy had been working with Paul for a number of years, he got one of the most challenging assignments of his whole career. Paul asked Timothy to remain in Ephesus and set things in order there (I Timothy 1:3). He was to charge certain persons not to teach any different doctrine. He gave Timothy spe: cific instructions as to how to enroll widows into a care program for destitute widows-those who had no relatives to care for them (I Timothy 5:9-16). He was to watch specifically for godless chatter and the oppositions of the falsely called knowledge (I Timo­ thy 6:20). He was to teach and exhort; he was to pursue righteousness, godliness, faith or faithfulness, love, endurance, considerateness (I Tim. 6:2, II). With such an assignment, one wonders how Timothy was prepared to stay in Ephesus and give himself to such a vast undertaking. One of Paul's commands to Timothy may shed some light on how Timothy was prepared for his supervising work in Ephesus: "00 not neglect the gift you have, which was given you through prophecy with the laying on of hands of the church council" (I Tim. 4:14). Again, Timothy was no novice. We do not know for sure where this church council met and laid hands on Timothy. But it is very unlikely that Paul is referring to some expe­ rience of 15 or more years earlier. Here was a new large undertaking. If Timothy was consecrated by a church council to take up the task, then he surely should not neglect the gift that came with his conse­ cration, although we are not sure what the gift was. Perhaps it was a gift to bring all of Timothy's other gifts into harmonious function. The assignment that Timothy had in Ephesus demanded the use of all of his gifts. Perhaps the singular in the word gift is simply a collective noun meaning "gifts" carefully bound together and functioning together. Ministrv of others under Timothy's direction.­ Paul knew that Timothy would have to do what he himself had done. Timothy would also have to find collegial workers to help him. In this connection he warns Timothy: "00 not be laying hands swiftly upon anyone" (I Timothy 5:22). To consecrate another person for some particular task demands that we get the right person for the right task. Too much

haste in getting the right match could harm everyone concerned. Without being too general in our conclusions, the Old Testament showed us "laying on of hands" as a consecration to an office with specific tasks associ­ ated with that office. Where "the laying on of hands" in the New Testament is associated with ministry, it is a consecration to particular ministries. In the case of the seven deacons, Stephen at least did other things than the task for which he was consecrated. Paul did missionary work while he also settled down in Corinth and Ephesus for extended periods of time. Although specific tenus like "prophets", "evangel­ ists", "pastors and teachers", are mentioned as church leaders who are Christ's gifts to his church, the laying on of hands is not associated with any of these. However, one can certainly infer from the New Testament that consecration to specific tasks is very essential. For example, a change of pastorate and the taking up of pastoral work in a whole new parish would be good grounds for the laying on of hands and consecration to this new work. Ordination in this sense would not be for beginners or novices. (We, of course, may consecrate them also but not with the idea that this one consecration is to last for a whole lifetime!) LAITY AND CLERGY; WHY THESE ARE COMPLEMENTARY In the history of the church a variety of views have been advocated concerning the distinctions between laity and clergy. For some the differences were slight, for others they were sharp, and for still others there was the attempt to obliterate all distinc­ tions. I believe these two groups are complementary with necessary distinctions between them. We need to observe some bold assertions of the New Testament. We are iill people of God (I Pet. 2:9-10) who acknowledge Jesus as Messiah and Lord. Unlike the O. T. we are iill priests (I Pet. 2:9; Rev. 1:6; 5:10). We are iill prophets and we are to strive to prophesy (Acts 2:17-18; I Cor. 14:1, 31, 39), We are iill sons (Gal. 3:26). We are iill part of the bride (Rev. 21:2,9: 22:17). We are all called (Acts 2:39). We are iill recipients of Christ's gifts (I Cor. 1:4-6, 7-11, 27-31; Eph. 4:7-13; Rom. 12:3-8). These passages make male-female role distinctions of little or no conse­ quences for Christian service by either laity or clergy. For those who have put on Christ for themselves, there is neither Jew or Greek, slave or free, male or female because we are all one new humanity in Christ Jesus (Gal. 3:27-28). But we also need to observe that there is a distinc­ tion between laity and clergy. Although Paul worked and did not receive a regular allotted pay for his Christian ministry, he argues vigorously that those

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who proclaim the gospel should get their living by the gospel (I Cor. 9:14, see I Cor. 9:1-14). He spoke of himself as being called to a special office (Rom. 1:1; I Cor. 1:1). We have O.T. models for God's special call for particular servants-Jeremiah (Jer. 1:4-10), Deborah as a Judge and a Prophet (Judges 2:16-19; 4:4-7). Certainly Timothy and Silas as well as others of Paul's workers show also a distinctive call. If we assume that ordination is for specific tasks, then it should be for those who have prepared themselves and are prepared by God to carry out these tasks. It should be for those who are called and gifted. It should be for those who get their living from the gospel. Again there are ill! sexual barriers. However, there must be consecration to God, and to the task that he calls the individual, before any group of Christians can consecrate the individual in a public ceremony. That such consecration might occur several times should be regarded as normal, not ex­ ceptional. "You have put on the new nature, which is being renewed in knowledge after the image of its creator. Here there cannot be Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free,l2llt Christ is all. and in all. (Col. 3:10-11)

The dynamics of the tour group are worth a story in itself. Twenty seven women and three men comprised the most fascinating composition of women-in-ministry pacesetters. They were professors, noted authors, archaeologists, world­ wide evangelists, retired missionaries, and founders of Christians for Biblical Equality. Everyone seemed to have unusual histories and experiences. The relationships formed and the friends made during the Turlcey adventure will be treasured for years. During the fITSt two days of the tour, we crammed in the sights of Istanbul. We toured the Sultan's Topkapi Palace and his harem quarters. We touched two original candle holders that Florence Nightingale held as she walked the hospital halls at the Selimize Barracks during the Crimean War. The church of Saint Sophia was particularly unusual. The sanctuary was changed into a mosque by the Muslims centuries ago. While it is being restored today, St. Sophia may still reveal hidden secrets about the formative years of the Eastern Orthodox Church. Cappadocia is considered the location of one of the fITSt Christian communities in Turkey. It's the birthplace of Macrina and her brothers Basil and Gregory. The Christian Cappadocians literally lived in hollowed caves. Their churches are more advanced than stone-age dwellings, however. They are regal with columns and remnants of mural paintings that still tell the story of Jesus Christ and his followers. One of my greatest memories of the trip is when the tour group broke into a song of praise inside one of the cave churches. It was as if the echoes of genera­ tions of Christians before us joined in our praising of God. Catalhoyuk was an interesting archaeological -site despite its weathering and neglect. This ruin is nine thousand years old, which is a great deal older than any civilization in the United States. It was a society in which women appeared to be the ones with authority over the economic structure and the family. Idols of the ancient Mother goddesses were excavated here. Other goddesses of Asia Minor were Cybele, Aphrodite and Diana! Artemis. The attraction of the Turkey tour was to walk where Paul walked. He spent a large portion of his life in what we today call Turkey. Here are some of the cities of Paul that we toured, by their biblical names: Iconium, Antioch of Syria, Attaleia, Perge and Tarsus. Seeing the geographi­ cal terrain of these areas made me realize what a true commitment Paul made to spread the good news. Though the people of Turkey are quite hospitable, the land certainly is not Paul would

CBE PRESIDENT

LEADS TOUR TO ASIA MINOR by Terilynn Russ Terilynn is a second year student at Asbury Theological Seminary. She is in the Master of Divinity program and is a certified candidate for the ordained ministry in the Louisiana Conference ofthe United Methodist Church. She is also a recipient of the Georgia Harkness Scholar­ ship Award. Before her call into the ministry, Terilynn spend 13 years in radio­ television broadcasting as a new reporter and anchorwoman. Pictures taken during "The Apostle Paul and the Women of Asia Minor" tour can help me to remember the trip to Turkey, yet not one of the three by five photos can compare with the magnificent images imprinted on my mind. The tour was a wonderful experience! Dr. Catherine Kroeger, former chaplain and religious lecturer at Hamilton College, is to be commended for her sacrificial labor in organizing the study tour.

