This essay was prepared for a discussion of Ephesians 5:22 - 6:9 on May 21 and 28, 2017. These few verses have been used in arguments about the roles of women and men in society, the church, and the home.
My
primary objective in this essay is to challenge the methods of those who gloss
over the antediluvian biblical teaching about the household codes set forth by
the author of Ephesians[i] toward the end of the
letter (5:21-6:9). My secondary objective is to present arguments for gender
equality by emphasizing ethical principles consistent with the teachings of
Jesus and Paul and simultaneously to challenge the loophole-theology employed
by some evangelicals. I have not heard any Christians arguing for slavery in
recent years; yet I think a review of Paul’s teaching worthwhile considering the
selective cover-up of Paul’s affirmation of this inhumane practice. Paul’s
directive that slaves ought to be obedient is crucial to understanding the
contribution of first century Christian morality to the temporal extension of
the horrific destruction of those who lived in chains of iron as well as those
who were even recently restricted by the chains of law and continue to be
limited by attitudes that maintain racist walls betwixt people having
discernible differences in appearance, behavior, or another recognizable
characteristic.
It is
a commonplace to consider context when discussing a particular scripture. And
it is equally common to criticize another’s arguments by challenging the
context. In short, when it comes to selecting a context for any portion of
scripture an academic can be as guilty of cherry picking as those who post or
tweet a favorite scripture verse with the only context being that person’s
fleeting neural activity. My difficulty in limiting the context for Paul’s
advice to the Ephesians is his similar comments in other letters[ii] in which he takes us back
to the Garden of Eden (1 Tim. 2:14). What we must thus consider is the entirety
of the Hebrew Bible.[iii]
But even that is not enough.
Other
contexts are part of Paul’s cultural milieu. The most obvious of these are
norms derived from centuries of Greek and Roman cultures—especially those relevant
to an understanding of relationships among God or gods, men, women, children,
and slaves. An adequate review of the historical background relevant to Pauline
theology would be hard to accomplish in a school semester thus I must risk an
abridgement, which will of necessity be incomplete.[iv]
Finally,
to understand the ancient text, we must approach the nigh impossible task of decontextualizing
the New Testament manuscripts from those aspects of contemporary culture likely
to distort any original intent. We have been inundated by perfidious nonsense
that passes for instructions to contemporary Christians ignorant of living
lives of submission to ancient militaristic male dictators buttressed by divine
authority and wielding the chains of imprisonment, which were often a prelude
to torturous death for those who might suggest people ought to be treated as
equals. Assertiveness is foolhardy when looking at the teeth of a lion.
God-Father
Without
question, the early followers of Jesus were Jews acquainted with the stories
and laws attributed to Moses. Certainly, our author quotes or paraphrases many
portions of the Hebrew Bible[v] as he offers instruction
on one matter or another. So, I begin my look at the Ephesians’ passage by
considering the spiritual family and inheritance metaphors with God as a
jealous and protective Father (Ex. 20:5) and Israel as the errant bride (Hos.
2:2-23) in a covenant relationship. In parallel to this spiritual family we
have an earthly family of nations headed by the patriarch Abraham (Gen 17:5)
who was blessed with Isaac, the miracle male child. Following a near death
experience explained as Abraham’s obedience, Isaac obtained the culturally
desirable blessing of an eternal dynasty of countless descendants. Along the
way to Jesus, challenges to the family line emerged but there was always a man
to ensure the promised inheritance would not fail.
The
stories and laws recorded by the men of Israel reveal the powerful role of
earthly fathers who like God retain the power of life and death over their
wives, children, and slaves. Moses’ laws[vi] set some parameters on
what an earthly father can or cannot do. But like the Greeks and Romans, women,
children, and slaves were the chattels of their fathers.[vii] The control over women
passed from father to husband. It is worth mentioning that despite the power of
fathers and husbands over other humans, the laws differentiated between wives
and concubines, male and female children, and slaves. Discrimination has a long
history. To understand Paul, we must recognize his use of the slave metaphor.
Paul,
a Hellenistic Jew, not only inherited the sacred cultural traditions of his
ethnic ancestors but as a Roman citizen born outside Palestine, he appears to
be influenced by the laws and customs of the Romans[viii] and the Greeks.[ix] What we have in Ephesians
is no surprise to the Ephesians.[x] Everyone knows wives ought
to submit to their husbands. Everyone knows children ought to honor their
parents. And everyone knows slaves ought to respect and obey their masters.
