Hopefully PARTS 4-8 of Getting the Whole Picture regarding women in the Church, helped give a more complete perspective on the meaning of authentein especially in Paul’s time and why it’s been confusing ever since. This word went through several significant shifts from Attic to Koine Greek, from used negatively and exclusively in human contexts to being used not just positively, but dramatically and superlatively so, when referring to God as the Absolute Supreme Sovereign Master and Ruler overall and that originated all (AKA omniscient, omnipotent, and omnipresent). In addition to those shifts, the meaning has shifted through translations from Greek into other languages over the ages since Paul’s time. It also got co-opted around Paul’s time by some involved in astrology, secret knowledge, other dubious and disturbing deeds, and even deceiving spirits and doctrines of demons per Paul in 1 Timothy 4.
The general consensus of understanding the authentein in 1 Timothy 2:12 for many denominations and congregations at this point in time is a general authority and why not, it seems pretty clear and plain in English in our modern translations for at least the last 100 years.
Here are some reasons why this neutral / positive understanding might not be the case based on what has been shared so far in this series (including comments). If anyone is interested in further info, on any of these reasons, please leave a comment!
1) Paul did not use exousia (Strong's Greek: 1849. ἐξουσία (exousia) -- Authority, power, right, jurisdiction) or exousiazo (Strong's Greek: 1850. ἐξουσιάζω (exousiazó) -- To exercise authority, to have power over, to control). Paul was very familiar with exousia and used it 30 or so times in other letters. He also did not use the Greek despotes, meaning master (Strong's Greek: 1203. δεσπότης (despotés) -- Master, Lord, Sovereign).
2) Most of the ancient translations starting around 150AD used a negative meaning of domineering type behavior. Ancient translations also used similar language to describe the lording over in Matt 20:25.
3) Cognates matter! Most of the pre-Paul negative uses are nouns, and these were dismissed by many scholars. It seems there was some selective uses by both comps and egals that fit their position. As I mentioned a few times already, there has been so much written on this rare, strange word that you can do a lot of your own reading and studying, but I’m mostly focusing on aspects that did not get a lot of attention in this discussion for various reasons, especially when this was being debated at the CRC Synod in the 1990s.
4) Timing matters! The pre-Paul authente usages are mostly negative and mostly in a human context. No referent is Divine until post-Paul that we know of. There is evidence of this negative harmful connotation continuing around and after Paul’s time, at the same time as it is also shifting toward a positive meaning, but that shift mostly occurred after Paul from the usages we know of at this point in time.
5) Context matters! When the context is a person it’s almost always negative, for objects, it’s neutral, and for Divine as the referent, the meaning is superlatively positive.
6) Authentas in Wisdom of Solomon is used in a fairly similar context to the pagan practices in Ephesus in Paul’s time that he was familiar with and Timothy was dealing with.
7) General authority has essentially been the understanding for only about the last 100 years. After Erasmus introduced “usurp authority” in 1516, and even though Tyndale (1526) simply used “auctoricie”, the Geneva (1560) and King James (1611) versions chose to follow Erasmus’ “usurp authority”. Over the years between 1516 and 1901, translations used a mix of “usurp” or just “have” authority. Since 1903, the translations have predominantly used “have” or “exercise” authority, including the recent popular 1984 NIV and 2001 ESV, these last two likely influenced by the comp vs egal debate going on over the last 50 or so years.
8) Traditionally there has been a bias against women. A belief that women are inferior to men pervaded most of history. Women being considered as equals in value and worth is comparatively recent (mostly in the last century) and sadly is still not the case for billions of people in the world. We can see a hint of that bias toward women by how hesuchia was often translated as “silence” in 1 Tim 2:11 & 12 in English versions instead of calm and quiet (Strong's Greek: 2271. ἡσυχία (hésuchia) -- Quietness, silence, tranquility).
9) The traditional lens for 1 Timothy has been that this passage / letter context is almost entirely about church order without including serious consideration of the context of cultural confusion coming in with the many new converts with pagan pasts that Timothy needs help correcting. Historically, it seems acknowledgement of that context was often minimized and dismissed for various reasons, if and when it was even considered.
10+) There are more reasons coming in future posts. I will be addressing the teaching and making a case for why that would be negative as well based on Paul pairing didaskein / teach with a negative authentein / behavior. Created order is also on the list as a future post or two. Women and childbirth along with women and witchcraft are in the works, and a few other matters in 1 Timothy that are often part of the confusion and discussion regarding women in the Church before wrapping it up with a beautiful and biblical alternative to this battle over power and authority between men and women, comps and egals. I might do a debrief or epilogue after that! At this point, that one is in my head and in a dozen different documents that need to be compiled into a coherent concise collation. Stay tuned!