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ANNOUNCING... A NEW JOURNAL!

have been forced to travel over mountains and in desert heat to get through Turkey's beautiful, yet unkind terrain. The climax of the tour was Ephesus. Even among the other tourists from allover the world and despite the sun-scorching heat, the events that occurred hundreds of years ago were easy to imagine. I remember walking down Harbor Road, a street made of stone that at one time would reach the coast of the sea. When I turned around to speak to another tour member, the panaroma took my breath away. The Grand Theater where the Ephesus riot is said to have occurred looked huge as it was built up against a large hill. I could almost hear the rioters yelling, "Great is Artemis of the Ephesians!" A two hour riot in the Grand Theater could easily disrupt the whole city. I wonder if Paul and his friends were on Harbor Road when the riot occurred? There were other cities mentioned in Revelation that we visited as well, Sardis and Laodicea. We studied how the women from Asia Minor impacted Christianity. We learned about Chris­ tian women far ahead of their time such as Macrina, Euphemia and Eudocia. Let me not forget Saint Thecla. We made a pilgrimage to her teaching center and hospital at Meremlik. After holding a worship service and visiting Thecla's gravesite, we ate lunch within the coolness of the center's ruins. There is so much more to tell about the Apostle Paul and the Women of Asia Minor tour. The bonding of the tour group, the wonderful devotions and worship services, our singing together, our praying. I'm sure the trip will be made again and again in the years ahead. Consider making plans right now for the next trip to Turkey. It will be a blessing from God you'll not regret.

CBE's Front Range Chapter (Denver, Colorado) is pleased to announce the publication of an annual journal, based on the chapter's bi-monthly meetings and annual Colloquium. The fIrst volume of Journal of Biblical EQuality is now available, and contains papers presented at the fIrst Colloquium. Authors include Dr. Catherine C. Kroeger, CBE President and Christian classicist, Dr. James Beck, CBE Board Member and faculty member at Denver Conservative Baptist Seminary, and Dr. Timothy Weber, CBE Board of Reference and also faculty member at Denver Seminary. The second volume (due early in 1991) will contain material from the 1990 Colloquium, including Gretchen Gaebelein Hull's paper, "An Exegetical Case for the Full Participation of Women and Men in the Church."

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FROM OUR MAILBOX

be put to rest in the 90' s. Churches, the Kingdom 0/ God, and the world will be better off!"

Here is a sampling of the over 700 replies we have received to date from the recent publication of "Men, Women and Biblical Equality" in various Christian magazines (with over ISS of these inquirers joining CBE):

*1jf*From Arkansas: "I can hardly wait to receive your literature; this is so long overdue! The treatment 0/ wives in the south. .. .too many times is too cruel and wicked/or words."

***From Oregon: "I was (am) so excited to find your ad in Christianity Today exploring the concept 0/ equality between the sexes!"

***From a professor at Mercer University: "Where have we been? Why haven't we seen this be/ore? Who drafted this marvelous document?" (Ed. note: The writing team consisted of: Dr. Gilbert Bilezikian, Professor Biblical Studies, Wheaton College Dr. Ward Gasque, E. Marshall Sheppard Professor of Biblical Studies at Regent College and new Provost of Eastern College Dr. Stanley Gundry, Church Historian and Pub­ lisher, Academic Books, Zondervan Publishing House Gretchen Gaebelein Hull, Author of Equal To Serve, and CBE Board Member Dr. Catherine Clark Kroeger, President ofCBE, Writer, Biblical lecturer Jo Ann Lyon, Adjunct Professor, Asbury Theological Seminary Dr. Roger Nicole, Professor Emeritus of Systematic Theology at Gordon-Conwell Theological Seminary, now Professor at The Reformed Seminary, Orlando Branch

***From a Christian counsellor and campus minister in Washington: "My congratulations and utmost appreciation/or the Men, Women and Biblical Equality piece in Christianity Today. A superb job! Do you have this written up in pamphlet form? 1/you do, I would greatly appreciate two dozen copies." <Ed. note: Free eo,pies are available to all who request them.) ***From a Lutheran pastor in Alberta, Canada: "I was challenged when I read your statement as published in the last issue 0/ Leadershiv. I am still in the process o/working through much biblical information on this very controversial topic. I appre­ ciated your statement because it set forward your position and challenged mine. I especially appreci­ ated your statement in the second paragraph, that 'Christians must continually examine their faith and practice under the searchlight 0/ Scripture."

***From the Editor, Priscilla Papers: These samplings show the many positive results of our step of faith in placing advertisements in Christianity ~,Leadership, Today's Christian Woman, ~ Refouned Jw.u:na1., and World Christian. There has been considerable notice taken about both the Statement and the accompanying list of almost ISO endorsers. The Washington Post reported on our ads in a news item. Sojourners magazine commented that some feel our ad and its endorsers represent a major breakthrough in the evangelical world. The seven members of the writing team gave their time and efforts free; only their travel expenses to drafting meetings were reimbursed (by contributions from two CBE members). Another CBE member has been underwriting the cost of distributing the Statement (in pamphlet form) free of charge. However, the total cost of these ads (including the cost of the initial layout) has been about $13,000, of which some $8,000 has now been raised. We welcome further contributions from any whom the Lord leads to be part of this major endeavor. Please indicate on your check that the contribution is for "The Equality Statement", and mail to our national office: 7433 Borman Ave. E., Inver Grove Heights, MNSS076.

***From Illinois: "We were thrilled to see your ad in Christianity TodQy. We had no idea your organi­ zation existed. Please send us more information." <Ed. note: All resoondents receive a complete CBE information packet.) ***From a Mennonite pastor in Maryland: "Yester­ day as I was perusing the latest copy 0/ Christianity IJukuI discovered a two page ad about Equality... I expected to see some 'traditional' folk attempting to do the impossible: placing equality within the context o/male hierarchy. I was about to keep on browsing but then I realized my first assumption was inaccurate. Was I pleasantly surprised - no, simply astonished. As I read and reread your ad I realized that I would be hard pressed to write a better state­ ment on the subject 0/ Men, Women and Biblical Equality. In my opinion you have hit a home run! Congratulations! ... As a Mennonite pastor 0/ a/un­ damentalist chain-oJ-command congregational men­ tality, your organization came to me as an oasis in the desert. Truly, the Spirit is alive and moving. My prayer is/or your organization to continue to be bold in your mission. Perhaps with groups like yours, the the "gentile" style o/male-dominated leadership can

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FROM POET TO JUDGE: WHAT DOES EPHESIANS 5 TEACH ABOUT MALE-FEMALE ROLES? by Aida Besan~on Spencer, Ph.D.

Aida Besancon Spencer is Associate Professor ofNew Testament at Gordon-Conwell Theological Seminary, S. Hamilton, MA. She is also Pastor of Organization at the Pilgrim Church in Beverly, which was begun to encourage women in leadership. Practical hints on how to practice mutual submission in the home may befound in her husband's, the Rev. Dr. William David Spencer's, Afterword in Beyond the Curse,' Women Called to Ministry (Peabody.' Hendrickson, 1985), available from the CBE office. She has also written Paul's Literary Style (Winona Lake: Eisenbrauns, 1984) and 2 Corinthians. Bible Study Commentary (Grand Rapids: Zondervan,1989) [co-author WD.Spencer}. The Prayer Life Q,fJesus: ShoutQ,fAiony. Revelation QfLove is forthcoming from Lanham: University Press ofAmerica, 1990. Dr. Spencer is an ordained minister in the Presbyterian Church USA. She holds an M.Div. and Th.M.from Princeton Theological Seminary and she received her PhD.from Southern Baptist Seminary. This paper was presented as a talk "What Does Ephesians 5 Teach About Male-Female Roles?" at the 1989 CBE national meeting.

