WEBVTT

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Prof: What we're doing
this week is extending our

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conversation we started last
week about how was Paul used as

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a figure in early Christianity.

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Today we're going to talk about
the Pastoral Epistles,

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which is I and II Timothy and
Titus,

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and then next time we'll talk
about The Acts of Paul and

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Thecla because these are two
practically opposite ways of

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interpreting Paul and using Paul
that came about probably in the

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second century.

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The Pastoral Epistles are
called "pastoral"

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because it presents Paul as
writing to Timothy and Titus,

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two of his followers,
but he's telling them how to be

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good pastors of a church.

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In fact he's also doing
something like almost acting

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like they're going to become
bishops;

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they are also supposed to be
appointing other people as

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pastors of churches.

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We call these the Pastoral
Epistles because it presents

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Paul as himself serving in a
sort of pastoral role for his

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churches and assigning Timothy
and Titus pastoral roles for his

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churches also,
and establishing leadership

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positions,
what kind of leadership

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structures he wants to go on in
the churches.

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Most of us scholars believe
that these letters are

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pseudonymous.

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We don't believe Paul wrote
them.

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There has been some question in
the last several years that

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maybe the actual historical Paul
wrote II Timothy because II

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Timothy looks sort of like a
last will and testament of Paul

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that he may have written in
prison.

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But I don't tend to buy that.

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I tend to group all three of
them together as being probably

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by the same author and all being
pseudonymous.

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Why do we think they're
pseudonymous?

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Well again, as we saw with
Ephesians and Colossians,

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the writing style in these
letters is very different from

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the seven letters that scholars
all agree Paul actually wrote,

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so the writing style is a big
issue.

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As I'll show today there are a
lot of ways of seeing that these

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letters simply presuppose a
different stage in early

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Christianity.

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They don't look like they're
from the more primitive sort of

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time of when Paul was actually
founding churches.

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The theology looks different,
the church structure looks

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different,
as I'll talk about,

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positions on the household,
on marriage,

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on slavery, on family,
on women, all of these things

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are different.

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I'm using the Pastoral Epistles
in this lecture as one

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illustration of how Christianity
changes in different

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trajectories.

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One trajectory becomes very
much pro-household.

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The traditional Roman style or
Greco-Roman family is promoted

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as the Christian way for
families to be and even the

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church itself is molded to look
like a household with a

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paterfamilias,
the head of the household on

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top, women below that,
children and slaves below that.

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When we get to The Acts of
Paul and Thecla, we'll see

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that that interpretation of Paul
makes Paul anti-household.

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He actually is presented as
going around preaching against

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marriage,
against sex,

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against the Roman household,
and preaching a very kind of

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hierarchical disrupting,
even city-,

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polis-disrupting Gospel
and certainly a household- and

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family-disrupting Apostle.

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These two trajectories of
Pauline Christianity show the

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diversity of Christianity as it
developed,

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and even how they used the same
figure,

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Paul, as founder of
Christianity in radically

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different ways.

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When did these letters come
about?

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It's everybody guess.

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I actually tend to think that
the Pastoral Epistles were

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probably written sometime in the
second century,

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and maybe even toward the
middle of the second century.

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That's a bit later than a lot
of scholars would put them,

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and we're just guessing anyway.

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We sort of have to imagine what
kind of level of early

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Christianity,
what kind of phase of early

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Christianity do we imagine
taking place before we can get

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this kind of a letter with this
kind of theology and church

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structure written.

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It is interesting that when we
talked about Marcion early,

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remember the heretic in Rome
who made his own first Canon

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list of New Testament books?

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Remember he included Luke as
his Gospel in his own edited

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version of it and he included
the letters of Paul.

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We don't have any evidence that
Marcion actually knew about

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these three letters,
I and II Timothy and Titus.

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If Marcion was writing in the
middle of the second century,

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maybe Marcion,
if he didn't mention them,

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maybe he didn't know them,
and maybe that's evidence that

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they weren't yet highly
circulated so that's one of the

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things that people have talked
about,

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the dating of these letters.

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Since Marcion didn't seem to
know them, perhaps they were

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either just being written or not
long written around the middle

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of the second century.

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First let me back up because I
want to go through Paul really

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quickly and talk about what
Paul's own view of the household

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is.

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Look with me in 1 Corinthians
7, we're going to review some

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things that we've gone on before
but keep your Bibles in front of

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you.

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Look at 1 Corinthians 7:1:
Concerning the matters about

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which you wrote,
"it is well for a man not

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to touch a woman."

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But because of cases of sexual
immorality each man should have

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his own wife and each woman her
own husband;

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the husband should give his
wife her conjugal rights,

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likewise the wife to her
husband.

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Notice how Paul balances these
things.

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He tells basically the man,
you have control of the body of

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your wife, but he also tells to
the woman, you have control of

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the body of your husband.

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There's something of
reciprocity in 1 Corinthians 7.

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This will be important because
that kind of reciprocity doesn't

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exist when you get to the
Pastoral Epistles.

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That's one thing to notice.

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Verse 5:
Do not deprive one another

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except perhaps by agreement for
a set time to devote yourselves

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to prayer.

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Then come together again so
that Satan may not tempt you

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because of your lack of self
control.

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This I say by way of
concession, not of command.

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I wish that all were as I
myself am but each has a

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particular gift from God,
one having one kind and another

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a different kind.

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Notice he's basically saying,
have sex within marriage.

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He's not condemning sex,
but he really prefers that all

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Christians be single like he
himself is.

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Paul's preference is not
marriage and sex within

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marriage.

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That's a concession that he
gives for people that he says

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can't control themselves.

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To the unmarried and widows,
I say that it is well for them

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to remain unmarried as I am,
but if they are not practicing

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self control they should marry.

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It is better to marry than to
burn.

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That's what the Greek actually
says, "It is better to

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marry than to burn."

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That's been an interesting
question of scholars,

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what does he mean by
"burn"?

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Does he mean burn in hell?

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That it's better to marry than
to be tempted to sin with sex

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outside of marriage and then
you'd burn in hell?

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I've argued that what he means
is "burn with desire"

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because it was very common in
ancient Greek culture to portray

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any kind of erotic desire as
actually a physical burning.

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They even portrayed it as a
disease.

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When you start having that
itchy feeling that we all know

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so well,
that's because your body is

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actually heating up,
and that's what causes that

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desire.

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The ancient Greek doctors,
Greek and Roman doctors,

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gave all kinds of prescriptions
to people to control that

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burning so they can control
their erotic desire because they

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felt like it made you actually
unhealthy.

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Desire was unhealthy and sexual
activity was dangerous.

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This was a concern throughout
the ancient world and I think

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that's what Paul's talking
about.

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What I've argued,
and have argued this in my

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Corinthian body book and a few
other places,

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is that Paul actually prefers
that people avoid sex entirely,

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Christians avoid sex entirely.

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If they can't avoid sex
entirely, and they're starting

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to have sexual desire burning in
them and that gets dangerous,

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then they should get married
and have sex but only to

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decrease the burning.

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What Paul wants is for them to
experience sexual intercourse,

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even in marriage,
without any erotic desire.

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Now that's kind of a radical
idea but I believe that's

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actually what Paul was teaching
here,

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is that he concedes it possible
that Christians could have sex

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without experiencing desire,
and that's his goal.

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Notice Paul doesn't have a very
positive view of sex,

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even within marriage,
it's a concession he allows

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people.

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Notice in none of this passage
does he talk at all about having

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kids.

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Sexuality for Paul is not to
make children in Paul's own

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letters.

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You have sex in marriage only
to keep you from desiring.

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That's Paul's concern.

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That will change later.

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That's one place where--we also
saw in I Thessalonians 4,

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if you'll remember,
we had this same kind of thing.

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There, Paul is just talking to
the men of the congregation and

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he says, don't you start wanting
your brother's wife.

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He calls them skeuos,
your vessel,

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he says, "Each of you
should have your vessel."

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And the debate is whether he's
talking about their genitalia,

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which is one possible
interpretation of the Greek,

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or their wife's body,
which is another possible

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interpretation of the Greek.