Comments
@Trees Hate You
One question I still have is about your point on the historical shift in meaning of authentein. If the word was already starting to develop more neutral or positive meanings around Paul’s time, how can we confidently determine which sense Paul intended in 1 Timothy 2:12 rather than assuming the earlier negative meaning should dominate?
Thanks Anna, for reading and asking a great question!
Test everything! Be a Berean! I am very thankful that there is tangible evidence and support to show the dramatic morphing / shift of authentein over 2500 years! I find it amazing and fascinating and heartbreaking!
We all have different perspectives for how we prioritize different factors in determining the meaning of what Paul meant. That's part of the reason why the CRC has a dual position on this!
For me, expanding the purpose of the letter to include a lens of Paul addressing, confronting and correcting the pagan influence "myths and endless genealogies" and related false teachings, helped clear up a lot of the long-term confusion around this hotly contested passage that has been described by multiple scholars and theologians as one of the most difficult passages of scripture.
The shift of meaning of authentein is complex and even though there are a few rare hints of the shift to neutral before Paul, honestly, I don't see positive uses before Paul when we look at the context where they were used.
Even if Paul had any of those few neutral possibilities in mind in his letter to Timothy, the meaning would be negative when put into the context of 1 Tim 2:12 of a woman's attitude / relationship toward a man as believers. If Paul had the authentein meaning used in astrology/zodiac predictions in mind, it would be a negative action for a woman to rule/lord over a man (Similar to what Jesus already warned his disciples against in Matthew 20:25, and Peter repeats).
If Paul had in mind the meaning that authentein meant authored or originated based on another neutral use before Paul, and saying that a woman is not teach that she is or act as the originator of man that would be negative as well - there are hints of a creation reversal belief that women were created before men connected to pagan cults, gnostic beliefs as well as some Jewish philosophy; also in some goddess cults, women believed they had superior spiritual insight/wisdom. The creation reversal contradicts God's created order, that might be why Paul corrects the order in v13-14.
I will share more on these creation reversal beliefs in the PARTS coming up addressing Created Order with more reasons why a negative meaning fits and flows with Paul's letter while a positive meaning of authentein generated confusion, inconsistency, etc. over the ages.
Paul gives us a pretty strong context of false teaching connected to pagan beliefs /culture in this letter that gives us the confidence that he is addressing and correcting problematic behavior and teaching by a woman. He uses strong language multiple times, including authentein, that might have been fairly shocking to Timothy. Fascinating fact: the hapax androphonos translated murderer that Paul uses in 1 Tim 1:9 is also one of the lesser-known names/description of Aphrodite (killer of men)!
The more I dig and discover (pray, ponder, process), the more the pieces fit together with the various contexts, Scripture, God's principles, etc. as I test it, and I can't ignore or dismiss it.
I hope that helps answer your question a bit.
God's beautiful and biblical design for His family will be shared in a future post and to some extent, it is a blend of comp and egal, not an either /or, but both / and.
I'd like to agree with you, but competent (conservative) Greek scholars have refuted or at least challenged your interpretation. I don't see much or any interaction with them.
Cameron, thanks for sharing your thoughts. You are welcome to leave a comment with any conservative challenges you are thinking of for further discussion. I do try to respond to concerns raised in comments and I always appreciate other insights and perspectives.
I have thought about compiling something refuting negative reviews by scholars of egalitarian books for a post series appendix or something.
This series is mostly presenting evidence and support in a positive manner instead of responding to various specific scholars on their positions. There has been much written on this "notoriously challenging passage"*** and especially the hapax "authentein", but some aspects have been missed or neglected and that is what I'm trying to focus on sharing for the most part.
For now, I'm mostly working on making a case for the pervasive syncretic religious toxic cultural context of Ephesus that fuels a proliferation of false teaching: 50+ pagan deities, numerous Jewish influences, early Gnostic beliefs, along with sharing insights on the Greek words Paul uses, especially the more rare and unusual words. Also, the impact of the many new converts from pagan cults such as Artemis, that Timothy is trying to minister with here.
I alluded to some scholars and theologians, but I don't generally name them. I do specifically refer to Köstenberger in PART 10 re the Greek "oude" used in 1 Tim 2:12.