The Council on Biblical Manhood and Woman­ hood created quite a sensation by paying for a two page advertisement in the January 13,1989 issue of Christianity Today. The group was begun in re­ sponse to groups such as Christians for Biblical Equality because, Wayne House explains, "There is a tendency to think biblical feminism is the only biblical view." 1 What a great affmnation to biblical feminists who hold the Bible as authoritative and reliable that some should now see our position as "the only biblical view"! However, this Council believes (among other things) that "Scripture affirms male leadership in the home" between "the loving, humble leadership of redeemed husbands and the intelligent, willing support of that leadership by redeemed wives." In contrast, many fine studies have been done to disprove the notion that Ephesians 5:22-23 affmns male leadership in the home.2 I would like to reinforce those studies by an in depth look at the literary context of the passage, and also by highlight­ int the figurative language Paul uses.

We evangelicals must begin to differentiate between figurative language and literal concept. Many things are claimed for Paul. But what does he really teach? The Larger Context Ephesians 5:22-33 is Paul's longest description of marriage. Many translations differ over whether 5:21 should be part of the context. In reality, the immedi­ ate context for Paul's direction to women and men goes back to 5:15: Therefore look carefully how you walk, not as unwise but as wise, buying up the time, since the days are evil. On account of this do not become fools, but understand what is the will of the Lord. And do not get drunk with wine, in which is debauch­ ery, but be filled in [the] Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your (pI.) heart to [the] Lord, thanking always in behalf of all in [the] name of our Lord Jesus Christ to God and Father, being subject to one another in fear of Christ ... (Eph. 5:15-21).

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Because Christ will make everything manifest (Eph. 5:12-14), therefore, Paul commands the Ephe­ sians "look how you may walk." That is Paul's main thought in this entire passage. How do the wise walk? They "buy up the time." Having a Latin American heritage, I like to point out that being a good steward of time is not necessarily, as some North American might posit, being on time or overworking. Paul uses a picturesque word ekago­ razo. Composed of ek ("from", "up", "off') as in "exit" and the verb form of agora, "marketplace," ekagorazo means "to buy up in the marketplace." At the Temple in Jerusalem worshippers would "buy" doves, for example (Matt 21:12). In the same way, as we can go to Stop and Shop and "buy" matzo for Passover, Paul explains that wise people go to special "Time" Store and buy "time". Moreover, even as we might go to Stop and Shop and "buy up" all the Matzoth packages for a special church Passover cele­ bration, wise people need to "buy up" all the Time packages at the Special Time Broker Store. In other words, we need to steward our time wisely. How do we steward our time wisely? First, we do not become fools, but we understand what is the will of God (v. 17). Second, we do not get filled with the "spirits" but with the Spirit (vv. 18-21). Paul uses five participles to explain how all his readers can be filled with the Spirit: "speaking," "singing," "making melody," "thinking," and "being subject" In the midst of this lengthy list Paul uses the metaphor of "making melody in your heart to the Lord" (v. 19). The heart is one heart, but it has more than one musician ("your" is plural). The church then has, as it were, one harp upon which we all must play heavenly music together. Paul wants the church to be unified, to be genuine (a heart is a symbol of one's inward being and to celebrate God ("psalms" were played, "hymns" were sung, "singing" was vocal, all was "to the Lord"). Paul in this context is contrasting "speaking," "singing," "making melody," "thinking," "being subject" to gossiping, which he calls "deceptive empty words" (Eph. 5:6) and "foolish and vulgar talk" (Eph. 5:4). To be a good steward of the time certainly means much more than "being on time." People who invest in time strive to obey God in their everyday activities. They strive for unity. They strive to be genuine. They strive to celebrate God. One may be on time in order to show one's love for a person or group. Or, one might be late for an event because one had to spend time with someone else. In effect, spending one's timespeaking deceitfully about another person is divisive and poor stewardship of time. Becoming drunk also squanders time, leaving

one unable to listen to the Holy Spirit's promptings. Instead, we are to understand what is the Lord's will and do it everyday. "Being subject to one another (v. 21) is yet another way to encourage unity. Is verse 22 part of the earlier church setting or part of the later marriage setting? The NRSV, NT in Modem English, J.B., and Living Bible have a space between verses 20 and 21. The KJ.V., N.A.S., and Weymouth's N.T. in Modem Speech have a space between verses 21 and 22. The 1977 printing of the NIV Bible also has a space between verses 20 and 21 but by the 1985 printing the space was placed between verses 21 and 22. T.E.V. and N.E.B. have spaces at both places. In other words, the different translation committees are not in accord on where the new paragraph begins. Grammatically, there should be a space neither between verses 20 and 21 nor between verses 21 and 22. Verse 21 must connect with verse 20, because otherwise we have pulled off from its sentence a meaningless phrase: "being subject to one another in fear of Christ" That phrase cannot stand by itself. But neither can verse 22 make any sense when connected only with verse 23: "the women to their own men as to the Lord, since a man is head of the woman as also the Christ [is] head of the church, Savior himself of the body." The Greek of verse 22 has no verb "be subject"3 Paul has used the common Greek (and English) technique of ellipsis to force the reader to pause and examine the sentence in order to supply the missing word and thus dwell on the sig­ nificance. "Ellipsis" is the deliberate omission of a word(s) necessary to complete or clarify a construc­ tion but which is implied by the context For example, at a local supermarket a new grocery bagger asked me if I preferred paper or plastic bags. I answered, "Paper, please." When I returned to shop one week later, he again tumed to me, and before he could say anything I said, "Paper, please." We all laughed because his question was in ellipsis. Paul went out ofhis way in his letter to the Ephesians to force his readers to see mutual submission as an overarch­ ing principle which affected everyone in the church. To interpret submission as applicable only to women and not to men is contradictory to Paul's very grammatical structure. The context demands that every Christian should be subject to one another and that mutual subjection should certainly be part ofmarriage. Everyone should be "filled with the Spirit"l7y ... "being subject to one another" (one example ofwhich is "wives being subject to their own husbands"). Directions to Wives

In verse 21 Paul uses the passive or middle voice, ''being subject" or "subjecting for oneself," which describes something done to oneself or by oneself. Hupotasso literally is "to place or arrange under" and in the New Testament it is used of both equals and of hierarchical