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For Paul, in I Thessalonians 4,
he's telling men also,

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control yourself--and he says,
"Not in passion of desire

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like the Gentiles,"
so there again,

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in I Thessalonians,
4, Paul is really concerned

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that the Thessalonian disciples
are not lusting after their

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fellow Christian's wife.

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Keep your own vessel,
and that's how your control

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yourself.

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And notice again he's excluding
the idea of passion and desire.

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It just does not have a part in
it.

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I admit that this is kind of a
radical argument,

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and there are a lot of people
out there who haven't bought my

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argument,
but that seems to me to be

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precisely what the text is
saying.

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Paul never allows for a good
notion of sexual pleasure or

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sexual desire.

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He seems to want to exclude it
in order to keep you from

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experiencing desire and he
believes that he can do that

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even by having sex.

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In those ways we see Paul is
not anti-marriage exactly,

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but he's certainly not
pro-marriage,

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and he's not anti-sex exactly,
but he's certainly is not

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pro-sex.

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The one thing he does seem to
be anti is desire,

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sexual desire.

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All right, where do women fit
in all this?

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I pointed out that in I
Thessalonians 4 Paul doesn't

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seem to think about women at all
there.

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In fact, I even proposed when I
lectured on I Thessalonians that

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by the time Paul wrote that
letter,

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which is one of his earliest
letters,

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maybe the earliest letter we
have in the Canon,

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Paul may have been conceiving
of the Christian group as being

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sort of a male club because
that's the way he tends to be

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talking to them.

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A male club of mainly working
class manual laborers.

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That's changed by the time we
get to I Corinthians,

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right?

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Because Paul directly talks
about women a lot,

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he sees women as being in
something like a co-relationship

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with their husbands and sexual
activity in I Corinthians 7.

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He addresses women as leaders
of churches at times.

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So by the time Paul writes I
Corinthians, women are

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acknowledged as an important
part of his churches.

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But in 1 Corinthians 11,
look there, he doesn't have

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women on a completely equal
stance with men apparently.

11:17.690 --> 11:21.210
In I Corinthians 11 he says:
I commend you because you

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remember me in everything and
maintain the traditions just as

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I handed them onto you.

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But I want you to understand
that Christ is the head of every

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man and the husband is ahead of
the wife as God is ahead of the

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church.

11:31.730 --> 11:34.190
There is a clear hierarchy
there, and Paul goes on to talk

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about what this is going to have
to do with women veiling their

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heads when they pray and
prophesy,

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which another very complicated
and controversial passage in

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Paul.

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It's clear that Paul views,
just as he views God as the

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head of Christ,
that is Christ of being

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somewhat inferior person
compared to God the Father,

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so women are in an inferior
position with regard to their

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husbands.

11:58.590 --> 12:01.690
The Greek words here,
they're just the words for

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"man"
and "woman."

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But since the Greek doesn't
have special terms for

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"husband"
and "wife,"

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when you see a Greek term like
this in this context,

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you have to make the decision:
are you going to translate this

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as "man"
or "woman,"

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and make this a generic kind of
idea that women in general are

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supposed to be subordinated to
men in general,

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or do you take the terms and
translate them into

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"husband"
and "wife."

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Both translations are fine,
as far as the Greek goes,

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and then you're taking that
sort of inferiority

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subordination complex to be
something that's talking about

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with husbands and wives.

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Look at I Corinthians 14:33:
As in all the churches of the

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saints,
women should be silent in the

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churches for they are not
permitted to speak but should be

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subordinate as the law also
says.

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If there is anything they
desire to know,

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let them ask their husbands at
home.

12:59.690 --> 13:02.000
For it is shameful for a women
to speak in church,

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or did the word of God
originate with you,

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or are you the only ones it has
reached?

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That's odd, he seems to telling
the women not to speak in church

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at all,
although previously he had

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given instructions for how they
could pray and prophesy in

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church as long as they are
wearing a veil.

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What is going on here?

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Also, doesn't this have
something--have something of a

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conflict with Galatians 3:28
which is a famous verse in which

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Paul says,
"In Christ there is no Jew

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nor Greek,
there's no free or slave,

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there's no male and
female."

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Now that verse has been
interpreted, especially since

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the 1970s, as teaching that Paul
taught the equality of men and

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women in Christ;
if in Christ there's no male

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and female doesn't that mean
they're equal?

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Yes sir.

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Student:  What letter is
that?

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Prof: Galatians 3:28.

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This has been an argument,
this is why I'm talking about

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the stuff--
those of you who are writing

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papers this week need to talk
about,

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but notice this is complex.

13:59.269 --> 14:03.439
You've got Galatians 3:28 that
looks like an egalitarian

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statement,
except a very famous biblical

14:06.912 --> 14:12.132
scholar wrote an article arguing
that Galatians 3:28 is not an

14:12.134 --> 14:17.104
egalitarian statement because
Paul was talking about in the

14:17.100 --> 14:22.340
resurrection human beings--
Christians will be androgynes,

14:22.341 --> 14:25.931
that they'll be male/female
combinations,

14:25.928 --> 14:31.238
and in that male/female
combination the masculinity is

14:31.241 --> 14:36.961
still superior to femininity
even in the androgyne body of

14:36.955 --> 14:39.055
the resurrection.

14:39.058 --> 14:43.098
Is Galatians 3:28 an
egalitarian statement by Paul?

14:43.100 --> 14:44.390
Some people say yes.

14:44.389 --> 14:47.149
Is it not an egalitarian
statement by Paul?

14:47.149 --> 14:49.829
I say it's not.

14:49.830 --> 14:52.660
That's a complicated argument
also.

14:52.658 --> 14:57.138
If Galatians 3:28 is an
egalitarian statement,

14:57.139 --> 15:00.449
how does that fit then with
this 1 Corinthians 14 passage

15:00.451 --> 15:04.061
where Paul seems to be saying
women should be silent in church

15:04.059 --> 15:06.729
and be subordinate,
ask your husband at home.

15:06.730 --> 15:10.230
Did any of you notice that
those verses I just read in 1

15:10.226 --> 15:13.466
Corinthians 14 are in some
translations in brackets,

15:13.471 --> 15:14.681
in parentheses?

15:14.678 --> 15:18.518
How many people have a
translation of 1 Corinthians

15:18.515 --> 15:22.265
14:34-36 that's in either
brackets or parentheses?

15:22.274 --> 15:23.814
Raise your hand.

15:23.808 --> 15:26.088
How many people have a
translation where they're not in

15:26.085 --> 15:27.555
brackets or parentheses,
anybody?

15:27.558 --> 15:30.168
Okay, so some of you don't have
them in brackets.

15:30.168 --> 15:33.048
That's showing you that these
editors are not sure whether

15:33.047 --> 15:35.467
that was actually part of the
original letter.

15:35.470 --> 15:37.080
There's a dispute here.

15:37.080 --> 15:38.870
If you looked at your footnotes
of your Bible,

15:38.870 --> 15:41.490
your footnotes might even say,
"some ancient

15:41.490 --> 15:44.000
authorities"
don't include this or include

15:44.004 --> 15:46.084
these verses in a different
place.

15:46.080 --> 15:49.220
This is the issue,
and we do have some Greek

15:49.221 --> 15:51.111
texts,
some Greek manuscripts that

15:51.114 --> 15:53.724
either don't have these verses
or have them in a different

15:53.720 --> 15:54.680
place in the text.

15:54.679 --> 15:56.519
Well how would that happen?

15:56.519 --> 16:01.979
Well, the idea goes that some
scribe,

16:01.980 --> 16:05.780
at some point,
was copying over I Corinthians

16:05.778 --> 16:10.778
14 and got to the point where
this is in the text and wrote

16:10.783 --> 16:14.033
out in the margin,
well wait a minute this is not

16:14.033 --> 16:16.393
right because of course the
scribes are living at a later

16:16.390 --> 16:18.960
time when women definitely were
in a more inferior position in

16:18.960 --> 16:19.550
churches.