*** excerpt from review on Nobody’s Mother: Artemis of the Ephesians in Antiquity and the New Testament - The Gospel Coalition
Thank you for taking the time to respond to my somewhat cryptic comment (as well as all the other ones you reply to!). I've written to you twice and both times my answer disappeared before being sent. Meanwhile, I've ordered the book "Nobody's Mother." It arrives manana. I'll read it, plus all your blogs on this subject (which I confess I haven't) and get back to you later. Will they be published in book form?
Meanwhile, I'm curious as to why your articles are being posted on CRC Communications (as well as The Network). Does that make them the official CRC position? Also, what do you understand by "prophesy" in your bio? Finally, if I may be so bold, I'd be interested in your response to this: https://www.christiancourier.ca/the-clear-teaching-of-scripture-or-thinking-for-ourselves/
Blessings, C.
Thank you, Cameron, for following up and doing your own reading and research! If you read through the "Getting the Whole Picture" series to this point and related comments, I mention from time to time to test everything and encourage everyone to be a Berean (Acts 17) Topical Bible: Bereans
The CRC Network policy is that the first comment on this forum has to be verified to make sure it's not a bot type response. So if you are new to the CRC Network and haven't commented before that could be a reason why your comments didn't show up earlier.
The official CRC position recognizes and honors both views. And I get why! Here's a bit of history if you would like to get a better understanding of how the CRC arrived with that decision. Women in Ecclesiastical Office | Christian Reformed Church
I'm going to respond more fully to your questions about prophecy and the article you shared after I read it. It might be a few days, but I appreciate your heart to search for God's truth, your questions and suggestions! That's part of what makes the Family of God so beautiful, deep and rich!
Curious which bio you are referring to? The CRC Do Justice website? Bev Sterk | Christian Reformed Church
Regarding prophecy... Here's the short answer... based on 1 Cor 14:1-3; recognizing preaching and prophecy are 2 distinct functions / Greek words, with some overlap, however they seem to get conflated in the reformed tradition. Scripture seems pretty clear women can prophesy: Anna, Deborah Philip's daughters, Joel 2/ Acts 2, I Cor 11
So what is prophecy? After the completion of canon, prophecy is speaking God's truth into/ for a specific time, place, person/people, situation for the building up, edification, correcting, rebuking, if necessary, of God's Kingdom Church. Generally, it is more "forth telling" than "fore telling". How is this truth discerned? That's an entire discussion on its own, but we are always to test it, not despise it per 1 Thessalonians 5.
the following from Bible hub: Strong's Greek: 4395. προφητεύω (prophéteuó) -- To prophesy, to speak forth by divine inspiration, to predict
Cognate: 4395 prophēteúō (from 4253 /pró, "before" and 5346 /phēmí, "assert by elevating one statement over another") – properly, "speak forth" in divinely-empowered forthtelling or foretelling; prophesy.
In the NT, prophesy (4395 /prophēteúō) occurs 28 times, usually of forthtelling which reveals the mind (message) of God in a particular situation. 4395 /prophēteúō ("prophesy") can also refer to foretelling, i.e. predicting the future as the Lord reveals it.
Foretelling and Forthtelling
Although prediction is included (for example John 11:51; Revelation 11:3), most occurrences stress forthtelling—Spirit-empowered proclamation that exposes hearts, exhorts, and consoles. “He who prophesies speaks to men for edification, encouragement, and comfort” (1 Corinthians 14:3). Thus prophecy is less about timetable speculation and more about present application of divine truth.
There is so much more about prophecy that rarely gets talked about in the reformed traditions for various reasons...
On your CC article and "clear teaching"... Regarding women in the Church, unfortunately it seems biases/traditions of man/elders viewing women as inferior have nullified God's word on what women are allowed to do. God specifically warns His Kingdom Church / Family of this possibility and we are not immune. In addition to that, we have a responsibility to study the rare words used in Scripture, especially those used only one time! Unfortunately, the hapax authentein in 1 Tim 2:12 caused a lot of confusion after Paul as various groups co-opted and used it in various contexts! So what seems to be "clear" in the English now, has quite a history of confusion. General "authority" did not become the primary translation until after the 1900's. It is not the clear and common historical understanding before that.
Also, it is a common concern from the comp camp that allowing women to be ordained in the church opens the door to accepting same sex marriage. Unfortunately there seems to be a correlation because a common argument to support both is using the original cultural context to limit certain difficult scripture to a particular time and place as you suggest in your article. That is not the direction I am going. Original cultural context does matter, especially for the rare words used in Scripture, and helps us better understand the meaning as originally intended, but there still is a universal principle as well. There is much more I can share on this but want to keep this somewhat brief as well. We cannot use the same sex marriage discussion to dismiss the cultural context evidence in the ongoing views regarding women in the Church. They need to be addressed separately and they seem to end up a bit conflated.
and a book? Probably not on just this topic, but I am working on something that is broader and covers multiple principles of faith that I wrestled with in various ways and this would possibly be a chapter or two.
