Je, wanawake wahudumu kama wachungaji/wahubiri? Je, Biblia inasemaje juu ya wanawake katika huduma?
Swali: "Je, wanawake wahudumu kama wachungaji/wahubiri? Je, Biblia inasemaje juu ya wanawake katika huduma?"
Jibu: Yaonekana hakuna jambo lengine lenye kujadiliwa sana juu ya kanisa leo kama swala la wanawake wanao hudumu katika nyadhifa za uchungaji na uhubiri. Kwa hivyo si vyema kulitazama jambo hili kwa msingi wa waume kupinga wanawake. Kuna wanawake wanaoamini kuwa si vyema wanawake wawe wachungaji na Biblia inatoa vikwazo juu ya huduma ya wanawake – na kuna wanaume wanaoamini kuwa wanawake wanafaa kuhudumu kama wahubiri na hakuna vizuizi vyovyote juu ya huduma ya wanawake. Hili si swala la ubaguzi wa kijinsia ila la ufafanuzi wa maandiko ya Biblia.
Timotheo wa kwanza 2:11-12 inasema, “mwanamke na ajifunze katika utulivu akitii kwa kila namna. Simpi mwanamke ruhusa ya kufundisha wala kumtawala mwanamume bali awe katika utulivu.” Katika kanisa Mungu hugawanya wajibu kwa wanaume na wanawake. Hii ni kwa sababu ya vile wanadamu walivyoumbwa (Timotheo wa kwanza 2:13) na pia kwa jinsi ile dhambi ilivyoingia duniani (Timotho wa pili 2:14). Mungu, kupitia nyaraka za Mtume Paulo akataza wanawake kuhudumu katika nyadhifa zenye kuwapa mamlaka ya kiroho juu ya wanaume. Hii inajumuisha huduma ya uchungaji, uhubiri, walimu na mamlaka ya kiroho juu ya wanaume.
Kuna upinzani mwingi juu ya wanawake kuhudumu katika uchungaji. La kwanza, Paulo awazuia wanawake wasifundishe kwa kuwa katika karne ya kwanza wanawake hawakusoma. Ijapokuwa katika Timotheo wa kwanza 2:11-14 hawakutaja swala la elimu. Kama kusoma kungekuwa kigezo cha mtu kuhudumu basi wanafunzi wengi wa Yesu hawangehudumu. La pili ni kwamba Paulo aliwakataza wanawake wa kiefeso wasifundishe (Timotheo wa kwanza ni waraka kwa ajili ya Timotheo aliyekuwa mchungaji wa kanisa la efeso). Mji wa efeso ulijulikana sana kwa hekalu lake la Artemi, Mungu bandia wa kiyunani na kirumi. Wanawake walikuwa ndio wenye mamlaka katika ibaada ya Artemi, ambayo ndiyo sababu ya kukatazwa huku katika Timotheo wa kwanza 2:11-12.
La tatu ni kuwa Paulo azungumzia juu ya wake na waume zao wala si wanawake kwa wanaume kwa jumla. Neno la kiyunani katika Timotheo wa kwanza 2:11-14 yaweza kumaanisha waume kwa wake zao. Katika aya za 8-10 pia neno hilo limetumika tena. Je, ni Wanaume pekee ambao niwainue mikono yao mitakatifu katika sala bila hasira wala kulazimishwa (aya 8)? Je, ni wanawake tu ndio ni wavae mavazi ya kujisitiri, wawe na matendo mema na wamwabudu Mungu (aya 9 - 10)? La hasha. Aya za 8 – 10 zazungumzia juu ya wanaume na wanawake kwa jumla swala sio waume kwa wake zao. Hakuna chochote ambacho kingethibitisha kusimama mahali pa waume na wake katika aya 11-14.
