Posts Tagged 'Apostle Paul'

Pauline Mysticism

"Saint Paul Writing His Epistles" by Valentin de Boulogne

“Saint Paul Writing His Epistles” by Valentin de Boulogne

Pauline Mysticism

It was on icy January day in South Carolina, that the sacrament of Holy Orders was celebrated in which I was ordained.  It was the feast day of the conversion of St. Paul.  So, as this anniversary fast approaches, my thoughts turn once more to St. Paul.

Conversion of Paul

Paul’s is the earliest Christian voice we hear.  His earliest surviving letters date to about 20 years after Jesus was crucified, to about the year 50.  Paul is thought to have continued writing until the year 67 or so, when he was martyred in Rome.  During this brief span of 15 years or so, Paul traveled throughout the eastern Roman empire, spreading his understanding of the Christ.

The surviving undisputed letters of Paul account for some 25% of the Christian New Testament.  If one includes letters written in Paul’s name ―but almost certainly not by Paul himself― we can say Paul directly or indirectly influenced nearly half of the New Testament!

But Paul initially persecuted followers of Jesus.  Indeed, Paul was engaged in a mission of persecution right up to the moment of his conversion, when he was struck by a vision so powerful, that it changed his life forever!

Thus, Paul became a Christian instantly, directly as the result of a profound mystical experience.  And if we take Paul at his word, he continued to have visions and mystical encounters throughout his life.

This is why I believe it is accurate to call St. Paul a Christian mystic.

Emotional or Sense-Based Mysticism

Many of us associate mysticism with highly emotional, or sense-based experiences.  One of the better known works of Western Christian mysticism is “The Cloud of Unknowing” written in the 14th century by an unknown author.  This author encourages feeling, especially love, when seeking an ecstatic state which they understand to be a means of drawing nearer what we may of the Divine.

But Paul did not speak well of this kind of mysticism, despite reporting that he had such experiences.  Perhaps the best example of this is found in 2 Corinthians, chapter 12, when Paul speaks in the third person of having been “caught up to the third heaven … caught up into Paradise and [having] heard things that are not to be told, that no mortal is permitted to repeat.”

But he doesn’t mention this experience in order to suggest others should seek similar experiences.  Rather he uses it as a cautionary tale, as an example of what one should *not* seek.

Among Paul’s concerns with feeling- or sense-based mysticism, is that it may lead to boasting of one’s accomplishment in having had the experience.  This in turn may lead to a sense of self-centeredness, or as we might say today, our falling prey to an inflated ego.

More to the point, it draws attention inward to ourselves, and may lead one to believe that observing the Christian tradition ends with ourselves.  What Paul fears I suspect, is that we may pay too high of a price in that we may neglect our service to those in our community.

Ekklesia-Based Mysticism

Paul was very concerned with the ekklesia he was establishing.  Ekklesia is the Greek word which we often translate as church.  But it may mean many different kinds of gatherings or assemblies of persons.

  •      The sense which I mean to convey with the phrase Ekklesia-based mysticism, is a form of mysticism that is based in concern for one’s community.

For Paul, in our dealings with one another ―in community― love is always of central importance.  Paul said this most famously in the 13th chapter of 1st Corinthians, “…faith, hope, and love abide, these three; and the greatest of these is love” (1 Cor. 13:13).  But he also spoke of the critical importance of love ―and specifically of love working in our community― in one of his earliest letters, to the Galatians:

     “…through love become slaves to one another.  For the whole law is summed up in a single commandment, ‘You shall love your neighbor as yourself'” (Gal. 5:13-14).

 

     “For in Christ Jesus … the only thing that counts is faith working [or: made effective] through love” (Gal. 5:6).

Living in the Mystery of the Christ

Paul’s mysticism does have a personal component.  We each are to individually seek the Christ, and anticipate encountering a very real experience of the Christ in our lives.  I believe this is certainly part of what Paul was trying to relate when writing to the Galatians:

    “…it is no longer I who live, but it is Christ who lives in me” (Gal. 2:20).

And this remained an important theme for Paul, as we read in the 2nd chapter of Philippians:

     “Let the same mind be in you that was [or: that you have] in Christ Jesus”

Seeking the Mystery of the Christ in You through Theosis

I speak of theosis with some frequency.  Theosis is what I believe Paul is encouraging us to seek when he says we should put on the mind of Christ, or live is such a way as to have the Christ live in us―through us.

One aspect of this is captured in the popular question, what would Jesus do?  Psychologically, this is a re-frame.  We prompt ourselves to step out of the human animal-driven moment, and ask what a person who lives within a higher spiritual frame of reference might do?

Jesus also spoke of this when asked what were the most important laws of the Torah.  Jesus basically answered that one must love God, and love one’s neighbors (there are more subtle points, as well, but I am simply paraphrasing).  As we read, Paul said the same thing (Gal. 5:14, “‘You shall love your neighbor as yourself'”).  This is not surprising, as it is a long-held ideal in Jewish thought.

One of the main points of theosis is to strive to become a living embodiment of Christ Jesus.  Another main point of theosis is to strive to help others become a living embodiment of Christ Jesus.  And on a practical level, the point in doing so is transformation of our own consciousness, and to transform our community into a living example of God’s kingdom, right here on earth, during our own life time.

And what is the key to seeking the mystery of the Christ in you?

Love.

I believe this is the most important message Paul delivers.  If you get nothing else out of reading and studying Paul, understand that love is at the center of all that we do, when we are striving toward our highest standards.

Do you want to put on the mind of Christ?

Do you want to live in such a way as to uphold the Word (what I would argue is the Christian apprehension of the Torah)?

Do you wish to see Christ Jesus living within you more strongly each day?

If so, then take Paul’s words to heart, and live them to your utmost:

    …the greatest [virtue] is love.
…through love become slaves to one another.
For the whole law is summed up in a single commandment,
‘You shall love your neighbor as yourself.’

 

May you be blessed
Erik+

References:

“The Cloud of Unknowing” (unknown author)

“The Mystery of Christ in You: The Mystical Vision of Saint Paul” by George Maloney

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Did Paul Say Women are to be Subordinate to Men?

