Mankind Anthropology

            Interpreters have proposed several ways for removing from present observance of New Testament directives about male-female role relationship in the church and the home: 1 Timothy 2:8-15; 1 Corinthians 11:2-16; 14:33b-36; Colossians 3:18-19; and 1 Peter 3:1-7.

 I. Paul’s Intended Connection Between Genesis 2-3 and Women’s Roles

Introduction

               Something must explain why equally committed Christians come out on different sides of the same issue from the same Bible. It is either because of (1) unconscious presuppositions, (2) faulty reasoning, (3) misunderstanding of how language works, or (4) inadequate concept inventory.

ADDENDUM: “MALE AND FEMALE”

Old Testament Occurrences

Man/               Septuagint Readings: Ralphs’ & Brenton’s Editions Combined                     MT

Animal Gender                        (ἄρσην/θῆλυς)                                                                    נְקֵבָה/זָכָר

            Some additional questions arise from previous presentations on women’s studies. For one thing, I have used “ministry” in the title of a paper that centered on leadership in relation to women's roles. “Ministry” is broader than leadership, but leadership is the area in which disagreement about women's roles has arisen. One way to help resolve controversial issues is to appeal to the larger category in which they stand. A title about “ministry” is useful on this subject because women are clearly free to make significant contributions to kingdom work; the question is whether they are free to make contributions in formal leadership ministry over men. Ministry as the larger category sets the context for leadership ministry. Any distinctive elements in the latter must be added in such a way as not to contradict the larger framework. The thesis in “Ministry Before Consensus” has been that we can carry forward the kingdom's work significantly and with minimal negatives even before we resolve the problem. We can do that if we keep the problem clearly defined, if we keep it from spilling over into foreign issues, and if we maintain a proper understanding of Christian leadership. Women's formal and informal Christian leadership ministry needs to conform to Christian leadership ministry generally, Christian leadership ministry needs to take place in a way that harmonizes with Christian ministry, and Christian ministry of every sort must retain the characteristics of interpersonal process. Since it is ministry that we want to get done, ministry is the subject area.

            The view of mankind common in evangelicalism descends from Augustine of Hippo. His early efforts in philosophy centered on the problem of evil. Although he spent his earliest years under the influence of Catholic Christianity, he left that background to become an Auditor for nine years in a Gnostic-like sect that followed the teachings of Mani. At first, Manichaeism seemed to him to explain the problem by teaching that evil and good are two kinds of substances. They have become intermingled in mankind so that “salvation” consists of separating good from its mixture with evil. Because of internal inconsistencies that Augustine came to see in this dualistic philosophy, he eventually left it and returned to Christianity. The problem of evil stood at the beginning of his development as a philosopher-theologian; its solution stood near the center of the theological system he formulated.

CONCEPT 1:  Family is the basic unit of society, more than the individual.

Introduction

Prevenient grace and natural depravity

            Augustine’s treatment of the problem of evil falls short for two related reasons. (1) He did not properly distinguish natural and moral evil, suffering and sin, pain and guilt. In his thought, they amounted to the same problem. (2) He attempted to examine even moral evil primarily in reference to the category of nature. In so doing, he glossed over the distinction between impersonal and interpersonal reality.

Ethical Use of Imago dei

Introductory Observations

In general, women’s studies relate to the genetic nature of men and women and cultural expectancy regarding their interaction. Discussing evangelical perspectives on men and women in relationship adds biblical interpretation to the inquiry.

Psalm 51 records David’s response to his sin with Bathsheba:  heading of the Psalm, “When Nathan the prophet came to him after he had gone into Bathsheba” (2 Samuel 11-12).