Yikes! I thought you were going to take a few days to respond. Yes, I was referring to https://www.crcna.org/author/bev-sterk. I have no issues with your definition and explanation of prophecy. I have now read Sandra Glahn's book and I thank you for alerting me to it. Next, I need to read through your articles. That may take a bit of time. I am mostly a full-time caregiver for my wife, with little time or energy for other things. Next time, I'll give you some biographical background on my interest in this topic. Blessings, C.
Bless you, what a beautiful expression of agape love. Caregiving is the noble "episkope" in 1 Tim 3:1!
I said it "might" be a few days ;)
Look forward to what you want to share regarding your interest on this! Would love to hear your thoughts on "Nobody's Mother" as well!
Thank you, Bev. You are very kind and thoughtful! I apologize that my time management skills are not up to your standard.
As you can tell from my name, I am not of Dutch descent and did not grow up in the CRC (although I have Dutch cousins, living in Scotland-their father married my aunt on the mission field in Zimbabwe, where I was born. I later grew up in Scotland where I had lots of contact with Dutch visitors.) Skipping further details, I was a pastor/church planter with the PCA on the beautiful Sunshine Coast of British Columbia before receiving a call to a CRC congregation in the bald prairie of Alberta. My (American/now Canadian, non-Dutch) wife took 20 years to get used to it. Now she loves it! We're still in Alberta, but not in our first congregation. I took early retirement in 2013 not long after a 2 year bout of a rare cancer, and concentrated on writing before Margaret became ill. (See https://www.amazon.com/sk=j.+cameron+fraser&crid=3V9GC5OQQZK4X&sprefix=%2Caps%2C204&ref=nb_sb_ss_recent_2_0_recent) I served as clerk of Classis Alberta and Saskatchewan from 2013-19, my favorite job.
I transferred into the CRC in 1995 (not out of any desire to leave the PCA). That was the year Synod first opened the offices of minister and elder to women. Coming from a more conservative background, and having a wife strongly opposed to Synod's decision - not all women supported it - I had to figure out my position. I did so through a DMin project about a related debate that was then taking place. (See Fraser, J. Cameron. ""Women in office" in relation to the role of deacons and their delegation to "major" assemblies: testing another approach to a debate within the Christian Reformed Church /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com).
I basically adapted John Stott's view in his commentary on 1 Timothy ("Guard the Gospel"). He concluded from the controverted passage in chapter 2 that there are both creational and cultural elements, such that a woman may serve on a ministry team with a male leader as a nod to the principle of male headship. I adapted that to a redefinition of the office of deacon (which means different things in different traditions), such that women can do anything men can do (not limited to mercy ministries) but as deacons rather than elders or pastors, although I think a husband/wife pastoral ministry could be included. In other words, I see in 1 Tim a separate office of women, such that they could make up a third of councils, classes and synods. You obviously won't agree and may even find it demeaning, but I can't see how to exegetically get around the biblical principle of male headship in marriage and church office (not necessarily in society), whether we like it or not (and I don't much). As you can see, my model would actually increase female participation in church office and ministry.
I skimmed the background in "Nobody's Mother" and read Chapter 6 (the application) twice. I think I need to read it a third time before commenting. I have also now read your articles and see there is more to come, presumably based at least in part on "Nobody's Mother." I'm impressed with the amount of research you've done and, as I've said, I would like to believe you - but I'm not yet prepared to abandon my own position. I think I'll await your final pieces before commenting further. Blessings and thank you, C.
No apologies needed! When you have space and time to read, process and respond. No hurry!
There are so many unpredictable situations that arise, God knows and His Divine timing/Providence is amazing!!! Your priority is your amazing and beautiful wife. I read your bio here (68) J. Cameron Fraser - Independent Researcher
You both have been courageous forerunners and on the front lines of our Kingdom battle (especially for life and truth) against the powers of darkness and spiritual warfare attacks from the enemy in your journey together!