Did Paul Say Women are to be Subordinate to Men?  

Apostle Paul 19th Century Russian Orthodox Icon

Apostle Paul 19th Century Russian Orthodox Icon

In this essay we will explore this question by examining the passage which includes I Corinthians 14:34b-35, which reads,

  …women should be silent in the churches.  For they are not permitted to speak, but should be subordinate, as the law also says.  If there is anything they desire to know, let them ask their husbands at home.  For it is shameful for a woman to speak in church.

Now, one response to this question is to simply say, of course Paul said women are to be subordinate to men;  it is obviously, clearly stated in the New Testament a number of times, including the above.  What more does one need to know?  As it turns out, one may wish to know quite a bit more!  While we will ask if these verses stand or fall on their own merit, I find a more thoughtful response begins by observing that we must first address an unstated question:

          Did Paul write all the letters attributed to Paul?  

Pauline Authorship

I addressed the question of Pauline authorship as part of my January 2014 essay (“Feast of the Conversion of Saint Paul the Apostle”).  In this essay I will simply say that for a variety of reasons, I am convinced there were at least four different categories of author writing in Paul’s name.  Most New Testament scholars identify these categories as:

Authentic Paul
Disputed Paul
Forgeries written in Paul’s name
Paul as described in the book of Acts

The authentic Paul was of course, only one human being.  But when we speak of the other categories of author writing in Paul’s name, we do not know for certain if these were individuals or groups of people representing a given school of thought.  I suspect reasonable cases made be made for both types of authorship.

I should note that some scholars who argue that Paul wrote all the letters attributed to him, qualify that assertion by stating the authentic Paul wrote by committee, and that accounts for the variation in vocabulary and grammar when comparing these categories of Pauline authorship.  But within the scope of this essay whether or not any of these letters was written by committee is not an important question.

For the sake of completeness, the following are the letters most commonly associated with each of the categories of author writing in Paul’s name:

Authentic Paul

1st Thessalonians
Philippians
Philemon
1st Corinthians
Galatians
2nd Corinthians
Romans

SIDEBAR:  The above letters are presented in chronological order.  It has been suggested that studying their content carefully allows one to track Paul’s developing theology over time.  One should bear in mind however, that if Paul ever wrote a systematic theology, it has not survived;  there are almost certainly beliefs he held for which we have no record.  With the exception of his letter to the Romans, his writings are occasional letters (meaning they were written to address specific problems/occasions;  typically addressing difficulties people were experiencing in churches Paul had previously established).  Romans is somewhat different in several ways.  Paul had never been to Rome, and this letter was written primarily as a letter of introduction, to dispel concerns over his teachings, and to raise funds for a new ministry reaching into the west (Gaul/Spain).

Disputed Paul

Colossians
2nd Thessalonians
Ephesians (a “circular” letter, either considered disputed or a forgery)

Forgeries in Paul’s name

1st Timothy
2nd Timothy
Titus
Ephesians (unless one considers it as disputed)

Acts is not included in the above list, because no thinks Paul wrote Acts.  The author of Acts is also the author of the Gospel of Luke, and these are part one and part two of a two-volume work, Luke/Acts.  Where Paul is described or made to speak in Acts, it is the author of Luke/Acts describing the action or speaking for Paul;  it is not Paul.  I have included Acts in this list, as the fourth category of authorship, because many people rely upon it for biographical information relating to Paul.  However, this must be done critically.  The author of Acts and Paul at numerous points disagree about Paul’s history and movements;  who are we to believe when the same story is told differently?

Was Paul a Misogynist?

One of the stronger arguments for a misogynistic Paul is found in 1st Corinthians, chapter 14.  Because 1st Corinthians numbers among the undisputedly authentic letters of Paul -therefore, the argument goes- if Paul therein states that women are to be subordinate to men, Paul is in fact a misogynist (one who hates or denigrates women).  On the surface, I would agree that assertion seems logical, however, as is often the case in biblical studies, many important variables are not that simple and clear cut.

In much the same way that Paul did not write all the letters to which his name is attributed, the authentic Paul did not write every sentence passed down to us through history, even in those letters which we otherwise consider to be undisputedly written by Paul.

     I disagree that Paul wrote the misogynistic passages attributed to him. 

     Even those found in the undisputedly authentic letters of Paul.  

This may be where some cry “Foul!”  Am I not saying that I simply refuse to allow Paul to have said things with which I personally disagree?  Is this not simply, and only, a matter of personal opinion?  These are valid questions and concerns.  I am going to try to illustrate there is more to this assertion than personal opinion.  There is logical reasoning behind such a claim, and in this case, we can each read the text and see it for ourselves.

Such a strong degree of “obviousness” is not always the case.  Sometimes the reasons scholars cite for their positions requires that one is able to read the text in the original language.  The passage we are looking at is not one of these more complex cases.

While I will introduce a view which is based upon translation issues, that is not the argument I personally find to be the most important, nor most convincing.  However, for a number of reasons, I think understanding the logic behind the construction of the translation argument may be instructive;  not only as it pertains to getting at the “real” Paul, but as a broader example of the process of applying critical biblical analysis.

The critical verses we are examining are found within the longer passage of 1 Corinthians 14:26-40…

1 Corinthians 14:26-40 (NRSV)

Orderly Worship

26 What should be done then, my friends?  When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation.  Let all things be done for building up.
27 If anyone speaks in a tongue, let there be only two or at most three, and each in turn; and let one interpret.
28 But if there is no one to interpret, let them be silent in church and speak to themselves and to God.
29 Let two or three prophets speak, and let the others weigh what is said.
30 If a revelation is made to someone else sitting nearby, let the first person be silent.
31 For you can all prophesy one by one, so that all may learn and all be encouraged.
32 And the spirits of prophets are subject to the prophets,
33 for God is a God not of disorder but of peace.

   (As in all the churches of the saints, 34 women should be silent in the churches.  For they are not permitted to speak, but should be subordinate, as the law also says.
   35 If there is anything they desire to know, let them ask their husbands at home.  For it is shameful for a woman to speak in church [some ancient authorities put verses 34–35 after verse 40].
   36 Or did the word of God originate with you?  Or are you the only ones it has reached?)

