Do women need the protection of the men in the church?  Do women need the protection of the men in broader society?

Protected or Patronised?

Women were typically less powerful than men when Peter described them using the metaphor of a “weaker vessel” (1 Peter 3:7).  Women were disadvantaged because they were usually uneducated and had less social freedoms and legal rights.  In contemporary egalitarian societies, however, women have pretty much the same freedoms and powers as men, and the same opportunities for education.  As a group, women in contemporary societies are not intellectually or rationally weaker than men.  Nor are they morally or spiritually inferior.

Most women, however, are physically weaker than men.  But physical strength is often not required when protecting and caring for people.  In difficult and dangerous situations, courage is usually what is most needed; and courage is not necessarily tied to sex and gender.  Plenty of Bible women were courageous and brave. [See endnote 2.]  These women make inspiring role models for men and women.

Most women are not as helpless and fragile as Rich seems to think.  They do not need to be protected from challenges and difficulties in the church or in general life.  Moreover treating women as fragile vessels does not ‘raise’ them; it diminishes and suppresses them.  It is insulting to treat a capable person as though they are weak and fragile.  Most women in the church, and women who live in reasonably safe, egalitarian societies, don’t need or want to be “protected”, that is, patronised, by men.

Safe or Suppressed?

Men and women should be concerned with the safety and protection of other human beings, including the safety and protection of young people and children. But we need to be careful that we do not become over-protective.  If we are over-protective of our children they will fail to develop into resourceful, confident and independent humans beings.

My sons, who are now in their 20s, would think it ridiculous and embarrassing if I insisted that they hold my hand when crossing the street with me.  They have learnt how to cross the street safely and do not want to be treated as children.  Grown women also do not want to be protected and treated as children, nor do they want to be treated as less capable than men.

If churches treat their women as weak, the women will tend to see themselves as weak and behave as though they are weak.  Their personal growth will be stunted and the expression of their unique gifts and qualities stifled.  In many churches the women who have obvious ministry gifts are typicially much less likely to be encouraged in ministry than the men, and they are less likely to be given the same opportunities for ministry.  Instead of “protecting” and patronising women, the church should be encouraging and empowering her women.

Women who Protect and Lead

Many women are concerned about the safety and protection of others.  Some women have even made it their occupation.  In the Australian state of Victoria the highest ranking police officer during the years 2001-2008 was a woman: Chief Commissioner Christine Nixon.  And currently, Deputy Commissioner Catherine Burn holds the second highest rank in the New South Wales police force (my state).[3]  It is ludicrous to think that these women are fragile vessels.

Plus there are numerous examples of women who are skilled and competent leaders.  My personal observations of women leaders are that they handle confrontations, conflicts and criticisms better than many men.

Since ministry does not usually include heavy lifting or hand to hand combat, I cannot see that masculine physical strength is important, or an advantage, for church leaders.  Moreover there are many different ways of being a leader.  In his first letter to the Thessalonians, Paul described his leadership using both maternal and paternal imagery (1 Thess 2:7-8; 11-12). [4]

I think Rich is deluding himself if he thinks that cosseting women as fragile vessels and denying them the opportunity to be church leaders “raises” or elevates them.  I think that it is possible that men who claim to be protecting “fragile” women are in reality protecting their own self-interests by suppressing women and keeping them in a dependent, subordinate state.  Ideally, men and women should enjoy mutually interdependent, supportive and caring relationships.

Protecting and Empowering

Both men and women should be concerned with protecting the disadvantaged and vulnerable and truly raising them up – empowering them – regardless of whether these genuinely weak and disadvantaged people are male or female.  I hope men and women will use their courage, strengths and abilities to help these people who really need protection.  (It doesn’t take any courage to “protect” those who are safe and well.)

Some of the poorest and most vulnerable people in the world are, in fact, women and girls who live in patriarchal societies and are dependent men.  What are Christian men, like Rich, doing to help these poor women and girls who really are in need of protection?  Men who feel it is their calling to protect women should direct this ministry to the women who actually need it and stop treating capable women in a condescending and patronising way.

Recently I was reading some Christian prayers that were written back in the 1600s, and earlier.  As I read these prayers I could barely recognise a faith that resembles my own.  These formal prayers seemed to be directed to distant deity, far too lofty to relate to.  And the words were presented in a pleading manner; with little warmth or affection and with little assurance or joy.