Pingamizi kwa tafsiri hii ya wanawake wachungaji/wahubiri ni kwa kuwatazama Miriam, Deborah, Huldah, Prisilla,Fibi na kadhalika, waliokuwa na nyadhifa za uongozi katika Biblia. Deborah alikuwa mwanamke peke yake aliyekuwa mwamuzi katika waamuzi 13. Huldah alikuwa peke yake nabii wa kike kati ya manabii wote waliotajwa katika Biblia. Miriam aliunganihwa na huduma ya ndugu zake wakina Musa na Haruni. Wanawake maarufu katika nyakati za wafalme ni Athaliah na Yezebeli – ambao hawawezi kufaa kama mifano ya wanawake waliokuwa na uongozi wa kimungu.
Katika kitabu cha Matendo ya mitume 18, Prisila na Akwila wanatambulishwa kama watumishi wa kristo waaminifu. Jina la prisila linatajwa kwanza,kuashiria alikuwa maarufu zaidi katika huduma kuliko mumewe.hakuna mahali alipoelezwa kufanya huduma yoyote ambayo ni kinyume na Timotheo wa kwanza 2: 11-14. walimleta kwa pamoja Apolo nyumbani mwao na kumfanya mwanafunzi kwa kumfundisha neno la Mungu kwa uhakika (matendo 18:26).
ika Warumi 16:1 hata Fibi pia atambuliwa kama shemasi wala si mtumishi kama vile mwalimu katika kanisa ajulikanavyo. “mwenye uwezo wa kufundisha “ ni kigezo cha wazee lakini kwa shemasi hakitumiki. Timotheo wa kwanza 3:1-13; Tito 1:6-9). Wazee/ makasisi/ mashemasi wanatajwa kama “waume wa mke mmoja” “mume ambayo watoto wake wanaamini,” na “ waume wanostahili heshima.”
Mpangilio wa maandiko katika Timotheo wa kwanza 2:11-14 inafafanua vizuri. Aya 13 inaeleza kwa nini Paulo alisema yale ayliymo katika aya za 11-12. kwa nini wanawake wasifundishe na wasiwe na mamlaka juu ya waume? Kwa sababu,- “kwa kuwa Adamu ndiye aliyeumbwa kwanza na Hawa baadaye. Wala Adamu hakudanganywa ila mwanamke alidanganywa kabisa akaingia katika hali ya kukosa.” Hii ndiyo sababu. Mungu alimuumba Adamu kwanza na Hawa baadaye ili awe msaidizi wa Adamu. Hivyo ndivyo ilivyo katika jamii zetu nyumbani (waefeso 5:22-33) na kanisani. Wengi huamini kuwa wanawake ni rahisi kudanganywa.hivyo ni sawa na kusema wanawake wasiwe walimu. Mbona basi huachiwa watoto wawafunze? Ujumbe huo haukulenga tafsiri hiyo. Kwa sababu hiyo basi, Mungu amewapa wanaume jukumu na mamlaka ya kufundisha katika kanisa.
Wanawake ni bora katika vipawa vya ukarimu,huruma walimu na misaada. Huduma nyingi za kanisa hutegemea wanawake wanawake kanisani hawakatazwi kuomba kwa sauti au kutoa unabii (wakorintho wa kwanza 11:5), lakini wamekatazwa kuwa na mamlaka ya kiroho juu ya wanaume. Biblia haikatazi wanawake wasitumie vipawa vya Roho Mtakatifu (wakorintho wa kwanza 12). Wanawake, kama vile wanaume, huitwa kuhudumiana ili wadhihirisha matunda ya Roho Mtakatifu (wagalatia 5:22-23), na klitangaza injili kwa waliopotea (Mathayo 28:18-20; matendo 1:8; petro wa kwanza 3:15).
Mungu ameidhinisha waume wahudumu katika nyadhifa za mafundisho yenye mamlaka ya kiroho katika kanisa.hii si kwa sababu wanaume ni walimu bora au kuwa wanawake ni watu duni. Ni kwa sababu Mungu mwenyewe alitaka kanisa liwe hivyo. Wanaume ni wawe mifano katika uongozi wa kiroho- katika maisha yao na pia katika matamshi yao. Wanawake wanasisitizwa kufundisha wanawake wengine (Tito 2:3-5). Biblia pia haiwazuii wanawake kuwafundisha watoto. Kila wanachozuia kufanya ni kufundisha au kuwa na mamlaka ya kiroho juu ya wanaume. Hili linawajumuisha wanawake katika huduma ya uchungaji/uhubiri. Hili haliwafanyi wanawake kuwa si wa muhimu sana ila kuwapa mtazamo katika huduma ambao una kubalika mbele za Mungu.