37 Anyone who claims to be a prophet, or to have spiritual powers, must acknowledge that what I am writing to you is a command of the Lord.
38 Anyone who does not recognize this is not to be recognized.
39 So, my friends, be eager to prophesy, and do not forbid speaking in tongues;
40 but all things should be done decently and in order.

A Different Author Inserted the Text into Paul’s Original Material

This is a well known conjecture.  Some study bibles note there is scholarly debate as to whether or not verses 33b-36 were written by Paul, or were later additions created by a redactor (editor) of the text;  the Harper-Collins Study Bible is one such example.

The primary argument seems obvious to my eye.  Simply read the above passage, but skip verses 33b-36 which appear as a parenthetical statement.  Is it not abundantly clear the flow of the writing is better without including verses 33b-36?

We may also ask ourselves if the key ideas expressed in verses 33b-36 follow the logic of the rest of the passage.  Where else does Paul say that women are to remain silent in church, and are to be subordinate to men (or in some manuscripts to their husbands)?

The answer is, Paul does not say women are to remain silent in church, nor does Paul say women are to be subordinate to men (husbands or otherwise).  The ideas about women remaining silent and obedient are *only* found in the text which I am arguing has been inserted at a later date.

Remaining silent is mentioned in the original text, but it is not associated with women remaining silent.  There are two reasons given to remain silent, regardless of one’s gender:  (1) there is to be no speaking in tongues unless an interpreter is present;  and (2) in order to control the number or persons responding to revelations that have been given.  Both are efforts to reduce chaos in worship, which is the primary message Paul is trying to convey in this passage.

As to women being subordinate to men, this idea appears no where else in this passage.  It is just thrown in, completely out of the blue.  We may also observe, it bears no relation to the orderly conduct of the worship.

Participation of All is Welcomed  

Read this passage again, skipping verses 33b-36, and note how many times Paul speaks to participation in worship by everyone present.  Compare this with the number of times Paul says women are forbidden participation.  The count is overwhelming, because Paul never says that women are forbidden participation in worship, yet he exhorts participation, without regard to gender, numerous times.

The strongest argument against such inclusive language turns on the word translated as “friends.”  The Greek word used here is adelphos which can simply mean brothers or men;  but it can also mean persons of the same nationality, or a fellow believer in Christ, as we can infer from the definition given below:

G#0080 ἀδελφός adelphos {ad-el-fos’} (http://lexiconcordance.com/greek/0080.html)

1) a brother, whether born of the same two parents or only of the
same father or mother
2) having the same national ancestor, belonging to the same
people, or countryman
3) any fellow or man
4) a fellow believer, united to another by the bond of affection
5) an associate in employment or office
6) brethren in Christ
6a) his brothers by blood
6b) all men
6c) apostles
6d) Christians, as those who are exalted to the same heavenly place

In the translation I quote, adelphos is rendered as “friends.”  I think this is reasonable.  But is “brothers” more accurate, and if so, would that imply Paul is not addressing women?  I find this a very weak argument.  As a modern example, consider the phrase used by Thomas Jefferson in the U.S. Declaration of Independence:  “All men are created equal.”  Does this include women?  If you agree it does -as do I- then you cannot argue friends (adelphos) does not.  In both cases the language is being used inclusive of gender.

What If the Offensive Verses are Just Out of Order?  

Some ancient manuscripts place verses 33b-36 at the end of this passage, following verse 40.  The disruption of the train of thought is less obvious in such cases.  But their content still bears no relation to the topics being addressed in the rest of the passage.

Furthermore, when we find various manuscripts locating a set of verses in different locations within the text, that itself is often taken as evidence those verses may not be original to the text.  One of the reasons for this is because margin notes were sometimes added to manuscripts.  (This is another way the offensive verses 33b-36 may have found their way into I Corinthians chapter 14.)

Later scribes are then left to interpret why the margin note was made.  Is it a clarifying remark?  Is it the addition of a similar thought existing in the oral tradition at the time the note was made?  Is the scribe simply expressing an opinion?  Is the earlier scribe adding words that he thought the original author ought to have written, but did not?  Is it a correction to the text?  If it is an attempted correction to the text, is the correction itself correct, or does it introduce an error?  All of these reasons are possible, and all are known to have taken place in surviving manuscripts.

How Has Ancient Scripture Reached Us?  

To put it crassly, when Jesus floated up into the sky at his ascension, the completed King James Version of the Holy Bible did not fall out of his back pocket!  No, these texts were written over a period of many hundreds of years (perhaps a little over 100 years for the New Testament books) and were then copied, the copies copied, and recopied many times, over many generations.  And none of the original texts survive;  nor do any of the earliest copies survive.

Additionally, there are issues of translation to be considered.  The vast majority of the original Hebrew bible was written in Hebrew.  Some 200 years before the time of Jesus the Hebrew bible was translated into Greek.  All of the original New Testament was written in Greek.  Centuries later, both the Hebrew bible and the New Testament were translated into Latin.  Many centuries later it was translated into European languages, including the King James Version in 1611.

Today we have many modern translations available from which to choose.  Generally speaking, most translations of the last 50 to 100 years are going to be pretty good.  These typically reflect modern scholarship, in footnotes if not in the body of the text itself.  But the early hand-written manuscripts are rife with errors and omissions;  most are easily detected;  some are still debated.

One of the more important points to take from this, is there is no single irrefutable, inerrant source for either the Hebrew bible or New Testament.  All that we have inherited has been culled first from oral traditions, then written down, copied, edited, recopied, reedited, and translated, many times over, in its transmission to us today.

Modern scholars have done a good job of getting us close to what is thought to be the original text;  but they cannot do so perfectly, nor with complete certainty.  A degree of interpretation is always required.  And we too, must read the bible with a degree of interpretation.  If we are to best understand what may have been the original intention and meaning of those who wrote these texts, we have to approach the text openly, mindfully, and critically.