As I read the New Testament letters to the Ephesians and to the Hebrews, however, I get a very different impression of our relationship to God.  God wants us to approach him with confidence.  And God, who is rich in mercy, wants to freely bestow his rich blessings on his children.  We do not need to grovel.  Nor do we need to use formal or fancy words when communicating with him.

Easy and Confident Access

The gospel is about how Jesus has made access to God easy for repentant, believing people.  In Ephesians 3:12, Paul says that in the Lord Jesus Christ “we have boldness (parresia) and access with confidence.”  The writer to the Hebrews says, “Therefore, brothers and sisters, since we have confidence (parresia) to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us . . . let us draw near to God with a sincere heart and with the full assurance that faith brings . . . .” (Hebrews 10:19-22)

The Greek word used here for “boldness” – parresia – has the connotations of freedom, frankness and openness.  God does not want us to hold back and be timid.  He does not want us to hide from his presence because of fear or shame (Gen 3:8-10).  He wants us to come to him openly and honestly; assured of our salvation and confident in our relationship with him.

Gratitude and Humility

While God wants us to be free and confident in the way we approach him, we should never be presumptive or arrogant in the way we relate to God.  Paul’s response to our easy access to God was not brashness or arrogance.  In Ephesians 3:14 he wrote, “For this reason I bow my knee to the Father . . . .”  Paul’s response was one of overwhelming gratitude and humility.  And in this attitude he prayed for blessings according to God’s “riches in glory” (Eph 3:16ff).

Our access to God’s presence is solely based of Jesus’ righteousness and his redemptive sacrifice, and not because of any goodness of our own (John 14:6 cf Eph 2:8-9).  There is no room for human pride in God’s Kingdom.  Our paltry pride cannot stand before God’s holiness, majesty and glory.

God opposes the proud but shows favour to the humble. James 4:6; 1 Peter 5:5b.

Blessing and Joy

We must be humble towards God and we must be humble towards others if we are to receive God’s full favour.  Because of God’s favour and grace we are adopted as his children and made coheirs with Jesus Christ of an incomprehensibly glorious future (Eph 1:18).  Plus we become the recipients of all kinds of rich, spiritual blessings (Eph 1:3).

We do not need to plead to a distant deity to receive God’s favour and blessing.   God is not distant; he draws near and lovingly welcomes us into his presence, through Jesus.  We can enter into his presence with assurance and confidence – freely and openly; and with deep gratitude and humility.  Moreover we should enter with joy!

You will fill me with joy in your presence, with eternal pleasures at your right hand.  Psalm 16:11 cf Psalm 21:6.

As redeemed and loved children of God, God is always with us and within us by his Holy Spirit.  His presence richly comforts us, guides us and empowers us.  How can we become more aware of his presence and riches in the life of the church?  How can you become more aware of his presence and riches in your own life?

Related Articles

Seeking the Glory of God
The Fullness of Christ
Following Jesus, Led by the Holy Spirit
Some Thoughts on Prayer
Prayer and Worship

I love the New Testament!  I read it most days; especially the letters.  But I realised that I had been neglecting the OT, so this year I decided that I would begin reading it through.  At the beginning of January I started reading Genesis.  I was dismayed by some of what I was reading in regards to women.  Not that I am new to the OT.  I’ve been reading the Bible for 40 years and have a degree in theology.  (I am studying for a Masters in Early Christian and Jewish studies this year too.) I won’t be approaching this project with a set theological mindset though.  I’m not even sure that my studies will be a help.

I am approaching this project simply as a woman who loves God and wants to see what the OT has to say about other women who, for some reason, have made it into the Bible – God’s word.

I recognise that I really have no idea what it would be like to be a woman living in the Ancient Near East.  I can use my imagination, but I don’t think this comes close to understanding the reality of day to day life in a distant country at a distant time, with foreign values, cultures and ways of thinking.

I am a middle-class, educated, reasonably technologically savvy, white woman who lives a comfortable life in a wealthy, democratic country.  (Please don’t hold this against me.)  I’ve got no idea about the lives, thoughts and hardships of OT women!

I do have questions, concerns and thoughts about these women, however; and I’d like to share them with someone.  I don’t want to write articles or essays – they take too long.  This will be truly micro-blogging.

I know that we are in for some difficult, disturbing and even disgusting texts ahead, but I want to see what we can make of them, together.  I also want to look out for God’s grace, providence, love and redemption for his daughters.

I am very much looking forward to your input!