I was able to access a few pages of your document on the CRC, women, deacons (Thanks! I am going to re-read the 1973 Synod report on women). I would love the entire document if there is another way for me to access it (otherwise I will purchase it via TREN). AND if/when you are up for it, would love a debrief / follow up from you after 23 years and how your recommendations worked in practical places/congregations, the pros, the cons. From the little bit I could glean and what you shared in your previous response, I think we are actually pretty close in possible ways to give women a voice at the council table, and beyond, because for me personally, this is not about office, titles, positions or power, this is primarily about women's voices being included at the table, especially on behalf of women, as well as investing in women being trained to shepherd others (we call them counselors and coaches, but they are functioning as the Greek poimenas /pastor/ shepherd, especially to women that have been hurt by others, often men, in the church. (there is so much that can be discussed on this alone, ie the prophetic!) This is for the building up and edifying of His Kingdom Church, His beautiful Bride!
I have a cousin, who serves together as elder with his wife. They were the first couple to do so in their CRC congregation and are now serving a second time together. I see this as an example of the beautiful collaboration Paul encourages for husbands and wives in 1 Tim 3, based on Ephesians 5:21-33. I am working on a post for the CRC Network's June theme "Sent Together" that I hope to wrap up in the next day or two. Sent Together | CRC Network
Here's a recommendation specifically for women's voices that I made back in 2018 to Synod, that I might agree with your adapted solution more than you think... It's a whole story, but the Synodical committee created in response to this overture was not able to publicly address this recommendation further for a number of reasons. They discussed it, and ran into difficulty, and so no further recommendation resulted on the following specific recommendation included in sterk_overture_2.pdf
EXCERPT:
F. Encourage practical ways to increase the number of women’s voices in dealing with situations of abuse, since the significant majority of those affected are women.
Specific grounds for this recommendation include that when women’s voices are silenced or not heard, decisions are often made by the men that lack sensitivity to the women’s perspective. There is a reason the “good old boys club” is a common phrase, but “the good old girls club” does not have a similar familiarity. The church is called to be a priesthood of all believers; the contribution of the women’s voice is essential and indispensable, and the mission of the church is hindered when the women are disrespected and silenced. This is not about women having a title; this is about the women’s (overtures 291 Agenda for Synod 2018) voices being asked for and listened to, especially on behalf of women who have been harmed. Otherwise, the “voiceless” do not get heard. It would be very beneficial for women to connect with a formal female authority that can advocate on their behalf. How can the CRC establish formal channels of input for women and ensure that they are given permission to use those channels? If there is only one woman in the room, do not assume that they have entered the conversation at the same level as the men, as they may not necessarily feel safe enough to voice their thoughts (see Jen Wilkin @ 45 minutes; Advance 2017, General Session #2, ACTS 29 conference; November 2017; https://vimeo.com/243476316). EOQ
On Nobody's Mother, I have not read most of it. I was aware of it and just recently skimmed through it as well using the General Index to help me skim. I have read various reviews on it. I did contact Sandra directly about one of my concerns. I do appreciate her careful attention to Artemis of Ephesus specifically, however Paul lumps all of them together! He doesn't seem to care about the details of who's who in the pagan mythological pantheon, just how he can rhetorically repurpose Greek words in ways that resonate with the cultural context, using some of his training as a rhetorician. I have found this to be brilliant, fascinating and profound!
I partially agree with Sandra's conclusion, her primary focus is on Artemis, which is helpful, but limited in scope of the entire toxic pantheon of false religions that Ephesus is inundated with! I believe that Paul is repurposing "soter" in 1 Timothy and other letters to not only counter Artemis' title of savior, but also other goddesses such as Cybele, considered a savior as well, but in a different way.
The false teaching is a very pervasive problem, I find far more than Sandra suggests. Rev 2:2 letter to the Church of Ephesus also includes a reference to false teachers.
The Magic/witchcraft goes significantly beyond Artemis. I see no mention of Hecate triple goddess of witchcraft by Sandra. A future post on women and witchcraft expands on this more.
I agree with Sandra that Paul is referring to literal childbirth, where so many women died giving birth in Ephesus. The rates are estimated between 10-25% of women did not survive giving birth based on archeological evidence of graves. These women were literally praying to Artemis (& possibly Hecate and Cybele) to save them from dying in childbirth, or for a quick, painless death if that was their fate. I do not agree (but believe it is possible) that all believing mothers were miraculously saved during this time in this context/community, but Paul was pointing to trust God and Jesus as their Savior. A future post on women and childbirth expands on this.
Continue to test everything. Your responses and concerns are much appreciated. I really honor people who are trying to be true to God's Word, seeking His Kingdom first, and I can see how various "plain and clear" English translations of various Greek words support the comp view of men and women. I have my own personal journey on how my view shifted which I might share at some point. Maybe an epilogue!
Look forward to a response in HIS time!
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