GENERAL GUIDELINES TO CHURCH WORSHIP In the first chapter, the apostle reveals the meaning of the commandment. It is the topic of pastoral work, and it enables the servant of Christ to express love as he serves everyone and especially the evil ones. The whole being of the servant is occupied in offering loving ministry, giving it all his/ her effort. There is no time for useless controversies as he struggles like a good spiritual soldier. In the second chapter, the apostle tells Timothy about the general guidelines of church worship. 1- Prayer for all humanity: 1-7. 2- Instructions for male worshippers: 8. 3- Instructions for female worshippers: 9- 15. 1- PRAYER FOR ALL HUMANITY “Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men” (1). The apostle reveals the mission of the Church and how it should be carried on all levels: the universal, the local, and the individual. The reason for this is that the Church is not an institution that competes with the world to grab its possessions. The Church is first and foremost a congregation devoted to the worship of the Lord as they pray for the world’s sanctification. Therefore believers offer ‘supplications, prayers, intercessions, and thanksgiving for all men.’ Abbot Isaac1 finds that what the apostle says here represents the stages of fellowship with God that a believer enjoys. These are similar to ascending stages yet they compliment each other. The believer begins by making supplications or requests for his essential needs, he then moves into prayer or flight to God thereby entering into a deep and loving relationship with and for Him alone. From this stage of divine love, the worshipper ascends into the stage of offering intercessions or requests for all men. In this case, he forgets all his needs and does not pray for his own needs, but for the needs of others. It is love for his fellowmen that enables him to do so. Finally, the worshipper offers thanksgiving as an expression of the angelic life that is based on uninterrupted and constant thanksgiving and praise to God. The Church applies all these forms of prayer in her worship and liturgies. This is especially true during the Liturgy of the Eucharist. The believer prays to receive forgiveness for sins he has committed, for spiritual growth, and for the satisfaction of his spiritual, emotional, and physical needs. These prayers become integrated and lead the worshipper into a mysterious conversation with God through His Only-Begotten Son and through the Holy Spirit. The Church does not stop her intercessions for all men. Moreover, the essence of the Eucharist is the enjoyment of a new and thankful life that reveals itself by our steadfast adherence to the Lord Jesus Christ that is why we celebrate the Holy ‘Eucharist’ or ‘Thanksgiving.’ 1 Cassian: Conferences, 9. 3 Origen1 elaborates on the distinction among these forms of prayer and gives examples for them: Supplications are pleadings made in the hope of receiving something that a person needs. For example the supplication of Zechariah, the priest, and the words of the angel to him: “Do not be afraid, Zechariah, for your prayer is heard: and your wife Elizabeth will bear you a son, and you shall call his name John” (Luke 1:13). Prayer is the expression of worship filled with praise and offered to God alone. According to Origen, it is possible to offer the three other forms to any body - as when one person asks something of another person, or intercedes between one person and his brother, or thanks someone he did him a favor. As for prayer, it can be offered to God only. An example of prayer is found in (1 Sam. 1:10), where Hannah, the wife of Elkanah “prayed to the Lord and wept in anguish.” Concerning intercessions, Origen finds that these constitute the request for specific matters presented to God by someone who has great and unusual hope. A unique example of intercession is the work of the Holy Spirit. This is expressed in the words of the apostle: “but the Spirit Himself makes intercession for us with groaning which cannot be uttered. Now He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God” (Rom. 8: 26, 27). Finally, there is the form of Thanksgiving, which is the expression of gratitude combined with prayer and offered as God has granted blessings and gifts. Again, there is a unique illustration of this form of worship in the dialogue between the Lord Jesus Christ and His Father. He thanks God, the Father, for the gifts he grants to the simple in these words: “At that time Jesus answered and said: ‘I thank You, Father, Lord of heaven and earth, because You have hidden these things from the wise and prudent and have revealed them to