I’ll be mainly using the NIV 2011 and the Septuagint for this.  But you can use any translation.  I have a few “Hebrew” friends who will have input too.  I’ve already been asked if we will be going through the Apocrypha.  If we make it to Malachi, I will consider it.

I plan on tweeting and posting on facebook most evenings around 6-7pm Australian time.  This will work best for my mostly British tweeters and mostly American facebookers

I should also mention that I was inspired by @God_loves_women who is currently tweeting through the entire Bible in 6 months. #6monthsBible

Please join me on Twitter @MargMowczko #everyOTwoman or on facebook here.

Related Article

Reading the Bible with a Maculinist Bias

(1) Did Priscilla Teach Apollos?  There’s been a lot of interest in this post in the last few days which has boosted it to the top position.

(2) The Chosen Lady in 2 John.  This article consistently receives many visits each day.

(3) Old Testament Priests and New Testament Ministers

(4) New Testament Women Church Leaders  One of my older articles.

(5) The ESV Bible’s Men-only Club  This article received a lot of interest because someone in the UK mentioned in it a tweet.  And then I mentioned it on Rachel Held Evan’s blog.

(6) A Suitable Helper

(7) Urdu Christian Articles.  Not exactly one article, but it’s gratifying to see that visitors from India and Pakistan are making use of these.

(8) Euodia and Syntyche: Women Church Leaders in Philippi.  This article is usually one of the most read.

(9) Is it only men who can represent Jesus?

(10) Proving that Jesus is God from Old Testament Scripture.  I’m pleased that one my theology articles has made it into the top 10 . . . just.

I’ll probably do another post like this at the end of March or April.

Dear friends, I urge you, as foreigners and exiles, to abstain from sinful [fleshly] desires, which wage war against your soul. Live such good [fine] lives among the pagans that, though they accuse you of doing wrong, they may see your good [fine] deeds and glorify God on the day he visits us.

 

Submit yourselves for the Lord’s sake to every human authority [institution]: whether to the emperor [king], as the supreme authority, or to governors, who are sent by him to punish those who do wrong and to commend those who do right.  For it is God’s will that by doing good you should silence the ignorant talk of foolish people.

 

Live as free people, but do not use your freedom as a cover-up for evil; live as God’s slaves.  Show proper respect [honour] to everyone, love the family of believers, fear God, honour the emperor.

Additional reading: Galatians 5:16-26

Things to think about

Name some “desires of the flesh”?  Are all desires of the flesh sinful?  How do different translations translate “desires of the flesh”?

In what ways can you as a Christian make and maintain a good reputation among unbelievers?

In what ways can your church make and maintain a good reputation within your community?

Could you, or should you, honour and submit to leaders like Nero, Hitler or Idi Amin?  What does the Bible say about this?  When is it OK not to submit to someone in authority?

Foreigners and Exiles – 1 Peter 2:11

Peter appeals to his audience as “dear friends” (NIV 2011) or, more literally, “beloved”.   He uses “beloved” (agapētoi) twice in his letter as a way of introducing a new section. (cf 1 Pet 4:12.)

1 Peter 2:11 marks the beginning of the middle section which is the heart of Peter’s letter.  However, following on from the previous section, he reminds his audience that they are foreigners and exiles.  Foreigners or sojourners (paroikoi) are resident aliens that have no legal status or rights.  Exiles or strangers (parepidēmoi) are temporary residents.

The phrase “foreigner and exile” is also found in Genesis 23:4 (LXX) where Abraham describes himself as a foreigner (paroikos) and a visiting stranger (parepidēmos).  “With the allusion to Abraham, [Peter] reminds his readers that they stand in a long tradition of people who were chosen by God and called to be aliens and strangers in the places where they lived.” (Jobes 2009:168)

The Lusts of the Flesh, or, The Sinful Desires – 1 Peter 2:11

The true status of Peter’s readers were that they were holy people belonging to a holy God (1 Pet 1:14-15 cf 2:9-10).  In view of their true status, Peter tells his readers to abstain from sinful desires of the flesh.   The term, “sinful desires” or “fleshly desires”, which Peter uses in verse 12, is common in Paul’s letters.  Paul made several lists in his letters of fleshly desires and also of what constituted godly, spiritual conduct (e.g. Gal 5:19-21 and Gal 5:22-23).  Peter, on the other hand does not list what is fleshly and what is good.  It seems that he expected his (Jewish?) audience to know the difference.