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but not one simile.lO To put it bluntly, Paul in Ephesians 5:22-23 is waxing poetical. The husband is not the Lord. The husband is like the Lord. This comparison is not new. Paul has just written that all believers should treat one another "in fear of Christ" (v. 21). Paul also teaches this idea in Galatians. Whenever people are baptized in Christ, they now "wear Christ" (3:27). Different words but the same concept are used in Philippians 2. We are to treat other believers in humility, looking not only to our own interests, but also to the interests of others (Phil. 2:3-4). Paul is repeating Jesus' teachings and example. When we feed the h\Ulgry, welcome the stranger, clothe the naked. nurse the sick, visit the prisoner, we do so, in other words, "as to the Lord" (MatL 25:34-40). Why must wives treat their husbands "as to the Lord", looking out for their husband's best interests, taking care of them? "Since a man is head of the woman and as also Christ is the head of the church, Savior himself of the body" is the reason. But because "head" for us has become a dead metaphor, we do not even realize it is a metaphor. For us "Who is head here?" means "Who is the boss"? Yet many excellent studies have been done in recent years to prove that "head" (kephale) when used in Greek never stood for the decision-maker.ll Such studies are reinforced by looking at the Bible. "Head" or kephale can refer to a literal head (MatL 8:20), to hair only (Acts 18:18), to the whole person (a synecdoche, a part representing the whole, as in Ex. 16:16). the top or foundation (Gen. 8:5; Matt 21:42), the source (Col. 2:19), life (Isa. 43:4; Acts 18:6), the fIrst-born (Col. 1:18), and a blessing (Deut. 28:13,44). What meaning does Paul have in mind in Ephesians 5:23? Whatever meaning Paul has in mind would in some way be analogous to Christ's relationship to the church. "A man is head of the woman" has one or more properties which are similar to "Christ is head of the church" but yet men and Christ are defInitely of "unlike nature." Paul uses "head" throughout the Letter to the Ephesians, the closest literary context to the passage, we are studying. In Chapter I, Paul writes that God "gave" Christ "a head over (or above or excelling) all the church. which is his body, the fullness fIlling the all in all" (1:22-23). How is the body "the fullness" of the ''head''? The head nourishes and knits together and causes growth. In other words, the head "fIlls" the body by being a source of life to iL For instance, the head directs the heart to pump blood through the body. Paul has used ''head'' in the same way in Colossians 2:19: "the Head. from whom the whole body, through the ligaments and sinews supplying and uniting, makes grow the growth from God." "Head" like ''heart'' (Eph. 5:19) is an image of unity. Paul uses other images to emphasize unity between chapters 1 and 4: one building. without a wall, one foundation, and one body (Eph. 2:14-22; 3:6; 4:4). Ephe­ sians 4 continues the imagery of one body. Christ gave people as gifts so that the body of Christ may be built up "until all of us attain into the unity of the faith and the knowledge of the Son (or Heir) of God, into mature manhood, into a measure of stature of the fullness of Christ, in order that we may be no longer infants, being tossed by waves here and there and carried about by every wind of

POSlt!Ons: prophets to other prophets (I Cor. 14:32), the Son to God (I Cor. 15:28), Jesus to parents (Luke 2:51), citizens to rulers (Titus 3:1), the church to Christ (Eph. 5:24), and slaves to master (Titus 2:9). The Greek army had an interesting usage of the comparable noun hupotaxis. The hupotaxis would be the lightly armed soldiers who "drew up behind" the soldiers in the phalanx, a v-shaped configu­ ration. The forces behind the phalanx would strike while the phalanx held off the enemyA The great mobility ~f these soldiers is what enabled the Macedonians Alexander and Philip to conquer the ancient OrienL Paul uses a different verb, "subject," for wives than he uses for children and slaves, the latter being "obedient," (hupakouo Eph. 6:1,5). Hupakouo literally means "to harken, give ear, answer. "5 Paul thereby has set aside the wife-husband relationship from that of child-parent and slave-master. The child-parent and slave-master also practice mutual submission. But the child and slave must more "listen to" what others say. Subjection seems to be more of a demanding action since it requires affIrmation of the other person. Several points are clear. First, the husband is not com­ manded to put the wife in subjection. Such a mis\Ulder­ standing can result in the extreme of some men beating their wives and their wives allowing such a practice, which clearly contradicts Paul's clear command for husbands to love their wives (v. 25).6 In the same way as members of the Christian body are in a daily process of voluntarily choosing to back up or affIrm others for a greater goal of unity, so too wives voluntarily should choose to back up or affirm their husbands. Second, Paul certainly does not command all women to be subordinate to all men. He . specifies to "your" man. The Greek has only one word for man or husband, another word for woman or wife. The only way to differentiate man or woman from spouse is by the use of a possessive pronoun (e.g. "your") or an article ("the").7 Third, Paul addresses verses 22-24 to "the women". Therefore, women only should pay heed to applying those verses, even as men only should pay heed to applying verses 25-32. If we paid this attention, a major portion of marital discord could be avoided. Since subjection can take many forms, what kind of subjection does Paul have in mind for wives? And, ifverse 21 is indeed the fO\Uldation from which verses 22-33 are built, what kind of subjection does Paul have in mind for husbands? Paul explains the type of subjection he has in mind for wives by two similes: "as to [the] Lord" and "as also the Christ is head of the church, Savior himself of the body." A "simile" is an explicit comparison using a word such as "like" or "as" between two things of unlike nature that yet have something in common so that one or more properties of the fIrst are attributed to the second. It is an analogy by image.8 In English, metaphors (fIgurative comparisons without a word such as "like" or "as") are more common in poetry, similes are more common in prose.9 In contrast, ancient Greeks thought that similes were more appropriate for poetry than for prose. Paul, in line with common Greek fashion, rarely uses similes. For example, in my book on 2 Corinthians 11:16-12:13, Romans 8:9-39, and Philippians 3:2-4:13, I noticed Paul uses 102 metaphors

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teaching in the dice-playing of people in trickery to the craftiness of deception, but telling [the] truth in love we will grow into him the all, who is the head, Christ, out of whom all the body being joined together and being united through every ligament with which it is supplied according to [the] proportionate working of each part brings about the growth of the body for the upbuilding of each other in love" (Eph. 4: 13-16). The Greek text punctuates 4: 11-16 as one long sentence. Paul uses here masculine imagery for the church probably because he hearkens back to Jesus' own life: "And the child grew and became strong; filled with wisdom" or "And Jesus increased in wisdom and in stature" (Luke 2:40,52). In the same way as the child Jesus increased in wisdom and strength, the church needs to mature as well, being based not on "slippery" heretical teachings but on the "healthy growing" orthodox teaching of "truth in love". "Head" is clearly an image of source of life. Christ enables the ligaments to join together and to grow. The "head" causes infants to grow into adults. Even today a baby without a brain can never continue to stay alive. The head brings life and unity to the body. The ultimate goal is for the church to be wise and well taught so it can transcend trickery by love. Thus in the larger context of Ephesians, Paul clearly uses "head" as a metaphor for source of life. But, as well, he defines "head" precisely in 5:23. For years I missed it because I, like others, stopped the simile too early: "as the Christ [is] head of the church, Savior himself of the body." The comparative clause or simile ends with "body", not "church." Christ may be "head" in several ways but here Paul defines exactly what he means. "Head" is the personal Savior of the body. The phrase "Savior himself of the body" is in apposition to the fIrst clause, "the Christ [is] head of the church." The second phrase explains the first clause. A savior is a deliverer, a deliverer of slaves (as in Luke 2:11; 1:47-48) or a deliverer of people who keeps them alive and safe or "a preserver from disease."12 A "head" is a source. A "Savior" gives life. For example, if someone were drowning in an ocean, a person on land would cast out a line to draw that person back to the land or source ("head") and "save" them. The wife is to treat the hus­ band's interests as imponant because he like a savior. He has provided her with life. Further proof that Paul is emphasizing the analogy between head and savior is in verses 25-28. Ephesians 5:25-28 develops in detail what is meant for a husband to be "savior of the body." Paul goes on to add a third simile to his list: "as the church is subject to the Christ." "In the same way also the wives to their husbands in all." Again, Paul defInes elsewhere in Ephesians what it means for the church to be subject to Christ. First, the church should "leam what is pleasing to the Lord" (5:10) and, second, being grounded in love, the church may have the power to comprehend the love of Christ (3:17-19). In 5:33 Paul summarizes the wives' subjection by the same word he uses in 5:21: fear, respect, appreciation. The "fear" of church members is the same as the "fear" of the crowd for Jesus in Luke 7:16. The "appreciation" (or "fear") results in praise. In summary, women are to respect their husbands, try to please them and appreciate their love. Paul does not use kephale or "head" in Ephesians 5:23 as an image for the decision-maker of the family. If

Paul had wanted to specify that the husband is ruler of the family, he would have used arche or "ruler" (as in Luke 12:11), or "judge" or "mind" (used in Philo as the dominant aspect of humans, e.g. Allegory n.5-8). Rather, Paul defines a word used by Greeks for "source" by another image "Savior." In addition he grammatically ties women's submission to everyone's submission to one another (5:21­ 22,24). He also uses kephale elsewhere in the same letter to communicate "life-giving source." Paul alludes to Adam as the source of life for Eve. Paul implies that Christ having given life to the body is analogous to Adam having given life to Eve. It is an analogy, not a complete compari­ son. God who creates life was the direct agent. Adam was the intermediary agent, the matter from which the life of another is formed. [In the same way, God gives life to women spiritually. Husbands can only be intermediary agents.] Women, in summary should remember the general subjection of the church ("to one another") in their relationships with their husbands.