babes” (Matt. 11: 25). St. John Chrysostom considers that this passage is an invitation to ecclesiastical ministry that is distinguished by love for all. The pastor engages in it with his congregation day and night. They pray for all humanity including the wicked and the idol worshippers. He says: [A pastor acts as though he were a father for the whole world. Consequently, it is appropriate that he cares for each one in the same way that God, whom he serves, does... this has two results: on the one hand, it draws the pastors attention from outside matters as nobody can pray for people if he resents or hates them in any way. On the other hand, these people become better as a result of the prayers offered on their behalf. They consequently depart from the wickedness they plot against us. Indeed, nothing attracts mankind to learning more than loving and having more love. Look at those who have persecuted the Christians, lashed, exiled, and killed them. The Christians used to pray offer fervent prayers for those who were treating them so barbarously. Similarly, a father lifts up his child and carries him even though he might have slapped his father’s face. This is because the child’s behavior cannot tear away the father’s tenderness. This is how we should behave and retain our goodwill towards outsiders even if they strike us... what does the apostle mean by the words ‘first of all’ in verse 1? He means in every day service and in the knowledge that we should offer daily prayers, in the morning and at night, for the whole world, including kings and all those who possess authority2.] This passage reveals to us how the Church engages in communal liturgies day and night. She remembers in her supplications all kings, presidents, and all those in leadership 1 On Prayer 14: 2-5. 2 In 1 Tim., hom., 6. 4 positions, as well as for all humanity. In the Liturgy of St. Basil we find that the supplication offered for all the above occurs as part of the prayer recited for the peace of the Church and just before the prayer of reconciliation. In the liturgy of St. Gregory, special prayers are offered for the king or president, for those who work in the palace or royal residence, for all those employed in the country, and for the safety of the soldiers. The apostle says: “for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence” (2). St. John Chrysostom asks if it is appropriate to pray for a king who worships idols during the celebration of the holy Mysteries? He answers in these words: [The apostle has revealed the benefit of doing so as he says: ‘that we may lead a quiet and peaceable life.’ It is as though he is stating that the well-being of those in authority is synonymous with our own peace. In his Epistle to the Romans, St. Paul commands them to obey their rulers “Therefore you must be subject, not only because of wrath but also for conscience’ sake” (Rom. 13: 5). For God has instituted ‘government’ for the wellbeing of everyone... we obey, not as men pleasers, but in accordance with the principles of justice. Indeed, if they are neither safe nor victorious in wars, our lives would surly be exposed to disturbances and sufferings. Moreover, if they die, we shall be dispersed1.] What does the apostle mean when he says: “that we mean lead a quiet and peaceable life in all godliness and reverence?” St. John Chrysostom replies to this by saying that there are three kinds of war: wars that arise when strange animals attack us, wars that erupt among us, and wars that occur within the person himself. St. John Chrysostom finds that the quiet and peace mentioned refer to the inward peace of the soul, as well as the rest we get in the absence of the third kind of war. Hence the apostle finishes the verse by saying “in all godliness and reverence.” Our supplications and intercessions for all mankind coupled with sincere obedience to authority result in inward peace and we become sons who carry the features of their loving and obedient bridegroom! Our relationship with others is neither based on the gain of material or honorary benefit; neither does it arise out of fear. It is founded in God, in whom we meet with everyone and work to accommodate all for the sake of God, the Lover of mankind. The apostle goes on to say: “For this is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth” (4). St. John Chrysostom comments as follows: [What is it that is acceptable? Prayer for others! That is what is acceptable to God, and that is His Will... Follow God for He desires that all be saved. This is the mystery behind the prayer of each person for everyone else. If God desires that all be saved then you should have the same desire too! When this becomes you will, then pray that this desire be fulfilled since having the will - or desire - leads to prayers2.] Some may ask: “Shall we pray for idolatrous nations? To this St. John Chrysostom responds: [Do not fear to pray for other nations, for the Lord wants you to do so. Only fear to pray against others, for that is something that would not please the Lord. If you have to pray for idolaters, then you naturally have to pray for heretic. Therefore let us pray for everyone, and refrain from persecuting anyone3.] Some may wonder: “Why do I have to pray for them? Is God’s plan for them not 1 Ibid., 7. 