Ron Miller’s Interpretation

In his book, “The Sacred Writings of Paul” on page 128, Ron Miller offers the following annotation to I Corinthians 14:34-35…

   “Here we have yet another interpolation, a passage that clearly interrupts the flow of the text.  Paul was certainly no feminist by today’s standards, nor did he demonstrate much insight into the complementary role of the sexes in marriage.  But in the context of his time, he clearly supported an active role for women in his communities.  In this same letter (16:19), he wrote: ‘…Aquila and Prisca, together with the community that meets in their house, greet you warmly in the Lord.’
   “In Acts 18:2, we read about Paul meeting this couple, and in Romans 16:3, they are discussed in the most laudatory terms.  When the community met in their house, are we to imagine that, even though Paul called both his coworkers, only the husband Aquila spoke while Prisca was silent?  This contradicts all the evidence for the house churches Paul established, assemblies where Jewish and Gentile Christians, male and female Christians, slave and free Christians, were all called to share their gifts in a spirit of fellowship and peace.”  

Cultural Nuances

The world of the 1st century was very different from our world of the 21st century.  Scholars of the ancient Greek, Roman, and Jewish cultures help us better understand the context in which biblical authors were writing.  In the 1st century women were typically not educated and many were kept isolated within their homes.  So while Paul was telling his communities to no longer see social and cultural divisions between persons, many such divisions did in fact exist in his world.

Another point to understand about Paul, is that while he was accepting of persons across social barriers -women, slaves, etc.- he expressed little desire to change social roles.  Compare the following:

Galatians 3

27 For all of you who were baptized into Christ have clothed yourselves with Christ.
28 There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female;  for you are all one in Christ Jesus.

I Corinthians 7

8 To the unmarried and the widows I say that it is well for them to remain unmarried as I am.
9 But if they are not practicing self-control, they should marry.  For it is better to marry than to be aflame with passion.

I Corinthians 7

21 Were you a slave when called?  Do not be concerned about it.  Even if you can gain your freedom, make use of your present condition now more than ever.

25 Now concerning virgins, I have no command of the Lord, but I give my opinion as one who by the Lord’s mercy is trustworthy.
26 I think that, in view of the impending crisis, it is well for you to remain as you are.
27 Are you bound to a wife? Do not seek to be free. Are you free from a wife? Do not seek a wife.

What is going on?  Taken out of the context of Paul’s broader understanding and teaching these can be confusing passages.  Are we all the same in Christ, or not?  Should a slave remain a slave, or not?  Should we marry, or not?

   Apocalypticism (Merriam-Webster):
         a doctrine concerning an imminent end of the world and an ensuing general resurrection and final judgement

One key to properly interpreting these kinds of passages in Paul is to remember he was part of the Jewish apocalyptic tradition, and carried these eschatological (ending of the world) views into his interpretation of what it meant to be a follower of Jesus.

Paul experienced Jesus as having been raised after his crucifixion.  Thus, Jesus was for Paul the “first fruits” of the general resurrection, which was to take place at the end of the world.  Paul speaks of this throughout the 15th chapter of 1st Corinthians.  And it is critical to understand that since Jesus was seen by Paul as the first fruits of the general resurrection, therefore, the end of the world and the general resurrection, were to happen very soon.  And by “very soon” I mean that Paul fully expected both to occur while he was alive.  Note the use of “we”:

   I Cor. 15:51, “Listen, I will tell you a mystery!  We will not all die, but we will all be changed…”  

This is why Paul is not concerned with the long-term social status of people.  In Paul’s view, there simply was not going to be a long-term existence with which to be concerned!  If the end of the world is coming any day, it doesn’t really matter if you remain a slave, or whether you get married, or whether you have children.

In light of his expectation of the impending end of the world, I find it very interesting that Paul does expand the roles of women in his communities.  This would seem to indicate that even in the face of the immanent end of the temporal world, elevating women to equal status with men was important to Paul.

It may simply be that because many of Paul’s communities began as house churches, and some women did have some authority within their own home, that women were important to the founding of Paul’s communities.  I am not certain we are able to read into Paul’s writings clearly enough to discover why women were considered so important to Paul;  but we are able to see that women are important to Paul, and to his ministry.

Translation Difficulties

I wish to close this essay by taking a brief look at some difficulties and challenges that face us when dealing with translated texts.  Paul, I would hope it is obvious, did not write in English.  Paul wrote in Greek.  And Greek can be a very subtle language, offering many shades of meaning.

In some cases, Greek is much more subtle and nuanced than is English.  For example, there are at least eight different words for “love” in Greek:

mania:  lustful, obsessive love
eros:  sexual, emotional passion
ludus:  playful love, affection
philia:  deep friendship, kinship for fellow humans, brothers-in-arms (combat)
philautia:  love of the self (both healthy and unhealthy varieties)
storgy:  family, motherly love
pragma:  longstanding love, as between aged spouses
agape:  unconditional, universal love

In his book “What Paul Really Said About Women” John Temple Bristow states there are 30 Greek words which may be translated as “say,” “speak,” or “teach.”  He addresses some of these in his discussion surrounding 1st Corinthians 15:34-35, on pages 60-64.

In approaching this passage, Bristow asks that we consider the context.  Paul is speaking to concerns regarding public worship;  specifically, how to conduct orderly public worship.  At this point, Bristow begins to discuss the specific Greek words from which our translations derive.

I Cor. 14:33a, “…for God is a God not of disorder but of peace.”  (NRSV)  

Akatastasia is the Greek word translated above as “disorder,” and it is sometimes translated as “confusion” in this passage.  Elsewhere, when Paul is being confronted by angry mobs, enduring beatings, and other hardships, the same Greek word is translated as “tumult.”

Thus, should you be unfortunate enough to find yourself faced by an “unruly mob,” you may describe the chaos much as did Paul, who “described their noisy confusion and disorder as akatastasia” (Bristow, page 61).  And we can well imagine this is decidedly *not* what one would wish to be taking place during worship!  Yet, this is the impression Paul offers us of the chaos that had befallen the Corinthians.

And this is the context in which Paul offers advice as to how their worship services ought to be managed.  In I Corinthians, chapter 14, we find:

Verses 27-28:  No more than three persons are to speak in tongues;  and only then if interpreters are present.