Genesis 1:27 Women and Men created in God’s image

Introduction

editorial question                                                                Ephesians 5:21

Exegetical Impasse

Overview of Natural Depravity

             In the late fourth century Augustine, bishop of Hippo in North Africa, gave classical expression to natural depravity as part of his understanding of the nature of evil. In his thought, evil is a lack (privation) in the form of substance relative to its original form. That relatively deformed condition produces evil action. The nature of evil is lack, the cause of evil is lack in form, and the criterion of evil is lack in form compared to pristine form

We have not made a distinction between “image” and “likeness,” even though Genesis 1:26 uses two words to compare mankind and God. (a) Nothing in the context distinguishes them. Furthermore, (b) in most other passages only one term occurs, image in Genesis 9:6-7; 1 Corinthians 11:7; James 3:9 and likeness in Genesis 5:2 in an otherwise word-for-word parallel to 1:26. Like in Genesis 3:5, 22 translates a different item than in 1:26.1          

 I. Description of Imperatival Intent

            Imperative forms can convey a range of meanings; they have (1) varied quality. In language, authorial intent does not bear a one-to-one relationship with linguistic forms. In assessing a writer’s use of the imperative mood, we look beyond the form itself and infer its force from the near and distant literary context, the historical context, and the nature of the case.

            When Paul speaks of sin resident within him (or indwelling sin), perhaps he means it phenomenologically; that is, the experience of sin feels like something inside him. His point is that sin is not just something outside us (environment, influence) trying to tempt us into misaction; it is something inside us as well. There is a subjective as well as objective component in the sin phenomenon. The implication is personal responsibility for subjective response to objective influence and stimulus.

                 Below are six items for thought and research on women’s studies. Some points may be referred to in Hermeneutics: Getting the Point; check the scripture index for locations. As much as possible, consciously integrate into your write-up the principles studied in the course.

            Since the nature of mankind is a central consideration in Christian theology, the doctrine of natural depravity in mankind affects a variety of issues and impacts them in significant ways. The following enumeration of consequences may not be necessary in every case, but historically this concept has triggered them.

Werner Neuer. Man & Woman in Christian Perspective. Trans. from the 2nd German edition by Gordon J. Wenham. Wheaton, IL: Crossway Books, 1991 [1981]. 224 pp. pr

               One major argument for egalitarianism in marriage and the church pictures female deference as a fallen condition that has been reversed in Christ. “Your husband will rule over you” (Genesis 3:16) has changed to “In Christ there is no male and female” (Galatians 3:28). New Testament comments about male headship merely temporalize the Christian ideal in the interests of Christian mission. The following comments attempt to show that this scenario artificially combines unrelated ideas and overextends the cultural variable. Genesis 3:16 does not indicate a result of the curse, Galatians 3:28 is not an absolute principle, and statements elsewhere about headship are not necessarily pragmatic concessions to cultural norms that no longer apply.

   I.    The Purpose of Mankind

  II.    The Image of God in Mankind

III.    The Effects of Sin on Mankind (See What the Bible Says About Salvation, pp. 38-45.)

Introduction

Introduction

Does αὐθεντεῖν mean “exercise authority” or “domineer”?

            (a) The law of contrast implies that αὐθεντεῖν does not mean “dominate” since it is a correlative term with ὑποταγή in the previous verse. Ἐν πάσῃ ὑποταγῇ and αὐθεντεῖν seem to be correlative expressions like learn and teach, with which they appear. Correlative terms stand in a common larger category as natural contrasts: lost-saved, father-son, prophecy-fulfillment, faith-works, and the like. Within the same context the sense in which one is meant is the sense in which the other is used. If father means physical father, then son means physical son, not spiritual son. If prophesy means to state a significant principle, then fulfill means to be an example of that principle, not the occurrence of a prediction. Correlative terms obey the law of contrast/opposition/negation inside the law of harmony.

 I. Biblical Passages Relevant to Women’s Studies

            Exodus 15:20-21: Miriam and the women of Israel

            Judges 4:4-5:31: judgeship of Deborah

            We have set aside the doctrine of natural depravity because (a) natural depravity lacks adequate primary biblical evidence for it. (b) Natural depravity creates contradictions. One set of propositions summarizes an argument against natural depravity. Since God is self-consistent, the variable that explains the Great Dilemma must lie outside God. Since only God and we figure in salvation, that variable must lie in us. We must be capable of responding to God; otherwise, God would be choosing who is saved by choosing whom he enables to respond to him unto salvation while saying that he does not want anyone to perish (2 Peter 3:9). As natural depravity in effect means divine self-contradiction, natural ability maintains divine self-consistency.