2 Ibid. 3 Ibid. 5 sufficient? “St. John Chrysostom responds by saying: [Prayer has a very beneficial action on them for it attracts them to love and grants gentleness to the worshipper himself. Prayer has the power of attracting them to the faith1.] Finally, the apostle confirms God’s love made evident as He offers salvation to all humanity. The apostle wishes us to pray for all, whether it is part of our worship in Church or on our own. He calls upon us to do so in order to cancel the Gnostic duality that divides believers into those who are perfect and those who are simple2. The apostle establishes a link between the general prayers offered in Church – with all the sincere love that it expresses towards all humanity - and the redemptive intercession before God and which Jesus Christ offers on the behalf of us all. To that effect he says: “For there is one God and one Mediator between God and men, the Man Jesus Christ, who gave Himself a ransom for all, to be testified in due time,” ( 5, 6). The intention of the apostle here is to affirm that the only way our hearts can be opened up to love all men is through our union with the only Mediator and cannot be accomplished on our own. He has this power because He not only offered words of prayer, but also became incarnated, and suffered to redeem us all! The feature of love evident in our communal and individual prayers is the feature of Jesus Christ Himself – ‘the only God’- who became ‘Man’ to save us all! It is worth stopping here to reflect upon the apostle’s words. These have preoccupied the thought of the Early Church and consumed the feelings of the fathers, shaking their inner depths. In a way, the context of the epistle here is not an attack on the concept of intercession that we lovingly carry out on each other’s behalf before God. It arises from the Gnostics’ teachings about the presence of consecutive genealogies that began from the Superior Being and ended in the coming of Jesus Christ. These genealogies are projections or aeons that present knowledge as the road to salvation. They consider that the Gnostic can be liberated through knowledge to attain Jesus Christ, and that through Him and more knowledge, he will be promoted to a greater aeon, and from there to an even greater one. This escalation through (stairs) or aeons continues until the Gnostic attains the Superior Being through knowledge. The apostle underlines that the Truth that God wishes all men to attain is faith in the one Father who sent His Only-Begotten Son as the only redemptive Mediator capable of reconciling all believers with Him. In this way, the apostle destroys the Gnostic concept of genealogies and aeons. Through our understanding of the above, we cannot extract these verses from their context. Others use them to deny the power of intercession or prayers that the churches offer on behalf of each other whether they are for departed members or for those struggling in this life. This is a deviation from the thought presented by Divine Inspiration. This Inspiration intends to affirm the unique work of Jesus Christ in reconciling us with His Father. This is an action that no heavenly or earthly being can ever possibly do! The apostle underlines the words ‘one God’ and continues with ‘the Man Jesus Christ,’ to clarify that there is no other way of reconciliation other than through the Divine Incarnation. St. John Chrysostom says that the Mediator communicates with the two parties to mediate between them. The Lord Jesus Christ cannot intercede to the 1 Ibid. 2 Cf. The Introduction: Contemporary Heresies. 