Directions to Husbands What kind of subjection does Paul have in mind for husbands? Paul develops these directions more thoroughly than his directions to wives (@ 143 vs. 47 Greek words). Men are to be subjected to their wives by loving them: Paul commands they love them. Again, he develops how they are to love by several extended similes. How might we summarize the fIrst simile? Husbands are to love their wives "as also the Christ loved the church and delivered himself up for her." Why did Christ do that? (a) "So that he might sanctify her having cleansed her by the washing of water in word" and (b) "so that he himself might present the church to himself glorious, not having spot or' wrinkle or any such thing, but so that she might be holy and without blemish" (5:25-27). In other words, even as Paul had specified that Christ is head in so far as he is Savior (5:23), here too Christ serves as an example to husbands of a Savior, someone who saves a person's life by making them the very best person they could be. Paul has stated in a different context the same goal he has for ministers of the word: maturity is the goal (4:13). What is the imagery behind the imagery? What kind of "cleansing" did Christ do? To what does Paul allude when he writes that the church should be "without blemish" (amomos), "spotless, glorious" (endoxos), "without stain or blemish" (spilos), "without wrinkle, not shriveled up" (hrutis), "holy" (hagios), and "washed in water" (loutron tou hudatos).13 I think three backgrounds are possible, but the fIrst fits the data the best Paul is writing, in effect, treat your wife as a priest who serves God, even as he had earlier written that the church is to make known God's wisdom (Eph. 3:10). In Exodus 29:1­ 37 Moses wrote down God's directions for consecrating or "making holy" (hagiazo) priests. Hagiazo is the verb counterpart to hagia. The priests were to have no blemish (Lev. 21:17-18), they were to have no leprosy (Lev. 13:2), even as in Ephesians 5:27 the wife is to be "without blemish" (amomos) and "without blemish or stain" (spilos) nor "shriveled up" (hrutis). The priests also offered two unblemished (amomos) rams (Ex. 29: I), as well as a calf and unleavened loaves. The priests were then brought to

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glorious, without stain, without wrinkle or not shriveled up, and washed with water. Like the church, priests proclaim God's wisdom, offerings are sacrifices to God, and brides are redeemed. I prefer the imagery of priest because it develops the idea of maturity (Eph. 4:13) and walking in wisdom and proclaiming God's wisdom (Eph. 3:10; 5:8). A wife's sanctification becomes then not so much an end in itself (as an offering or a bride) but a means to an end (to proclaim God's wisdom). Two extended similes follow the first one. "Likewise the husbands also ought to love their own wives," Paul explains, "as their own bodies. The one loving his own wife loves himself, for no one ever hates his own flesh, but nourishes and warms it, as also the Christ the church, since we are members of his body" (5:28-30). Again, these two similes continue the imagery of a Savior who preserves life and cares for it. Yet I have heard it said that Paul here advocates that the husband be breadwinner ("nourish" ektrepho). However, if the husband is to be the ''breadwin­ ner" or wage earner, he also then is to be the farmer and cook as well, for a "nourisher" must grow, reap and cook the food. If taken literally then, husbands in "keeping warm" (thalpo) are also to spin wool, sew, and gather wood. Paul wants men as well to be the "nurturers," not the women. Both ektrepho and thalpo are verbs more commonly used of women or parents rearing children (l Thess. 2:7; Eph. 6:4). Rather than dividing husbands­ wives along the line of breadwinner - homemaker, Paul would then be calling men to be breadwinner and home­ maker! In reality, love for husbands (and wives) must include all these roles. The second simile then continues: "For this reason a person leaves father and mother and adheres to his wife, and the two will become one flesh. This mystery is great, and I my,self say [this mystery is about] Christ and the church. However, let each individual one of you also love your own wife as you love yourself' (5:31-33). Paul is emphasizing the unity of the marriage relationship. The wife becomes the husband's flesh. Of course then. the husband will nourish and keep her warm because he is, in effect, nourishing and keeping himself warm. What is this great mystery? That marriage is comparable with God's relation to believers or that two could become united into one flesh. Paul repeats the second simile "as you love yourself." In other words, husbands, treat your own wife with the opulence you treat your own body. Include your wife in your defInition of who you are. The goal is unity and growth. What a tragedy that Paul's descriptions should result sometimes in the very opposite of Paul's intentions: keeping wives child-like, dependent, and immature (Eph. 4:14). A husband who loves his wife as much as he loves himself and gives himself for her sake is in effect becoming subject or servant to his wife. Should women also love their husbands or should they only fear them? If husbands should not be subject to wives, then wives should not be loving to husbands. In practice the question is ludicrous. Nevertheless, biblically as well, the question has no basis. Paul tells wives to be "lovers of husbands" in Titus 2:4. Moreover, all Christians are to love one another as Christ loved the church (Eph. 5:21; Col. 3:14; Matt. 22:39). In addition. even the church "loves" Christ (Eph. 3:17-19).

the doors of the tabernacle and "washed with water" (louo hudatos Ex. 29:4). Even as the priests put their hand on the head of the calf before slaying it (Ex. 29:10), the husband as 'bead"gives his life for the redemption of another, in other words, the husband becomes the sin­ offering. The priests would also wear a "holy" (hagia) apparel (Ex. 29:6,21). Even as Christ gave himself so that all people might become priests (l Peter 2:9), in the same way husbands are to give themselves to their wives so that the wives might become priests. Consequently, in th~e verses, Paul would not be limiting women's ministries but rather extending them. Paul wants women, as well as men, to function as priests of the most high God and he wants men to help empower them! The second possible background for the imagery in 5:25-27 is that Paul wants husbands to treat their wives as a "holy offering" to God. He could be referring to a burnt offering or a peace offering. A burnt offering, "a sweet smelling savor" (Ex. 29:18; Lev. 1) was burnt whole on the altar. It was a gift to the Lord of "unblemished (amomos) sheep, cattle or doves. The worshippers would lay their hands on the "head" to make atonement. The entrails and feet "washed in water." In a peace offering the parts were burned on the altar and the rest consumed by the worship­ per or the priest (Lev. 3:1). "Unblemished" (amomos) male or female cattle were offered. Again, hands were laid on the "head." A person who sinned unwillingly would bring a female lamb "without blemish" (Lev. 4:28). In the same way Jesus was "without blemish" (Heb.9:14: 1 Peter 1:19). Paul mentions Jesus as a sweet smelling savor in Ephesians 5:2. Even as Christ gave himself as an offering, so too husbands are to help their wives become a perfect offering to God. (See also Rom. 12:1.) The third possible background for the imagery in 5:25­ 27 is that Paul wants husbands to be the agent for their wives, who are potential brides for the marriage supper of the lamb. This imagery might hearken back to Ephesians 5:16. We are to "buy up" time. A bridegroom would pay a purchase price for the bride (e.g. Laban sold Rachel and Leah, Gen. 29:15-28). In The Mishnah, a collection of oral teachings up to A.D. 200, a woman was betrothed by money, document, or intercourse (Kid. 1:1; 2:1). "Holi­ ness" would be a synonym for virginity. Paul uses this imagery in 2 Corinthians 1l:2. He betrothed (as the agent) the Corinthians to Christ as a "pure" (hagnos) virgin to her one husband. However, Paul used a different Greek word hadnos, not hagios. A woman who was not a virgin could' be divorced according to The Mishnah (Ket. 1:6; 3:5 cf.: Matt. 1:18-19). Instead of "spotless," endoxos could be translated "glorious" referring to the process of beautifica­ tion a fiancee might pursue. Esther, for example, went through twelve months of beautifying, six months using oil of myrrh, six months of spices and ointments (Esther 2:12). According to T.K. Abbott, a bride would have a special bath before the marriage.14 Even the Song of Solomon speaks of a bride without spot (4:7 momos). The rabbis even went so far as to allow men to divorce women if they had blemishes (Ket. 7:7). Thus, even as Christ offered himself as an agent, so too husbands are to become agents to help their wives become perfect brides. Priests, offerings, and brides are all persons or things which are to be holy, without blemish, spotless or

