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The verse is widely used to oppose ordination of women as clergy, and to oppose certain other positions of ministry and leadership for women in large segments of Christianity. Many such groups that do not permit women to become clergy also cite 1 Corinthians 14:32–35 [ 2 ] and 1 Timothy 3:1–7. [ 3 ]
Most of the great women in the Bible either are married to a great man or related to one. ... A rare exception to this tradition is the prophetess and judge Deborah, perhaps the Bible's greatest woman figure. Deborah stands exclusively on her own merits. The only thing we know about her personal life is the name of her husband, Lapidot. [54]
The Bible is a collection of canonical sacred texts of Judaism and Christianity.Different religious groups include different books within their canons, in different orders, and sometimes divide or combine books, or incorporate additional material into canonical books.
Turning the private domestic setting into the public religious setting opened up opportunities for religious leadership. Pauline Christianity did not honour its rich patron; instead, it worked within a "motif of reciprocity" [6] by offering leadership roles, dignity and status in return for patronage. Through building up their own house church ...
This made 1 Corinthians more widely acceptable to church leaders in later times. If verses before or after 1 Corinthians 14:34–35 are read, it is fairly clear that verses 34 and 35 seem out of place. [13]
The New Testament names women in positions of leadership in the early church as well. Views of women in the Bible have changed throughout history and those changes are reflected in art and culture. There are controversies within the contemporary Christian church concerning women and their role in the church.