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An excellent study of women's roles in the family of faith and it's subsequent developments up to the council of Nicaea. It is quite academic, but can be read and the just of the argument grasped if you're like me and can't read greek (just pretend you know the greek and keep going, that's what I do).
Witherington clearly knows his primary and secondary sources, and uses them in a careful, even-handed way; neither extracting just what he wants from them to support his argument, nor blatantly acc An excellent study of women's roles in the family of faith and it's subsequent developments up to the council of Nicaea. It is quite academic, but can be read and the just of the argument grasped if you're like me and can't read greek (just pretend you know the greek and keep going, that's what I do).
Witherington clearly knows his primary and secondary sources, and uses them in a careful, even-handed way; neither extracting just what he wants from them to support his argument, nor blatantly accepting them as 'what should be' for the Church, as if all early Church Fathers have a divine stamp of approval. Ultimately, he argues that both Jesus and Paul saw and maintained a tension between 'creation order' (what God made in the beginning, such as sexual distinction) and 'redemption' (a movement within fallen creation towards the eschatological fulfillment of recreation when Christ returns, such as reformed roles for women). Witherington argues that in the latter half (AD 80) of the 1st century the Church began leaning too heavily in one of these directions. Either they completely snuffed out the possibility of women's positions in Church life (a heavy-handed and unhealthy affirmation of creation order), or total freedom for women to do whatever (a heavy-handed and unhealthy push into redeemed life that throws away the creation order).
He argues this is due to a dysfunctional eschatology, as some early Christians had an 'over-realized' view of Christ's return (i.e. It already happened completely). Witherington states that a reformed notion of the created order is what we see in Jesus and in Paul (and other New Testament writers); a healthy balance of 'already-not yet' eschatology. This avoids imposing anachronistic categories onto people like Paul of either 'feminist' or 'misogynist.' He concludes by stating how we think about sexuality and women in the Church today depends upon our understanding of creation order and redemption, and our ability (or lack-thereof) to maintain the tension between the two we find in the New Testament. A wonderful presentation of a biblical view of women.
Witherington's basic thesis is that the NT consistently presented women in such a way that it liberated them from the overbearing patriarchal culture of Greco-Roman, and especially Jewish culture of antiquity, without rejecting outright the basic patriarchal system. This book is a great comprehensive examination of both the NT evidence and some of the trends that extend beyond the NT. Witherington's conclusions are fair and balanced, A wonderful presentation of a biblical view of women. Witherington's basic thesis is that the NT consistently presented women in such a way that it liberated them from the overbearing patriarchal culture of Greco-Roman, and especially Jewish culture of antiquity, without rejecting outright the basic patriarchal system. This book is a great comprehensive examination of both the NT evidence and some of the trends that extend beyond the NT.
Witherington's conclusions are fair and balanced, neither chauvinist nor purely feminist, but balanced as one imagines the NT being. Very Highly Recomended! Witherington provides a concise historical survey of how women were viewed in the first-century in Roman culture, in the New Testament churches, and through the second and fourth centuries.
His work is a good introduction for those desiring a historical and exegetical introduction into how the church viewed women in the Christian movement. When it comes to application, I'm not sure I can follow Witherington. Witherington states, 'Nothing in this book suggests that women did not assume, or should Witherington provides a concise historical survey of how women were viewed in the first-century in Roman culture, in the New Testament churches, and through the second and fourth centuries. His work is a good introduction for those desiring a historical and exegetical introduction into how the church viewed women in the Christian movement. When it comes to application, I'm not sure I can follow Witherington. Witherington states, 'Nothing in this book suggests that women did not assume, or should not assume, a variety of roles in the Church - teaching, preaching, prophesying, providing material support, hostessing church functions, etc.'
Firstly, Witherington's exegesis of 1 Timothy 2 was a little too short and unconvincing to me. 2:12 does not have a clear enough exegesis for me since it relies on the assumption that women were 'desiring to lay down the (Mosaic) law (1 Tim. It is not clear that this is the historical situation, but in order for Witherington's historical reconstruction to be coherent, this assumption must remain. Secondly, Witherington must also explain why Paul only 'modifies' the patriarchal structure of his day instead of completely replacing it with the new one 'in Christ.' He argues that the external pressure of society on the church made it difficult because they felt pressure from Roman society to endorse the values they could (the physical family and subordination to the government), while still emphasizing the new roles women could have in Christ.