It is important to note that fleshy desires are not limited to sexual desire.  It is also important to note that not all desires of the flesh are sinful, yet they have the potential to lead to excesses, selfishness and sin.  For example, the desire for food is a normal, natural response of the body when we haven’t eaten; however it may lead to the excess of gluttony.  Similarly, the normal and natural desire for sexual intimacy may lead to sexual immorality if not checked or directed appropriately.

When Peter and Paul speak about fleshly desires, they are speaking about sinful excesses.  To capture this meaning, instead of saying “the desires of the flesh”, some Bible versions such as the KJV and the NASB use the phrase “the lusts of the flesh”.  (Other translations avoid using the word “lusts”, however, because it may sound as if Peter is confining his comments to sexual sin.)

Furthermore, instead of using the word “flesh” (which is an accurate translation of the Greek word sarx), some translations have translated this word as “sinful” or “sinful nature” to give a correct understanding of Peter and Paul’s teaching.    Pride and arrogance, for example, may be be more easily understood by some as “desires of the sinful nature” rather than “fleshly desires”.

The Flesh vs the Soul and Spirit – 1 Peter 2:11

Peter wrote that the desires of the flesh wage war with the soul.  Paul understood this too; and wrote that sinful flesh and its deeds are the antithesis of the Holy Spirit and his fruit.  Living by the Spirit – immersing yourself in God, his Presence, his word and his service - is the best antidote to succumbing to the temptations of the sinful nature!

So I say, walk by the Spirit, and you will not gratify the desires of the flesh. For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not to do whatever you want.  Galatians 5:16-17

In other letters, Paul wrote about the sinful deeds of the flesh and the good deeds of the Spirit using different concepts and a different vocabulary.  In Ephesians 5:8-14, Paul contrasted the deeds of darkness to the deeds of light.  In Ephesians 4:22-24 he contrasted the deeds of the old self to the deeds of the new self which has been regenerated by the Holy Spirit.  In Colossians 3:5-10, Paul contrasted the old, earthly nature to the new self.  He also contrasted earthly thoughts to heavenly thoughts (Col 3:2).

Rather than being earthly people with earthly thoughts and sinful, fleshly desires, Peter wanted the Christians in Asia Minor to realise that they were strangers in the world and that they lived by a higher code.  He wanted their behaviour to be pleasing to God – behaviour that would bring glorify to God on the day of his visitation (Mat 5:16).  He wanted their behaviour to be governed by the hope that Jesus would soon return (1 Pet 1:5, 7, 13).[1]  When Jesus returned, their hardships would be forgotten and their faith vindicated.

Good Behaviour and a Good Reputation – 1 Peter 2:12

The conduct or behaviour (anastrophē) of the Christians in Asia Minor is a key concern of Peter’s.[2]  He wanted their behaviour to be pleasing to God, but he also wanted it to be pleasing to other people.   The word he used in verse 12 (twice) is kalos.  This word is often translated as “good”, but its real meaning is more like “fine”, “beautiful”, “proper”, “honourable”, etc.  The NASB translates this word here as “noble”.  The behaviour of the Asian Christians was to be evidently and outwardly appealing and respectable to the pagans.  It was not to be just the inward pious disposition of goodness.

Peter wanted the Christians to live in such a way that their pagan neighbours could have nothing negative to say against them.  He wanted the Christians to have self-control over their “flesh”, i.e. their sinful nature.  Self-control that enables a person to abstain from desires of the flesh was a virtue that was highly valued by Greek moral philosophers as well as Christians. (Jobes 2009:171)   Peter expected his readers to live in a way that would be recognized as virtuous and good even by the standards of unbelieving Gentiles.

“The challenge Peter presents to the thoughtful Christian is to live by the good values of society that are consistent with Christian values and to reject those that are no, thereby maintaining one’s distinctive Christian identity.  . . . [Peter] does not advise a withdrawal from, or rebellion against, the roles of society but rather that Christians conduct themselves properly within those relationships.”  (Jobes 2009:171)

The reputation of the church is the reason behind several instructions in the New Testament (e.g. 1 Ths 4:11-12; 1 Cor 10:32; Col 4:5; 1 Tim 3:7.)  Sadly, history and the present situation seems to show that the church is not overly concerned about its honour or reputation among unbelievers.

The only thing that I’d like to add to the message of this cartoon is this: While it is mainly male church leaders who have prohibited women from ministering in the past, there are plenty of contemporary Christian women who are ”binding” other women and currently preventing their sisters from ministering as church leaders.

You can see some of Robin’s other work on youtube here.

