Apr 01, '08
五月天的成員由阿信(主唱), 怪獸(吉他), 瑪莎(貝斯), 石頭(吉他), 和冠佑(鼓手)組成. 每一個都很有個性, 但我最喜歡主唱阿信了, 魅力有夠喔. S.H.E由Selina, Hebe, 和Ella組成. Ella有男孩般的淘氣搞笑, Hebe有現代美, 但我最喜歡Selina. 所以「五月天」這個MV由他們兩個領銜主演我很喜歡, 看了會有想要祝福全世界的人都要幸福快樂的衝動. 每次身在心中的小天堂時都會這樣.  ^__^
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愛的力量很偉大吧
Apr 3, '08
Matt 5:48 "Therefore you shall be perfect, just as your Father in heaven is perfect."
I felt the Lord impressed in my heart this morning for this holy calling to be perfect. It is not an absolute perfection of complete sinlessness, but the context speaks of a heart perfection (cf Luke 6:36). A heart that loves like the Father God is a perfect heart. As we grow from grace to grace, we grow from perfection to perfection, just as Jesus grew in stature, wisdom, and spirit although He was always perfect.
Those who are perfect are those who love, for God is perfect and God is of love (1 John 4).
If I only love those who are my brothers and friends, those who are good to me, I am not that much different from the world. For even the tax collectors and sinners do that.
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我很美麗是璽恩自己寫的詩歌. 愛讓人美麗, 沒有懼怕,沒有孤單. 不需要懂, 因為愛是遠超越理性的等級. 讓我想到最近ESL教一位七八旬的老人英文, 這個案例從學習的角度根本一點意義也沒有. 但我知道, 爸比說不是我在教她, 是祂/她在教我. 愛讓一個人美麗, 愛讓一個人勇敢. 答案是祂, 加油.
Apr 7, '08
「天真  浪漫  傻呼呼的」
玩蛋了  為什麼覺得這個形容很像我...!?
-----------------------------------
猴媽不怕站上什麼挑戰的舞台
準備了好幾天  多少的用心和鋪陳
整個崩潰卻前後不到五秒  好像還沒那麼長
也許我不是敗給觀眾  我是敗給了我自己
猴媽還要加油
Apr 9, '08
世界上最遠的距離
再別康橋
April 19, '08
「你向天觀看,數算眾星」(創15:5)
天上的星
海邊的沙
這是什麼樣的比喻
我問是誰開始了浪漫
掛了星星  鋪了海沙
想念著我們
亞伯拉罕曾經懂
所以上帝稱他為摯友
「我朋友亞伯拉罕」 (賽41:8)
April 20, '08
離騷
April 21, '08
綠草的愛戀
是不是要用這個作為一個幸福手稿的主題
其實這世界最感人的故事不一定是在遠方
就可以在鄰近的小公園
一片再也熟悉不過的普通綠草原
可以刻下我一生的盤旋曲折
從身體的病痛到人生的挫折
我還是想說
你和我一起看的夕陽最美
April 23, '08
是上帝的好
是祢的好
April 26, '08
I perceive the word "Jesus" in my heart clearly today. I think it's not just a word for the cell emphasis today, but something much more profound relating to my life and ministry. After the cell, I saw a few videos on William Branham. Something more I need to pray, ponder, and seek out God's will.
It concerns the ministry God has given.
April 27, '08
佐助在他一生最恨最想要殺的人死後才知道
他的哥哥鼬
原來一直都是在保護他, 最保護最為他好處想的人
對佐助最溫柔的哥哥
其實一直都沒變
火影的作者也弄得太戲劇化了吧!!!
April 30, '08
今天傍晚的散步, 來到十五年前就讀的小學.
十五年飛快的過了, 好像昨天, 還看見我爬在那些已被砍下的樹上.
心裡只有感謝著神, 愛著祂.
我發現原來時間不只會慢慢沖淡一些過去的事.
有的時候, 時間的流逝反而會加增一些不該被稀釋的情懷.
越來越多, 越來越多.
我對祂的愛意, 越來越濃厚, 無法停止.
「愛是永不止息」 (林前13:8)
"Many waters cannot quench love, nor can the floods drown it" (Song 8:7).