16:19.548 --> 16:21.378
They couldn't be priests,
they couldn't be bishops and

16:21.379 --> 16:23.819
this sort of thing,
and that scribe writes in,

16:23.822 --> 16:26.382
well no,
of course, women can't do that,

16:26.380 --> 16:30.020
so there's a little note that
occurs there on the margins of

16:30.019 --> 16:30.759
the text.

16:30.759 --> 16:33.349
Other scribes come along and
find this manuscript and they

16:33.346 --> 16:35.886
decide, well that shouldn't be
out here in the margin;

16:35.889 --> 16:37.609
that should go into the text
someplace.

16:37.610 --> 16:41.200
So one scribe copying it over
puts that excerpt in this part

16:41.203 --> 16:44.983
of the text and another one puts
it in this part of the text in

16:44.980 --> 16:46.260
different places.

16:46.259 --> 16:49.219
And then those manuscripts are
copied over by other scribes.

16:49.220 --> 16:53.180
And you end up with Greek
manuscripts with these verses in

16:53.179 --> 16:55.889
different places in I
Corinthians 14.

16:55.889 --> 17:00.279
Some scholars have said that
all looks like those verses that

17:00.275 --> 17:04.655
teach the subordination of women
in I Corinthians 14 were not

17:04.663 --> 17:09.273
originally by Paul but were a
later scribal interpolation,

17:09.269 --> 17:11.789
insertion into the text.

17:11.788 --> 17:15.628
Other scholars disagree with
that, and they think that these

17:15.630 --> 17:18.560
verses were original with I
Corinthians 14.

17:18.558 --> 17:20.278
In other words,
I've given you a lot of

17:20.281 --> 17:21.371
problems to deal with.

17:21.368 --> 17:24.328
If you're going to talk about
what was Paul's view of women

17:24.327 --> 17:26.777
you've got to figure out,
well, what do you think

17:26.776 --> 17:28.506
Galatians 3:28 really teaches.

17:28.509 --> 17:30.699
Is it an egalitarian statement
or not?

17:30.700 --> 17:33.860
Is I Corinthians 14--these
verses--is that part of Paul's

17:33.864 --> 17:35.394
original teaching or not?

17:35.390 --> 17:38.840
Then you've got the situation
where in Romans 16,

17:38.836 --> 17:42.926
several verses in Romans 16,
Paul actually addresses women

17:42.930 --> 17:44.870
as leaders of churches.

17:44.868 --> 17:47.888
There are places where Paul is
willing to talk to women as

17:47.893 --> 17:49.063
leaders of churches.

17:49.058 --> 17:51.808
In fact, one of the verses in I
Corinthians 16,

17:51.808 --> 17:56.378
Paul addresses two people,
Andronicus and Junia,

17:56.380 --> 17:59.050
and he says,
"These are esteemed among

17:59.046 --> 18:00.376
the Apostles."

18:00.380 --> 18:03.730
"Among the Apostles,"
that sounds like he's actually

18:03.733 --> 18:06.983
saying that Andronicus and Junia
are themselves Apostles.

18:06.980 --> 18:09.880
And Paul thinks himself--the
Apostles, in Paul's view,

18:09.877 --> 18:12.117
doesn't include just the
twelve, right?

18:12.118 --> 18:14.768
Because he thinks he's an
Apostle and he's not one of the

18:14.772 --> 18:15.202
twelve.

18:15.200 --> 18:18.930
The word "Apostle"
for Paul is wider than the

18:18.934 --> 18:22.814
twelve, and it refers to people
who go out and spread the

18:22.808 --> 18:23.568
Gospel.

18:23.568 --> 18:27.658
Apparently, Paul is calling two
people, Andronicus and Junia,

18:27.656 --> 18:30.106
"Apostles"
in Romans 16.

18:30.108 --> 18:32.488
Interestingly enough,
that word "Junia,"

18:32.491 --> 18:35.071
that might be in your
translation as "Junia"

18:35.068 --> 18:37.568
nowadays,
but in older English versions,

18:37.574 --> 18:39.944
it was translated as
"Junias,"

18:39.944 --> 18:41.834
which would be a man's name.

18:41.828 --> 18:43.658
In Latin, if you add an
"s"

18:43.656 --> 18:45.836
on that word it looks like a
man's name,

18:45.838 --> 18:47.048
if you don't have the
"s,"

18:47.048 --> 18:48.118
it looks like a woman's name.

18:48.118 --> 18:51.218
There was debate among scholars
about how to translate it.

18:51.220 --> 18:54.240
It looks the same basically in
Greek because of the way the

18:54.244 --> 18:55.814
word occurs in the sentence.

18:55.808 --> 18:57.948
When you translated it,
are you going to make it a

18:57.946 --> 18:59.296
man's name or a woman's name?

18:59.298 --> 19:01.848
People had always made it a
man's name.

19:01.846 --> 19:02.246
Why?

19:02.250 --> 19:04.290
Because scholars just
thought--of course all these

19:04.289 --> 19:06.699
scholars are men themselves
throughout hundreds of years of

19:06.704 --> 19:07.814
tradition--
they thought,

19:07.810 --> 19:09.220
well you can't have a woman
Apostle,

19:09.220 --> 19:11.340
so it must be a man's name.

19:11.338 --> 19:15.088
In the seventies some feminist
biblical scholars came along and

19:15.086 --> 19:17.136
pointed out that
"Junias"

19:17.143 --> 19:20.163
is a very,
very, very rare man's name but

19:20.163 --> 19:23.693
"Junia"
is a very common woman's name,

19:23.690 --> 19:26.820
and argued again through
textual criticism that Paul

19:26.815 --> 19:29.445
originally was addressing a
woman, Junia.

19:29.450 --> 19:32.620
And now you have basically most
scholars admitting that this is

19:32.617 --> 19:33.127
a woman.

19:33.130 --> 19:34.110
It's a woman's name.

19:34.108 --> 19:36.688
Paul was addressing a man,
Andronicus, and a woman,

19:36.692 --> 19:38.762
Junia, and calling them both
Apostles.

19:38.759 --> 19:42.779
There's some evidence that Paul
actually doesn't have such a

19:42.778 --> 19:46.658
negative view of women if he's
going to allow them to have

19:46.660 --> 19:49.180
leadership roles in his
churches.

19:49.180 --> 19:52.450
So you've got Paul in rather
confusing situations.

19:52.450 --> 19:54.100
Is Paul a feminist?

19:54.098 --> 20:00.988
Is he for egalitarian theology
with men and women?

20:00.990 --> 20:03.630
How does this relate to these
different issues that come up in

20:03.633 --> 20:04.243
his letters?

20:04.240 --> 20:09.220
Those are Paul's basic views of
both marriage and the family,

20:09.224 --> 20:12.054
and sex, and the roles of
women.

20:12.048 --> 20:15.178
Often in early Christianity,
in the history of Christianity,

20:15.175 --> 20:16.815
these two things go together.

20:16.818 --> 20:20.218
What a text is going to teach
about the role of women in the

20:20.221 --> 20:23.741
church and in the world often
has something to do with what it

20:23.738 --> 20:25.408
teaches about the family.

20:25.410 --> 20:29.780
Most of the time when a text is
really, really pro-family,

20:29.778 --> 20:33.918
they teach the subordination of
women more directly.

20:33.920 --> 20:38.660
When they're anti-family,
they often tend to allow women

20:38.656 --> 20:41.926
bigger roles in their
congregations.

20:41.930 --> 20:43.970
So it's kind of a pairing that
goes along,

20:43.970 --> 20:46.940
and that's exactly what we'll
see this week when we see the

20:46.944 --> 20:50.134
Pastoral Epistles that take Paul
down the pro-family anti-woman

20:50.125 --> 20:53.155
route,
and The Acts of Paul and

20:53.160 --> 20:57.020
Thecla,
which takes Paul down the

20:57.016 --> 21:00.106
anti-family pro-woman route.

21:00.108 --> 21:03.238
Let's look at the Pastorals,
first.