Related Articles, etc.

Should Women be Silent in the Church? – by Robin Jones
Women, Teaching and Deception
Complementarians Divide the Church

This January I spent two weeks at an ancient languages summer school.  One of my classmates in Greek class came up with a flow chart to help work out where to place the accent in verbs.   It’s one of those charts where a question is posed and you answer either ‘yes’ or ‘no’ and, depending on your answer, you take a step in a particular direction where another question is posed, and again you need to answer either ‘yes’ or ‘no’; and you keep going until you reach the end of a particular path and there you find out where to place your accent.

I remember using a similar system to classify organisms (particularly eucalypts) into their relative genus and species during my (brief) science days.  This kind of system is called a dichotomous key.

I began imagining how a dichotomous key could be used by churches to help them choose new ministers.[1]  An opening question might be: Does the person have an obvious, vibrant Christian faith – yes or no?  Or: Does the person have a thorough and sound knowledge of Scripture – yes or no?  Or: Does the person have a clear call to vocational ministry – yes or no?  Gradually the subject of the questions would get narrower and more specialised to fit with the unique needs of a congregation.

In reality, most churches do use dichotomous reasoning when choosing a minister whether they realise it or not.  However, instead of the questions posed above, the first question seems to be:  Is the person a man – yes or no?  A ‘no’ answer typically results in the candidate being instantly rejected; and the woman’s qualifications, experience, character and gifts aren’t even considered.

I can’t help but feel that there is something askew with a system that places gender above character, calling, godliness and giftedness; and where, potentially, every man can be considered for ministry, but every woman is disqualified.

Many people refuse to consider women for leadership and teaching roles in the church because they believe that the Bible prohibits women from these vocations.  Understandably, they do not want to ignore scriptural injunctions and go against God’s will.  However the very few Bible verses that seem to prohibit women from ministries that include public speaking – while they may seem so plain and clear in the English – are actually far from plain and clear in the Greek.  There are significant textual and hermeneutical uncertainties with 1 Corinthians 14:34-35 and 1 Timothy 2:12.   Moreover, restricting women from leadership on the basis of these verses – which were written to specific churches undergoing their own set of circumstances in a culture vastly different from our own – is unsound and fraught with difficulties.  This is evidenced by the variety of ways different churches interpret the parameters of what a woman can and cannot do based on these verses.

By only encouraging men in ministry, and by limiting what women can do and can become, a distinction is being drawn between the sexes, a distinction that divides the church into two classes.  In some churches this divide is deepening.  I do not see this dichotomy between men and women in the New Testament.  Spiritual gifts are not at all dependent on gender (Acts 2:18). And equality and unity are taught as being basic Kingdom principles.

I personally believe that, in many ministry situations, the question of whether a minister is a man or a woman has little relevance.  Sadly I am still in the minority with this belief.

Related Articles

Interpretations and Applications of 1 Corinthians 14:34-35
1 Timothy 2:12 in Context
Women, Teaching and Deception
Are women pastors mentioned in the New Testament?
New Testament Women Church Leaders
Paul’s Qualifications for Church Leaders
Women in the Early Church
Complementarians Divide the Church

The Sovereign State of Georgia in Eastern Europe[1] has a long Christian history that can be traced back to the 300s.  Georgia, or Iberia as it was then known, was one of the very first countries to accept Christianity and make it their state religion.

It was a woman named Nino (also known as Nina) who was the primary instrument in bringing Christianity to Georgia.  The Eastern Orthodox Church commemorates this female evangelist each year on the 14^th of January; so I thought I would too, by posting this article on this date.[2]

Both the Eastern Orthodox Church (EOC) and the Roman Catholic Church acknowledge Nino as a Saint; but their respective versions of her life, and the traditions surrounding her ministry, vary greatly.  Many legends have embellished Nino’s story.  More reliable details about Nino’s life and ministry, however, have been chronicled in the records of the Georgian Royal annuls, and in a chapter of the Church History written by Roman historian Tyrranius Rufinus (c345-410).[3]

Nino’s parentage is obscure.  It seems that she was born in the late 200s in the Roman province of Cappadocia, but was later taken as a slave to Georgia.[4]  The EOC have a different version of her early life.  According to their tradition, Nino had illustrious parentage, and she received an excellent education and training in the Christian faith from the best teachers.

