Father, Heavenly Father, ancestor, elder, senior.
Wright I am very grateful to the organisers for inviting me to address this important conference, and only sorry that because of other duties I have been unable to take any other part in your gathering.
And I take it that, appropriately applied, this is roughly what this conference is seeking to do: It is in that spirit that I want to offer you some reflections which are, I fear, very far from complete or fully worked out.
Nor is this going to be one of those complete trawls through all the relevant biblical texts. But there are one or two things I may be able to add, and indeed my reflections on 1 Timothy 2, which I shall save for towards the end, are the main reason I allowed myself to be persuaded to accept this invitation.
Introductory Remarks First, some introductory remarks about the sort of debate that this conference reflects.
I have read through some of your literature with great interest but with a sense of a definite cultural gap.
I know a little about those subcultures — for instance, the battles over different editions of new biblical translations, some using inclusive language and others not — and I know how, in this as in many other things, you cannot simply transplant the American debates on to the British scene without some quite serious adjustments.
I do therefore want to counsel this conference to beware of simply transplanting a debate without recognising that the soil over here does different things to all kinds of plants. We have to claim the freedom, in Christ and in our various cultures, to name and call issues one by one with wisdom and clarity, without assuming that a decision on one point commits us to a decision on others.
Anyway, enough of that; I just wanted to flag up the contexts within which you and I are talking, and warn against any kind of absolutism in our particular positions. I have been asked to speak, not about the relation between the sexes in general, nor indeed about marriage, but about the ministry of women.
I now regard that as a mistake. After all, not only the animal kingdom, as noted in Genesis itself, but also the plant kingdom, as noted by the reference to seed, have their male and female. The two-gender factor is not at all specific to human beings, but runs right through a fair amount of the rest of creation.
This brings us nicely to the text which you have yourselves made central to your own movement, Galatians 3. Galatians 3 is not about ministry. Nor is it the only word Paul says about being male and female, and instead of taking texts in a vacuum and then arranging them in a hierarchy, for instance by quoting this verse and then saying that it trumps every other verse in a kind of fight to be the senior bull in the herd what a very masculine way of approaching exegesis, by the way!
The point Paul is making overall in this passage is that God has one family, not two, and that this family consists of all those who believe in Jesus; that this is the family God promised to Abraham, and that nothing in the Torah can stand in the way of this unity which is now revealed through the faithfulness of the Messiah.
This is not at all about how we relate to one another within this single family; it is about the fact, as we often say, that the ground is even at the foot of the cross.
First, a note about translation and exegesis. I notice that on one of your leaflets you adopt what is actually a mistranslation of this verse: So does Paul mean that in Christ the created order itself is undone?
Is he saying, as some have suggested, that we go back to a kind of chaos in which no orders of creation apply any longer? Or is he saying that we go on, like the gnostics, from the first rather shabby creation in which silly things like gender-differentiation apply to a new world in which we can all live as hermaphrodites — which, again, some have suggested, and which has interesting possible ethical spin-offs?
Paul is a theologian of new creation, and it is always the renewal and reaffirmation of the existing creation, never its denial, as not only Galatians 6.
Indeed, Genesis 1—3 remains enormously important for Paul throughout his writings. What then is he saying? Remember that he is controverting in particular those who wanted to enforce Jewish regulations, and indeed Jewish ethnicity, upon Gentile converts.
I think Paul is deliberately marking out the family of Abraham reformed in the Messiah as a people who cannot pray that prayer, since within this family these distinctions are now irrelevant.
I think there is more. Remember that the presenting issue in Galatians is circumcision, male circumcision of course. We sometimes think of circumcision as a painful obstacle for converts, as indeed in some ways it was; but of course for those who embraced it it was a matter of pride and privilege.
It not only marked out Jews from Gentiles; it marked them out in a way which automatically privileged males. By contrast, imagine the thrill of equality brought about by baptism, the identical rite for Jew and Gentile, slave and free, male and female. Isaac, Jacob and so on. What we find in Paul, both in Galatians 4 and in Romans 9, is careful attention being paid — rather like Matthew 1, in fact, though from a different angle — to the women in the story.
If those in Christ are the true family of Abraham, which is the point of the whole story, then the manner of this identity and unity takes a quantum leap beyond the way in which first-century Judaism construed them, bringing male and female together as surely and as equally as Jew and Gentile.Paul's Letter to the Galatians Where, when, why, and by whom Galatians was written as well as the issue, of Paul's authority, addressed by him in his letter and the primary themes are all important in order to understand this book.
"The Letter of Paul to the Galatians" is the ninth book of the New Testament in the Bible.
Against the Theory of ‘Dynamic Equivalence’ by Michael Marlowe Revised and expanded, January Introduction. Among Bible scholars there is a school which is always inquiring into the genres or rhetorical forms of speech represented in any given passage of the Bible, and also the social settings which are supposed to be connected with these forms.
The verse does not [therefore] rule out the possibility that the famine visit of Acts 11 intruded between the two visits mentioned in this letter” (Boice, Galatians, ). If Gal. could be stripped of its context, this argument might have some validity. - Essay: The Bible says Jesus of Nazareth was a teacher who used miracles to help people.
In reality he was a wandering man whose simple tricks and healing remedies were mistaken for miracles. He wandered Judea preaching about the validity of the jewish laws. Sabbathgate By Kerry Wynne. I am a third generation Seventh-day Adventist of over 50 years of sabbath Keeping, but thanks to the good work of the staff, researchers, and writers at caninariojana.com, I am no longer a sabbatarian!
New Testament Use of the Old Testament by Roger Nicole. THE NEW Testament contains an extraordinarily large number of Old Testament quotations. It is difficult to give an accurate figure since the variation in use ranges all the way from a distant allusion to a definite quotation introduced by an explicit formula stating the citation’s source.