Verses 29-32:  No more than three persons may prophecy;  they must take turns and consider the message of those who have spoken before them.

Verse 34:  Women are to remain silent during the service.

Verse 34 creates a difficulty.  In chapter 11, Paul states that women are permitted to pray and prophecy during worship.  Now the same Paul says women must remain silent?

Somehow, one must reconcile these apparently opposing statements.  I have already indicated, I find the best answer is that Paul never said that women should remain silent.  And I do not find Bristow’s argument changes my opinion.  But it is instructive to follow his argument for at least two reasons:

First, for those who cannot accept that some of Paul’s letters were forgeries, this offers a means of mitigating the foulness of Paul’s speech, while retaining Paul as the sole author of all the letters written in his name.  For some, retaining Paul as sole author is vital, and Bristow’s approach at least allows one to soften the mistreatment of women.

I wish to be perfectly clear:  the proper course, is to eliminate the misunderstanding.  It is far better to see that Paul never said this of women, and that women are to be treated as wholly equal human beings, than to begin treating women with a lesser degree of hostility.

Second, Bristow’s analysis allows us to peer into the subtle nature of the Greek language.  This offers us insights which we may apply to a great many difficult passages in the bible.  It is important for us to remember we are reading a translation.  And there are occasions when words and meanings do not translate exactly from one language to another.  And those making the translation must choose between offering a literal translation of the words, or the best translation of the meaning expressed in the original text.  The two are not always the same.

With these cautions, I’ll offer a sample of what Bristow has to say about I Cor. 14:34-35.

Silence in the Greek (Bristow, pg. 62-63)

Phimoo means “‘tie shut'” or to “‘muzzle.'”  This is the word that might best be translated from our English phrase “shut up.”  “Phimoo means forcing someone to be silent.”

Hesuchia is used to denote “quietness and stillness.”  Bristow observes that this is the Greek word used in 1st Timothy, but in that context it was not discussing worship, but while one is studying.  And one could make the argument that hesuchia (quietness and stillness) is a very practical attitude for all of us to adopt when studying.

Sigao is a voluntary silence.”  And this is the Greek word Paul used when he (or the person writing in his name) wrote, “‘Let the women in the churches be silent.'”  Furthermore, sigao can also be a request that one remain silent.  And, “[s]igao is the kind of silence asked for in the midst of disorder and clamor.  And Paul asked women of the Church to keep that kind of silence.”

This is a very different shade of meaning than telling someone to sit down and shut up!  We may now appreciate that the English translation misses a lot of the subtlety in the original Greek.  Where it is rude and offensive to demand that someone sit down and shut up, it is perfectly understandable that one may request that persons engaging in a worship service conduct themselves orderly, and without creating chaos.

Bristow makes another interesting point with regard to words which may be translated as “say,” “speak,” or “teach.”  In this case the Greek word chosen by Paul is laleo which of all the 30 options in Greek, is the only one which may simply mean to “‘talk'” or engage in frivolous conversation.

To illustrate the importance Bristow reads into this use of laleo in the Greek, he offers a story related by Kari Torjesen Malcolm, in her 1982 book “Women at the Crossroads”:

    “‘My mother used to compare the situation in Corinth to the one she and my father faced in northern China.  Back in the 1920s when they were first to bring God’s message to that forgotten area, they found women with bound feet who seldom left their homes and who, unlike the men, had never in their whole lives attended a public meeting or a class.  They had never been told as little girls, ‘Now you must sit still and listen to the teacher.’  Their only concept of an assembly was a family feast where everyone talked at once.
    ‘When these women came to my parents’ church and gathered on the women’s side of the sanctuary, they thought this was a chance to catch up on the news with their neighbors and to ask questions about the story of Jesus they were hearing.  Needless to say, along with babies crying and toddlers running about, the women’s section got rather noisy!  Add to that the temptation for the women to shout questions to their husbands across the aisle, and you can imagine the chaos.  As my mother patiently tried to tell the women that they should listen first and chitchat or ask questions later, she would mutter under her breath, ‘Just like Corinth;  it just couldn’t be more like Corinth.'”

Please note, this is not to imply the above is characteristic behavior of all women.  It really has nothing to do with women at all, other than it was women who were deliberately kept isolated and uneducated.  I submit that anyone who was treated as were these women, would behave in much the same manner.  By extension, we may imagine that similar behavior may have been engaged in by the women in Corinth, some 2,000 years ago, and perhaps for very similar reasons, given there may have been similar cultural influence;  both were situated in male dominated cultures.

Thus, Paul was not telling women to sit down and shut up, and he was not saying that women were prohibited from taking an active role in worship.  He was saying that the worship ought to be conducted in an orderly manner.  And that is all he was trying to convey in I Cor. 14:34-35.

I Find This is a Very Clear Passage to Interpret  

First, verses 34-35 read as if they have been inserted into the original text by a later editor.

Second, elsewhere in authentic Paul material, we read where Paul supports women taking leading roles in the communities Paul has founded.  (Romans 16:1, serves as one example:  “I commend to you our sister Phoebe, a deacon [or minister] of the church at Cenchreae.”)

Third, for those of us who read the Pauline letters as having multiple authors, it is easy to see that those writing after Paul’s death (circa 67 ce) modified some of his views:  forcing male dominance over women;  harsh curtailing of women’s roles (1 Timothy 2:11-15, serves as an example).

Peeling Back the Layers of Paul

I hope this essay offers several insights into how we might read Paul, and better understand some of his more difficult -offensive!- passages.  Paul is an important figure in the history of the Christian church;  he wrote one third of the New Testament, and he wrote first;  his writing must have influenced many of the remaining authors of the New Testament.

Paul was well educated and wrote well in Greek.  We may assume he chose the specific words he did, with reason.  While I do not agree with a number of Bristow’s presuppositions, I very much enjoy his treatment of the Greek language, and do recommend his short book, “What Paul Really Said About Women.”

Ron Miller not only annotated his book, “The Sacred Writings of Paul” he also translated Paul’s writings from the original Greek.  The phrasing he chose in his translation is at times very interesting.  His annotations offer great insight to Paul’s writings, showing that Paul was a complex and multi-layered person, caught in a changing world.  I highly recommend reading Miller’s book.  He brings a great depth of understanding to Paul, as he does any subject he addressed.