The EOC have a legend in which Nino goes to Iberia in response to a vision of Mary, the mother of Jesus.  In the vision, Mary gives Nino a crucifix made out of grapevines and says:

“Go to Iberia and tell there the Good Tidings of the Gospel of Jesus Christ, and you will find favour before the Lord; and I will be for you a shield against all visible and invisible enemies.  By the strength of this cross, you will erect in that land the saving banner of faith in my beloved Son and Lord.”

Nino awoke from the vision to find the grapevine cross in her hand.  She tied the cross in her hair and began her missionary journey.  The grapevine cross continues to be an important symbol of the Georgian Orthodox Church.

Another legend, about another vision,[5] relates that when Nino was exhausted and discouraged from her missionary travels, an angel handed her a scroll of New Testament quotations.  Several of the quotations are about gender equality in the Christian faith and in ministry.[6]  Encouraged by the Scripture verses, Nino continued on her journey.

According to the EOC tradition, along the way to Iberia, Nino converted many villages to Christianity.  However in 301AD, Nino and 35 nuns (who had been baptised by Nino) encountered severe persecution in Armenia.  Nino alone escaped death.  (This story is recorded by Moses of Khoran in The History of the Armenians, written approximately 440.)

The EOC believe that Nino arrived in Iberia around 320 and, setting up a cross, immediately began proclaiming the Gospel.

Tyrranius Rufinius has a different account of the beginning of Nino’s ministry.  Rufinius (who continually refers to Nino as a “captive” in his narrative) states that it was Nino’s virtuous character and persistence in prayer and piety that attracted the Iberians to the Gospel.  When the Iberians asked Nino about her way of life she told them that it was because she worshipped Jesus Christ.

Nino also became known for her gift of healing.   Nino had prayed for a sick infant who then miraculously recovered.  The word about this miraculous healing spread.  The Queen of Iberia, who was desperately ill, heard about Nino and she asked Nino to pray for her.  The Queen was healed and she became a Christian believer.  Nino always attributed healings to Jesus Christ.

The King of Iberia, Mirian III, however, was unwilling to let go of his pagan beliefs.  The story goes that one day while hunting he became blind by some sort of darkness.  Helpless, he prayed to “Nino’s God” and was then able to see.[7]   Arriving back at his house, he requested an audience with Nino who explained the Christian faith and Christian worship to him.  King Mirian instantly converted to Christianity.  The year was 334.   Mirian was one of the first monarchs to accept Christianity and he declared Christianity as Iberia’s state religion in 337.

Very soon after his conversion, Mirian commissioned the construction of a church building.  The first Christian church in Iberia was built, supposedly, using instructions given by Nino before her death in 335.  The church was completed in 379.  The Svetitskhoveli Cathedral in Mstkheta currently stands on the site of the first church building.

Nino continued her evangelistic ministry among the Georgians until her death in 335.  Her tomb can still be seen at the Bodbe Monastery in Kakheti, Eastern Georgia.  She has become one of the most venerated saints of the Georgian Orthodox Church.

Putting the legends and fanciful embellishments aside, there is no doubt that Nino was a woman whom God used to introduce the Christian faith into a pagan and militant country.  God was able to use Nino to overturn centuries of idolatry because of her extraordinary faith and devotion to Jesus Christ, her persistent prayers, and her exemplary, virtuous character.  God used Nino’s faith, prayers and character, as well as her spoken testimony, to further the progress of the Gospel.

Due to her pioneering, evangelistic work, the EOC equates Nino with the Apostle Andrew and have given her the apellation “Equal to the Apostles”.  The following is a hymn (troparian) which the Orthodox Church sing about Nino.

O handmaid of the Word of God

Who in preaching equaled the first-called Apostle Andrew

And emulated the other Apostles

Enlightener of Iberia and reed-pipe of the Holy Spirit

Holy Nina, pray to Christ our God to save our souls.[9]

Endnotes

[1] Georgia is so named because they adopted St George as their patron saint and fought under his banner during the Crusades.

[2] I have almost no personal experience with either the Eastern Orthodox Church or the Roman Catholic Church.  If any of my Orthodox readers see something that I have misconstrued or misrepresented, please let me know.

[3] Tyrranius Rufinius (c345-410) translated Eusebius’ Church History into Latin, and added new information.  His 11-book history was the standard historical text during the medieval period.

The chapter about Nino “is based on oral information given to Rufinus by a Georgian prince named Bakur whom he met in Palestine about the year 395. This Bakur was a member of the royal house of Iberia, and was telling of events which had occurred little more than half a century earlier, during the lifetime of his own parents or at least his grandparents. When due allowance is made for the pious raptures of Rufinus and his informant, there is no reason to challenge the essential accuracy of their joint account.” (Besiki Sisauri)

[4] There are some slight parallels here with the slave girl of Naaman’s wife (2 Kings 5).