Introduction

Précis   Neglected or misunderstood factors complicate any endeavor, including the interaction between men and women in the home, the church, and society. An unnecessary “edge” gets into discussions on this matter because of unconscious preconceptions about (a) the bases for self-esteem, (b) the nature of leaders and led and their interaction, and (c) the impact that love has on all interpersonal processes formal or natural.

Explaining Non-Determinism

            The proposition counter to natural depravity is as follows: there is no (1) clear (2) biblical basis for saying that Adam’s ability in regard to (3) spiritual things after the fall was any different from what it was (4) before the fall in a (5) biologically inheritable sense.

            Romans 7:5-8:15 is one of several sections in Romans that have raised considerable controversy. In this study we attempt to work out Paul’s meaning in terms of legal imperfection in contrast to interpreting it in terms of humasn nature. Philosophically, the function and relationship categories replace the nature category. Theologically, ethics and salvation replace anthropology as the central concerns. We propose to show that natural depravity is a concept irrelevant to this text, if not false in itself.

Introduction

            We are inclined to think that some reasonable explanation lies behind the variant understandings of gender roles by equally sincere and capable Christian interpreters. Something must be happening in the minds of some that is not happening in others who likewise take a proper view of scripture. We suspect that part of the difficulty lies at (a) the linguistic level. People do not remember that the imperative mood can have more than one quality, hence, our essay elsewhere on “Imperatival Intent,” which assembles the different values that imperatives and their equivalents may have. Another part of the difficulty lies at (b) the corpus level. People make different assumptions about the nature of the New Testament as a body of normative literature, hence, this essay on “wisdom” vs. “law” and the accompanying excerpt on “Confusing Advice and Commandment.” What we have to say here comes in association with the accompanying diagram.

         This portion of Ephesians deals with “household teaching” on the relationship of husbands and wives, parents and children, masters and slaves. Other comparable texts are Colossians 3:18-4:1 and 1 Peter 2:(13-)18-3:7.

            The proposition counter to natural depravity is as follows:

there is no (1) clear (2) biblical basis for saying that Adam’s ability in (3) spiritual matters after the Fall was different from what it was (4) before the Fall in a (5) biologically inheritable sense.

            The proposition counter to natural depravity is as follows: there is no (1) clear (2) biblical basis for saying that Adam’s ability regarding (3) spiritual things after the fall was different from what it was (4) before the fall in a (5) biologically inheritable sense.

The proposition counter to natural depravity is as follows:

Much of my creative energies lately have been directed toward tracing through the implications of interpersonal relationship as the organizing reality for Christian truth. Nowhere has this observation appeared more relevant than in the study of the nature of mankind.

Introduction

            One distinctive of the Churches of Christ/Christian Churches has been their relatively high view of human nature. They have stood virtually alone in denying the traditional doctrine of natural depravity.

Introduction

The theory of meaning, the basis for self-image, and the theory of ethics all three reference the same factors: being, action, and relationship. The previous chapter discussed meaning and self-image as the objective and subjective sides of the same thing. This chapter notes that ethics belongs to action in the interpersonal sphere. Since we have identified the image of God with the interpersonal capacity, it remains for us to explicate the principles for ethical theory that grow out of the construct established by God’s creating us in his (a) interpersonal image for (b) fellowship and (c) purpose. Action connects the first item with each of the last two. Image defines human nature/being, which behavior ties to relationship and purpose. Relationship and purpose are relational since action relates persons to others in fellowship and relates them to the results of their deeds. Action connects being to relations (ethics) even as action connected objective and subjective in the previous chapter (meaning).

Including the Body in the Image

In this chapter we address more deliberately the issue noted before. A long-standing debate about the image concerns whether to include the body in it. There are three ways to relate the image and the body. The body might be (a) part of the image, (b) involved with the image, or (c) analogous to the image. Several considerations go into deciding whether the body is in, with, or like the image.

