Chat with girls who want to have sex in Church House
It is often said that the church house is like a hospital, and the believers are the patients searching for healing. If you believe that to be at least somewhat true, then I think we should talk about what spiritual services are—and are not—being provided in the church.
Peering inside, the onlooker saw the small parish's pastor half-naked having sex with two women on the altar, according to court documents. The women were dressed in corsets and high-heeled boots.
For many people, especially in the developing "Christian feminist" movement, the question asked in the above title is not only astonishing but infuriating. Nonetheless, 1 Corinthians b does seem to teach that women should not speak in church.
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But is that really what the passage teaches? The Greek New Testament was written without any punctuation or division into verses.
As a result, it is not always easy to determine where one sentence ends and another one begins. This problem faces us in verse Does the second half of the verse, "as in all the churches of the saints," conclude a sentence or begin a new one? When Robert Stephanus worked out the verse s for the New Testament in while on a journey from Paris to Lyons, he combined this clause with the preceding one as verse Accordingly, the translators of the KJV put the two parts of the verse together into one sentence.
The word "as" in "as in all the churches of the saints" indicates that something is the same as the general practice of Christians.
It makes good sense for that something to be the practice that Paul prescribes for the Corinthian church in verse He declares, in effect, "I want the women in Corinth to do what the women do in all the other churches. On the other hand, verses 33a and 33b do not make any sense together.
What can it possibly mean that "God is not a God of commotion, but of peacefulness, as in all the churches of the saints"? The character of God is not comparable with the general practice of the churches. Verses 34 and 35 are the heart of the passage, containing Paul's instructions for the Corinthian church. But where does a paragraph break come? Clearly, verses form a conclusion to the broader discussion that precedes, but does verse 36 belong with verses 33b or with verses ?
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This does not matter too much, but it fits better with verses 33b The first word in verse 36, "or," provides an immediate connection with what precedes, whereas there is a clear break between verse 36 and verse Chapters constitute a well-defined section of 1 Corinthians.
He begins by discussing head coverings in connection with prayer and prophecy ; note that verse 1 belongs with chapter 10 and the proper observance of the Lord's Supper Then he gets into his main subject, the exercise of spiritual gifts especially speaking in tonguesin chapters The discussion of how to exercise spiritual gifts, which begins atends at a. There is a lot of argumentation from to Then in a Paul asks, "So, what is the result, brethren? This discussion is capped by the final warrant for his instructions, an appeal to the very character of God: "For God is not a God of commotion, but of peacefulness.
There is no mention in these verses of spiritual gifts, prophecy, discerning of spirits, speaking in tongues, interpreting tongues, or any related matter.
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Paul is still discussing what is proper behavior in church, but the specific subject matter changes at b, just as it changed at and Finally, inwe come to Paul's concluding remarks, which refer in a general way to all that he has been saying in chapters He demands a recognition that "the things that I am writing to you" are commandments from the Lord verses He urges the Corinthians to continue prophesying and speaking in tongues verse 39but he wants everything to be done properly and in order verse Paul refers specifically to prophecy and tongues Chat with girls who want to have sex in Church House this conclusion but not head coverings, the Lord's Supper, or women speaking because that was the main subject of chapters Thus we see that b is a distinct unit in the larger discussion of propriety and order in the church assembly Paul wants the Corinthians, when they assemble together, to behave properly in certain areas where they have fallen short: 1 with respect to head coverings when praying and prophesying, 2 with respect to the observance of the Lord's Supper, 3 especially with respect to the exercise of spiritual gifts, and finally 4 with respect to the participation of women.
The basic meaning of this passage is quite clear: when Christians gather together in church, women are not to speak, but instead are to keep silent. They should even save their questions and ask them at home. Any speaking by a woman in church is shameful, and contrary to the Law's requirement that women are to be in subjection. But, he insists, Paul is not stating his own views, but rather is quoting "a deviant teaching" disapprovingly!
That is, Paul gives the false view in verses 33b and then in verses rebukes those who hold that view.