Internal pressures from the church were present too, as some attempted to have an over-realized eschatology, in which they believed that women could be freed from all cultural chains (he points to the Corinthians as an example of this). Witherington argues that Paul therefore argues for a balance between the present age and the future age. He states, 'This is the vision of the dominant figure of NT theology, Paul, and it adequately accounts for his attempt to balance the 'already/not-yet', the present and future aspects of eschatology, the old roles of women in the physical family with their new roles in the family of faith. Paul espouses a theology of creation affirmed but reformed in redemption' (pg.
Ms visio for mac student. But again, why would Paul only reform part of women's roles if he really wanted a complete role reversal? Paul doesn't seem shy about hurting the culture's sentiments regarding homosexuality in Romans 1 or sexual immorality in 1 Corinthians 6. Why would he be shy about transforming them regarding women's role in the physical family if he really wanted to?
Another problem he must explain is why in the material after the NT, women are not allowed to be pastors (as he argues the NT affirms). He states, 'As we have seen, the study of the post-NT, pre-Nicene evidence suggests an attenuation of the new element in Christianity that allowed women to assume new roles in the family of faith. I would submit that one major reason why this occurred was because the Church substituted one or another form of realized eschatology for the balanced 'already/not-yet' approach we find in Paul and to a lesser degree elsewhere in the NT. It is inadequate to talk about the Christianizing of the Roman Empire if one does not talk also talk about the acculturation of the Church. I submit that a main reason for that gradual acculturation was due to the acceptance of one form or another of realized eschatology that either made its peace with the world or assumed that worldly matters and material things were adiaphora. As a result, the church gradually allowed the dominant culture to set the agenda in economic, political, and social matters (including the role of women' (pg.
My conclusion is this: one might be able to hold Witherington proposal, but one would have to accept a lot of hypothetical historical construction. Witherington may be right, because I still have difficulty understanding what else Priscilla and Aquila are doing in Acts 18:26 if they're not teaching Apollos (a man) the way of the Lord more precisely.
Is this a different sort of teaching than what Paul is talking about in 1 Timothy 2? Why is Priscilla allowed to be a part of teaching Apollos if she is not allowed to? If anything, Witherington has shown me how Christianity indeed did make many reformations to popular society.
Through his observations in the gospels, he showed me that women were seen as viable witnesses of the resurrection of Jesus. Women were allowed to be disciples of rabbi Jesus in Luke, and in the first-century it is unheard of for women to be disciples of a rabbi. While I may not agree with Witherington's conclusions regarding women in ministry, I do appreciate the fact that he pointed out that women in the NT churches had many rights given to them that were not previously given to them. Women do have important roles in the Church still. Women have every single right to hear the gospel and be saved just as much as men do.
Women can be faithful witnesses of Jesus Christ to the world. Women can be heirs of the kingdom.
I am a great Witherington fan. But one has to be careful to watch out for errors and over-statements in his work. For example in this present study he incorrectly states that Jewish women were not normally allowed to study the Tanak. Women were not allowed to be TAUGHT Tanak. But they were not prohibited from LEARNING Tanak. This is made crystal clear in the Talmud. As regards over-statements, he, for example, massages Luke's infancy narrative to support his distinguishing between 'liberated' I am a great Witherington fan.
But one has to be careful to watch out for errors and over-statements in his work. For example in this present study he incorrectly states that Jewish women were not normally allowed to study the Tanak. Women were not allowed to be TAUGHT Tanak. But they were not prohibited from LEARNING Tanak. This is made crystal clear in the Talmud. As regards over-statements, he, for example, massages Luke's infancy narrative to support his distinguishing between 'liberated' and vocal FEMALE characters (Elizabeth, Mary, Anna) and unliberated and silent or invisible/retreating MALE characters (Joseph, Zechariah, Simeon).
But he conveniently ignores the tremendous theologically rich vocal outpouring of both Zechariah and Simeon. And he ignores the MALE shepherds who spoke to each other about the annunciation to them of the birth of Jesus and who, having visited the messiah-child, spoke about the annunciation/birth event to others in the district. Ben Witherington III (PhD, University of Durham) is Amos Professor of New Testament for Doctoral Studies at Asbury Theological Seminary in Wilmore, Kentucky, and is on the doctoral faculty at the University of St. Andrews in Scotland. He is the author or coauthor of more than thirty books, including The Jesus Quest, The Paul Quest, and The New York Times bestseller The Brother of Jesus.
He has app Ben Witherington III (PhD, University of Durham) is Amos Professor of New Testament for Doctoral Studies at Asbury Theological Seminary in Wilmore, Kentucky, and is on the doctoral faculty at the University of St. Andrews in Scotland. He is the author or coauthor of more than thirty books, including The Jesus Quest, The Paul Quest, and The New York Times bestseller The Brother of Jesus. He has appeared on the History Channel, NBC, ABC, CBS, and CNN.