21:03.240 --> 21:06.760
What is this author in I
Timothy attacking?

21:06.759 --> 21:09.199
I'm going to spend most of my
time in I Timothy because that's

21:09.200 --> 21:10.520
where I can get these examples.

21:10.519 --> 21:13.209
A lot of this stuff occurs in
the letter to Titus also because

21:13.214 --> 21:15.824
the letter to Titus repeats a
lot of the stuff that's in the

21:15.821 --> 21:17.061
first letter of Timothy.

21:17.059 --> 21:21.279
In I Timothy 1:3,
I urge you, as I did when I was

21:21.280 --> 21:24.150
on my way to Macedonia,
to remain in Ephesus so that

21:24.154 --> 21:27.024
you may instruct certain people
not to teach any different

21:27.017 --> 21:29.367
doctrine,
not to occupy themselves with

21:29.367 --> 21:32.937
myths and endless genealogies
that promote speculations rather

21:32.942 --> 21:35.932
than the divine training that is
known by faith.

21:35.930 --> 21:41.530
This and vain discussions and
genealogies--in I Timothy 4:7 he

21:41.529 --> 21:45.019
talks about godless and silly
myths.

21:45.019 --> 21:49.789
Titus 1:10 and 14 also--and he
also in Titus says that he's

21:49.790 --> 21:54.810
against people who are teaching
circumcision and Jewish myths,

21:54.808 --> 21:56.288
he calls them.

21:56.289 --> 21:58.079
What are these myths?

21:58.079 --> 22:00.299
Well, we're not really sure.

22:00.298 --> 22:04.098
Are these sort of Gnostic-type
myths about many different gods

22:04.104 --> 22:07.604
doing things and having to
placate those gods in order to

22:07.596 --> 22:11.396
reach the highest God as we've
seen in some Gnostic texts that

22:11.401 --> 22:14.271
we talked about earlier in the
semester?

22:14.269 --> 22:16.379
We don't know,
but there's some kind of

22:16.382 --> 22:19.442
stories about either angels or
gods that some people are

22:19.439 --> 22:22.329
teaching, and this author is
writing against it.

22:22.328 --> 22:26.898
Some aspect--something's Jewish
about this he doesn't like.

22:26.900 --> 22:35.040
Look at I Timothy 4:1:
Now the spirit expressly says

22:35.036 --> 22:37.566
that in later times [in the
latter days]

22:37.574 --> 22:41.484
some will renounce the faith by
paying attention to deceitful

22:41.477 --> 22:44.207
spirits and the teachings of
demons,

22:44.210 --> 22:47.720
through the hypocrisy of liars
whose consciences are seared

22:47.720 --> 22:48.810
with a hot iron.

22:48.808 --> 22:52.068
They forbid marriage and demand
abstinence from foods which God

22:52.074 --> 22:54.814
created to be received with
thanksgiving by those who

22:54.810 --> 22:56.760
believe and know the
truth."

22:56.759 --> 23:01.139
This author is against people
who are challenging marriage.

23:01.140 --> 23:04.680
He's against people who are
promoting some kind of ascetic

23:04.679 --> 23:08.219
behavior with regard to food,
so avoiding certain kinds of

23:08.218 --> 23:10.328
foods: is this kashrut?

23:10.328 --> 23:13.568
Maybe he's talking about people
who are teaching people not to

23:13.574 --> 23:15.334
eat pork, not to eat shellfish.

23:15.328 --> 23:17.428
Are they teaching Jewish food
laws?

23:17.430 --> 23:19.430
He's not explicit.

23:19.430 --> 23:21.920
He's against people who are
teaching that,

23:21.922 --> 23:25.512
he's against people who are
forbidding marriage and teaching

23:25.509 --> 23:27.759
any kind of dietary
restrictions.

23:27.759 --> 23:32.849
Look at I Timothy 5:23.

23:32.848 --> 23:35.548
This is when he tells Timothy,
"No longer drink only

23:35.548 --> 23:38.438
water but take a little wine for
the sake of your stomach and

23:38.439 --> 23:40.029
your frequent ailments."

23:40.029 --> 23:42.859
Why does he have to tell
somebody to drink some wine and

23:42.856 --> 23:44.036
not just drink water?

23:44.038 --> 23:47.018
Well, because there were
ascetics who taught to avoid

23:47.022 --> 23:48.632
wine in the ancient world.

23:48.630 --> 23:51.700
That was one of those things
that very strict ascetics might

23:51.698 --> 23:53.828
decide to avoid was wine and
rich food.

23:53.828 --> 23:58.058
This author says to Timothy,
nope, you should drink wine.

23:58.058 --> 24:00.378
This was our favorite verse
when I grew up in a church that

24:00.380 --> 24:01.780
didn't allow drinking,
of course.

24:01.778 --> 24:06.938
I always like to throw this one
back at the elders of the

24:06.940 --> 24:07.770
church.

24:07.769 --> 24:12.049
Look at I Timothy 6:20,
"Timothy,

24:12.054 --> 24:16.574
guard what has been entrusted
to you.

24:16.568 --> 24:19.788
Avoid the profane chatter and
contradictions of what is

24:19.785 --> 24:21.745
falsely called knowledge."

24:21.750 --> 24:23.830
What is the Greek word for
knowledge?

24:23.829 --> 24:26.489
Pardon?

24:26.490 --> 24:27.340
Student:  Gnosis.

24:27.338 --> 24:30.708
Prof: Gnosis,
exactly.

24:30.710 --> 24:34.210
See, you're getting more than
you paid for in this course.

24:34.210 --> 24:37.040
You didn't know you were going
to learn Greek,

24:37.038 --> 24:40.488
and you're getting some good
cocktail party information,

24:40.494 --> 24:42.574
and even some Greek language.

24:42.568 --> 24:45.398
Gnosis is the word for
knowledge here,

24:45.401 --> 24:48.751
and this guy is attacking
people who are going around

24:48.748 --> 24:51.578
boasting about falsely called
knowledge.

24:51.578 --> 24:55.218
Again, that's led some scholars
to say is he talking about some

24:55.224 --> 24:56.464
kind of Gnosticism?

24:56.460 --> 24:58.430
Is that what he's opposing?

24:58.430 --> 25:01.250
That would go along with this
idea that they're using this

25:01.251 --> 25:03.481
word gnosis in ways he
doesn't like.

25:03.480 --> 25:06.550
They're teaching myths,
they're teaching asceticism,

25:06.548 --> 25:08.518
they're teaching the avoidance
of marriage,

25:08.519 --> 25:11.639
well that does look a bit like
other early Christian,

25:11.640 --> 25:14.370
second century Christian
groups, some of whom their

25:14.367 --> 25:17.427
opponents would call Gnostics,
but we don't have enough

25:17.426 --> 25:19.466
information for it to be easy to
tell.

25:19.470 --> 25:28.030
Now look at one more text,
this is II Timothy 2:18,

25:28.028 --> 25:38.298
he's actually giving some names
of people he doesn't like.

25:38.298 --> 25:40.858
In 2:18 it says,
"These people have swerved

25:40.858 --> 25:44.068
from the truth by claiming that
the resurrection has already

25:44.071 --> 25:45.271
taken place."

25:45.269 --> 25:47.209
He's condemning that.

25:47.210 --> 25:50.330
Remember how I even talked
about with Colossians and

25:50.332 --> 25:53.542
Ephesians last time,
you had this idea that they

25:53.538 --> 25:56.938
almost sound like the
resurrection has already taken

25:56.940 --> 25:57.540
place.

25:57.538 --> 26:00.118
In your baptism with Christ you
have been raised with Christ,

26:00.118 --> 26:02.898
and maybe there are other
people wandering around the

26:02.897 --> 26:05.177
second century,
Christians, saying that you've

26:05.178 --> 26:06.758
already been raised from the
dead,

26:06.759 --> 26:07.929
you've already experienced the
resurrection.

26:07.930 --> 26:09.670
This author really condemns
that.