That was the way of the ancient world. And that is the way the secular and
Christian world ran, with a few exceptions, until a few decades ago.
What
Ephesians might not have known is that Jesus is the head of the church and in
this spiritual kingdom everyone lives in submission to Jesus (5:21). Before
this Heavenly King, all people are equal—Greeks and Jews, men and women, freemen
and slaves (Gal. 3:28). Like earthly Kings, Jesus qua God, has the power of
life and death over his subjects (Matt. 10:28). But unlike earthly tyrants,
Jesus wants to rule with love (5:1-2).
Like
many contemporary pastors, Paul proclaims the spiritual truth of Christ’s love
for the church but when faced with liars, thieves, gossips and the immoral, he
draws upon old ways to bring about at least the appearance of decency by
encouraging the virtuous life. He encourages the Ephesians to shed the old ways
as one might remove filthy garments and don righteous raiment (4:22-24). And he
reminds readers that our spiritual father holds the power of life and death
(5:5-7). The spiritual inheritance of Abraham comes with a high price—the
sacrifice of a son. Sharing in the son’s inheritance requires living a life
worthy of such high honor.
Now it
would appear that some Ephesians were not living up to the expectations of the
virtuous life (Eph. 5). In reminding wives, children and slaves of their duty,
Paul calls on the head of the family to follow Christ’s example. He must love
his wife, and practice self-control in disciplining his children and managing
his slaves. Remember, Paul advises, the earthly master and his slave have the
same heavenly master.
We
are not Ephesians
For
the most part, we do not live according to the customs of the Ephesians. And
few moderns would want to slavishly adhere to the teachings of Paul. Though in
fairness, Paul does recognize some degree of mutuality as in his teaching about
conjugal rights.[xi]
As I
consider the present state of the Christian family in Western cultures I see
many families where the woman is the head of a household having a few children
and limited resources.[xii] I see churches that
would offer very little to their community if it were not for women
volunteering to take on a variety of responsibilities.
When
it comes to various types of employment, the best person for a position is
sometimes a woman and sometimes a man. On average, there are no significant
gender differences in intelligence or the capacity to learn. Western cultures
have led the way to considering women as equal with men. The church has lagged
behind contemporary western cultures in affirming gender equality.[xiii]
Sexism has a long history in Christianity and continues in many overt and subtle ways within many churches[xiv] and Christian organizations.[xv]
Sexism has a long history in Christianity and continues in many overt and subtle ways within many churches[xiv] and Christian organizations.[xv]
Children
are still expected to obey their parents but in most cases,[xvi] they no longer fear
their father will end their lives in childhood if they fail to comply with his
requests. On average, even disobedient children will have longer lives than was
the case in previous centuries. In fact, we could argue that Western cultures
have reversed the biblical commandment to read, “Thou shalt honor thy
children.” We Westerners live in a culture that glorifies youth and families
often to the detriment of the elderly. Ageism is a reality that deserves the
attention of all Christians. What we really need is a reminder to show love and
respect to everyone regardless of age.
And
what about slaves? Well, slaves are few and far between in most Western
cultures. Yes, people are still slaves.[xvii] And others are
near-slaves. But most humans have more freedom than in most eras of recorded
history. One thing we ought not to do is gloss over the obvious meaning of
biblical texts when the words are referring to slaves qua human property rather
than hired servants.[xviii] If your translation
reads servant instead of slave you
may be overlooking an inconvenient truth. If we gloss over slave language, we fail
to recognize the role of Christianity in supporting the perceived right of
churches, clergy, and wealthy Christians to buy, sell, and hold people as
property.[xix]
And we fail to see the biblical connection to apartheid,[xx] racist laws, and
race-based discrimination.[xxi]
How
should Christians read Paul?
Frankly,
I think we ought to exert some effort to understand what is written before
reacting from a semi-free twenty-first century Western cultural perspective.
Unfortunately, we find that despite similarities among modern translations,
Christians disagree on how to apply the teaching to one’s life. I find myself
approaching a sympathetic stance toward fundamentalists who claim something
like, “The Bible means what it says” or with worn black leather clad Bible
raised, “God’s word says!” My respect does not go to the passionate purveyor of
priestly placards announcing one absolute truth or another but to their
intentional integrity. That is, sincere fundamentalists aim to live according
to the texts they quote.