[5] There are several other legends about Nino.   For instance: At the beginning of her ministry in Iberia, an idol and its temple were smashed and swept away by a storm in answer to Nino’s fervent and anguished prayers.  And another story: After Nino had prayed alone all night, a pillar lifted miraculously into place (before a crowd of witnesses) during the construction of the first church building.  There is also a strange story about Christ’s robe which had been taken to Iberia and buried.

[6] The following are the verses said to have been written on Nino’s scroll:

There is no male or female, but you are all one (Gal. 3:28).

Go and teach all the nations, and baptize them in the name of the Father and of the Son and of the Holy Spirit (Matt 28:19).

The light will shine over the nations to glorify your people Israel (Luke 2:32).

Wherever this gospel of the kingdom shall be preached, there too this will be spoken of in the whole world (Matt 26:13).

Whoever shall hear you and receive you, has received me; and whoever shall receive me, will receive the one who sent me (cf Matt 10:40; John 13:20).

For the Lord greatly loved Mary, because she continuously heard His true word (cf John 11).

Do not fear those who destroy your bodies but are not able to destroy your soul (Matt. 10:28; Luke 12:4).

Jesus said to Mary Magdalene: “Go, woman, and announce to my sisters and brothers” (cf Matt. 28:10; Mark 16:9-10; Luke 24:10; John 20:17).

Wherever you preach, let it be in the name of the Father and of the Son and of the Holy Spirit, Cf. Matt. 28:19.

Quoted from the Georgian Chronicles, Translation by Paul Crego

[7] There are a few accounts in the Bible where a person was supernaturally blinded, or prevented from seeing, and then had his vision restored.  E.g.  The apostle Paul (Acts 9); Elymas the sorcerer (Acts 13:8-11); the two disciples travelling to Emmaus (Luke 24).  The wicked men in Sodom were also struck blind (Gen 19:11).

[8] Writing about Nino’s ministry, Paul Crego points out that:

In the Georgian traditions surrounding Nino, women feature prominently.  Nino herself is tutored by an Armenian woman named Sara the Hermit; Nino baptises the 35 nuns who were about to be martyred in Armenia (including the well-known Hripsime); Nino gathers a number of women disciples in Mcxeta (the former capital of Georgia); Nino baptises the royal family (even after Greek priests were to have been sent by Helena and Constantine); and some parts of her story itself are attributed to women authors.

[9] N.B. I do not advocate praying to anyone other than God, in the name of Jesus, with the assistance of the Holy Spirit.

Bibliography

Crego, Paul, “St Nino and the Evangelisation of Georgia”, in the St. Nina Quarterly, Volume 3, No. 1. http://www.stnina.org/st-nina/her-life/st-nino-and-role-women-evangelization-georgians

Keck, Mary Rae, The Life of St Nina, in the St. Nina Quarterly, Volume 1, No. 1. http://www.stnina.org/st-nina/life-st-nina-karen-rae-keck

Sisauri, Besiki, St Nino and the Conversion of Georgia http://www.georgianweb.com/religion/stnino.html accessed 13/01/2010

Further Reading about Nino (St Nina):  http://www.stnina.org/st-nina

© 14th of January, 2011; Margaret Mowczko

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D

So what do we do?  Many of us go back to school and do more study.

My observation is that there are a considerable number of Evangelical Christian women doing advanced degrees.  Instead of aspiring to be pastors and preachers,[1] they are changing tack and becoming Bible translators, researchers, writers, etc.  Are these occupations any less influential or “authoritative” in the church[2] than being a leader in a congregation?

I cannot think of anyone who has more theological and spiritual influence in a Christian community than the person, or persons, who translate the Scriptures into English or another language.[3]  Translators select the words and phrases in new Bible translations according to their understanding of the original biblical languages and according to their understanding of the original author’s intent.  The translations then affect how others interpret and apply the translated Scripture.  I wonder if there are some communities who depend on Scriptures translated by women, but, at the same time, prohibit women from being leaders and Bible teachers(?).

It has never been easier for women to study at universities and in seminaries, especially in Australia.  And compared with women of previous generations, we have many other freedoms and opportunities as well.  So, unlike women of the past, many Christian women today are not giving up on their God-given call altogether.