26:09.670 --> 26:11.630
He wants to say,
no, the resurrection hasn't

26:11.632 --> 26:14.142
taken place yet,
so he's condemning false

26:14.138 --> 26:17.488
teachers for all kinds of
different activities and

26:17.487 --> 26:19.807
teachings that he doesn't like.

26:19.808 --> 26:22.828
So we're seeing a definite
split here between different

26:22.834 --> 26:24.014
kinds of Paulinism.

26:24.009 --> 26:27.869
There's a Paulinism represented
by these texts which is

26:27.872 --> 26:31.022
pro-family, pro-marriage,
pro-procreation.

26:31.019 --> 26:33.719
We'll talk about later that
he's for having children and

26:33.715 --> 26:36.345
mentions this explicitly;
anti-asceticism,

26:36.354 --> 26:40.964
against forcing people to
control what they eat and these

26:40.957 --> 26:45.807
sorts of things and this idea
about maybe Jewish myths being

26:45.806 --> 26:50.076
something and the teaching of
the resurrection.

26:50.078 --> 26:54.438
I Timothy 1:9,
then, gets us into another

26:54.443 --> 27:01.213
issue: what is the law and what
is this author's take on it?

27:01.210 --> 27:05.640
I Timothy 1:9,8:
"Now we know that the law

27:05.635 --> 27:09.865
is good if one uses it
legitimately."

27:09.868 --> 27:12.108
That of course can be a
quotation right out of Romans

27:12.111 --> 27:14.441
because Romans itself has Paul
says the law is good.

27:14.440 --> 27:17.920
This means understanding that
the law is laid down not for the

27:17.920 --> 27:20.660
innocent but for the lawless and
disobedient,

27:20.660 --> 27:23.520
for the godless and sinful,
for the unholy and profane,

27:23.519 --> 27:25.199
for those who kill their father
or mother,

27:25.200 --> 27:26.440
or murderers,
fornicators,

27:26.442 --> 27:27.702
sodomite,
slave traders,

27:27.698 --> 27:29.818
liars, perjurers,
whatever else is contrary to

27:29.815 --> 27:32.115
sound teaching that contradicts
the gracious,

27:32.118 --> 27:34.048
the glorious gospel of the
blessed God,

27:34.049 --> 27:35.519
which he entrusted to me.

27:35.519 --> 27:38.989
Notice this guy doesn't have
really a problem with the law

27:38.993 --> 27:41.863
that we've seen sometimes in
Paul's writings.

27:41.858 --> 27:46.238
The law is basically just a set
of rules designed to keep people

27:46.239 --> 27:48.949
who can't control themselves in
line.

27:48.950 --> 27:52.120
In fact, he goes on to say that
if you're a good person you

27:52.118 --> 27:54.358
don't even need to worry about
the law.

27:54.358 --> 27:58.038
Now this is again different
from what Paul's view is.

27:58.038 --> 28:01.768
Paul did not want his Gentile
followers to keep the Jewish

28:01.768 --> 28:05.168
law, and Paul said in Romans
that the law is good.

28:05.170 --> 28:10.100
For Paul the law is still this
cosmic entity almost that

28:10.104 --> 28:11.724
invaded history.

28:11.720 --> 28:14.570
This is very much Galatians,
remember when I gave the

28:14.570 --> 28:17.860
lecture on Galatians and Romans
I talked about how the Jewish

28:17.862 --> 28:20.442
law for Paul is not simply a
list of rules.

28:20.440 --> 28:24.490
It was this thing that came
into the cosmos as an invader,

28:24.490 --> 28:27.810
it enslaved humanity,
it was the pedagogue that

28:27.809 --> 28:31.709
swatted humanity down when
humanity was in its childish

28:31.708 --> 28:32.428
state.

28:32.430 --> 28:36.790
Obeying the law for Paul is
equal to trying to worship the

28:36.788 --> 28:41.378
stoichea of the cosmos,
these elemental spirits of the

28:41.375 --> 28:42.365
universe.

28:42.368 --> 28:45.918
So the law for Paul isn't
simply a list of rules.

28:45.920 --> 28:50.150
The law for Paul is a very
ambiguous cosmic entity.

28:50.150 --> 28:53.300
It's just mythological in a
sense for Paul.

28:53.298 --> 28:56.018
For this author that's not what
the law is.

28:56.019 --> 28:58.429
The law--you don't need to obey
it,

28:58.430 --> 29:02.080
he says, and he's against
teaching his Gentile converts to

29:02.076 --> 29:04.476
keep the Jewish law,
but he just says,

29:04.481 --> 29:05.581
it's not important.

29:05.578 --> 29:07.978
It's only for people who are
sinners who can't control

29:07.980 --> 29:08.570
themselves.

29:08.568 --> 29:11.158
As long as you're not a sinner,
as long as you don't do this

29:11.160 --> 29:13.790
list of things that I can give
you, you don't need to concern

29:13.794 --> 29:14.984
yourself about the law.

29:14.980 --> 29:18.680
So this is another one of the
reasons that people like me say,

29:18.681 --> 29:20.321
this is not Paul writing.

29:20.318 --> 29:23.788
People who believe Paul wrote
these letters would say,

29:23.788 --> 29:26.208
well they're written years
later, it's to a different

29:26.208 --> 29:28.178
context,
and Paul changed his mind,

29:28.180 --> 29:31.380
or Paul's nuancing his message
differently for a different

29:31.382 --> 29:32.002
context.

29:32.000 --> 29:34.220
So there are scholars who would
defend these letters being by

29:34.221 --> 29:35.631
Paul and that's what they would
say.

29:35.630 --> 29:39.080
I look at it and I say that's
so not like Paul.

29:39.078 --> 29:42.928
It's a totally different view
of the law and its role in the

29:42.933 --> 29:45.943
cosmos than you see in Romans or
Galatians,

29:45.940 --> 29:49.730
which is another piece of
evidence for me that Paul is not

29:49.728 --> 29:51.588
the author of this letter.

29:51.588 --> 29:55.288
The strategy,
then, of this author,

29:55.288 --> 29:58.488
he's trying to argue against
all kinds of myths and practices

29:58.488 --> 30:01.738
that somebody's going through
Paul's churches and teaching.

30:01.740 --> 30:05.610
So he writes a letter in Paul's
name, seemingly addressed to

30:05.605 --> 30:09.205
Paul's follower Timothy,
and he lays out what he doesn't

30:09.209 --> 30:10.519
like about that.

30:10.519 --> 30:12.149
But that's not all of his
strategy.

30:12.150 --> 30:15.630
What is his strategy for
combating these things that he

30:15.626 --> 30:17.426
considers false teachings?

30:17.430 --> 30:21.510
First, he makes the church
itself a household.

30:21.509 --> 30:24.219
Now this is where all that
lecturing in the first part of

30:24.215 --> 30:26.355
the semester,
when I talked over and over

30:26.355 --> 30:28.525
again, what is the patriarchal
household,

30:28.528 --> 30:29.718
what is the Roman household,
what is the

30:29.723 --> 30:31.573
paterfamilias,
what is the structure of the

30:31.573 --> 30:33.263
household,
what is the patron client

30:33.261 --> 30:35.531
relationship,
what is the role of wives and

30:35.525 --> 30:37.995
women in the household,
and children, and slaves?

30:38.000 --> 30:41.010
All of that was because when
you get to some of these aspects

30:41.007 --> 30:44.227
of early Christianity,
this author is using the Roman

30:44.229 --> 30:47.249
household as the model for the
church itself.

30:47.250 --> 30:50.050
That wasn't the way Paul did
it, right?

30:50.048 --> 30:53.488
Paul never talked about the
church as if it just had the

30:53.489 --> 30:55.489
same structure of a household.

30:55.490 --> 30:59.070
He didn't talk about men always
being on top of the leadership

30:59.067 --> 31:01.587
organization,
and he didn't promote marriage

31:01.590 --> 31:04.290
very much, which is what this
author does.

31:04.289 --> 31:12.169
I Timothy 3:14:
I hope to come to you soon,

31:12.173 --> 31:16.563
but I am writing these
instructions to you so that if I

31:16.563 --> 31:21.683
am delayed you may know how one
ought to behave in the household

31:21.682 --> 31:23.702
of God,
which is the church of the

31:23.700 --> 31:25.570
living God,
the pillar and bulwark of the

31:25.573 --> 31:25.913
truth.

31:25.910 --> 31:29.270
The church is the household of
God.

31:29.269 --> 31:32.469
The same thing happens in I
Timothy 5, the beginning of I

31:32.467 --> 31:34.827
Timothy 5:
Do not speak harshly to an

31:34.833 --> 31:36.803
older man;
speak to him as a father,

31:36.801 --> 31:39.521
to younger men as brothers,
to older women as mothers,

31:39.520 --> 31:42.240
to younger women as sisters,
with absolute purity.

31:42.240 --> 31:45.150
Notice everybody in the church
has some familial role.

31:45.150 --> 31:48.490
Older guys are fathers,
your younger men in the church

31:48.487 --> 31:51.167
are your brothers,
younger women sisters,

31:51.173 --> 31:54.273
older women mothers,
everybody has a household role

31:54.266 --> 31:55.126
in the church.

31:55.130 --> 31:58.220
This is different--we might
think this is automatic but,

31:58.220 --> 32:00.520
notice, this is not treating
the church as an

32:00.523 --> 32:02.613
ecclesia,
that Greek word that we

32:02.608 --> 32:04.028
translate "church."

32:04.028 --> 32:06.428
Where did the term
ecclesia come from?

32:06.430 --> 32:07.500
Do you remember?

32:07.500 --> 32:10.590
In Greek, what does the term
ecclesia originally refer

32:10.585 --> 32:11.815
to in classical Greek?

32:11.819 --> 32:12.959
Student:  Assembly.

32:12.960 --> 32:14.720
Prof: The assembly of
the city.

32:14.720 --> 32:17.610
It's the assembly of the
city-state that came together

32:17.611 --> 32:19.631
for political purposes and to
vote.

32:19.630 --> 32:23.370
It comes out of the Greek
democracy, with its notions of

32:23.367 --> 32:27.237
some kind of equality among
citizens and all the--at least

32:27.241 --> 32:29.691
the men citizens getting a vote.

32:29.690 --> 32:33.300
It's important that early
Christians, for some reason,

32:33.301 --> 32:36.981
chose this word ecclesia
to describe their house

32:36.982 --> 32:37.872
churches.

32:37.869 --> 32:39.689
It was ridiculous.

32:39.690 --> 32:41.460
An outsider would have--might
have thought this is kind of

32:41.457 --> 32:43.257
ridiculous;
you're using the term that

32:43.259 --> 32:46.489
people would have heard as the
town assembly for a few people

32:46.490 --> 32:48.430
who can fit into one dining
room?

32:48.430 --> 32:53.890
It's kind of acceding more
importance to yourself than you

32:53.886 --> 32:55.416
really should.

32:55.420 --> 32:58.290
I think it's important that
early Christian groups use that

32:58.289 --> 32:59.379
term for themselves.

32:59.380 --> 33:00.980
Why didn't early Christian
groups call themselves

33:00.983 --> 33:01.823
"synagogues"?

33:01.818 --> 33:04.898
That was a term already in use
by Jews;

33:04.900 --> 33:06.850
it would have been a normal
term to use.

33:06.848 --> 33:09.198
We don't find many early
Christians using the term

33:09.201 --> 33:11.171
"synagogue"
for their groups.

33:11.170 --> 33:13.550
We do find them using
ecclesia very quickly,

33:13.550 --> 33:15.600
but an ecclesia isn't a
household.

33:15.598 --> 33:19.428
What this author is doing is
shifting,

33:19.430 --> 33:22.810
in a not so subtle way,
understanding these house

33:22.809 --> 33:25.979
groups as being more like town
assemblies,

33:25.980 --> 33:31.300
and making them look more like
Roman household.

33:31.298 --> 33:35.258
Also, then, men have certain
roles.

33:35.259 --> 33:39.139
I Timothy 2:8:
"I desire than that in

33:39.144 --> 33:43.964
every place the men should pray,
lifting up holy hands without

33:43.957 --> 33:46.987
anger or argument,
also that the women should pray

33:46.986 --> 33:49.946
lifting up holy hands without
argument."

33:49.950 --> 33:53.270
No, Dale's lying to you again.

33:53.269 --> 33:55.499
The women should dress
themselves modestly,

33:55.500 --> 33:57.170
decently, and in suitable
clothing,

33:57.170 --> 33:58.890
not with their hair braided
[girls,

33:58.890 --> 34:02.620
are you listening?]
or with gold,

34:02.615 --> 34:04.765
pearls,
or expensive clothes,

34:04.773 --> 34:07.293
but with good works as is
proper for women who profess

34:07.285 --> 34:08.275
reverence for God.

34:08.280 --> 34:12.170
Let a woman learn in silence
with full submission.

34:12.170 --> 34:15.740
I permit no woman to teach or
have authority over a man.

34:15.739 --> 34:17.289
She is to keep silent.

34:17.289 --> 34:19.989
For Adam was formed first,
then Eve, and Adam was not

34:19.992 --> 34:22.492
deceived but the woman was
deceived, and became a

34:22.485 --> 34:23.365
transgressor.

34:23.369 --> 34:25.689
Yet she will be saved through
childbearing,

34:25.693 --> 34:28.853
provided they continue in faith
and love and holiness with

34:28.846 --> 34:29.506
modesty.

34:29.510 --> 34:33.320
Now this is something that my
mom used to hate it when they

34:33.317 --> 34:35.677
would preach about this in
church.

34:35.679 --> 34:39.999
Also, it's controversial;
does it mean that she's saved

34:39.996 --> 34:42.986
from the dangers of
childbirth?

34:42.989 --> 34:43.949
That's one way of reading it.

34:43.949 --> 34:46.679
She'll be saved from the
dangers of childbirth if she

34:46.675 --> 34:48.245
lives a pious and holy life.

34:48.250 --> 34:50.940
Or, a bit more of a radical way
of reading,

34:50.940 --> 34:54.060
it would be to say,
by having babies women help

34:54.056 --> 34:58.376
constitute their own salvation--
that having children is one of

34:58.382 --> 35:00.882
the ways that women save
themselves.

35:00.880 --> 35:05.500
Either way you look at it,
this author really wants women

35:05.500 --> 35:09.460
to be in a subordinate role,
silent in church.

35:09.460 --> 35:12.180
They can't have any leadership
authority or teaching authority

35:12.179 --> 35:12.759
over a man.

35:12.760 --> 35:15.120
As we'll see,
they do have some offices.

35:15.119 --> 35:18.349
There are roles that women can
play in the Pastoral Epistles,

35:18.353 --> 35:20.083
but not in authority over men.

35:20.079 --> 35:23.239
Then there's this odd thing
about childbearing.

35:23.239 --> 35:28.409
And I think what it means is
that childbearing actually can

35:28.409 --> 35:32.509
help save women from their sins
in some way.

35:32.510 --> 35:35.950
Women have to be modestly
dressed, no jewelry,

35:35.945 --> 35:38.155
saved through childbearing.

35:38.159 --> 35:41.949
In order to maintain this kind
of household structure,

35:41.945 --> 35:46.155
a very hierarchical household
structure, this author sets up

35:46.161 --> 35:48.021
offices in the church.

35:48.018 --> 35:50.298
And here's another reason to
call these "the Pastoral

35:50.295 --> 35:51.805
Epistles,"
because he's setting up

35:51.811 --> 35:52.651
pastoral offices.

35:52.650 --> 35:55.460
Look in I Timothy 3:1-7,
"The saying is sure

35:55.460 --> 35:58.800
whoever is aspires to the office
of bishop desires a noble

35:58.800 --> 35:59.680
task."

35:59.679 --> 36:02.639
Now a bishop--does anybody have
a different translation for what

36:02.644 --> 36:04.344
I just read as
"bishop"?

36:04.340 --> 36:05.170
Student:
"Overseer."

36:05.170 --> 36:06.410
Prof:
"Overseer,"

36:06.413 --> 36:08.113
yes, "overseer"
is a translation.

36:08.110 --> 36:11.170
Anybody have a different
translation?

36:11.170 --> 36:13.650
The word "bishop"
here is--

36:13.650 --> 36:16.270
the Greek word is
episkopos,

36:16.268 --> 36:18.868
where we get the English word
"bishop"

36:18.869 --> 36:22.129
and you get the name for the
Episcopal church because it's a

36:22.130 --> 36:23.680
church that has bishops.

36:23.679 --> 36:27.369
In Greek it basically means
"an overseer"

36:27.373 --> 36:29.963
or "someone in
charge."

36:29.960 --> 36:31.730
The bishop must be above
reproach,

36:31.730 --> 36:33.070
married only once,
temperate, sensible,

36:33.070 --> 36:34.870
respectable,
hospitable, an apt teacher,

36:34.869 --> 36:36.759
not a drunkard,
not violent but gentle,

36:36.760 --> 36:38.550
not quarrelsome,
not a lover of money.

36:38.550 --> 36:40.320
He must manage his own
household well,

36:40.324 --> 36:43.304
keeping his children submissive
and respectful in every way.

36:43.300 --> 36:45.590
For if someone does not know
how to manage his own household,

36:45.590 --> 36:47.080
how can he take care of God's
church?

36:47.079 --> 36:49.209
Again the church is a household.

36:49.210 --> 36:52.860
If you're going to be the
bishop over the church you have

36:52.860 --> 36:55.610
to be married,
because how can you manage the

36:55.605 --> 36:58.925
household of the church if you
can't prove it by managing your

36:58.929 --> 37:00.129
own household well?

37:00.130 --> 37:02.980
"He must not be a recent
convert…"

37:02.981 --> 37:05.491
The bishop or the
episkopos is already

37:05.490 --> 37:07.830
himself now a male head of
household.

37:07.829 --> 37:12.949
The other office he talks about
in 5:17,

37:12.949 --> 37:17.019
"Let the elders,"
now just as the word we

37:17.021 --> 37:21.341
translated "bishop"
or "overseer,"

37:21.340 --> 37:25.250
comes from the Greek word
episkopos,

37:25.250 --> 37:30.950


37:30.949 --> 37:33.599
the Greek for elder here is
presbyteros,

37:33.599 --> 37:36.589
presbyter, and this is where
the Presbyterian church gets the

37:36.585 --> 37:37.625
name of its church.

37:37.630 --> 37:40.590
They're Presbyterians because
the Presbyterian church rejected

37:40.592 --> 37:43.412
the use of bishops like they
found in Catholic and Anglican

37:43.409 --> 37:45.289
churches,
and chose a plurality of

37:45.291 --> 37:47.451
elders, so they're called
"elders"

37:47.445 --> 37:50.325
in the Presbyterian church,
and the Presbyterian church

37:50.327 --> 37:52.887
comes from this Greek word
meaning "elder,"

37:52.885 --> 37:55.045
presbyteros and this is
actually--

37:55.050 --> 37:58.800
this came to be later in
English the name for a bishop

37:58.795 --> 38:03.315
who was not just the head of one
particular church but became the

38:03.317 --> 38:06.837
head of a series of churches,
a bunch of churches,

38:06.842 --> 38:10.162
that is the bishop now is not
the head of one church but the

38:10.157 --> 38:14.027
head of a whole diocese,
that is a geographical grouping.

38:14.030 --> 38:16.160
The word's changed a bit but
that's--

38:16.159 --> 38:19.929
bishop comes from this word and
presbyteros turned into

38:19.925 --> 38:22.515
the word priest,
so one of the suggested

38:22.516 --> 38:25.966
etymology's for where the
English word "priest"

38:25.967 --> 38:28.737
came from is from this Greek
word itself,

38:28.739 --> 38:35.079
and you can kind of say
presbyteros,

38:35.081 --> 38:36.441
priest.

38:36.440 --> 38:41.730
It just kind of happens in
English over a few hundred

38:41.726 --> 38:42.536
years.

38:42.539 --> 38:46.799
Elders also have to have wives,
be family men,

38:46.795 --> 38:49.535
and all this sort of thing.

38:49.539 --> 38:51.899
There are other offices to look
at--real quickly we're going to

38:51.902 --> 38:52.592
go through this.

38:52.590 --> 38:56.870
Deacons: 3:8:
Deacons likewise must be

38:56.869 --> 38:59.529
serious, not double-tongued,
not indulging in much wine,

38:59.529 --> 39:00.689
not greedy for money.

39:00.690 --> 39:02.770
They must hold fast to the
mystery of the faith with a

39:02.773 --> 39:03.523
clear conscience.

39:03.518 --> 39:05.598
Let them first be tested,
then, if they prove themselves

39:05.601 --> 39:07.081
blameless, let them serve as
deacons.

39:07.079 --> 39:09.169
Women likewise must be serious.

39:09.170 --> 39:11.500
Now there's an exegetical
problem, does this

39:11.500 --> 39:13.720
"women"
refer to women who would

39:13.722 --> 39:15.892
themselves independently be
deacons?

39:15.889 --> 39:18.129
In other words,
is he allowing women to be

39:18.132 --> 39:20.872
deacons on their own,
or is it supposed to be taken

39:20.867 --> 39:23.327
to be just the wives of the male
deacons?

39:23.329 --> 39:25.449
That they're called deacons
also, or deaconesses;

39:25.449 --> 39:28.319
the word for "deacon"
here comes from the Greek

39:28.324 --> 39:29.304
diakonos,

39:29.300 --> 39:37.600


39:37.599 --> 39:40.969
it comes into English directly,
and that word just means

39:40.969 --> 39:43.969
"a servant,"
"someone who serves or

39:43.974 --> 39:45.204
ministers."

39:45.199 --> 39:48.789
The women in 3:11--some
exegetes would say this shows

39:48.788 --> 39:52.928
that this author does allow at
least women to be deacons,

39:52.929 --> 39:55.169
deaconesses,
and they have certain kinds of

39:55.172 --> 39:55.602
roles.

39:55.599 --> 39:59.599
Verse 12: "Let deacons be
married only once,

39:59.599 --> 40:01.969
let them manage their children
and their households well,

40:01.969 --> 40:04.309
for those who serve well as
deacons gain a good standing for

40:04.313 --> 40:05.073
themselves."

40:05.070 --> 40:09.250
Notice, in the beginning,
all of these roles,

40:09.250 --> 40:12.530
whether it's the elder,
presbyter, or the bishop--

40:12.530 --> 40:15.620
and there's some debate about
whether "presbyter"

40:15.623 --> 40:18.613
refers to the same role as a
bishop in these letters--

40:18.610 --> 40:21.540
they seem to be combined in
some of the later pastoral

40:21.541 --> 40:23.411
letters,
or whether they refer to two

40:23.407 --> 40:25.927
separate offices,
so there's a bit of a debate.

40:25.929 --> 40:29.029
All of these people,
whether you're from bishops,

40:29.027 --> 40:32.057
presbyters, deacons,
they all are required to be

40:32.061 --> 40:35.291
married and all are required to
have children.

40:35.289 --> 40:38.239
In the beginning of early
Christianity,

40:38.237 --> 40:41.727
see, you did not have the
celibate ministr.

40:41.730 --> 40:43.880
The celibate ministry comes
about later.

40:43.880 --> 40:48.310
This is in line with this
author's intention to set up the

40:48.306 --> 40:51.956
church as a household structure
with men on top,

40:51.956 --> 40:54.516
women having their own roles.

40:54.518 --> 41:02.428
Now there are other roles here
too, look at I Timothy 5:3-10,

41:02.432 --> 41:09.162
"Honor widows,"
this is I Timothy 5:3:

41:09.159 --> 41:11.839
Honor widows who are really
widows.