On the
other hand, I find myself frustrated with evangelicals who raise voices of
protest pregnant with Pauline passages ranting about rainbows, blathering about
bathrooms, or pussy-footing around politicians’ peccancy whilst on the other
hand they deftly ignore those inconvenient truths prompting love, kindness,
humility, and forgiveness coupled with reminders to care for the needy and
marginalized.
Further,
I think evangelicals have created a loophole theology of biblical gender
equality on slender strands of an honorable mention here and there, a quibble
over translating a submission verse,[xxii] or even the recognition
of a female leader or two.[xxiii] This type of reasoning
around the odious texts has become the hermeneutical pathway to destruction for
those intellectually deft enough to drive a locomotive through the gender
loophole to discover other biblical inconsistencies that interrupt a
pleasurable life.[xxiv]
When I see evangelicals ferreting out obscure texts I am reminded of the wiles
of the first deception, “Did God really say (Gen. 3:1)?”
I
would not be so brash as to say I have the correct answer to interpreting
Paul’s inconvenient pronouncements for contemporary cultures. I cannot affirm
the harmful outcomes of fundamentalist interpretations of the texts. I might affirm
the conclusions reached by evangelicals in matters of gender and ethnicity but as
I have already mentioned, I question the adequacy of their methodology. I think
the carping about culture has led evangelicals into a moral quagmire of
relativism, which has been rejected by some in favor of a move toward the
certain safety of fundamentalism. I will not hesitate to say I think the
principles within the teachings of Jesus show a better way to a life of freedom
than methods aimed at finding freedom through the eye of a hermeneutical
needle.
Contemporary
Christian morality[xxv] ought to embrace the
ethical principles of scripture. In the Christian household and the community,
the virtuous life promotes positive relationships but even the virtues
mentioned by Paul and others must be subject to principles to avoid
self-righteous imperatives. Principles promote just policies and laws as long
as one weighs their consequences.
I
agree with others who have observed that there is a resemblance to the
categorical imperative within Jesus command to love our neighbors and, by an
alternate wording the commandment sets a no-harm consequentialist parameter.[xxvi] Thus, in one phrasing,
Jesus points toward the two great approaches to morality (Matt. 7:12; 22:39).
Jesus
also points people in the direction of making ethical decisions that appear to
violate customs such as providing healthcare on the Sabbath (Matt. 12). It
takes courage to go against cultural customs—especially religious customs
thought to come from God. Finally, I add the words of Jesus echoed in the
writings of Paul to replace the old with the new. Old customs and cultures like
old garments and old wineskins (Matt. 9: 14-17) are not good enough for the
truth that in the Kingdom of heaven there are no ethnic minorities, no gender
minorities, and no socioeconomic minorities (Gal. 3:28). Paul points his
readers toward freedom and equality as heirs with His Son.
If we
are free and equal before God, then let us be free and equal in society, in the
church, and in the home. Let us show respect to all persons regardless of gender
or age. And let us embrace people regardless of social group as we work with
them to sever spiritual and social chains.
Connections
and Links to Resources
TWITTER @Geoff.W.Sutton
LinkedIN Geoffrey Sutton PhD
Publications (many
free downloads)
Academia Geoff W Sutton (PhD)
ResearchGate Geoffrey W Sutton
(PhD)
References & Endnotes
Althouse,
P. (2016). Jesus, empire, and Christian ethics: Implications for the moral
critique of mass incarceration in the United States. In G. W. Sutton and B.
Schmidly (eds). Christian morality: An interdisciplinary framework for thinking about contemporary moral issues.
Eugene, OR: Pickwick.
Burgess,
R.V. (2016). A woman’s place: Perspectives on gender equality. In G. W. Sutton
and B. Schmidly (eds). Christian morality: An interdisciplinary framework for thinking about contemporary moral issues. Eugene, OR: Pickwick.
Frankenna, William K. Ethics. Englewood Cliffs, NJ: Prentice
Hall, 1963.
Furnish, V. P. (1985). The moral teaching of Paul: Selected issues.
3rd Edition. Nashville, Abingdon Press.