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He was created with beauty beyond imagine
He looked at his Creator, with delight
After some time, he was puzzled
It could not be, how could God be like this
How could God who had bestowed his beauty be like this
Could God be weak?
After probably thousands and thousands of years
He still wondered, amazed, bewildered...
God still seemed not as tough as he thought
After eons upon eons, he knew without a shadow of a doubt that
God had weaknesses
And Lucifer thought he was still beautiful beyond imagine
So he rebelled, even successfully pulling one third of the earthly heaven realm angels with him
Because they, too, thought Lucifer was magnificent, and the Creator of them all, surprisingly had weaknesses
They could not be wrong because they have cautiously observed for eternities
O beautiful stars have fallen
They acted, pride was their banner, their king
God was hurt, He cried
Lucifer became Satan, he and his fallen angels were cast out of God's sphere of Heaven
After eons upon eons, he finally realized
When God seemed weak, He was not
He was meek
Satan finally learned the lesson that he kept failing while in Heaven
Meekness does not equal to weakness
Satan knew he is no longer beautiful beyond imagine
He realized outward beauty is only skin-deep
He realized who is the weakling
He knew but he still refused to learn
Now he has poisoned Adam's race with exactly the same attitude
Mankind thought...
Mankind thought they are clever
And they are deceived
Sadly, but let me say this
Many Christians thought
Even many ministers thought
But they are deceived
When Jesus walked on this earth, He taught:
Blessed are the poor in spirit,
Blessed are those who mourn,
Blessed are the meek,
Blessed are those who hunger and thirst for righteousness,
Blessed are the merciful,
Blessed are the pure in heart,
Blessed are the peacemakers,
Blessed are those who are persecuted for righteousness' sake,
For theirs is the kingdom of heaven.
For they shall be comforted.
For they shall inherit the earth.
For they shall be filled.
For they shall obtain mercy.
For they shall see God.
For they shall be called sons of God.
For theirs is the kingdom of heave.
Now God is showing the world once again
Jesus was not put on the Cross because He was weak
It was because He is meek
It was because He loved you
And true love will always be meek
Open your eyes and see
What is really beautiful beyond imagine
Who is really beautiful beyond imagine
God is beautiful and highly lifted up because He is loving and meek
The problem is not one cannot see God
The problem is people have eyes that do not see
Blinded by their self-righteousness and pride
Nevertheless
It doesn't have to be that way anymore
It is not too late
Jesus came to preach the Good News
He came to give life, and life more abundantly
O the Word of God is true!
O the Love of Jesus Christ!
O the freedom and bliss of being able to truly see and live!
Wonderful Jesus, Wonderful Cross!
It is not too late.
O beautiful you can be restored!

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貧窮的天父 -- 背影
「相離還遠」(路15:20)
沒有他的日子  你是全世界最貧窮的父親
你每天是帶著怎樣的心情出門  他不了解
他沒有看見的眼淚  都沒有關係
你會一直等  一直等  一直等...
天父擁有了一切 
假設有一天  你失去了一切  你變貧窮了
我還是會一直在你身邊
因為你曾為了我給了你所有  只要能換得我回頭瞧你一眼
原來沒有我你也沒有世界了
貧窮的天父  我愛你
這真的是我
我不愛你的富貴
我愛你
只愛你


我一輩子都忘不了  離開那天你不承認流著淚倔強在口裡的挽留
我知道  你永遠都會記得我  愛著我
所以我這樣痴痴的愛著你是沒錯的
因為沒有你我仍然是一無所有
而有了你在我身邊
貧不貧窮都不重要了
不需要給我全世界
你的這些一舉一動  永永遠遠的改變了我
我不會再一樣了
很多忘記的想說給你聽的話
只可意會  不可言傳
希望此時此刻  你正感受著
其實你也可以是個貧窮的天父
我只會愛你更多
我永遠的爸比
獻上小曲黑白配
謝謝你懂得欣賞我的黑
黑白在一起就有我們的美
因為愛讓我們富足了
我好滿足
「他父親看見」(路15:20)
「只要能依偎  真的真的我什麼都無所謂」

獻上歌曲: 背影 + 黑白配

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黑白配
 
演唱: 范瑋琪
 
太陽曬得我 眼睛睜不開
你的好脾氣 讓我心情壞不起來
下雨下得我 眼神發呆
你的道歉 聽著聽著我都快要笑出來

誰說不能黑白配 世界上沒有什麼事
能夠如此的絕對
曾經有人這樣唱過 白天它不懂夜的黑
你卻懂得我的美

有時候我會 感覺非常累
有時候也會 不知覺把你拖累
你有時會說 我們不配
只要能依偎 真的真的我什麼都無所謂

誰說不能黑白配 世界上沒有什麼事
能夠如此的絕對
曾經有人這樣唱過 白天它不懂夜的黑
你卻懂得我的美

鋼琴 也是黑白鍵一樣能彈出我對你
只有滿滿的感謝
也許黑永遠不明白 在這個彩色的世界
有你我才會存在

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  • Apr 07 Mon 2008 07:39
  • 背影

背影
 
演唱: 林宥嘉 (鬥牛要不要插曲)
 
三公分陽光 三公分空氣 堵在眼前 像一面玻璃
擋住了你表情 剩下只有腳印

一直向前走 走不完距離 一直向後 退不出回憶
很高興有心事 幫我困住自己

你頭髮上淡淡青草香氣 變成了風才能和我相遇
你的目光 蒸發成雲 再下成雨我才能夠靠近

感謝我不可以 住進你的眼睛 所以才能 擁抱你的背影
有再多的遺憾 用來牢牢記住 不完美的所有美麗
感謝我不可以 擁抱你的背影 所以才能 變成你的背影
躲在安靜角落 不用你回頭看 不用珍惜

我懷裡所有溫暖的空氣 變成風也不敢和你相遇
我的心事 蒸發成雲 再下成雨卻捨不得淋溼你

感謝我不可以 住進你的眼睛 所以才能 擁抱你的背影
有再多的遺憾 用來牢牢記住 不完美的所有美麗
感謝我不可以 擁抱你的背影 所以才能 變成你的背影
躲在安靜角落 不用你回頭看 不用珍惜