I hope this brief examination of just one short passage, sheds a little light on how we might go about organizing our thoughts when getting ready to interpret scripture, and when trying to separate one layer of the text from another;  often, within the very same passage.

Erik+

Resources:

Bristow, John Temple:  “What Paul Really Said About Women:  An Apostle’s Liberating Views on Equality in Marriage, Leadership, and Love.”

Greece Index:  http://www.greeceindex.com/various/greek_love_words.html

Harper-Collins Study Bible

Krznaric, Roman:  Yes Magazine, “The Ancient Greeks’ 6 words for Love” http://www.yesmagazine.org/happiness/the-ancient-greeks-6-words-for-love-and-why-knowing-them-can-change-your-life

Legg, Chris:  “5 Greek Words for Love” http://chrismlegg.com/2009/10/01/5-greek-words-for-love-agape/

Lexicon-Concordance:  http://lexiconcordance.com/greek/0080.html

Miller, Ron:  “The Sacred Writings of Paul:  Selections Annotated & Explained.”

Should Women be Permitted to Serve as Bishops?

 

Should women be permitted to serve as bishops?  

Bishop Katharine Jefferts Schori, first female Presiding Bishop of the Episcopal Church

Bishop Katharine Jefferts Schori, first female Presiding Bishop of the Episcopal Church

In July of 2014 the General Synod of the Church of England meets to discuss and vote upon whether women will be permitted to be consecrated as bishops of the Church of England.  A similar vote failed by six votes in 2013.  This issue is discussed in an article published by the Religious News Service.  When reading this article, it was the final statement that really caught my eye:

  •      “Passage of legislation allowing women bishops will end a 20-year dispute.  Women were first allowed to be ordained as priests in 1994.”

How is it possible, I asked myself, that women were allowed entry into the priesthood, yet denied offering service as bishops?  I guess I am naive (I do have this tendency).  I would have expected any arguments against accepting women as priests, would simultaneously serve as arguments against accepting women serving as bishops.  And logically, once one accepts the service of women as priests, one simultaneously accepts their service as bishops.

 

I see only two ways of arguing this question:  

The first argument reaches back to Paul.  We have extremely clear evidence that Paul understood women as being able to serve at all levels of the early church.  Paul periodically speaks of this in his letters.  The strongest case is found in Romans 16:7 where Paul speaks of Junia as a woman who served the same role as himself:  that of an apostle.

  •      Sidebar:  Junia is a female name.  In some manuscripts this has been changed to Junias, which is a male name.  This point is debated by some, but most scholars agree this was originally a woman’s name (including the late Ron Miller).  So if your New Testament reads Junias, be aware this is a later revision of the original Greek text, as most scholars understand it.

Now, when I speak of Paul, I am speaking only of the authentic Paul.  I am not speaking of those authors who later forged their letters in his name, such as the letters supposedly written to Timothy and Titus, which contain the most misogynistic views within the entire New Testament.  Most scholars (but not all) are convinced these letters reflect a much later view than when Paul was alive.

In Paul’s day, an apostle was one who assumed the duty of spreading the gospel (good news) about Jesus.  I think we get a better feel for what their mission meant to them, if we use the late Ron Miller’s translation of “ambassador” in place of apostle.  To be recognized as an ambassador (apostle) was to be given a very high status in the early Christian community;  it is clearly a position of authority within the community.  But for me this is not the strongest argument in favor of allowing women to serve as deacons, priests and bishops.

To examine the strongest argument in favor of women serving as bishops, we need only ask…

Are we God?

If we answer in the negative, then the obvious conclusion is that being human is of a different nature than that of being God.  That the nature of any truly transcendent Supreme Being -or Ground of Being- must be categorically different than that of being human seems obvious to me.  (One may argue no such category of the transcendent exists;  but if we posit such categories of existence, then we must also accept the radical differences between the human and transcendent.)

Equally obvious is the corollary that there is no difference between being male or female, in terms of how this relates to the nature of the Supreme Being/Ground of Being.  Which is to say, neither men nor women are more like God than the other.  One’s sex and gender has nothing to do with such a question.  This is a question of one’s spirit, not one’s body.

  •      As one of my bishops is fond of observing, God does not have X or Y chromosomes.

Thus, I feel the only defense one may adopt in the attempt to restrict women from being ordained, and later consecrated as a bishop, is to admit one is sexist.  This is to admit one wishes to denigrate another based merely upon the disposition of their chromosomes.

This is an extremely weak defense, and one I would hope would be seen for what it is:  bigotry.

I certainly do hope the Church of England votes to join the rest of us, here in the 21st century!  May the Roman Catholic, Eastern Orthodox, and all other churches, soon join those of us who accept all humans as equals in our humanity!

End of rant.

Erik+

References:

http://www.religionnews.com/2014/07/10/church-england-set-vote-women-bishops/

Feast of the Conversion of Saint Paul the Apostle 2014

La_conversion_de_Saint_Paul_Giordano_Nancy_640px
O God, who taught the whole world
through the preaching of the blessed Apostle Paul,
draw us, we pray, nearer to you
through the example of him whose conversion we celebrate today,
and so make us witnesses to your truth in the world.
    (Roman Missal)

Today is the Feast of the Conversion of Saint Paul the Apostle.  It is also the first anniversary of my ordination as a priest.  So I thought it appropriate to say a few words about Paul.  I find Paul to be a very complex and interesting person.  His writings are sometimes confusing, sometimes polemic, sometimes mystical.  Paul can both challenge one’s mind and inspire one’s heart.

By happen stance, in recent months I have revisited my studies of Paul, and found a deeper appreciation for his writings than I had previous felt.  If one accepts that Paul wrote all of the books and letters of the bible once attributed to him, he wrote half the New Testament.  If one accepts only those letters which the vast majority of biblical scholars consider Paul to have written (the “authentic” or “uncontested” letters of Paul), then he still authored about one quarter of the New Testament!  So whether we believe Paul wrote 7, 13, or 14 books of the New Testament, we can certainly agree his influence upon the early development of what was to become the Christian Church was quite large.