41:11.840 --> 41:14.520
If a widow has children or
grandchildren they should first

41:14.519 --> 41:17.299
learn their religious duty to
their own family and make some

41:17.295 --> 41:20.165
repayment to their parents,
for this is pleasing in God's

41:20.168 --> 41:20.498
sight.

41:20.500 --> 41:23.010
The real widow,
left alone, has set her hope on

41:23.012 --> 41:25.532
God and continues in
supplications and prayers,

41:25.525 --> 41:26.505
night and day.

41:26.510 --> 41:29.580
But the widow who lives for
pleasure is dead even while she

41:29.576 --> 41:29.996
lives.

41:30.000 --> 41:33.280
Give these commands as well so
that they may be above reproach.

41:33.280 --> 41:35.760
Whoever does not provide for
relatives, and especially for

41:35.759 --> 41:37.589
family members,
has denied the faith and is

41:37.586 --> 41:39.106
worse than an unbeliever."

41:39.110 --> 41:41.230
[Now it gets really
interesting.]

41:41.233 --> 41:44.953
Let a widow be put on the list,
let her be registered.

41:44.949 --> 41:50.119
It seems like he's actually
creating another kind of office

41:50.119 --> 41:54.309
in the church,
that is, the office of widows.

41:54.309 --> 41:56.329
And, sure enough,
in Christianity later,

41:56.333 --> 41:58.833
"widow"
became almost like an office in

41:58.826 --> 42:00.016
early Christianity.

42:00.018 --> 42:03.098
They could be registered,
and they received financial

42:03.099 --> 42:04.579
help from the churches.

42:04.579 --> 42:08.269
"Let a widow be put on the
list if she is not less than

42:08.269 --> 42:11.709
sixty years old and has been
married only once."

42:11.710 --> 42:14.770
Notice over and over here,
we've seen this thing about

42:14.768 --> 42:15.978
being married once.

42:15.980 --> 42:18.980
Apparently this author believes
in marriage and wants people to

42:18.983 --> 42:21.743
be married, but his ideal is
that people should be married

42:21.744 --> 42:22.184
once.

42:22.179 --> 42:25.609
You certainly should not be
divorced and remarried.

42:25.610 --> 42:29.940
Paul himself forbids people in
his church from being divorced

42:29.943 --> 42:33.343
and remarried,
as we saw in I Corinthians 11.

42:33.340 --> 42:36.780
But this author seems to say
that if you're married and your

42:36.780 --> 42:40.050
spouse dies, he still kind of
prefers that these women be

42:40.047 --> 42:41.037
married once.

42:41.039 --> 42:44.329
He also said that the bishop or
the presbyteros should be

42:44.327 --> 42:47.647
men who are married only once,
so multiple marriages are

42:47.652 --> 42:51.122
really frowned on even though
marriage itself is highly

42:51.117 --> 42:51.757
valued.

42:51.760 --> 42:55.510
This led to what is currently
the practice in many of the

42:55.507 --> 42:56.777
eastern churches.

42:56.780 --> 42:58.500
Eastern Orthodox,
the Greek Orthodox,

42:58.500 --> 43:00.800
the Russian Orthodox,
they do not forbid their

43:00.804 --> 43:03.714
priests from being married,
but you have to be married

43:03.706 --> 43:05.176
before you become a priest.

43:05.179 --> 43:08.499
So you'll have a lot of young
men in Greece or Russia who are

43:08.496 --> 43:11.366
going to become priests,
and they want to quickly get

43:11.369 --> 43:13.249
married right out of seminary.

43:13.250 --> 43:16.380
So they're looking around for a
partner, because if they become

43:16.378 --> 43:19.608
ordained as a priest and they're
not married, they're expected to

43:19.610 --> 43:20.570
stay unmarried.

43:20.570 --> 43:23.730
If their wife dies after they
become a priest,

43:23.726 --> 43:27.656
they're expected to stay
celibate and single for the rest

43:27.655 --> 43:29.335
of their lives also.

43:29.340 --> 43:32.610
This led to the tradition in
Eastern Christianity,

43:32.610 --> 43:35.180
that you can be a married
priest, unlike the Roman

43:35.175 --> 43:37.555
Catholic Church,
but only if you get married

43:37.563 --> 43:39.013
before you become a priest.

43:39.010 --> 43:43.390
And it kept this idea of being
married once only.

43:43.389 --> 43:48.179
I can't go into the rest of
this but notice how this whole

43:48.184 --> 43:51.974
hierarchy of man and woman in a
household,

43:51.969 --> 43:54.469
old and young,
is also extended to children

43:54.474 --> 43:55.254
and slaves.

43:55.250 --> 44:00.180
Already in Colossians and
Ephesians we had what we called

44:00.182 --> 44:04.942
the household codes:
masters treat your slaves well;

44:04.940 --> 44:06.200
slaves be obedient to your
masters;

44:06.199 --> 44:10.279
husbands treat your wives well;
wives submit to your husbands;

44:10.280 --> 44:13.140
children submit to your fathers;
fathers treat your

44:13.139 --> 44:14.949
children--these are called
household codes.

44:14.949 --> 44:17.729
Already in Colossians and
Ephesians they set up the

44:17.731 --> 44:20.181
household in a clear
hierarchical patriarchal

44:20.179 --> 44:20.959
situation.

44:20.960 --> 44:23.850
That is intensified in the
Pastoral Epistles.

44:23.849 --> 44:26.819
You have much longer household
codes, and, whereas in

44:26.817 --> 44:29.777
Colossians and Ephesians
that--those writers at least

44:29.784 --> 44:31.844
said there was some reciprocity.

44:31.840 --> 44:34.440
They would address the slaves,
you would have to obey the

44:34.438 --> 44:36.898
master but they would also
address the master and say,

44:36.896 --> 44:38.146
treat your slaves well.

44:38.150 --> 44:41.470
When you get to the Pastoral
Epistles they left out the

44:41.467 --> 44:43.547
reciprocity,
it's mainly directed to the

44:43.545 --> 44:45.045
slaves,
to the children,

44:45.045 --> 44:46.645
to the wives,
saying,

44:46.650 --> 44:47.820
submit.

44:47.820 --> 44:52.830
This is the strategy that this
writer uses to combat the forms

44:52.831 --> 44:56.121
of Christianity that he doesn't
like,

44:56.119 --> 45:00.849
to construct the church as a
rigid patriarchal household in

45:00.851 --> 45:03.381
which each person has a role.

45:03.380 --> 45:05.960
Even young women,
he says they're not supposed to

45:05.956 --> 45:08.996
be enrolled as widows,
if you have young women who are

45:08.996 --> 45:10.416
widows,
and they start running around

45:10.418 --> 45:11.828
gossiping and getting in a lot
of trouble,

45:11.829 --> 45:14.169
he says get them married off
again.

45:14.170 --> 45:17.510
Old women, of course,
you couldn't marry off again,

45:17.510 --> 45:19.380
they're not enough old men
around in the ancient world to

45:19.378 --> 45:22.548
marry them off,
so he creates this structure by

45:22.548 --> 45:24.408
which women,
older women,

45:24.407 --> 45:27.257
get pulled back into the
household by this role as

45:27.257 --> 45:27.837
widows.

45:27.840 --> 45:31.900
No matter what happens to a
woman, in this author's view,

45:31.900 --> 45:34.890
they have to be put back into
their submissive place in the

45:34.885 --> 45:37.425
household structure,
even if that means creating a

45:37.429 --> 45:39.539
new role for them called
"widows."

45:39.539 --> 45:45.089
This strategy this author uses
to bring Paul into his own time.

45:45.090 --> 45:48.410
He's taking a Paul that we've
seen as a bit different from

45:48.405 --> 45:51.895
this and he's reinventing Paul
for a second century Christian

45:51.898 --> 45:55.388
environment and restructuring
the church as a household.

45:55.389 --> 45:59.069
We'll see an author on
Wednesday doing precisely the

45:59.072 --> 46:00.592
opposite with Paul.

46:00.590 --> 46:02.050
See you next time.

46:02.050 --> 46:08.000