14

Should women treat husbands as their own bodies (5:28)? Paul explains this point in 1 Corinthians 7:4, "The wife does not have authority over her own body, but the husband [does); likewise also the husband does not have authority over his own body, but the wife [does]." On the other side, should husbands "respect" their wives? According to 1 Peter 3:7, they are to ''bestow honor" (RSV) on them. Consequently, the commands to wife and husband are not restricted or unilateral.

Reason 3. Paul also assumes the current situation and from that basis he intends to remove marital deficiencies. What is the marriage situation then? Paul writes the Ephesians when he is in Rome during his first two year house arrest In the century before and after Christ's birth the Greek and Roman family relationships had greatly degenerated. When Carvilius Ruga divorced his wife for barrenness in 234 B.C., the Romans dated the decline of the family to his case. Pompey married five times, Caesar and Anthony four times, Pliny the Younger three times. Even Cicero who praises the bonds of wife and children (De Officiis llV) abruptly divorces his wife Terentia after 30 years of marriage to marry a young rich woman. Seneca. during the middle of the first century A.D., remarks, 'ls there any woman that blushes at divorce now that certain illustrious and noble ladies reckon their years, not by the number of consuls, but by the number of their husbands, and leave home in order to marry, and marry in order to be di­ vorced?" (On Benefits 16.2). Augustus tried to remedy the marital situation by restricting divorce and prescribing severer penalties for adultery in Lex Julia et Papia Poppea. but he did not succeed.18 Divorce and adultery were not stigmas. Roman slaves legally never married. They "cohabitated" (contubemium). Intercourse of a master and a female slave was not "adultery."19 In addition, homosexuality was respectable.20 Greek and Roman husbands would often have a mistress (and not only a mistress, but a yOlmg boy!) For example, De­ mosthenes explains: "One maintains hetaera not only for pleasure, as a mistress, but also for the daily care and service of one's person. One marries a respectable woman, on the other hand, to beget legitimate children of equal birth 8Ild to have a faithful watchdog in the house" (Speech against Neaira).21 If you have a situation where men are encouraged to have homosexual relations and not to treat their wives as companions, how poignant would be Paul's command "love your wife in everything." Focus on her complete maturity. Love her as you love yourself. These commands leave no room for external sexual relationships. The first way a woman might respond when a husband engenders other relations is to drop her respect for him. She becomes ruler over her home, in which she keeps out her husband. But by treating her husband ("One of the least of these my brethren") as she would treat the Lord, the wife is helping her husband become a person worthy of respect Ruth Barnhouse proposes that psychologically homosexuality is immaturity, stopping one's psychological growth at a state of adolescence.22 To respect a person is to treat them as mature. Therefore, they become mature. Similarly, to follow Paul's principles, in a marriage situation where the husband lacks esteem, the best action a wife can do is to think of reasons why he is to be respected. In addition, the husband is then to focus all his attention on his wife. He will not have time for other wrong concerns. Ephesians 5 is a funnel. Couples begin by living out Paul's separate principles for the wife and husband and thereby will be moved into mutual submission. More than in equality, each spouse will place him/herself under the authority of the other in the fear of Christ. Christ will be over both.

Background Why then does Paul highlight in Ephesians 5 that husbands should love their wives and wives should respect their husbands? Here are three possible reasons. Paul begins with the contemporary situation (a) working toward true equality, (b) to further the gospel, and (c) to remove marital deficiencies. Reason 1. Paul begins to re-do marriage by taking it in its contemporary state, even as he tells new believers to begin their walk with Christ in whatever state they are (l Cor. 7:17-24). If a wife begins a marriage by being respectful and pleaSing to her husband in the same way as she respects and pleases the Lord and if a husband begins a marriage by loving his wife in a completely sacrificial way, loving her as much as he loves himself, then they will become equal in marriage. This is exactly what happens time and time again in many marriages. For example, David and Lori Boyce said "we tried to fill the traditional roles" but David explained that since "the husband was supposed to put his wife's concerns first in the decisions made," then Lori's education "was at least equally as important as mine." So David decided to share the housework and to take a year off school to help put Lori through school. Lori added that "mutuality is much more than an equalization or reversal of roles.... From the beginning we each had a deep respect for each other. As we lived out that respect in our marriage, it inevitably led to an equalization of roles." 15 Paul employed the same technique with Jew - Gentile and slave - master relationships. The slave and master were to treat each other as in the Lord. Slaves were to be obedient to their masters "as to Christ" (Eph. 6:5) and to obey their masters "fearing the Lord" (Col. 3:22). The masters were told to do "the same" (Eph. 6:9). However, slaves did not always have to remain slaves (l Cor. 7:21­ 23; Philemon 15-16).16 Paul's directions move a marriage to one of genuine equal partnership. Reason 2. Paul also works within the marriage customs of the time in order to further the gospel. When Paul writes Titus, he explains that wives should be submissive to their husbands so that the word of God may not be discredited (Titus 2:5). Peter too commands Christians, slaves, wives, and husbands to "be subject for the Lord's sake to every human institution" (l Peter 2:13:13-37). Citizens might silence slander. Marriage is not a human institution, but customs in marriage are. They vary in every society. Peter explains a wife's submission to her husband (who is not a believer) may win him to the Lord. The general ancient society esteemed wives "loving their husbands."17 Paul wants women to be submissive so that "all may be saved" (1 Cor. 10:32-33; 1 Tim. 2:4).

m.

15

4. Conclusion To go back to that newly created Council on Biblical Manhood and Womanhood, yes, Ephesians 5 does teach a glad harmony between husband and wife. Yes, it teaches the humble love of redeemed wives. But what is added by this Council? "Male leadership in the home." However, Paul does not use the language or imagery for decision­ maker ("mind," "ruler," "obedience"). He instead calls husbands to nurture, nourish, and cherish (breadwinner, cook, and tailor!) If wives should love husbands, so should husbands be subject to wives. All of this fearful talk about "who is the leader" is a subversive tool to keep people from acting on Paul's poetical extended similes. We are not to live as the Gentiles (Eph. 4:17). Christ is the leader! Paul writes in Ephesians as a poet who desires to bring out the best in people. Instead, some have sought to make him into a judge applying laws and convicting sinners. Paul wants his readers then and now to watch how they walk:, investing their time well, to understand God's will, and to be filled with the Spirit. One way to be filled with the Spirit is to be subject to one another. If the wife is to respect, please, and appreciate the love of a husband, the husband is to be someone who brings life and saves a person's life by making the wife the very best person she could be. Paul uses the startling images that the wife is a priest who serves God (or a holy offering or a bride) and the wife is one body with the husband. This passage fits in with Paul's overall goal in Ephesians for the growth and unity of the church. The mystery of God's will is to unite all things in Christ (Eph. 1:10). Christ is our peace who has made Gentile and Jew one (Eph. 2:14), and male and female one as well!