Yet we simply do not have the same options and opportunities in the church as our brothers.  Or the same regard and respect.

It is a shame that women are still being dissuaded and restricted from senior positions and certain functions of ministry within many congregations – functions that gifted and godly women could readily fulfil.

I am interested to see where this trend of increasing numbers of women pursuing biblical and theological scholarship will lead.[4]  I am interested in seeing how scholarship from evangelical women will be received by the church and how it will affect the church.  In the meantime, I continue to hope that women will increasingly be accepted as church leaders.

The ESV Bible’s Men-only Club
Reading the Bible with a Masculinist Bias
New Testament Women Church Leaders
Bible Women with Spiritual Authority
1 Timothy 2:12 – Women, Teaching and Deception

Jesus Christ as a Human Being

Jesus left heaven and came to earth as a human being – a male human being.  However Jesus’ maleness and masculinity are not emphasised in the New Testament as being comprehensively significant.[1]  In fact, many verses which speak about Jesus’ salvation ministry emphasise his humanity without specifically referring to his gender.  Unfortunately this emphasis on Jesus’ humanity is lost in many English translations which translate the Greek word anthrōpos (which means a “person” or “human being”) into the English word “man”, thus creating a masculine bias.  Romans 5:15; 1 Corinthians 15:47; Philippians 2:7-8 and 1 Timothy 2:5 are just a few of many verses about Jesus where anthrōpos is translated into English as “man” instead of “person”.

The message of the New Testament is that Jesus became the Saviour of humanity primarily because he became human, and died for our sins; not because he became a male human.[2]  Jesus is just as much the Saviour and Redeemer of women as he is of men.  Sadly, this fact is sometimes obscured in English translations of New Testament verses which use the word “man” unnecessarily.[3]

Jesus’ Gender-inclusive Example

Jesus is also the teacher of women as he is of men.  Jesus did not make gender distinctions in his teaching.  When he taught the crowds, he did not give certain instructions to men and different instructions to women.  In fact, nowhere in the New Testament does it state that some of Jesus’ teachings and virtues are more appropriate for men, and others for women.  Nor is the example of Jesus’ life and ministry somehow more applicable to men just because Jesus was male.

Both men and women are called to follow Jesus and attain to the fullness of Christ (Eph 4:13).  As a Christian woman, my greatest desire is to follow Jesus closely and have Christ fully formed in me (Gal 4:19).  Jesus is my Lord, my Saviour, my Teacher and my role model.

Do Church Leaders Represent Jesus Christ?

Some Christian churches believe that the person officiating at Communion services represents Jesus Christ; and, because Jesus Christ was male, the person officiating must also be male.  These churches believe that Communion is a kind of re-enactment of the Last Supper and the person officiating at Communion is taking the part of Jesus.[4]  (Does this mean that the other people in the congregation, who take part in Communion, are playing the part of the Apostles?)

Rather than a literal re-enactment, Communion is a commemoration or memorial of the Last Supper which reminds us of Jesus’ sacrifice and of the New Covenant which he instituted.

Jesus led the first Communion meal, however I cannot see that a person officiating at subsequent Communion meals needs to represent Jesus Christ.  The notion of a church leader representing Jesus is especially problematic for denominations, such as Roman Catholicism, which teach that the emblems of the body and blood of Jesus turn into the actual body and blood of Jesus.  Why have a person represent Jesus when Jesus’ actual body and blood is present?  Other denominations believe that Jesus is present during Communion in a spiritual way.  If Jesus is truly present at Communion why do we need someone else to represent him? This doesn’t make sense.  Moreover, as someone who has a relationship with the real Jesus, why do I need anybody else to represent him to me?

Christians who know the real Jesus, the ultimate High Priest and mediator, do not need someone else to play the part of a priestly mediator.  It is not Christians who need someone to represent Jesus to them; it is non-Christians.  And this is something that both men and women can do.[5]  Christian men and women are called to be ambassadors of Jesus Christ to non-believers, and bring them to God (2 Cor 5:19b-20a).

Conclusion

Christ-likeness has nothing to do with gender.  All Christians should be demonstrating the virtues of Jesus, emulating his Christ-like qualities.[6]  Both men and women should be imitators of Christ and endeavouring to live up to his teachings; while encouraging others to do the same by example.  As Christians, however, we do not need another person to represent Jesus to us or act as some sort of priestly, mediatory figure.  We do not need someone acting as an imitation when we have the real Jesus.