English
What does the Bible say about women pastors?
Question: "What does the Bible say about women pastors?"
Answer: There is perhaps no more hotly debated issue in the church today than the issue of women serving as pastors. As a result, it is very important to not see this issue as men versus women. There are women who believe women should not serve as pastors and that the Bible places restrictions on the ministry of women, and there are men who believe women can serve as pastors and that there are no restrictions on women in ministry. This is not an issue of chauvinism or discrimination. It is an issue of biblical interpretation.
The Word of God proclaims, “A woman should learn in quietness and full submission. I do not permit a woman to teach or to have authority over a man; she must be silent” (1 Timothy 2:11–12). In the church, God assigns different roles to men and women. This is a result of the way mankind was created and the way in which sin entered the world (1 Timothy 2:13–14). God, through the apostle Paul, restricts women from serving in roles of teaching and/or having spiritual authority over men. This precludes women from serving as pastors over men, which definitely includes preaching to them, teaching them publicly, and exercising spiritual authority over them.
There are many objections to this view of women in pastoral ministry. A common one is that Paul restricts women from teaching because in the first century, women were typically uneducated. However, 1 Timothy 2:11–14 nowhere mentions educational status. If education were a qualification for ministry, then the majority of Jesus’ disciples would not have been qualified. A second common objection is that Paul only restricted the women of Ephesus from teaching men (1 Timothy was written to Timothy, the pastor of the church in Ephesus). Ephesus was known for its temple to Artemis, and women were the authorities in that branch of paganism—therefore, the theory goes, Paul was only reacting against the female-led customs of the Ephesian idolaters, and the church needed to be different. However, the book of 1 Timothy nowhere mentions Artemis, nor does Paul mention the standard practice of Artemis worshipers as a reason for the restrictions in 1 Timothy 2:11–12.
A third objection is that Paul is only referring to husbands and wives, not men and women in general. The Greek words for “woman” and “man” in 1 Timothy 2 could refer to husbands and wives; however, the basic meaning of the words is broader than that. Further, the same Greek words are used in verses 8–10. Are only husbands to lift up holy hands in prayer without anger and disputing (verse 8)? Are only wives to dress modestly, have good deeds, and worship God (verses 9–10)? Of course not. Verses 8–10 clearly refer to all men and women, not just husbands and wives. There is nothing in the context that would indicate a narrowing to husbands and wives in verses 11–14.
Yet another objection to this interpretation of women in pastoral ministry is in relation to women who held positions of leadership in the Bible, specifically Miriam, Deborah, and Huldah in the Old Testament. It is true that these women were chosen by God for special service to Him and that they stand as models of faith, courage, and, yes, leadership. However, the authority of women in the Old Testament is not relevant to the issue of pastors in the church. The New Testament Epistles present a new paradigm for God’s people—the church, the body of Christ—and that paradigm involves an authority structure unique to the church, not for the nation of Israel or any other Old Testament entity.
Similar arguments are made using Priscilla and Phoebe in the New Testament. In Acts 18, Priscilla and Aquila are presented as faithful ministers for Christ. Priscilla’s name is mentioned first, perhaps indicating that she was more prominent in ministry than her husband. Did Priscilla and her husband teach the gospel of Jesus Christ to Apollos? Yes, in their home they “explained to him the way of God more adequately” (Acts 18:26). Does the Bible ever say that Priscilla pastored a church or taught publicly or became the spiritual leader of a congregation of saints? No. As far as we know, Priscilla was not involved in ministry activity in contradiction to 1 Timothy 2:11–14.
In Romans 16:1, Phoebe is called a “deacon” (or “servant”) in the church and is highly commended by Paul. But, as with Priscilla, there is nothing in Scripture to indicate that Phoebe was a pastor or a teacher of men in the church. “Able to teach” is given as a qualification for elders, but not for deacons (1 Timothy 3:1–13; Titus 1:6–9).