1. 2.

3.

5. 6.

7. 8.

9.

Henry George Liddell and Robert Scott, A Greek English Lexicon, ed. Henry Stuart Jones (9 ed.; Oxford: Clarendon, 1940), p.1897; F.E. Adcock, The Greek and Macedonian Art of War (Berkeley: University of California, 1957), pp. 26-28. Liddell and Scott, p. 1851. E.g. Mimi Scarf, Jewish Battered Wives: Case Studies in the Response to Rage (Lewiston, N.Y.: Edwin Mellen, 1988) pp. 42-45. See also I Cor. 7:2 "your own" man. See Appendix 2 in Aida Besancon Spencer, Paul's Literary Style (Winona Lake: Eisenbrauns, 1984) for definitions examples, and some effects of the more common figurative New Testament terms. E.g. Aristotle Rhetoric III. !V.2: Demetrius On Style

11.89. 10. Paul's Literary Style, pp. 251-252. 11. See Catherine Clark Kroeger "Appendix III. The Classical Concept of Head as "Source" in Gretchen Gaebelein Hull, Equal to Serve: Women and Men in the Church and Home, A Critical Questions Book (Old Tappan: Revell,1987), pp. 267-283; C. C. Kroeger, "An lllustration of the Greek Notion of "Head" as "Source,'" Priscilla Papers, 1:3 (August, 1987), 4-6; "What Does Kephale Mean in the New Testament?" Women, Authority, and the Bible, ed. Alvera Mickelsen (Downers Grove: InterVarsity Press, 1986), pp. 97-132. 12. Liddell and Scott, p. 1751. 13. Incidentally, amomos and hagios are also used of the whole church in Ephesians 1:4. 14. T. K. Abbott, A Critical and Exegetical Commentary on the Epistles to the Ephesians and to the Colossians (Edinburgh: T. & T. Clark, 1897), p. 168. 15. David and Lori Boyce, "Mutuality: Marriage on the Growing Edge," Daughters of Sarah (Nov.lDec. 1982),8. 16. One of the worst sinners Paul cites is "slave trader" (l Tim. 1:10). 17. Adolf Deissmann, Light from the A1).cient East, trans. L. Strachan (4th ed.; New York: George H. Doran, 1927), p. 315. 18. Carle C. Zimmerman, Family and Civilization, pp. 391-395. 19. Sarah B. Pomeroy, Goddesses, Whores, Wives, and Slaves: Women in Classical Antiquity (New York: Schocken, 1975), pp. 192-193. 20. Max Cary and 1. 1. Haarhoff, Life and Thought in the Greek and Roman World "(London: Methuen, 1961), p. 147.21. 21. See also Xenophon, Oeconomics: A Discussion on Estate Management X, a slave's "services are compulsory," and O. Larry Yarbrough, Not Like the Gentiles: Marriage Rules in the Letters of Paul (Atlanta: Scholars, 1985), p. 63. Yarbrough also adds that aside from some Stoic teachers, Paul was very unusual in his "careful balancing of advice to men and women," pp. 116-117. 22. Ruth Barnhouse, Homosexuality: A Symbolic Confusion (New York: Seabury,1977).

NOTES "Sex Roles and the Bible," Christianity Today, (Jan. 13, 1989),58,40-41. For example, see James R. Beck, "Is there a Head of the House in the Home? Reflections on Ephesians 5," Priscilla Papers, 2 (Fall, 1988),1-4; Gilbert Bilezikian, Beyond Sex Roles: A Guide for the Study of Female Roles in the Bible (Grand Rapids: Baker, 1985); Patricia Gundry, Heirs Together: Mutual Submission in Marriage (Grand Rapids: Zondervan, 1980); Linda Raney Wright, A Cord of Three Strands (Old Tappan: Revell, 1987). The earliest Greek manuscripts of the careful Alexan drian school have ellipsis of the verb in verse 22: papy rus46 (A.D. 200), codex Vaticanus (340), and early church fathers Clement (215), Origen (254), Jerome (420), and Theodore (428). Apparently though, Chris tians were early on mUng in the missing verb ("let them be subject") because Clement, Origen, and Jerome also included the verb in some of their writings. When the fourth century codex Sinaiticus included the verb, its example was followed by many later manuscripts.

16

Plan Now to Attend CBE's Second Biennial Conference

conference was "It's so good to talk with someone who looks at this the way I do!" The conference also makes possible a protracted consideration of gender issues from a biblical perspective. Many participants have never before interacted with a significant evangelical leader who affirms the equality and ministry of women. Some have never before heard a woman preach or lead a worship service. At the conference they will be able to observe role models who can give great encouragement, especially to persons who are just being introduced to the concept of equality in church, home, and society.

Our second Biennial Conference will be held at Snow Mountain Ranch near Winter Park, in the gorgeous Rocky Mountain range of Colorado. The site of our conference offers peaceful nature scenes as well as stimulating outdoor and indoor activities. The dates are August 15-18, 1991, and now is the time to make your plans for next summer.

Workshops will deal with the biblical and theological issues of biblical equality at both an introductory and advanced level. Those who wish to wrestle through the issues will find groups to meet their particular needs. Other, already well aware of the fundamental principles of biblical equality, will be afforded an opportunity to understand what contemporary women's move­ ments are thinking and why.

We cannot as yet give an exact figure for the cost, but we estimate that basic accommodation, meals, and registration will be about one hundred and seventy-five dollars. Certain types of rooming arrangements would bring the price higher, while camping in Snow Mountain Ranch's campground would reduce the cost further. Those enjoying a rustic atmosphere will want to stay at the Ranch, while persons seeking more creature comforts will be accommodated at Silver Creek Lodge, about five minutes away by car. (Transportation will be provided.)

Additional workshops will focus on social issues such as minority women, singleness, family life, spouse and child abuse, conflict resolution, and Biblical equality in the marketplace. Our workshops will provide a survey of women in church history including the early church, medieval period, the Reformation, Revivalism, nineteenth century reform movements, and women in the black church. We will also cover denominational attitudes toward egalitarian prin­ ciples, and how men and women can work together for change.

Snow Mountain Ranch is a YMCA camp and offers excellent facilities for families, including children's programs. Those who come early or stay late may avail themselves of summer Alpine sliding, ballooning, bicycling, boating, nature walks, rodeos, rafting, fishing, horseback riding, and a host of other activities. The conference theme is "Your Sons and Daughters Shall Prophesy." The keynote speaker will be Kenneth Kantzer, chancellor of Trinity College and director of the Ph.D. program at Evangelical Divinity School. He is as well consulting editor and former editor-in-chief of Christianity Today. Other plenary speakers are Mary Evans of London Bible College and author of Women in the Bible (InterVarsity Press); Ruth Tucker of Trinity Evangelical Divinity School and co-author of Daughters of the Church (Zonder­ van); and Peg Cantwell, associate pastor of National Presbyterian Church in Washington D.C.