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Bilezikian's interpretation is completely fanciful, and there are strong reasons for rejecting it. First of all, there is no indication in the passage or its context that Paul is quoting someone with whom he disagrees. Without such an indication as in 1 Corinthianshow can the reader know what is happening?
Various other passages in 1 Corinthians are sometimes thought to state a position with which Paul disagrees see13, 18; ;4, 8; ; note the quotation marks in the NIV in some of these passages. If this is ever true and I doubt that it is, although in some cases Paul may be adopting the language of his correspondents and then putting his own twist on itthe only way to tell is if Paul immediately proceeds to contradict or refute that statement.
For example, in"Everything is lawful for me" could be considered to be rebutted by "but not everything is beneficial. But in our passage, no such contradiction or rebuttal follows. Paul simply preempts objections by reminding the Corinthians that they are a relatively young church.
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He asks two rhetorical questions, both introduced by "or" a common Greek idiom. Obviously, the Christian faith came to Corinth from elsewhere, and so the Corinthians should conform their practice to that of the rest of the church. Furthermore, the alleged quotations of Paul's opponents elsewhere in 1 Corinthians are always single, and usually pithy, sentences; 1 Corinthians b is much longer and more elaborate.
If Paul is quoting his opponents, he is defeating himself by quoting the words of verse 33b which Bilezikian recognizes as belonging with verse Paul can challenge the Corinthians' claim to authority verse 36but surely he is not going to oppose the practice of "all the churches of the saints.
We can be sure that any argument that begins with "As in all the churches" is Paul's own. If "your women" is the correct reading in verse 34, as we believe see belowthen we clearly have Paul speaking to the Corinthian church about the women in their church.
His opponents would speak of "women" in general or "our women. We conclude, then, that Paul presents his own view, or rather the commandment of the Lord verse Paul addresses his instructions in verses to "your women" at Corinth.
The word "your" is omitted by the Alexandrian family of manuscripts upon which most modern translations are based. This seems to leave the instructions addressed to "women" in general.
But in order to complete the comparison with verse 33b, a specific reference to Corinthian women must be understood in However, it should not be imagined that the rules of verses are special rules applicable only to the women of Corinth. Paul begins by appealing to what women do at all the other apostolic churches: "As in all the churches of the saints, your women are to Because Paul is stating a universal rule, we reject the view of Richard and Catherine C.
Kroeger, in I Suffer Not a Woman Baker,that Paul is merely addressing the local situation in Corinth, where women had supposedly brought the wild excesses of paganism into the church.
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The passage says nothing about that. Paul does deal with commotion in the section on spiritual gifts, but nowhere does he single out women as being especially unruly. The expression "the saints" in verse 33 could refer generally to Christians as in 1 Corinthiansand usually in Paul or specifically to the original Jewish Christians as in 1 Corinthians ; cf. Ephesians In this case, the word "all" indicates that the general meaning is intended, especially since there is no hint in the context that the more limited meaning is intended.
An appeal merely to the practice of the churches of Judea would not mean much if the other churches in the Gentile world were allowed to follow a different practice. Since Paul is stating a rule that was recognized throughout the apostolic church, it follows that he is not merely instituting a special rule for Corinth because of some special problem or circumstance there. Paul states that the rule is universal in the church, which can only mean that it was instituted by general apostolic direction and remains in force in the household of God built on the foundation of the apostles and prophets.
The apostolic rule is that women must remain silent "in the churches" verse In verse 35 Paul explains that he is referring to what takes place "in church" as distinct from "at home. The crucial distinction is between "in church" and "at home. In the public assembly, Paul says, it is shameful and out of character that is, not being "in subjection" for a woman to speak.
This is presumably how Priscilla with her husband, Aquila instructed even the mighty preacher Apollos Acts The "at home" principle would apply when Christians have gathered together on the Lord's Day or at other timesbut are not assembled formally. By "formally" I am referring to the official or "stated" character of the meeting, not to the style of worship or the location of the meeting.