The structure of 1 Timothy 2:11–14 makes the reason why women cannot be pastors perfectly clear. Verse 13 begins with “for,” giving the “cause” of Paul’s statement in verses 11–12. Why should women not teach or have authority over men? Because “Adam was created first, then Eve. And Adam was not the one deceived; it was the woman who was deceived” (verses 13–14). God created Adam first and then created Eve to be a “helper” for Adam. The order of creation has universal application in the family (Ephesians 5:22–33) and in the church.
The fact that Eve was deceived is also given in 1 Timothy 2:14 as a reason for women not serving as pastors or having spiritual authority over men. This does not mean that women are gullible or that they are all more easily deceived than men. If all women are more easily deceived, why would they be allowed to teach children (who are easily deceived) and other women (who are supposedly more easily deceived)? The text simply says that women are not to teach men or have spiritual authority over men because Eve was deceived. God has chosen to give men the primary teaching authority in the church.
Many women excel in gifts of hospitality, mercy, teaching, evangelism, and helping/serving. Much of the ministry of the local church depends on women. Women in the church are not restricted from public praying or prophesying (1 Corinthians 11:5), only from having spiritual teaching authority over men. The Bible nowhere restricts women from exercising the gifts of the Holy Spirit (1 Corinthians 12). Women, just as much as men, are called to minister to others, to demonstrate the fruit of the Spirit (Galatians 5:22–23), and to proclaim the gospel to the lost (Matthew 28:18–20; Acts 1:8; 1 Peter 3:15).
God has ordained that only men are to serve in positions of spiritual teaching authority in the church. This is not because men are necessarily better teachers or because women are inferior or less intelligent (which is not the case). It is simply the way God designed the church to function. Men are to set the example in spiritual leadership—in their lives and through their words. Women are to take a less authoritative role. Women are encouraged to teach other women (Titus 2:3–5). The Bible also does not restrict women from teaching children. The only activity women are restricted from is teaching or having spiritual authority over men. This precludes women from serving as pastors to men. This does not make women less important, by any means, but rather gives them a ministry focus more in agreement with God’s plan and His gifting of them.
Answer: There is perhaps no more hotly debated issue in the church today than the issue of women serving as pastors. As a result, it is very important to not see this issue as men versus women. There are women who believe women should not serve as pastors and that the Bible places restrictions on the ministry of women, and there are men who believe women can serve as pastors and that there are no restrictions on women in ministry. This is not an issue of chauvinism or discrimination. It is an issue of biblical interpretation.
The Word of God proclaims, “A woman should learn in quietness and full submission. I do not permit a woman to teach or to have authority over a man; she must be silent” (1 Timothy 2:11–12). In the church, God assigns different roles to men and women. This is a result of the way mankind was created and the way in which sin entered the world (1 Timothy 2:13–14). God, through the apostle Paul, restricts women from serving in roles of teaching and/or having spiritual authority over men. This precludes women from serving as pastors over men, which definitely includes preaching to them, teaching them publicly, and exercising spiritual authority over them.
There are many objections to this view of women in pastoral ministry. A common one is that Paul restricts women from teaching because in the first century, women were typically uneducated. However, 1 Timothy 2:11–14 nowhere mentions educational status. If education were a qualification for ministry, then the majority of Jesus’ disciples would not have been qualified. A second common objection is that Paul only restricted the women of Ephesus from teaching men (1 Timothy was written to Timothy, the pastor of the church in Ephesus). Ephesus was known for its temple to Artemis, and women were the authorities in that branch of paganism—therefore, the theory goes, Paul was only reacting against the female-led customs of the Ephesian idolaters, and the church needed to be different. However, the book of 1 Timothy nowhere mentions Artemis, nor does Paul mention the standard practice of Artemis worshipers as a reason for the restrictions in 1 Timothy 2:11–12.