Mostert, J and van der Spuy,
M. (2010). “Truth and Reconciliation: A South African Perspective”. Chapter in
Mittelstadt, M. and Sutton, G. (Eds.) Forgiveness, Reconciliation, and Restoration: Multidisciplinary Studies from a Pentecostal Perspective. Pickwick Publications.
Sutton,
Geoffrey W. A House Divided: Sexuality, Morality, and Christian Cultures. Eugene, OR: Pickwick, 2016.
[i] Henceforth, I shall use
the traditional name of Paul for the author because I do not consider it
crucial to this topic to become entangled in a justification of pseudo-Paul,
whomever he or they might be. For readers who do not know, many scholars believe Paul did not write the Pastoral Epistles.
[ii] e.g., 1 Cor 14: 34-35; Col
3:18 – 4:1; 1 Tim 2: 11-15.
[iii] In addition to the
Septuagint, Paul’s writings have some language in common with works in the
Apocrypha. See Goode (2015). https://bibleresearchtoday.com/2015/10/26/which-book-of-the-apocrypha-did-paul-use-most/
[iv] I have written more about
conservative and progressive views of Christian marriage and gender issues in A House Divided, 2016.
[v] For example see Ludlow
(2006) Paul’s
use of Old Testament; Harrington (2009) Paul’s
use of the Old Testament in Romans.
[vi] An interesting aside is
the current term “Baby Moses Law” permitting parents to deliver their infants
to a Safe Haven site e.g., Texas
DFPS.
[vii] Bible quotes
illustrating humans as property: Ex. 20:17; 21:7; 22:16-17
[viii] For an example of Roman
customs, see http://www.bbc.co.uk/schools/primaryhistory/romans/family_and_children/
[x] Previously mentioned by Dr. Martin Mittelstadt of Evangel University.
[xi] The mutuality in 1 Cor.
7:3-4 appears to lessen a male-centric marriage suggested in older Hebrew
texts.
[xiii] See Furnish (1985)
chapter 4, “Women in the church."
[xiv] I was reminded by Stan
Burgess that some Pentecostals (e.g., Assemblies of God) ordain women. This is
particularly interesting because of the Assemblies’ conservative position on
other matters. I have heard Pentecostals comment on the ministry of women related
to their gifting by the Holy Spirit.
[xv] For example, see Ruth Burgess
(2016) for a discussion of sexism in religious texts and the church.
[xvi] Child abuse leading to
death continues to be a problem in many cultures. Of the people in the
household code, contemporary laws only allow adults to hit children. Spanking
is legal in all 50 US states and is allowed in many school districts (Nicks, 2014). In 2014, TIME
identified 43 countries where spanking is illegal. https://timedotcom.files.wordpress.com/2014/12/map.jpg
[xviii] For more about the
Greek word for slave, doulos, see https://billmounce.com/greek-dictionary/doulos Read more about Roman slaves at this link: http://spartacus-educational.com/ROMslaves.htm
[xix] For example, see “Why
did so many Christians…” http://www.christianitytoday.com/history/issues/issue-33/why-christians-should-support-slavery.html
Also see Morrison. “The Religious Defense…” https://www.kingscollege.net/gbrodie/The%20religious%20justification%20of%20slavery%20before%201830.pdf
[xx] Mostert and van der Spuy,
2010.
[xxi] For example, see
Althouse, 2016.
[xxii] For example, hypotasso
missing in Eph. 5:22 but present in Col. 3:18.
[xxiii] Ruth Burgess (2016)
reminds her readers of the Gospel of Mary. According to some feminists, this document and other texts suggests a repression of female voices in early
Christianity. For more information on the Gospel of Mary see http://www.pbs.org/wgbh/pages/frontline/shows/religion/maps/primary/mary.html
Also, http://gnosis.org/library/marygosp.htm
[xxiv] Different writers
emphasize one point or another to mitigate Paul’s blunt teaching about women. A
more scholarly example is the writing of Craig Keener http://enrichmentjournal.ag.org/200102/082_paul.cfm
[xxv] I make no difference
between ethics and morals, which is the common practice in moral philosophy.
[xxvi] For one example see
Frankenna, 1963; http://www.bard.edu/iat/newsletters/IATNewsletter/documents/Thursday_April17.pdf
Comments
Post a Comment