6 Father if He is isolated from Him. Moreover, He cannot intercede for people if He is isolated from them. As a Mediator between God and men, it is appropriate that He possess union with the Father as well as union with men’s nature. He comes as the Reconciler of both as He is the Incarnate Son of God. He carries in His one nature the union of both natures together, without any confusion, mixing, or change. St. Gregory of Nyssa, finds that the goal of the incarnation is the fulfillment of this amazing Mediator: for He is the Son of God who took on our humanity in order to tear away the enmity that existed between God and man, or between the Divine nature and human nature1. He has ripped off our estrangement from the True Life, for He has reinstituted us, who are human, to the fellowship with His Father. The Son of God through incarnation became the Son of Man. Thus He could join and unite them together in Himself even though they are separate by nature2. St. Gregory of Nyssa He did not want any angel to be the Mediator, but only the Lord Jesus Christ Himself inasmuch as He humiliated Himself and became Man. In that way the Son of God Himself, the Word of God, is the Mediator between God and men. He is the Son of men but equal to God through oneness in His Divinity, and united with us by His Incarnation. The Lord Jesus Christ interceded on our behalf to the Father as He has become a Man, yet He has never stopped being the one God and the Father. The Lord prays: “I do not pray for these alone, but also for those who will believe in Me through their word; that they all may be one, as you Father, are in Me, and I in You, that they also may be one in Us, that the world may believe that You sent Me. And the glory which You gave Me I have given them, that they may be one just as We are one” (John 17: 20.21). St. Augustine3 There is a mediator that separates, and another that reconciles: the one that separates is sin, while the one that reconciles is the Lord Jesus Christ. It is He who tears down the wall of sin. He came as a Mediator, became the Priest, and the Victim at the same time. He is the Door that leads to the Father and there is no other way to get to the Father except through Him. St. Augustine4 Man can cannot be reconciled with God without having faith in Jesus Christ whether before or after His incarnation5. St. Augustine In the end of time, the Lord re-established His friendship with us, for He became the Mediator between God and men. The Father forgave us who had sinned against Him, as He erased our rebellion by Christ’s obedience. He granted us fellowship with our 1 Adv. Eunomius 2: 12. 2 Ibid., 3:4. 3 On Trinity 3: 11; 4: 8. 4 In Joan tr. 41: 5; 47: 3. 5 In Ps 105. 7 Creator and submission to Him1. St. Iraneous He reconciles God with men, and men with God! He reconciles the spirit with the body, and the body with the spirit! In Him all natures were unified, and all agreed in the way a Bridegroom does with his bride as they unite and share marital life2. Tertullian He preserved in Himself the body, vested on Him and which He accepted, while retaining both aspects as a warrantee of His ultimate perfection. He also granted us the zeal of the spirit (2 Cor. 5: 5). He took from us the zeal of the flesh, and carried it into heaven as a warrantee for everyone... Therefore, do not be anxious, O body, and do not worry, for you have attained, through Christ, the Kingdom of Heaven!3 Tertullian As the Mediator between God and men became the Firstborn of all mankind, he announced to His brothers the common features He shared... He says, “I will leave you so that I may myself become the true father and become your father from whom you have been separated. I will make the true God – whom you have rebelled against – become your God. By being the Firstborn, I bring in me all men to their God and Father4. St. Gregory of Nyssa The Gnostics denied the truth about the incarnation of the Son of Man. They thought that the Savior could not possibly unite to the body since it is an element of darkness. Some claimed that He had a spiritual body that he had received from heaven and carried it through the womb of the Virgin Mary without taking from her any flesh or blood. Therefore the apostle puts emphasis on ‘the Man Christ Jesus,’ since anyone who denies His incarnation denies His redeeming work, and also tears away His ability to intercede on our behalf. St. Augustine remarks: [He who knows Jesus as God and denies His manhood has not accepted His death on his account. As a man, He died. Whoever denies the manhood of Jesus cannot be reconciled with God through the intercession of the Mediator... he is not justified “for as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous” (Rom. 5: 19)5.” Far from being just words, the Lord practically demonstrated His mediation on our behalf through His incarnation and His crucifixion. The apostle goes on to say: “who have Himself a ransom for all, to be testified in due time” (6). He offered His life as a ransom to reconcile all men with God. This is the price of the practical reconciliation that the incarnate Son of God has paid. Notice how the words ‘for all’ is repeated for the purpose of destroying the Gnostic thought of duality from the life of believers, that divides men into the perfect and simple. 1 Adv. Haer 5: 17:1. 2 On the Resurrection of the Flesh, 63. 3 Ibid., 51. 4 Adv. Eunom. 2: 8. 5 In Joan 66: 2. 8 The Lord Jesus Christ offered Himself a ransom for all. Therefore we need to observe the offering of prayers on behalf of everyone and to love all men. St. John Chrysostom says: [There is no doubt that Christ died for idolaters too, so should you not be able to pray for them?!1.] The Only-Begotten Son presents in due time a true testimony of divine love through this practical and all- inclusive love. This divine act and Messianic testimony evident in the redemption offered for all is the topic of the apostle’s mission and preaching. The apostle says: “for which I was appointed a preacher and an apostle- I am speaking the truth in Christ and not lying- a teacher of the Gentiles in faith and truth” (7). St. Paul the apostle devoted his life to preach the message of salvation to the entire world since God’s grace included all humanity. Thus he became a teacher ‘of the Gentiles in faith and truth.” Since faith became widespread beyond the compass of the Jews, the truth or knowledge became no longer the property of one group rather than another. We would like to comment briefly to say that the main principle in our communal and private worship needs to be the possession of a heart big and full enough with love so as to encompass all humanity; praying for all and offering supplications for their salvation. 2- INSTRUCTIONS FOR MALE WORSHIPPERS “Therefore I desire that the men pray everywhere, lifting up holy hands without wrath and doubting” (8). The apostle instructs men to lift up pure hands when they pray wherever they are; in public church gatherings, in family worship, and also in their own bedrooms. This is different from the Lord’s words: “But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place, and your Father who sees you in secret will reward you openly”(Matt. 6: 5, 6). How does the apostle speak about praying ‘everywhere,’ whereas the Lord limits the place of prayer to the ‘bedroom’? St. John Chrysostom explains as follows: [There is no contradiction here. Indeed there is harmony. First, we need to understand what is meant by ‘go into your room’? And why does the Lord command us to do so since we pray everywhere? Shall we refrain from praying in Church or anywhere else at home and confine our prayers to the bedroom? Or what is the meaning of these words? Actually, the Lord is warning us against boasting. He commands us to offer our prayers secretly and does not seek to put limits. For example, when He says, “do not let your left hand know what your right hand is doing” (Matt. 6: 3), He is not speaking about the hands (left and right) but He is issuing a strong warning against boasting. This is what is meant in these verses, for He does not intend to confine prayer to a specific place, but rather makes a singular request and that is to abandon vainglory. Here, St. Paul intends to distinguish between the prayers offered by Jews and those offered by Christians. He speaks about ‘everywhere... lifting up holy hands in prayer;’ this is something that the Jews did not allow. They were not permitted to draw near God, offer their sacrifice, or complete their ministry in any place. They had to come altogether from all over the world and come to one place. They had to be gathered in one place to complete their worship. In contrast to that, the apostle calls for a liberation from such customs and it is as though he is saying: Our way is different from the Jewish ways, and since the Lord commands us to pray for everyone because He has 1 In 1 Tim., hom., 7. 9 died for all, it is therefore appropriate to pray everywhere. The focus here is on the manner of prayer1.] Thus, prayer may take place anywhere, and this does not disagree with the command of the Lord pertaining specifically to prayer in one’s room. The first teaching encourages prayer anywhere without any restrictions and as long as the heart is full of love that enables it to pray for all men. The second teaching encourages prayer that is far removed from vainglory and false pretences or appearances. This command is directed not only to men but also to the whole Church: men and women, children and the elderly, and all youth. All should be committed to lead mature spiritual lives. Hence they will raise their spiritual (inner) hands just as the Lord spread out His hands in love upon the Cross to erase all wraths against mankind. ‘Holy hands’ can only refer to a life that functions through the sanctification of the spirit ...even if prayer springs from the depth of the heart inwardly, and from the lips outwardly; yet it would be acceptable only if it is coupled with spiritual work and with sincere struggle in the name of Jesus Christ...our prayers and praises to the Lord must be matched with spiritual work! ‘Holy hands’ refers to both spiritual and physical purity. According to St. Jerome: [Our harps are our bodies, souls, and spirits, working together in harmony so that the strings may produce the tune!2.] Holiness does not involve the washing with water but rather indicates repentance. This enables the Holy Spirit to work within us, and purify us totally: inside out. Tertullian says: [What would make us offer prayers with clean hands but an unclean spirit? It is essential to raise spiritual hands that are holy: free from vanity, crime, cruelty, poison, idolatry, and other shameful matters...this constitutes true holiness3.] He also says, [After the body has been completely washed, that is purified by baptism, it becomes necessary to be purified by constant repentance and just as we do when we wash our hands constantly from impurities4.] 3- INSTRUCTIONS FOR FEMALE WORSHIPPERS From the above, it becomes clear that a man, and indeed every spiritually mature soul, needs to be inwardly holy, and to imitate the Lord Jesus Christ by spreading out his hands lovingly, as if they were stretched on the Cross, in order to intercede by words as well as by deeds, and having no doubt or wrath. A woman, too – and every soul that has become a bride of the Master – needs to be concerned with her inner adornment in her worship in order to bring joy to the heart of her heavenly Bridegroom. St. Paul, the apostle says: “In like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, but which is proper for women professing godliness, with good works” (9, 10). St. John Chrysostom comments on this apostolic teaching as follows: [what is this? Do you come before God with braids and golden jewelry? Maybe you are coming to a dancing locale? Or some indecent party? For braids and precious attire are appropriate to such places. However, in the presence of God, there is no necessity for such things. You are coming to pray for the forgiveness of your sins... to supplicate God, and to plead 1 Ibid., 8. 2 On Ps. 21. 3 On Prayer, 8. 4 Ibid. 10 with Him that He may respond forgivingly to you! Why do you adorn yourself? These clothes are inappropriate to someone pleading! How do you puff? How do you weep? How do you pray fervently while you are adorned in this manner?1.] He goes on to say, [Jesus Christ is your Bridegroom, O virgin, therefore why do you seek to attract your dear fellowmen? the ornaments that are pleasing to God are humility, chastity, and commitment to orderliness and decency in one’s attire... stop this stupidity, O woman! Divert your attention from yourself and focus on your inner adornment2.] We can deduct from the words of St. Paul that abstaining from outward adornment is not a virtue in itself. Virtue lies in the commitment to embellish the inner heart and thoughts through living in godliness and self-control. The virtue of a person lies in putting on the Lord Jesus Christ as He brings radiance to the soul encompassing her emotions and feelings, as well as to the mind with all its potentials. The apostle says, “the women adorn themselves in modest apparel, with propriety and moderation... professing godliness with good works.” In other words, they reflect God’s sanctity and His characteristics within them. What we say about adornment also applies about modesty. It does not simply refer to wearing certain clothes, but rather intends to underline that we carry within us our Savior who enriches the heart, thought, sight, tongue, etc. and clothes us with inner and outward modesty. It therefore befits women as well as all Christians to be modest in controlling their eyes, words, and even their inner thoughts. Let us pray in the words of the Psalmist, “Set a watch, O Lord, before my mouth; keep the door of my lips.” Who can the watch of the mouth and the door to the lips be other than the Holy Spirit? It is He who sanctifies our inward and outward parts, and the Lord Jesus Christ Himself opens and no one closes, and closes and no one opens. Now that the apostle has dealt with a woman’s obligation to observe inward and outward modesty, and to abstain from indulgence in outward adornment, especially while in Church; he goes on to speak about her silence in the Church. Besides, he deals with the women having to teach men in general church meetings. He says, “Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence. For Adam was formed first, then Eve, woman being deceived, fell into transgression, nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self control” (11-15). Some may ask, ‘Why should women keep silent, and not teach in Church? And why is it indicated that they be submissive?’ In order to understand these verses, it is important to place them in the context of the state of the Church at the time of writing this Letter. Within the Jewish community, a woman was forbidden to study the Law, and was not allowed to play any leadership role in social service. A Jewish man thanked God daily as He had not created him as ‘a Gentile, or a slave, or a woman.’ However, we do not deny that some women, driven by fervent God loving hearts, did play leading religious and political roles in the Old Testament. Note that for the Jews, religion and politics were inseparable, and that the Lord Jesus Christ sought to correct that concept. In the Old Testament, the following prophetesses are known: Miriam, who led the women in songs of praise (Exod. 15: 20); Deborah, who was also a judge (Judges 4: 4); Huldah in the days of Josiah (2 Kings 22: 1 In 1 Tim., hom., 8. 2 Ibid, Roger Gryson: The Ministry of Women in the Early Church, Minnesota, 1976, p. 128. 11 14); Noadiah in the days of Nehemiah (Neh. 6: 14); as well as Anna who is mentioned in the New Testament (Luke 2: 36). Thus the woman enjoyed many rights, actually, while under the Mosaic Law compared to others living in the world at that time. In spite of that, she remained removed from the ministry in the holy places, from teaching in the Church, etc. In the case of the Greeks, the temple of Aphrodite housed one thousand priestesses, and they offered their bodies to the worshippers as a part of worship. The temple of Diana, in Ephesus, also housed hundreds of wicked priestesses. The Christian Church has elevated the status of a woman, and has given her many rights. However, the right to teach has been denied to women whenever there are men to fulfill that role. The reason for that is to avoid misunderstandings. According to the Holy Bible, the Lord Jesus Christ has elevated the status of women. We read that a number of women followed the Lord and His twelve disciples during His preaching. They served Him out of their purses (Luke 8: 1-3). The names of some of them, who had also followed Him to the Cross, are mentioned (Matt. 27: 56, 61; 28: 1). The women were the first ones to announce the Lord’s Resurrection to the disciples (Luke 24:10, 11). In the Apostolic Era, and with the rise of the Church, the women, including St. Mary, regularly joined the disciples in prayers and supplications (Acts: 1: 14). St. Luke recounts in the Book of the Acts the positive role that Tabitha played in serving the poor and the widows (Acts 9:36). In the long greetings found in the epistles of St. Paul, the apostle, we get the sense of the role many women have played in the missionary work of the Church. These women were not less zealous than the men in spreading the message of the Gospel. The apostle speaks about Phoebe, the deaconess in Cenchrea (Rom. 16: 1, 2). She served strangers and travelers, ‘housed strangers,’ and opened up her home for religious meetings. He speaks about ‘Priscilla and Aquila’ as ‘fellow workers in Christ Jesus’ (Rom. 16: 3). The strange thing is that he mentions the name of the wife before her husband’s, which did contrary to the custom of that time. This might be due to the fact that they were more fervent than their husbands, as we see in the case of the wife who helped Apollos, her husband, in rectifying his understanding of the faith. St. John Chrysostom mentions that example besides many other women whom he mentions by name as they illustrate strong ministry. In the Book of the Acts, we read about the four daughters of Philip the evangelist, and how they prophesied (Acts 21: 9). Some of these names also occur in a writing which dates back to the fourth century: Hermeon, Caritina, Iris, and Eutychiana1. God willing, we shall refer in other writings, to the work done in the sphere of ministering to widows and virgins. Thus the Christian Church has never denied a woman’s rights from its earliest beginnings. Then how is it that the Church opposes her role as a teacher among men? We need to refer to the words of St. Paul, the apostle, who explains Gnosticism and its effect on the church in the apostolic era. Society at that time distinguished sharply between men and women, and put on women such cruel restrictions that defied their human rights as well as civic and criminal laws. In contrast, Christianity claimed that “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for you are all one in Christ Jesus” (Gal. 3: 28). The Gnostics despised the body 1 De Praescriptione 41: 5. 12 and considered it to be an element of darkness. Consequently, they were hostile and wished to discard it by rejecting all matters related to it, the rejected marriage as an unclean issue, some foods used to feed the body, as well as rejecting the resurrection of the body on the Last Day. Moreover, they refused to admit the difference between the sexes, so in their teachings they stated there is no such thing as a man or a woman but just a person who is a being endowed with talents that had nothing to do with manhood or womanhood. In other words, they wanted to society to exist without giving any consideration to such differences! Such teachings disturbed the church, and led her to claim that there is neither male nor female in Jesus Christ as they were members in His holy Body. However, she did not ignore the role of each as a separate and different entity. In this context, St. Paul speaks about the obligation of the woman to cover her head and the man to expose his during worship (1 Cor. 11: 4, 5). The apostle, who was inspired by the Spirit, was not the kind of person who would be concerned with such matters in a literal way as many would think. He really wishes to confirm that although men and women are equal in Jesus Christ yet salvation, fellowship in His Body, and the renewal of life have not severed femininity from women or manhood from men. Each has a vital and active role in the life of the Church in the unifying spirit of love. It is correct to describe St. Paul as a man of great vision and love. In his teachings in this letter concerning a woman’s silence in Church, her withdrawal from teaching, men, and her submission, he does not intend to despise her status or reduce her role. He wishes her to undertake what is suited to her nature as a woman, and to her physical and emotional capacity. When the body submits to the head, it does not mean that the head is better, or that the body is to be despised. For there cannot be a head apart from the body, and it cannot have a function with it. It is true that the head provides for the body, yet if one does not respond to the other, both would lose their peace and existence. St. Paul does not deny the roles Eunice and Lois played in the life of St. Timothy and teaching him the Holy Book (2 Tim. 3: 15). Neither does he ignore the righteousness of Priscilla and her husband as they served individually and with many others in different countries, and how they had led Apollos to know the Truth (Acts 18: 26). He also mentions Euodia and Syntyche in (Philippians 4: 2, 3). Moreover, the apostle probably made this restriction with the intention of removing any chances that could lead the Church to stumble. Yet, he has not ignored her educational role in the family, among women, and towards herself. The writings of Tertullian help us to discover the intention of the apostle, St. Paul. Prior to his adoption of Mani’s heresy, he attacks the Gnostics and says: [Look at the women of the heretics, how wanton! They are so arrogant that they teach, argue, cast out devils, and heal - they might also baptize?1] Even after he had deviated and adopted heretic teachings, Tertullian did not depart from this apostolic commandment. Even though he adopted some of the teachings of the two prophetesses Maxmilla and Prischilla he says: [A woman is not allowed to speak in Church (1 Cor. 14: 34, 35), neither should she teach, baptize, or undertake any function in the priesthood and that is specifically designated for men2,.] Here, Tertullian reveals that the restriction is based on a consideration of what agrees with the nature of a woman, without any intention of degrading her status. However, Tertullian was slightly affected by heretics, and resumed 1 De Resurr. Carnis 11:2; De Exhort, Castitalis 10:5. 2 On Veiling of Virgins 9: 1. 13 to assign to her the role of prophesying1. Finally, what does the apostle St. Paul intend to say in this verse: “Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with selfcontrol” (15)? Some explain that the holy Virgin Mary brought great honor to women as she has given birth to our Savior. Others consider that even though women are deprived of the right to teach in public in the Church when men are present, yet they would receive their crown by teaching their children to walk in the faith, in love, in holiness, and with self-control. This is a task that men cannot do... truly women offer to the Church blessed members who have leadership! 1 Adv. Mare. 5:8:11; De Anima 9:4.
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