As was discussed above teaching27 involves communicating clearly the apostolic tradition, guiding the church in assimilating that teaching into their lives, and holding them accountable to it. 28 Andreas J. Kôstenberger, “A Complex Sentence Structure in 1 Timothy 2:12,” in Women in the Church: A Fresh Analysis of 1 Timothy 2:9-15, ed. 22 Philip H. Towner, The Goal of Our Instruction, JSNT Sup, vol. But if Adam bungled what God said so that Eve was deceived by the serpent, then the argument of 1 Tim 2:11-15 makes little sense in its historical context. This accountability aspect includes encouragement, monitoring one’s spiritual progress, admonition, correction, reproof, and church discipline. This then implies that the eating of the fruit took place at another time. The protasis consists of remaining in the three virtues of faith, love, and holiness. endstream endobj 168 0 obj <>stream Note Saucy’s words: When we move to the nonapostolic “teachers” within the Church, there is obviously some lesser degree of authority. By referring to the forbidden tree by a geographical referent, it suggests that both Eve and the serpent were someplace else other than the middle of the garden. This is not to say that seminaries and academic institutions should not exercise spiritual and ethical oversight and authority, only that these types of oversight functions can be separated from the academic teaching process in a way that should not be done in the church. could not grasp what Adam clearly said, which would imply that she was intellectually inferior. That role may be augmented by teaching other women and children, but they should not consider teaching men a “greater glory.”. However, this assumption has several problems. Therefore, modeling is an important part of the teaching process. But this would not really constitute teaching in the Pauline sense. Even though two prohibitions are given, the second seems to be the basis for the first, and perhaps the second infinitive elaborates on the aspect of teaching that is at the heart of the prohibition. Faith and love together bring about holiness. In many ways teaching incorporates many aspects of the master/disciple relationship, although it may not be that personally intense.16 But it should be more similar than it is different. The majority of these passages imply that some kind of authority is exercised along with the content of the teaching. Gerhard Kittel and Gerhard Friedrich, trans. 164 0 obj <> endobj Paul finally rounds off his argument in verse 15 stating that women will be saved through childbearing. Nor would the Pauline concept of teaching necessarily prohibit women from teaching in seminaries or other academic institutions, for the oversight and authority exercised there is academic in nature, not spiritual and ethical. There are several problems in this verse which include: (1) the meaning and significance of σωθήσεται; (2) the subject of σωθήσεται and μείνωσιν; (3) the meaning of τεκνογονίας; (4) the use and significance of διά; and (5) the relationship of the protasis to the apodosis of the conditional clause. But the addition “or to touch it” could hardly argue that Eve was uneducated or deceived. H�lTMo�0��W���&J��1+��@� �w�XI]$v;��'˖,'C1����G���է~3�دe`,)vD��L,����/-�H��TjR�Vw(�|(^]d`T#'�$VP�rn��������,��O����fFkN�\�}��?>}��>�b"�� j!G�2�U�X. The best of these interpretation seems to be either (6) or (7). 4 (1990): 210. See Ronald Y. K. Fung, “Ministry in the New Testament,” in The Church in the Bible and the World, ed. Eve refers to the tree of knowledge of good and evil as “the tree which is in the middle of the garden” in contrast to all the other trees. Hist. 37 Schreiner, “A Dialogue with Scholarship,” 145-46; see also Doriani, “A History of Interpretation,” 263-67 for a more thorough articulation and defense, marshaling evidence from psychological and sociological studies. Editorial Preface: This essay was presented at the 49th annual meetings of the Evangelical Theological Society in Orlando, FL on November 1988. 48 At this juncture, however, the male leadership of the church take primary responsibility. Nashville: Abingdon, 1979. Women are permitted to teach children and other women. If women were intellectually inferior, Paul would not allow them to teach women and children. However, they fail to point out why a public communication would constitute exercising authority while a private communication would not. Chapel Hill: University of North Carolina Press, 1934. ix, 185 pages. Andreas J. Kôstenberger, Thomas R. Schreiner, and H. Scott Baldwin (Grand Rapids: Baker, 1995), 81-103. 33 Schreiner, “A Dialogue with Scholarship,” 142. This would argue more against men teaching women because at least Eve wanted to obey God, while Adam sinned deliberately.34. What is especially instructive about these two accounts is that the cautions of Jesus are not simply set against being “teachers” or “rulers” in a general sense but rather condemn the kind of un-Christian practices one might expect to find among unbelievers. 1 I- " 1 1 :' ST. PAUL'S ETHICAL TEACHING ST. PAUL'S ETHICAL TEACHING BY The Rev. This is also the appeal made in 1 Cor 11:2-16. 44 Moo, “1 Timothy 2:11-15,” 71-73; Schreiner, “A Dialogue with Scholarship,” 151-53. While at first glance Paul seems to be saying that women are more gullible or intellectually inferior to men, this is most likely not his point. The experience of childbearing and motherhood combined with faith, love, and holiness will assure them that they have an important role in the church.47 This seems to do the best justice to all the terms involved. Does a teacher in the church have any less responsibility? This paper will survey the use of διδάσκω and its cognates in the Pauline epistles, then investigate its meaning and significance in 2 Tim 2:12. 38 It is possible to see this priority for relationships even in Genesis 3.
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