A rather indirect way of reading Paul, is as a means of better understanding some of the changes that took place within the early church.  Although, calling this the early “church” is somewhat problematic, as this presumes a Christian perspective was in place at that early date.  (This is doubtful at best, and it certainly would not be anything we would recognize as today’s orthodox Christianity.)  Jesus, was of course Jewish, as was Paul.  In fact, it seems safe to say that the vast majority of persons following Jesus would have been Jewish.  In this sense, it is very correct to observe that this “Jesus Movement” took place within Judaism, and was another means of understanding and expressing Judaism.  I am reasonably convinced that Paul must have died thinking of himself as Jewish.  And more specifically as a Jewish Christ Mystic (more about that shortly).

I do not wish to become bogged down in details, but a few chronological markers may be useful.  Jesus was executed by the Romans circa 30 ce.  Paul’s earliest surviving letters were written between 50-67 ce.  Paul was martyred circa 67 ce.  The first gospel (Mark) was written circa 60-75 ce;  Matthew and Luke/Acts circa 75-85 ce;  and John circa 90-95 ce, about the same time frame as Revelation (although written by a different John).  The late letters in the New Testament are usually dated by biblical scholars to between 75-125 ce.

A closer examination of the questions of dating the texts of the New Testament, and proposing a chronological ordering of them, took place in a pair of my previous posts:

There are a few primary touch points to pull out of that string of dates:

  •   Paul is our earliest author of the New Testament.
  •   Paul’s authentic letters pre-date the four gospels.
  •   Among the last texts of the New Testament to be written are the Gospel of John and Revelation.
  •   Also among the last texts to be written are many of the letters found in the New Testament.

We may also observe there is an apparent difference of character of texts written in the 50’s vs those written in the 90’s.  This allow us to read parts of the New Testament against others, to obtain a sense of how the early church was changing, and how its understanding of itself evolved during the first 100 years following the execution of Jesus.  We may most clearly see this in the various letters of the Pauline school.  We may see some of this influence in the Johannine school as well, although they are all later understandings of the church, by which time I believe we may properly speak of a Christian Church.

Which underscores another set of touch stones for better understanding the organization of the New Testament:

  •   The “proto-church” prior to the 50’s is best understood as a Jesus Movement, taking place within Judaism.
  •   The “proto-church” of the 50’s and 60’s may be understood as developing into a schism between the Jewish and Gentile Movements.
  •   Both of the above are best understood as separate movements, stemming from a common Jewish Jesus Movement.
  •   The church of the 90’s is best understood as having by that date developed a distinctive Christian Church self-identity.
  •   It is often useful to think of the proto-church of the 50’s and Christian Church of the 90’s as distinctly different from one another.  To use round numbers, I sometimes speak of these as the proto-church of the 50’s and the early Christian Church of the 100’s.

So what has this to do with Paul?

The collection of Pauline writings are understood by the vast majority of biblical scholars and historians as ranging chronologically from the early 50’s to the 90’s, and in some cases even later.  Clearly, if this is true and Paul died in about 67 ce, he cannot be the author of all the letters written in his name.

It is fair to point out this is hotly debated in some circles.  One may find opinions ranging from Paul wrote all of Paul’s letters, to Paul only wrote the seven uncontested/authentic letters.  I number among the second group.  Therefore, I see several “Paul’s” as contributing to the collection of Pauline texts.  In fact, there are at least three or four different Paul’s.  And given Paul’s character plays such a large role in Acts, I think it is appropriate to count that as the fourth Paul.

The first is the “authentic” Paul who wrote in the 50’s and 60’s.

  •   First Thessalonians     (c. 51 ce/AD)
  •   Philippians                   (c. 52-54 ce)
  •   Philemon                      (c. 52-54 ce)
  •   First Corinthians         (c. 53-54 ce)
  •   Galatians                      (c. 55 ce)
  •   Second Corinthians     (c. 55-56 ce)
  •   Romans                        (c. 55-58 ce)

The second Paul is the author (or authors) of the “disputed” or “contested” letters of Paul.  Scholarship is roughly evenly divided on these letter, as to who wrote them.  It is possible that by this time there was a “school of Paul” which produced these texts, either with the authentic Paul as a contributor, or after his death, but still close enough to feel a close kinship with most of Paul’s central teachings.

  •   Colossians
  •   Second Thessalonians
  •   (Ephesians, which is a “circular” letter, is sometimes placed here.)

The third and last group is the Pseudepigraphic (forgeries) Paul.  Almost no one thinks Paul wrote these letters.

  •   Pastoral epistles (letters) of 1st & 2nd Timothy, and Titus
  •   Ephesians (unless one places it in the second grouping)

The fourth Paul is the character represented in Acts.  This is clearly not actually Paul, in the sense that when “Paul” is speaking in Acts, the author is writing as all ancient historians did, placing on Paul’s lips those words which the author thought Paul would have spoken in those or similar circumstances.  Acts is a secondary source, and we should bear this in mind when Acts is at odds with Paul’s own letters.

These are the various Paul’s.  I find this to be highly instructive as Paul is a complex figure, and often misunderstood and even, I feel, sometimes misrepresented.  This is one of the reasons “Paul” presents such a divisive bone of contention among some Christians.  How are we to read Paul?  Did Paul teach we are all one in Christ, or was Paul a misogynist?  Are we to seek freedom in this life, or remain slaves?  Engage in an active sexual life (within marriage) or should we remain celibate?  Do we love Paul or revile him?

Each of these competing views of Paul have an answer.

In some cases the apparent dichotomy is illuminated by understanding Paul better.  Paul was an apocalyptic Jew.  Among other things, this means he believed in a future bodily resurrection.  Not only this, he believed Jesus’ resurrection was best understood as the First Fruits of the wider general resurrection, and that the general resurrection was soon to come.  Therefore, it is best to remain celibate and concentrate upon the dawning Kingdom.  And for those unable to remain celibate, to marry.  Therefore, if a slave it is best to remain a slave.  If already married, remain married.  What these views have in common is that the end is soon to come (Paul fully expected to be alive for the general resurrection), so there is no point in changing your mundane life;  one should instead focus upon the sacred.