A third objection is that Paul is only referring to husbands and wives, not men and women in general. The Greek words for “woman” and “man” in 1 Timothy 2 could refer to husbands and wives; however, the basic meaning of the words is broader than that. Further, the same Greek words are used in verses 8–10. Are only husbands to lift up holy hands in prayer without anger and disputing (verse 8)? Are only wives to dress modestly, have good deeds, and worship God (verses 9–10)? Of course not. Verses 8–10 clearly refer to all men and women, not just husbands and wives. There is nothing in the context that would indicate a narrowing to husbands and wives in verses 11–14.
Yet another objection to this interpretation of women in pastoral ministry is in relation to women who held positions of leadership in the Bible, specifically Miriam, Deborah, and Huldah in the Old Testament. It is true that these women were chosen by God for special service to Him and that they stand as models of faith, courage, and, yes, leadership. However, the authority of women in the Old Testament is not relevant to the issue of pastors in the church. The New Testament Epistles present a new paradigm for God’s people—the church, the body of Christ—and that paradigm involves an authority structure unique to the church, not for the nation of Israel or any other Old Testament entity.
Similar arguments are made using Priscilla and Phoebe in the New Testament. In Acts 18, Priscilla and Aquila are presented as faithful ministers for Christ. Priscilla’s name is mentioned first, perhaps indicating that she was more prominent in ministry than her husband. Did Priscilla and her husband teach the gospel of Jesus Christ to Apollos? Yes, in their home they “explained to him the way of God more adequately” (Acts 18:26). Does the Bible ever say that Priscilla pastored a church or taught publicly or became the spiritual leader of a congregation of saints? No. As far as we know, Priscilla was not involved in ministry activity in contradiction to 1 Timothy 2:11–14.
In Romans 16:1, Phoebe is called a “deacon” (or “servant”) in the church and is highly commended by Paul. But, as with Priscilla, there is nothing in Scripture to indicate that Phoebe was a pastor or a teacher of men in the church. “Able to teach” is given as a qualification for elders, but not for deacons (1 Timothy 3:1–13; Titus 1:6–9).
The structure of 1 Timothy 2:11–14 makes the reason why women cannot be pastors perfectly clear. Verse 13 begins with “for,” giving the “cause” of Paul’s statement in verses 11–12. Why should women not teach or have authority over men? Because “Adam was created first, then Eve. And Adam was not the one deceived; it was the woman who was deceived” (verses 13–14). God created Adam first and then created Eve to be a “helper” for Adam. The order of creation has universal application in the family (Ephesians 5:22–33) and in the church.
The fact that Eve was deceived is also given in 1 Timothy 2:14 as a reason for women not serving as pastors or having spiritual authority over men. This does not mean that women are gullible or that they are all more easily deceived than men. If all women are more easily deceived, why would they be allowed to teach children (who are easily deceived) and other women (who are supposedly more easily deceived)? The text simply says that women are not to teach men or have spiritual authority over men because Eve was deceived. God has chosen to give men the primary teaching authority in the church.
Many women excel in gifts of hospitality, mercy, teaching, evangelism, and helping/serving. Much of the ministry of the local church depends on women. Women in the church are not restricted from public praying or prophesying (1 Corinthians 11:5), only from having spiritual teaching authority over men. The Bible nowhere restricts women from exercising the gifts of the Holy Spirit (1 Corinthians 12). Women, just as much as men, are called to minister to others, to demonstrate the fruit of the Spirit (Galatians 5:22–23), and to proclaim the gospel to the lost (Matthew 28:18–20; Acts 1:8; 1 Peter 3:15).
God has ordained that only men are to serve in positions of spiritual teaching authority in the church. This is not because men are necessarily better teachers or because women are inferior or less intelligent (which is not the case). It is simply the way God designed the church to function. Men are to set the example in spiritual leadership—in their lives and through their words. Women are to take a less authoritative role. Women are encouraged to teach other women (Titus 2:3–5). The Bible also does not restrict women from teaching children. The only activity women are restricted from is teaching or having spiritual authority over men. This precludes women from serving as pastors to men. This does not make women less important, by any means, but rather gives them a ministry focus more in agreement with God’s plan and His gifting of them.
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