感謝我不可以 擁抱你的背影 所以才能 變成你的背影
躲在安靜角落 如果你回頭看 不用在意

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Mar 1, '08
讓我做你生命中的小小奇蹟.
Mar 2, '08
我不要患得患失.
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今天主日的聖餐杯溢出灑在我的褲子上
那是祂流的血
灑了幾傾覆水難收的愛在我身上
Mar 7, '08
你失望難過時
我會一直站在後面守護
你在聚光燈下表演時
我會一直在台下歡呼打氣
從一而終的情誼
所有的祝福都給我的朋友們
是我人生最快樂的事
-------------------------------------------
想念的表情符號長怎樣...?
Mar 8, '08
曾幾何時, 愛已把膽小鬼給嚇跑了. 我只是敢不一樣而已, 因為不想讓愛和真理受傷, 就有勇氣不會懦弱.
Mar 9, '08
Selina主持其實還蠻好笑的!!
Mar 12, '08
今天一位ESL學生和我說她想要認識神, 她想要更多了解, 她想要信基督. 她的家庭有濃厚的拜拜和佛教背景, 但她說她要為自己的生命做決定, 即使要面對這些壓力. 她說其實她的心裡已經相信了, 她還和其他的學生分享, 一種心裡的平安, 讓她戰勝之前的黑暗. 春假要去一個退休會, 也許她還沒完全準備好, 但她要去, 她也許會公開的作決定.
很久沒有碰到如此真誠追求真理的人, 我的心感動萬分, 那是神自己的觸摸, 她還要來榮耀神.
會說大話的人很多, 真正敢作的人寥寥無幾. 當四周指指點點時, 這樣的勇氣, 我佩服, 我們都是同一掛的!!
勇氣會勾引勇氣, 然後無限的爆炸, 留下瀟灑的腳印, 是愛的形狀.
Mar 14, '08
快樂的都給你們
剩下的也就不會太傷心
Mar 16, '08
有時可以一瞬間就來到天堂
只要一瞬間
Mar 17, '08
江美琪的我多麼羨慕你, 這首懷念好聽的歌, 會馬上帶我回到大二的情景, 也總是會讓我想起那我從不真正認識的爸. 我多麼羨慕你,  總可以轉身飛, 遠遠的, 去到我去不了的地方. 我多麼想念你, 我從來就沒有忘記過你. 告訴我你現在過的很好, 有一天我們會在天堂再次相遇重逢. 晚安.
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給我的吉他取名叫「Hello Kittar」, 因為綁了個蝴蝶結, 掛了個Wayne送的麥當勞Hello Kitty.
今天練了張懸的寶貝, 很容易朗朗上口的旋律, 很開心, 讓我喜歡整個明天.
Mar 18, '08
我的好朋友就是
即使很久沒有聯絡你也知道我在惦記著你
不必要告訴你也全都是因為要讓你最快樂
因為不是只有血緣關係的才叫親人
不管發生什麼事
不管多久
不管你懂不懂
因為你不懂
許多人說  人長大了
遇到了社會的殘酷拒絕  就會漸漸的變現實
會開始耍心機  會帶面具
外面說的是一套  暗地裡做的又是相反
碰到對自己利益有衝突的事時  什麼手段都使的出來
再用冠冕堂皇的「當仁不讓」  試圖把一切都掩蓋過去
的確很多人無奈的被同化了
但這並不是故事的結束
愛出現了  在兩千年前  愛來過
所以今天就算很多人是這樣
我卻知道我相信的是什麼  相信的是誰
所以猴媽偏偏想要標新立異  偏偏想要作對
我不會講的  我不願說的
偷偷的  是因為愛
也許在永恆有一天  叫爸比給你看
在很久以後的某一天  我的好朋友
如果你還會記得我
讓你知道我簡單的那幾句話  背後隱藏的感情有多沉重
就像這裡短短的幾個字
百分之百的真心  百分之百的支持
百分之百的付出  百分之百的保護
百分之百只為你的好處想
因為愛真的來過  愛住在我的心中
所以我自己就變的不重要  代價也不需要考慮
我的好朋友啊  也許你永遠都不會明白的
但也沒關係  愛不會計較
愛只會真誠的對你說聲
謝謝
然後永永遠遠的祝福你
微笑溫暖  只要是好的  都給你
因為第一個想到的就是你
這種話  講出來不會有人相信
但真的這樣想的人  也不會在乎
只要知道會讓你快樂就好
那一瞬間  如果連上帝也不曉得
也是他在教我愛的真諦
即使天使還是會流淚
流的也是全世界最開心的淚水
而天使的身分名字  依照慣例是不隨便和人說的
只要默默的在身後守望著  牽掛著  努力著
趕走你的一切憂傷難過
張韶涵一首很好聽的歌叫做「不想懂得」
公主小妹的片尾曲
Mar 20, '08
我想起為什麼我會那麼喜歡張韶涵新專輯的造型了, 因為髮型就和Nodame一樣嘛!!!
Mar 22, '08
「我還是比較喜歡韶涵唱的黑白配, 她還喉嚨痛耶.」
這是我前幾天在Facebook上的留言, 我今天小組就要喉嚨沙啞唱歌了.
希望我也能唱的還好. 不是嗎, 爸比.
Mar 23, '08
永遠不會失去純真的粗茶淡飯錢買不起.
Mar 28, '08
溫哥華的三月細雪, 每次都讓我想起泥雪的故事, 它只會更白更純真而已.
A different kind of happiness.
三月雪花帶來了不一樣的快樂 紛飛成愛的形狀 我的心就有溫暖.
Mar 31, '08
籌備華山新五絕的組成, 東西南北中不可缺一, 缺一不可.
「在金庸的《射鵰三部曲》中,郭靖重禮,楊過重情,張無忌重義」
又狂又痴
「一顆反傳統的星,也是一顆衝鋒陷陣的星」
猴媽重情
只要一句話  不用再囉唆  不用再客套
不必和我講太多的禮義
但要真情  因為我每一次都是動了真心的
全部的真心
-------------------------------------------
即使對我來說有那麼多先天上的不利  為什麼還是決定要學倉頡?
可能要花好幾年才能學好  需要很多的練習
但我就算最後還是學的很爛  我也高興
因為我去嘗試覺得值得的  那是一種很好玩的冒險
結果不是最重要  拼命努力費盡一切後的失敗
也會讓我開懷大笑  人生的事我拿的起放的下就瀟灑
這就是單純的破碎  完全沒有得失心的意境
我自由  勇敢  喜樂  飛翔
不再需要在乎世界的眼色
沒有必要隨波逐流
愛只有一道清澈的生命河
出污泥而不染, 濯清漣而不妖, 是誰口傳於我的?

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Introduction
The proper biblical understanding of women’s place in the ministry has been in intense debates among evangelicals in modern times. In general, there are two major views on this subject: complementarian and egalitarian. Although there are nuances of beliefs and methods of applications within each camp, they do represent the two prevalent perspectives on women’s role in ministry today. This research paper will attempt to show that neither view is entirely correct or incorrect. Both men and women are equal in their inherent worth before God, and both gender can function in all the ministerial positions in Christ with a calling, and that within a marriage context, the husband and wife have different roles.
 
Women’s Role in Ministry
            It is fundamental to establish women’s personhood before discussing their roles in the church. In the Genesis creation account, both “male and female” were created “in the image of God” (Gen 1:27).[i] Therefore, men and women have equal spiritual status and value, before the same Creator who “shows personal favoritism to no man” (Gal 2:6; 3:28), although there are definite qualitative differences between the masculine and feminine bodies and spirits. Both complementarian and egalitarian concur with the equal intrinsic worth of both sexes. However, complementarian, such as Piper, Grudem and Schreiner, believe that women are prohibited from fulfilling certain functions in the church.[ii] These offices may vary from individual complementarian, but usually include pastoral positions such as pastors, elders (presbyters), overseers, bishops, and apostolic and prophetic offices.[iii] The main supporting texts are 1 Cor 11:1-16, 14:34-35 and 1 Tim 2:9-15.[iv] Egalitarians, on the other hand, believe that these passages need to be interpreted against the specific culture and setting of Paul’s day; not every verse is to be taken literally as universal commands, as this would violate hermeneutical principles. The Scriptures, therefore, places no restrictions on women being pastoral ministers in the Body of Christ.[v]
            In regard to First Corinthians 11:1-16, the words translated as “man” and “woman,” aner and gune, are also the words for “husband” and “wife.”[vi] The context concerning “honor” and the reference to Adam and Eve, who are marriage partners, show that “husband” and “wife” are the better translation.[vii] There are no Scriptures indicating that every man is the “head” of every woman, but Eph 5:23 is an unambiguous verse on the headship of the husband. Whatever the meaning of this headship is, which will be discussed later, it is clear that it makes much more biblical sense to limit this headship within the marriage context only. It is also not very difficult to see that the head covering in this passage is only a cultural constraint particular to the Corinthian Church during Paul’s time,[viii] for he did not command any other churches to follow suit. Moreover, nowhere in the Bible do we find a direct relationship between outward physical adornment and a believer’s sanctity (cf. 1 Sam 16:7). The principles behind the customs of the day are good Christian witness through proper order and submission, which are applicable across all ages. If complementarians do not require women or wives to wear head coverings in the church, but explained it as something culturally conditional, then the headship of aner over gune must also be interpreted in the context of the passage. Thus, if it is not referring to a man’s authority over women in church functions, sound exegetical rule does not allow room for prohibiting women in certain ministry offices from this passage.
            In a similar way, First Corinthians 14:34-35 is not an all-inclusive regulation forbidding all women to speak in the church under all circumstances, for in the same epistle, Paul allowed women to pray and prophesy (1 Cor 11). Whatever the specific situation was that Paul addressed to the Corinthian women, it most probably has to do with them being disruptive of the services with their questions and speech.[ix] First Timothy 2:9-15 is the only text in the Bible that excludes women from teaching. However, this instruction must be interpreted as situational for the particular condition in the church at Ephesus at Paul’s time, and not a transcultural precept, for many godly women have taught in the Bible.[x] Priscilla taught a godly male preacher, Apollos, a fivefold teacher who is “an eloquent man and mighty in the Scriptures” (Acts 18). Paul wants the older women to teach the younger women in his letter to Titus (Titus 2:3-4). The major reason that Paul did not allow women to teach and have authority over men in the Ephesian church was because of the many false teachers and teachings there, and women were much more susceptible in those days, being uneducated, as specifically mentioned by Paul (1 Tim 5:13; 2 Tim 3:6-7). If this passage was meant to be applied literally under all circumstances, places and times, then women should not adorn themselves with “braided hair or gold or pearls or costly clothing” today (1 Tim 2:9), which obviously can only be true in opposition to standard biblical hermeneutics.
            Many complementarians have also purported that since all of the twelve apostles of Christ and most early prominent leaders are male, therefore, core leadership in the church must be exercised by men only. However, this view is unsupported by Scriptures. If we follow the same logic, since all the twelve apostles of Christ are Jews, does this imply that non-Jews can never take up leadership responsibilities in the church as well? Moreover, all of the twelve are from Galilee, except Judas Iscariot, does this mean Galileans are preferred as pastoral clergies? The reason that there are no women in the twelve and less women leaders in the early church is because it is more culturally convenient for ministry in the social milieu of the day. Women had inferior status in the general public and at home, as “many men felt that women were morally weaker than men,” and that men and husbands enjoyed much more privileges.[xi] (It is in this context that wifely submission, not a universal command for all women, needed to be emphasized for a good Christian witness now that women discovered their freedom and rights in Christ.) Therefore, on the contrary, the fact that women could stand in ministry offices even in those times shows that the church gradually recognized their equal ministry qualification. Women’s subordinate footing was only progressively amended towards biblical norm just like slavery, neither of which is advocated by the Word of God.
            If we hold to the verbal plenary inspiration of the Scriptures, which we must, then we are obligated to accept that the whole of Scriptures is the divine Word of God. Hence, by all testimony of the entire Bible, it is unsound to believe that women are unfit to stand in certain ministry functions. There are plenty of examples of women leaders in the Bible, such as Deborah the prophetess (Judg 4), Paul’s close co-worker Priscilla who instructed Apollos (Acts 18), maybe even examples of women apostles and elders (pastors) (Rom 16:7; 2 John).[xii] Apart from finding instances of women teaching and in leadership positions in the Bible, the crux of the matter lies in the nature of Christian ministry. Gal 3:28 expressly says that there is “neither male nor female… in Christ.” The context and the reference to “in Christ,” which means to be part of the same Body of Christ (Rom 6:3; 12:5) and to be like Christ (Gal 2:20), speak of a spiritual unity and equality when one places his/her faith in Jesus. Surely Paul is not talking about being indistinguishable between a male and female physiologically, or there are no longer actual ethnic Jews and Gentiles, or actual slaves and masters; thus, he is pointing out the spiritual reality of male and female’s oneness in Christ. As the Spirit of Christ is neither male nor female, so those who are in Christ are no longer limited by their natural gender in their Christian life and service. Therefore, in terms of functions in Christ, women can receive any of the gifts of the Spirit (1 Cor 12:1-11) and stand in any of the fivefold office (Eph 4:11). There is no Scriptural ground to base a ministry role’s qualification to natural gender when Christian ministry is spiritual by nature. Experientially, there are countless women who feel called to the fulltime ministry as missionaries, evangelists, pastors, teachers, etc. Many who obeyed have born tremendous fruit for the Kingdom of God. One would have to explain away every single prompting and apparent confirmation in these women’s lives throughout two thousand years of church history as false or misunderstood in order to maintain a complementarian view of women’s role in ministry, which is hardly possible.





[i] Unless otherwise indicated, all Scripture quotations in this work are from the New King James Version. Copyright © 1979, 1980, 1982, Thomas Nelson, Inc.

 



[ii] Piper, John, and Grudem, Wayne. Recovering Biblical Manhood and Womanhood. Wheaton, IL: Crossway Books, 1991, pp.31-59.

 



[iii] Beck, James R., Blomberg, Craig L., and Gundry, Stanley N. (ed.) Two Views on Women in Ministry. Grand Rapids, MI: Zondervan Publishing House, 2001, pp.200-232.

 



[iv] See Appendix for these passages.

 



[v] Clouse, Bonnidell, and Clouse, Robert G. Women in Ministry. Downers Grove, IL: InterVarsity Press, 1989, pp.173-205.

 



[vi] The New American Standard New Testament Greek Lexicon, based on Thayer's and Smith's Bible Dictionary plus others (public domain).

 



[vii] Versions such as The Message has rendered it this way, others such as the NRSV and YLT have translated as “husband” and “wife” partially in some verses. Many others have it as alternate translation in the footnotes, such as the NLT, TNIV, CEV, etc.



 

[viii] Keener, Craig S. Paul, Women and Wives. Peabody, MA: Hendrickson Publishers, Inc., 1992, pp.19-47. This section provides a detailed exegesis on First Corinthians 11:2-16.

 



[ix] Ibid., pp.70-100. This section provides a detailed exegesis on First Corinthians 14:34-35.

 



[x] Ibid., pp.101-132. This section provides a detailed exegesis on First Timothy 2:9-15.

 



[xi] Ibid., pp.159-164.

 



[xii] Though disputed, many have convincingly argued that Junia is a woman’s name, and the lady addressee of Second John is a pastoral clergy (Grenz and Kjesbo, pp.90-97).

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Wives’ Role in Marriage and Family
            In terms of women’s place within the marriage framework, however, an egalitarian view errs in interpreting everything in Scriptures as culturally conditioned. Galatians 3:28 does not apply to a marriage because, in God’s definition, a proper marriage consists of exactly a male and a female. It is still true that men and women are equal in their spiritual standing and functions in the ministry, but their roles in the family are different. They have different soul qualities and inherent spiritual masculinity and femininity (1 Pet 3:7). In both First Corinthians 11 and First Timothy 2, Paul’s appeal to the order of creation, namely Adam was created first, and then Eve was created from Adam subsequently as a comparable helper and companion, is not a cultural phenomenon (Gen 18:25). For this reason, the “husband is head of the wife” (Eph 5:23). It is imperative to note that Adam and Eve are of a marriage relationship, thus, the headship can only be practiced within a family context, not in the ministry or in the world. In the very beginning in the Garden of Eden, where everything was ideal and perfect, untainted by sin or any human civilization after the Fall, this is the order that God has set. The fact that Eve was created after Adam and also as “a helper” suggests that the husband is indeed the head in the matrimony, for God could have created both of them at the same time or not have called Eve a helper to Adam. However, both of them were given the same responsibility of tending the garden and having dominion over all things, implying that both men and women’s service qualifications are equal (Gen 1:28-31).
            There have been strong debates on what being the “head,” kephale, of the wife actually means. Greek lexicons, such as Thayer’s, simply states that it means the “chief, prominent; of persons, master Lord: of a husband in relation to his wife.” Strong’s explains kephale as “the head, literally or figuratively.” Piper and Grudem rightly define it as follows:[i]
“In the home, Biblical headship is the husband’s divine calling to take primary responsibility for Christlike leadership, protection, and provision. Headship does not prescribe the details of who does precisely what activity. After the Fall, God called Adam to account first (Gen 3:9). This was not because the woman bore no responsibility for sin, but because the man bore primary responsibility for life in the garden—including sin.”[ii]
            The husband should be the leader of his family. Certainly this in no way denotes an autocratic leadership style, because the husband’s leadership role is limited within the confines of the Scriptures. Just as the command for children to obey their parents in the Lord, meaning not just to blindly follow even beyond biblical standards (Eph 6:1). In a similar way, wives need not adhere to anything from their husbands that is unambiguously outside of the Word of God, although a proper respect should still be demonstrated. It also does not mean whenever a wife disagrees with her husband, she should raise her voice and put down her husband angrily while quoting Scriptures. The Lord’s love and wisdom are necessary in every Christian marriage relationships; sometimes a compromise is better than outright objections. After all, neither the husband nor the wife is infallible; thus, each case has to be considered on its own merits. This is why Paul also commands through the Spirit before admonishing the wife’s role that all Christians should “[submit] to one another in the fear of God” (Eph 5:21). This mutual submission is a sense of respect for everyone regardless of gender. The leadership role of the husband does not signify that the wife should listen every time, on the contrary, husbands may gain greatly if they would heed their wives in a mutually loving atmosphere and humility. As explained by Piper and Grudem, this leadership role means to “take primary responsibility for Christlike leadership, protection, and provision.” Furthermore, the instruction for husbands is that they should love their wives as “Christ also loved the church and gave Himself for her… [and as] their own bodies, [to] nourish and cherish [them], just as the Lord does the church” (Eph 5:25-29). This is no less a command than that which is for the wife, perhaps even a much harder task. In real-life practices, the ideal situation of a husband being the Christlike head might not be possible in some cases. An unbelieving husband or a less spiritually developed husband will not be able to be function in the full capacity in the spiritual leadership role to the wife and/or their children. These scenarios are not synonymous with unhappy marriages, for they can still be fulfilling and rewarding; however, may require more efforts, and likely conflicts, on both the husband and wife. The goal is to help the husband to grow into spiritual maturity to assume the headship responsibility in Christ.[iii] In this imperfect setting, the wife will have to take on the role of the spiritual leader in the home, although she still needs to honor the natural authority vested to the husband. For even in non-Christian marriages, where both parties are not believers, husbands are still the natural head according to the divine order that God has set.
Since the husband is supposed to be the head of the family, and families are the basic fabrics of society, therefore, it seems that male leadership is and should be more common, though women are still qualified for all ministry and secular roles as I have argued before. Consequently, there needs to be a general respect extended towards all men from women, just as it is necessary for men to be extra understanding and caring for all women (1 Pet 3:1-7). This is largely due to the inherent masculine and feminine qualities of spirit, soul, and body that God has fashioned for each sex. Although our imperfect world has exploited this divine make-up of both men and women, as ambassadors of Christ (2 Cor 5:20), it is a Christian mandate to uphold what is biblical and not throw out the baby with the bathwater.
 
Conclusion
            Men and women were created with equal spiritual standing before God and each other—God’s attribute of justness can demand no other affirmation. Qualitative and functional-wise, one cannot really compare men and women, as one cannot compare apples with oranges, or the color blue with pink, insofar as they are naturally different. In terms of ministry in Christ, women are qualified for all positions of service in the church, as there are neither male nor female in Christ. Concerning women’s role as wives in the marriage relationship, they are to recognize the husband’s servant leadership responsibility in the Lord. Husbands are to love and honor their wives just as the Lord does the church. Appropriation methodologies vary from case to case, all the principles of the Bible and the leading of the Spirit are both necessary for intelligent and sensible applications.
            People with dissimilar views on women’s role in ministry and family can still fellowship by respecting one another. The maxim that one can “disagree without being disagreeable” is true. After all, Christians have much more in common with each other than the other relatively minor issues of interpretation and semantics. Both complementarians and egalitarians are of the same mind regarding women’s necessity and invaluableness in the ministry and home. No matter how one approaches these important subjects, the greatest commandment is to exercise pure agape love towards God and all people. One can have all the correct theology and understand “all mysteries and all knowledge,” but have not love, he/she is absolutely nothing in God’s judgment (1 Cor 13:2). When followers of Jesus truly live out the Christlike beauties of love, humility, compassion, kindness, holiness, forgiveness, self-control, and wisdom in sincere communion with one another, they shall become the fulfillment of our Lord’s prayers in John 17—the unity and oneness of His church with Him and the Father beyond all temporary differences and passing imperfections on this planet earth (Matt 18:4; Mark 12:30-31; John 17; 1 Cor 13; Gal 5:22-23; Eph 4).





[i] Although Piper and Grudem also extend this meaning of headship to church ministries, it does not seem biblical to do so as argued before.

 



[ii] Piper, John, and Grudem, Wayne. Recovering Biblical Manhood and Womanhood. Wheaton, IL: Crossway Books, 1991, pp.61 and 64.

 



[iii] In some marriages where the husband or wife is a heavy persecutor of the believing spouse, some other necessary measures may be taken as the Lord leads. I am neither supporting that divorce is the only solution in every case nor encouraging the partnership of a believer with a non-believer, but the principles of the entire Bible and the specific counsel of the Holy Spirit, and those mature in the Lord, need to be sought after for each unique circumstance in the grace and wisdom of God.

 

Appendix

1 Corinthians 11:1-16

1 Imitate me, just as I also imitate Christ.

2 Now I praise you, brethren, that you remember me in all things and keep the traditions just as I delivered them to you.

3 But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God.

4 Every man praying or prophesying, having his head covered, dishonors his head.

5 But every woman who prays or prophesies with her head uncovered dishonors her head, for that is one and the same as if her head were shaved.

6 For if a woman is not covered, let her also be shorn. But if it is shameful for a woman to be shorn or shaved, let her be covered.

7 For a man indeed ought not to cover his head, since he is the image and glory of God; but woman is the glory of man.

8 For man is not from woman, but woman from man.

9 Nor was man created for the woman, but woman for the man.

10 For this reason the woman ought to have a symbol of authority on her head, because of the angels.

11 Nevertheless, neither is man independent of woman, nor woman independent of man, in the Lord.

12 For as woman came from man, even so man also comes through woman; but all things are from God.

13 Judge among yourselves. Is it proper for a woman to pray to God with her head uncovered?

14 Does not even nature itself teach you that if a man has long hair, it is a dishonor to him?

15 But if a woman has long hair, it is a glory to her; for her hair is given to her for a covering.

16 But if anyone seems to be contentious, we have no such custom, nor do the churches of God.

 

1 Corinthians 14:34-35

34 Let your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the law also says.

35 And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church.

 

1 Timothy 2:9-15

9 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,

10 but, which is proper for women professing godliness, with good works.

11 Let a woman learn in silence with all submission.

12 And I do not permit a woman to teach or to have authority over a man, but to be in silence.

13 For Adam was formed first, then Eve.

14 And Adam was not deceived, but the woman being deceived, fell into transgression.

15 Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control.

 

Bibliography / Reading Report:

 

Books and Commentaries:

 

Beck, James R., Blomberg, Craig L., and Gundry, Stanley N. (ed.) Two Views on Women in Ministry. Grand Rapids, MI: Zondervan Publishing House, 2001, 383 pages.

 

Clouse, Bonnidell, and Clouse, Robert G. Women in Ministry. Downers Grove, IL: InterVarsity Press, 1989, 250 pages.

 

Grenz, Stanley J. and Kjesbo, Denise Muir. Women in the Church. Downers Grove, IL: InterVarsity Press, 1995, 284 pages.

 

Keener, Craig S. Paul, Women and Wives. Peabody, MA: Hendrickson Publishers, Inc., 1992, 350 pages.

 

Mounce, William D. Word Biblical Commentary 46—Pastoral Epistles. Nashville, TN: Thomas Nelson, Inc., 2000, 641 pages.

 

Piper, John, and Grudem, Wayne. Recovering Biblical Manhood and Womanhood. Wheaton, IL: Crossway Books, 1991, 566 pages.

 

Tang, Thomas. New Bible Commentary (21st Century Edition) Volume II. Kowloon, Hong Kong: Christian Communications Limited, 1999.

 

Annotated Bibles:

 

Hayford, Jack W. et al. (ed.) New Spirit-Filled Life® Bible (New King James Version). Nashville, TN: Thomas Nelson, Inc., 2002.

 

Yu, Timothy et al. (ed.) The Chinese Study Bible (Popular Edition—Chinese Union Version). Hong Kong: The Rock House Publishers, Ltd., 1998.

 

Stamps, Donald C. et al. (ed.) NIV Life in the Spirit Study Bible. Grand Rapids, MI: Zondervan, 2003.

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Greek 2 Timothy 3:10-17 (Nestle-Aland 26 Greek New Testament)

10 su de parhkolouqhsaV mou th didaskalia, th agwgh, th proqesei, th pistei, th makroqumia, th agaph, th upomonh,

11 toiV diwgmoiV, toiV paqhmasin, oia moi egeneto en antioceia, en ikoniw, en lustroiV, oiouV diwgmouV uphnegka: kai ek pantwn me errusato o kurioV.

12 kai panteV de oi qelonteV eusebwV zhn en cristw ihsou diwcqhsontai:

13 ponhroi de anqrwpoi kai gohteV prokoyousin epi to ceiron, planwnteV kai planwmenoi.

14 su de mene en oiV emaqeV kai epistwqhV, eidwV para tinwn emaqeV,

15 kai oti apo brefouV [ta] iera grammata oidaV, ta dunamena se sofisai eiV swthrian dia pistewV thV en cristw ihsou.

16 pasa grafh qeopneustoV kai wfelimoV proV didaskalian, proV elegmon, proV epanorqwsin, proV paideian thn en dikaiosunh,

17 ina artioV h o tou qeou anqrwpoV, proV pan ergon agaqon exhrtismenoV.

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Greek 2 Timothy 3:10-17 (Westcott-Hort Greek New Testament)

10 συ δε παρηκολουθησας μου τη διδασκαλια τη αγωγη τη προθεσει τη πιστει τη μακροθυμια τη αγαπη τη υπομονη

11 τοις διωγμοις τοις παθημασιν οια μοι εγενετο εν αντιοχεια εν ικονιω εν λυστροις οιους διωγμους υπηνεγκα και εκ παντων με ερρυσατο ο κυριος

12 και παντες δε οι θελοντες | ζην ευσεβως | ευσεβως ζην | εν χριστω ιησου διωχθησονται

13 πονηροι δε ανθρωποι και γοητες προκοψουσιν επι το χειρον πλανωντες και πλανωμενοι

14 συ δε μενε εν οις εμαθες και επιστωθης ειδως παρα τινων εμαθες

15 και οτι απο βρεφους | | [τα] | ιερα γραμματα οιδας τα δυναμενα σε σοφισαι εις σωτηριαν δια πιστεως της εν χριστω ιησου

16 πασα γραφη θεοπνευστος και ωφελιμος προς διδασκαλιαν προς ελεγμον προς επανορθωσιν προς παιδειαν την εν δικαιοσυνη

17 ινα αρτιος η ο του θεου ανθρωπος προς παν εργον αγαθον εξηρτισμενος

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Greek 2 Timothy 3:10-17 (Scrivener Textus Receptus)
10 συ δε παρηκολουθηκας μου τη διδασκαλια τη αγωγη τη προθεσει τη πιστει τη μακροθυμια τη αγαπη τη υπομονη
11 τοις διωγμοις τοις παθημασιν οια μοι εγενετο εν αντιοχεια εν ικονιω εν λυστροις οιους διωγμους υπηνεγκα και εκ παντων με ερρυσατο ο κυριος
12 και παντες δε οι θελοντες ευσεβως ζην εν χριστω ιησου διωχθησονται
13 πονηροι δε ανθρωποι και γοητες προκοψουσιν επι το χειρον πλανωντες και πλανωμενοι
14 συ δε μενε εν οις εμαθες και επιστωθης ειδως παρα τινος εμαθες
15 και οτι απο βρεφους τα ιερα γραμματα οιδας τα δυναμενα σε σοφισαι εις σωτηριαν δια πιστεως της εν χριστω ιησου
16 πασα γραφη θεοπνευστος και ωφελιμος προς διδασκαλιαν προς ελεγχον προς επανορθωσιν προς παιδειαν την εν δικαιοσυνη
17 ινα αρτιος η ο του θεου ανθρωπος προς παν εργον αγαθον εξηρτισμενος

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Appendix


Translation 2 Timothy 3:10-17 (New American Standard Bible)

10 Now you followed my teaching, conduct, purpose, faith, patience, love, perseverance,

11 persecutions, and sufferings, such as happened to me at Antioch, at Iconium and at Lystra; what persecutions I endured, and out of them all the Lord rescued me!

12 Indeed, all who desire to live godly in Christ Jesus will be persecuted.

13 But evil men and impostors will proceed from bad to worse, deceiving and being deceived.

14 You, however, continue in the things you have learned and become convinced of, knowing from whom you have learned them,

15 and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus.

16 All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness;

17 so that the man of God may be adequate, equipped for every good work.

 

Translation 2 Timothy 3:10-17 (Young’s Literal Translation)

10 And thou -- thou hast followed after my teaching, manner of life, purpose, faith, long-suffering, love, endurance,

11 the persecutions, the afflictions, that befel me in Antioch, in Iconium, in Lystra; what persecutions I endured, and out of all the Lord did deliver me,

12 and all also who will to live piously in Christ Jesus shall be persecuted,

13 and evil men and impostors shall advance to the worse, leading astray and being led astray.

14 And thou -- be remaining in the things which thou didst learn and wast entrusted with, having known from whom thou didst learn,

15 and because from a babe the Holy Writings thou hast known, which are able to make thee wise -- to salvation, through faith that [is] in Christ Jesus;

16 every Writing [is] God-breathed, and profitable for teaching, for conviction, for setting aright, for instruction that [is] in righteousness,

17 that the man of God may be fitted -- for every good work having been completed.

 

Translation 2 Timothy 3:10-17 (Revised Standard Version)

10 Now you have observed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness,

11 my persecutions, my sufferings, what befell me at Antioch, at Ico'nium, and at Lystra, what persecutions I endured; yet from them all the Lord rescued me.

12 Indeed all who desire to live a godly life in Christ Jesus will be persecuted,

13 while evil men and impostors will go on from bad to worse, deceivers and deceived.

14 But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it

15 and how from childhood you have been acquainted with the sacred writings which are able to instruct you for salvation through faith in Christ Jesus.

16 All scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness,

17 that the man of God may be complete, equipped for every good work.

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