Introduction

            This study proposes that the image of God in us is the interpersonal capacity. It does not necessarily say something new, but endeavors to assemble relevant factors, to clarify a viewpoint that best incorporates them, and to show its consonance with the Christian worldview. In method, the approach sets aside a reductionism that strives after identifying our “essence” and “risks” reification, faculty psychology, depersonalization, and individualism, which are tendencies that derive from non-revelatory origins. It opts instead for a combinationalism that accounts for all the features of nature, function, and relationship that’s special revelation pictures us as having and called to have.

            As with other controversial matters, the biblical view of marriage and the family gets lost in the throes of pendulum thinking. Truth tends to lie between extremes, but on this issue unnecessary rigidness creates an extreme opposite and equal reaction. After a while,

Preface

Section I: God’s Delight

            Issues can be relatively simple in themselves; and so the question seems about God’s reason for creating us. Issues get complicated when we try to distinguish our own understanding from other ones and when we have to give reasons against such alternatives, especially if they overlap our own.1 As in our positive presentation so also in evaluating other positions, interpersonalism serves as the criterion for what is foreign and contradictory to what scripture says about the nature and purpose of God and man.

A Contribution of “Restorationism”

            By creation, all human persons have the image of God, which means they have the interpersonal capacity and equal inherent worth. Since the image exists at the individual level, we must view the created variants as “modes of the image.” Sex, race, size, intelligence, athletic ability, physique, age, and the like do not affect inherent worth and can therefore have no place in our attitude toward ourselves or other people. We do not have to be married to participate in the image, we do not have to become Jews to be a favored people, we do not have to speak English to be part of the kingdom, etc.

To maintain a balanced approach in the current women’s studies debate, we should keep in mind what women did with divine approval in both Testaments. The following is a suggestive list.

            Relevant contrasts. The statements in 1 Corinthians 14:34 appear in a context that contrasts “not speaking” with insubordination and causing confusion. Earlier in 1 Corinthians Paul talks about women praying and prophesying (11:2-16). Evidently Paul’s meaning in the expression “be silent” is in contrast to speaking in such a way that creates disorder and implies a rebellious spirit. The English word “quiet” may be a closer synonym to the term in the original language, because “quiet” does not necessarily mean absolutely silent so much as verbally and behaviorally restrained.

            One point in 1 Timothy 2 has to do with husband-wife vs. man-woman as Paul’s intended reference. Connecting the statements of 1 Timothy with (a) a husband-wife contrast rather than (b) a man-woman contrast represents a crucial variable between instruction on marriage roles vs. gender roles. A third approach to the text has something of the same effect but seems to be more straightforward and therefore less cumbersome: (c) Paul is addressing “standard situation,” that is, married with children.

1.     The nature of the New Testament: body of law or book of wisdom (See essays on “Imperatival Intent” and “Law and Wisdom.”)?

Introduction

            In women’s studies, something is causing equally committed, intelligent, educated, hard-working, well-known Christians to come to incompatible conclusions, which leads to disagreement and division. Since this topic has behavioral correlates, we cannot treat it as we do the millennial question and go on about our work; this topic affects how we go on with our work. Since it is a broad-to-narrow issue, people with different persuasions find it hard to be equally tolerant; it is usually easier for a broader view to be accepting of a more restricted one than vice versa.

James B. Torrance. Worship, Community & the Triune God of Grace. Downers Grove, Illinois: InterVarsity Press, 1997. 130pp. Reviewed by Virgil Warren, Manhattan, Kansas.

In November 1994, James Torrance, professor emeritus of systematic theology at the University of Aberdeen, presented the Didsbury Lectures in the Nazarene Theological College, Manchester. InterVarsity Press offers these lectures in written form with a preface and appendix added by the author.

            An important item in 1 Timothy 2 is a case of αὐθεντέω (authenteō) that Al Wolters pointed out at the November meeting of the Evangelical Theological Society in Lisle, Illinois.  It appears in Origen’s Commentary on 1 Corinthians, which, I believe, is one of Origen’s as-yet untranslated works. The full Greek text of the commentary is in Journal of Theological Studies, X (1909), 29-51. The reference appears in 74:20 of Origen’s Commentary. The text is as follows: