Some time ago I began a series on the notorious biblical passages that form part of the historical discussion about women in positions of leadership in the church. I expressed some reservations there about wading into the subject, because I don’t think many people are interested in what people who disagree with them have to say about this. So I included there some cautions about how I’m going to approach the subject, and specifically about the sorts of objections I’m not interested in. If you plan to read on, and especially if you plan to comment, it might be best to read that post first.
Then I began the series, starting with a look at a word St Paul uses to describe the relationship between men and women, while he is discussing men’s and women’s roles in the churches in Corinth and Ephesus. That word, which he applies to men, is kephalē (κεφαλή), and literally means “head.” In that blog post, I observed that kephalē in the New Testament does not mean “source,” which some say was Paul’s intended meaning, but rather it is used to mean a literal head, or else, when it is used metaphorically, it refers to “preeminence, priority, authority or superiority in some broad sense encompassing shades of these meanings.” That is what the raw data in the New Testament shows us.
This time I will turn to the Septuagint, the Greek version of the Old Testament widely used in early Christianity. You can check the observations I make by seeing for yourself how the word is used there. In the resource I have used for this analysis, kephalē occurs a few hundred times. I have read each of these instances (in English, confirming that kephalē is the word I am observing where this is not clear). I know, doing the groundwork is dry and boring. But you have to do it in order to have any right to tell people what the evidence shows. The approach I am taking here is observing how kephalē is used and describing these “groups” of meaning. Continue reading “Kephalē in the Septuagint”→
There is a way of using the Bible to support your theology that really just amounts to doing everything in your power to avoid what the Bible has to say so that you can escape from the ravages of Scripture with your precious doctrine still intact.
Without naming names, over the last year I have had several conversations about the doctrine of hell with people who advocate the doctrine of eternal torment, where they argued in a manner very much like John in the following conversations (right down to the same phraseology, eg “equally likely as an interpretation” and “use Scripture to interpret Scripture”):
Karen: Hi John. Have you read passage A? It seems to pretty clearly deny the doctrine of eternal torment. It says that one day the lost will be destroyed. They will die and be gone. Don’t you agree?
I backed out of writing this series about those biblical passages about women in ministry not too long ago. It wasn’t because the evidence is hard to find or interpret, but it was partly because I had so little hope of anybody listening. They’d agree, I assumed, if they already held an opinion that they saw me affirming, and they’d disagree if they saw me affirming a view they didn’t already hold. The evidence rarely seems to really matter on this issue. People will find a way – any way – to make it fit an ideology. What would be the point of writing about this? But here I am, venturing into that series.
After a cautionary introduction post on what I am about to do (which I insist you read before you read this blog post), this is the first of my blog explorations of the contentious biblical passages about men and women in the church. Any comments you make on this post or any posts in this series must conform to the guidelines I gave in that cautionary post. Talk about the evidence and the issue strictly defined by the blog post. That’s all I’m prepared to allow. Behave or I’ll kick you out. I’m deliberately being boring so as to discourage the elements that make this issue frustrating.
Why would I want to be boring? Here is why: You will probably have seen people who get caught up sharing exciting links on social media about scientific issues. Vaccines cause autism! The earth is flat! Homeopathy cures cancer! Climate change isn’t happening! Quoting what people have said, citing anecdotes, attributing evil motives, citing cultural or traditional pressure, complaining about vested interest – these are all the sorts of things that fly thick and fast in discussions about theories like these. What is less common is the boring approach of slowly, slowly, slowly checking every relevant piece of data. It is not sexy. It does not make for good Buzzfeed articles. But if you want to know what is true and what is false when it comes to the theories that should only be formed after the ponderous work has been done, this is how you do it. The boring way. I am going to write several blog posts about the meaning of one Greek word, kephalē. Fun times.
Did you know that I’m an Apostle? It’s true! My ex sent me packing, and the word “apostle” in the Bible comes from a Greek word that means “sent one.” Don’t argue with the Bible, this is what the Greek means!
You probably haven’t heard anyone make an argument quite like this, because to do so would expose just how absurd this sort of reasoning is. This instalment of the “nuts and bolts” series is all about the root fallacy, one of the most common mistakes that a lot of sincere, well-meaning people make when interpreting the Bible. The root fallacy is committed where a person assumes that the meaning of a word must be bound to the meaning of its etymological root.
Can you really annihilate what the translators and dictionaries say by simply gesturing to a well known rule in Hebrew? Probably not!
When learning a biblical language – or when just learning a few things about a biblical language for that matter, seminary students or preachers can sometimes start to feel like they’ve gained super powers – and now with just the effortless and universal application of a few of the rules they’ve learned, they can nail down exactly what the writer meant and thereby amaze their peers, win every argument and floor their congregation with their prowess. Continue reading “More than one way to skin a cat: Taking care with the rules of Hebrew”→