I believe we can be certain had Paul known that “soon” meant 2,000-years or more, in some ways his teaching would have been quite different.  This is a valid point to my mind, and one of which we should be cognisant.

But all of the above, as interesting and instructional as I personally find it, is not really the most vital and important aspects of what I feel Paul was trying to teach us.  I feel the most vibrant and deeply meaningful way of reading Paul is as a Jewish Christ Mystic.

Jewish. Christ. Mystic.

Each of these words is important, and draws us into a closer understanding of Paul.  He was Jewish.  In fact, he was a pharisee.  Pharisee’s have gotten a bad reputation over the centuries.  But most basically they were extremely concerned with keeping the laws of the Torah.  So much so, for fear of breaking these laws, they developed an even more strict interpretation!  But Paul was also an apocalyptic Jew.  This meant the end of the present era was to come to an end, and God would bring about a new world.

And what of Christ?  Paul himself states he initially prosecuted Christians!  (Although that specific term may be anachronistic.)  Why?  I think the most reasonable explanation is the claim that Jesus had been resurrected, and was therefore the Jewish messiah.  This would have been categorically unbelievable to Paul, a skilled Jewish pharisee.  Jesus was crucified, and that alone would preclude him from ever being any kind of Jewish messiah.  Jesus would have been cursed by God, not raised into glory by God!

But then Paul had his conversion experience on the road from Damascus.

Paul either saw and/or heard the raised Jesus, and this experience totally and completely changed him for the rest of his life!  This is when Paul came to understand that Jesus *had* been raised, and this understanding was framed by his apocalyptic world view.  Thus, Jesus becomes the risen Christ and is the First Fruits of the impending general resurrection.

And this is where Paul begins to develop his mystical understanding of what role the Christ plays in our lives.  I would say this is one of the central tenets of Paul’s mission, as he saw it.  This is also my favorite aspect of Paul’s teachings.  Central to Paul’s teaching is experiencing the risen Christ in our lives.  This may happen in a variety of ways, some identified by Paul and some not.

As a mystic Paul was all about the *experience* of being in the Presence of the Divine.  Paul himself had a number of such experiences.  This is what I find so appealing about Paul.  Whatever we may make of his letters, we can appreciate that he had a number of experiences of Divine Communion.  And this is something to which we may all aspire!

Within Paul’s mystical teachings there are two themes which run hand in hand.

The first is of personal transformation.  We must put on the mind of Christ, and allow the Christ to live in us, through us, for us to become one in the same with the Christ.  The second point is in having this experience of personal connection to the Divine, and experiencing the personal transformation that comes from such an experience, to effect transformation of the world!

*Both* points are very critical to Paul.  And I think it is fair to read Paul as saying that the Kingdom of Heaven is at hand, yet it is each of *us* who must do what we are able to bring this Kingdom into our world.  It is a participatory event, in which we are integral members, not inactive hanger-ons!

Faith, hope and love.  But the greatest of these is love”  (1 Cor. 13:13).

This is the light by which I read Paul.  When I find a passage which conflicts with these aspirations, and which conflict with his two central teachings of personal transformation and transformation of the world, then I feel confident either Paul did not write that, or we misunderstand Paul’s meaning.

Recommendations for further study of Paul.

I wish to leave this feast day message with two recommendations for the further study of Paul.  One is a lecture series about the apostle Paul given by Prof. Luke Timothy Johnson, a former Benedictine monk, and offered through The Great Courses web site.  The second is a book written by Marcus Borg and John Dominic Crossan, entitled “The First Paul.”

Prof. Johnson holds a very different view of Paul than do I, as he reads all of the Pauline material as being directly or indirectly authored by the apostle Paul.  He offers a wonderful and stimulating lecture series which I highly recommend.  One of the points I find most interesting turns on a widespread misinterpretation of the original Greek in one of Paul’s letters.  He explains this much more fully in his lecture, but the issue concerns faith *in* Jesus or the faith *of* Jesus.  As many Christians will recognize, one of these views forms a cornerstone of Christian Faith for a great many Christians!  Yet it is based in a misinterpretation of the original Greek.

This is a subtle and to my way of thinking very important distinction.  Having faith *in* Jesus really removes us from the process.  We cast our “faith” upon Jesus, and therefore we are saved.  Simple to understand.  But for many, not such an easy thing to accomplish!  I think it is fair to say Martin Luther struggled with this greatly in his life!  Marcus Borg says he did too.  And so have I.  (I’m in good company at least!)

Having faith *of* Jesus may be read a number of different ways.  In part I believe this is because it is born of a mystic interpretation, and such interpretations are always at least a little misty, if not down right foggy!  First, we recognize that Jesus had a tremendous and deep faith in God.  In this light, the path to God is not through faith *in* Jesus, but in having the same quality of faith *of* Jesus *in* God!  See the difference?  *We* are active participants in this process.  As I think we must be, if personal transformation is one of the vital keys (as I do).

I relate this to the theme of theosis which is so important to the Eastern Orthodox Church, but which has been largely lost here in the West since the Great Schism in the 11th century.  And I also relate this to putting on the mind of Christ, as Paul spoke of so often.

The book authored by Marcus Borg and John Dominic Crossan offers a wonderful collection of insights to Paul!  I thoroughly enjoyed it and found it both refreshing and instructive.  One of the main themes they paint is that of Paul the Jewish Christ Mystic.  I really do think this grabs a hold of something vital in Paul.  And I do not think we can really understand Paul without seeing him in this light.

This book is a mixture of solid scholarly historical research, and of developing a sincere appreciation for the Mystical Paul.  And we need both.  We need to understand as well as we may the world of the 1st century, and we need to read Paul as a mystic, trying to reveal to us what he may of his experience of the Divine, and how we might take part in the spiritual transformation of the world.

“The greatest of these is love.”

If we don’t get that -until that hits us on a gut level- we are missing the whole point of the New Testament!

Offered with blessings,
On my first anniversary as priest,
Feast of the Conversion of Saint Paul the Apostle 2014

May the Lord Bless you and Keep you,
Father Erik


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