At our first conference, we introduced a special feature which will be continued in 1991. Some who have dared to declare their support of biblical equality have faced real persecution, including heresy trials, job loss or demotion. For this reason, we have instituted a "Priscilla and Aquila" award to be given at each national conference. Priscilla and Aquila, as you may recall, "risked their necks" for the sake of the Gospel (Romans 16:3-4). Accordingly, we shall present the award to the individual or individuals whom we feel best exemplify risk-taking for the sake of biblical equality. We trust that this will be an inspiration to many.

The 1991 conference will afford us a chance to meet and network with others who hold a conser­ vative view of the Scriptures and yet are eager for full participation of women in the church. One of the most frequently heard comments at the frrst

Registration and workshop information will be sent to all those on our mailing list in January,

1991.

17

Some Fundamental Rights of Women

THE COST OF OBEDIENCE

A woman has a right to hear the Gospel proclaimed in such a way that she feels included in God's love and plan of redemption. Here, my brother, come take my hand As we travel together through a pilgrim's land To discover our talents, our faith, our fears And realize our calling through laughter and tears.

A woman has a right to receive Jesus Christ as Lord and Savior and to be sealed and empowered by the Holy Spirit A woman has a right to use all of her gifts and talents in the service of Christ.

Do you have any concept of what it is like To heed the call and encounter the might Of masculine pride so quick to oppose? (So that doubt only festers and inevitably grows.)

A woman has a right to study the Word of God as seriously and as intensively as she may aspire under God's Providence.

Why are you threatened by the fact of my gender? (when I, like you, must always remember that I am a slave of the Most Sovereign Lord And always must act by command of the Word.)

A woman has a right to follow the leading of the Holy Spirit and the dictates of her own conscience. A woman has a right to speak out the convictions and insights which the Lord gives her.

We both partake of the same salvation that molds us together into one Holy Nation. Yet the pain of your hatred, (for that's what it seems,) only tears us asunder and hinders our dreams.

A woman has a right to obey the call of God in her life without hindrance from God's people. A woman has a right to be affinned in the God-given tasks which are set before her: whether homemaking and mothering, serving in the church and community, or bearing the Gospel to the ends of the earth.

Consider with me that you might be wrong In your opinion of where I belong And that when the day of reckoning comes It is I who'll be counted with the faithful ones.

A woman has a right to proclaim the Gospel of Jesus Christ wherever she is led by God's will.

For I am not out to prove my mettle And I've no score that I need to settle. All I can do is humbly obey And strive to be worthy on that Final Day.

A woman has a right to see the fruits of her ministry as God prospers her work. A woman has a right to educate her mind, train her body, develop her talents, and cultivate her spiritual gifts.

But the cost is so heavy that sometimes I falter, when it lies in your power to radically alter the way that you see me and relate to me too, So the burden is lifted and we both battle through.

A woman has a right to be safe from violence in her own home. A woman has a right to a childhood and adolescence free from sexual exploitation and abuse.

by Sandra J. Lawliss, a student at Gordon-Conwell Theological Seminary

A woman has a right to pursue her chosen calling without sexual harassment. A woman has a right to enjoy the respect of family and Christian community as she seeks to live out the Lord's will in every aspect of her life.

18

WOOlen In Sacred Music by Julie Ann Flora Academy of Music at Rome when it was founded in 1584. Having become the patron saint of church music, she was painted by artists and praised in literature down through the ages. As happened in ealier centuries the Christian needs of new denominations emerging in the fifteenth century allowed women non-traditional roles. Some began by helping their pastor husbands. Such a one was Regina Filipowska in Poland, who with her husband led their congregations and wrote hymns for them to sing. When Martin Luther, a Catholic monk, sparked the Reformation he also broke the rule of celibacy and married Katherine von Bora, a nun. Katherine Zell, another sixteenth century Lutheran minister's wife compiled hymn books for lay people. She described her motivation: "When I read those hymns I felt that the writers had the whole Bible in their heart. This is not just a hymn book but a lessson book of prayer and praise. When so many fIlthy songs are on the lips of men and women and even children, I think it well that folk should with lusty zeal and clear voice sing the songs of their salvation. God is glad when the craftsman at his bench, the maid at the sink, the farmer at the plough, the dresser at the vines, the mother at the cradle break forth in hymns of prayer, praise and instruction." In the 1700's John and Charles Wesley initiated a movement which eventually broke away from the

In the struggle to serve God, women have used their musical talent and influence in various ways. From Bible times to the present day, music has played an important part in worship of our great God. Students continue to explore, search out, and discover the part women played in this area through the years. Women have always loved to sing. In the Old Testament, we hear about Moses' sister, Miriam, who broke into song to celebrate God's deliverance of the Israelites from their slave-drivers, the Eygptians. When they were on the other side of the Red Sea, she and other women sang, played tambourines, and danced. Deborah, the great leader of God's people reproted in Judges 5, sang a long song after God gave the Israelites victory over the Canaanites. Her music expressed confidence, courage and joy. In the New Testrnaent period, music played a large part in the coming of Jesus, the Messiah. Mary sang at the time the angel spoke to her of Christ's ap­ proaching birth. This song, called the Magnificat, is found in Luke 1:46-55. It begins, "My soul magnifies the Lord and my spirit rejoices in God my Savior." Cecilia was a Christian woman who received high honors for her church mustic. (The date of her death according to some scholars was 176 A.D and others 230 A.D.) There is a church in Rome named for her, built over the Roman bath where it is thought she was slain as a martyr. She was named patroness of the

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In the 1700's, John and Charles Wesley initiated a movement which eventually broke away from the Church of England. A woman helping to spread the Wesleys' ideas was Selena, Countess of Huntingdon, known as "the mother of Methodism." Not only did she give money for Wesley to start sixty or more English chapels, she also compiled A Select Collection ofHymns. However, since the authors' names were not printed, we don't know if she wrote any of them herself. Christian renewal movements of the nineteenth century in England and America inspired many women to write. Fanny Crosby, who was blind, wrote over 8,000 songs during this time. Two of her best are "To God be the Glory" and "Blessed Assurance." Charlotte Elliott wrote "Just As I Am." Francis Havergal in England wrote such popular ones as "Take My Life" and "I Gave My Life for Thee." Others were Katherine Lee Bates ("America, the Beautiful"), Julia Ward Howe ("Battle Hymn of the Republic"), Mary Lathbury ("Break Thou the Bread of Life"), Katherine von Schlegel ("Be Still, My Soul"), Annie Hawks ("I Need Thee Every Hour"), Cecil Frances Alexander ("Jesus Calls Us"), Elizabeth Prentiss ("More Love to Thee"), Sarah Flower Adams ("Nearer, My God, to Thee"), Mary Thomson ("0 Zion, Haste"), and Emily Elliott ('Thou Didst Leave Thy Throne"). We have many good German hymns due to the translations of a nineteenth century English woman,

Catherine Winkworth, some widely used in England and America Hymns she translated include "Now Thank We All Our God," "Praise to the Lord, the Almighty," and "If Thou But Suffer God to Guide Thee." Along with this literary work, she led a movement for the promotion of higher education for women. In the twentieth century, women like Gloria Gaither have continued to write and compose hymns and other sacred music. Two fine hymns by Margaret Clarkson are "Declare His Glory" and "So Send I You." These writers have been included in many hymnals today. In the book Women Composers and Hynmnsists: A Concise Biographical Dictionary, Gene Claghom includes 155 women composers and 600 women hymnists. A few are noted poets and writers of other material but most of them were single women or homemakers. Women from all leading Protestant denominations and many countries are included. Women today are more free to develop talents and build on the accomplishments of our sisters from the past, but we are still grateful for the heritage of faith, fortitude, courage, and love given by them to prompt us on our way.

Julia Ann Flora is a student of hymnology, doing research at Ashland Theological Seminary and specializing in women hymn writers.

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