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How Newness of Life in Christ Entails Sharing Authority and Leadership

How Newness of Life in Christ Entails Sharing Authority and Leadership. Philip B. Payne, Ph.D. Author: Man and Woman, One in Christ Teacher: Fuller, Gordon-Conwell, Bethel, Trinity, Cambridge President: Linguist’s Software www.pbpayne.com. New Life in Christ.

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How Newness of Life in Christ Entails Sharing Authority and Leadership

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  1. How Newness of Life in Christ Entails Sharing Authority and Leadership Philip B. Payne, Ph.D. Author: Man and Woman, One in Christ Teacher: Fuller, Gordon-Conwell, Bethel, Trinity, Cambridge President: Linguist’s Software www.pbpayne.com

  2. New Life in Christ My purpose is to show that new life in Christ entails the equal standing of man and woman with shared authority and leadership.

  3. New Life in Christ We will overview first the New Creation context for the new life in Christ, then 5 key passages affirming men and woman sharing authority and leadership

  4. New Life in Christ Galatians 3:28 1 Corinthians 11:2–16 Romans 16 1 Corinthians 7 Ephesians 5:21–22

  5. New Life in Christ Romans 6:4 “Walk in newness of life” Obviously applies to life Galatians 3:28 shows that it applies equally to men and women

  6. The New Creation The new creation is important: Galatians 6:15 “Neither circumcision nor uncircumcision means anything; what counts is thenew creation.”

  7. The New Creation Its context in Galatians shows that ethnic, social, and gender ranking has no place in the new creation. It entails the equal standing of man and woman in the life of the church (Galatians 3:28).

  8. The New Creation 2 Corinthians 5:17 the essence of the new creation is being in Christ: “If anyone is in Christ, the new creation has come.” New creation transforms relationships: 5:16 “from now on we regard no one from a worldly point of view”

  9. The New Creation Each of Paul’s combinations of “new” and God creating entails a transformed life and attitudes. Paul repeatedly associates the new creation with the removal of divisions between people, all of whom are now made one.

  10. Galatians 3:28 Galatians 3:28 repudiates the division between Jew and Greek, slave and free, and male and female in Christ.

  11. Galatians 3:28 S. Lewis Johnson, Jr. wrote, Galatians 3:28 is “not speaking of relationships in the family and church, but of standing before God.”

  12. Galatians 3:28 & Relationships Many factors in the cultural, historical, theological, and literarycontext of Galatians 3:28, its actual wording, and its parallel passages prove that Galatians 3:28 must not be divorced from life in the church and the home.

  13. .Galatians 3:28’s cultural context early Jewish prayer: “Blessed art Thou, O Lord our God, King of the Universe, who hast not made me a heathen … a bondman … [or] a woman.”

  14. . Galatians 3:28’s cultural context These three groups were exempt from and excluded from the study of the law. Paul’s repudiation of these distinctions therefore denies that these groups are excluded from privilege in Christ.

  15. . Galatians 3:28’s historical context Peterwithdrew from table fellowship with Gentiles in Galatia. “I opposed him to his face, because he stood condemned … [of] hypocrisy … [and] not acting in line with the truth of the gospel” Galatians 2:11–14

  16. Galatians 3:28’s historical context Paul fought for equal standing in church life 2 Peter 3:15 “Our dear brother Paul wrote you with the wisdom that God gave him…in all his letters, Scripture” Peter repented of discrimination

  17. Galatians 3:28’s theological context Many of Paul’s key theological themes imply the equal standing of man and woman: 1 The gifts of the Spirit are for all believers 2 The priesthood of all believers 3 The nature of church leadership as service

  18. Galatians 3:28’s theological context 4Mutual submission in church (Ephesians 5:21) 5Mutual submission in marriage (1 Corinthians 7; Ephesians 5:21–22)

  19. Galatians 3:28’s literary context 6 factors in the literary context of Galatians 3:28 demand it not be divorcedfrom life in the church and the home

  20. Galatians 3:28’s literary context 1 The theme of the radical newness of life in Christ lived through the Spirit permeates Galatians 1:4; 2:19–20 3:2, 5, 14, 28; 4:3, 5–7; 5:1, 19–21, 22–23, 25–26; 6:15

  21. Galatians 3:28’s literary context 2 The entire letter is a frontal attack against favored status or privileges being granted to Jews over Gentiles

  22. Galatians 3:28’s literary context 2 3:28 addresses Jew-Greek relationships, the issue chapter 2 is about. The crisis was not about spiritual standing but about denial of privileges

  23. Galatians 3:28’s literary context 3 The absence in Christ of the Jew-Gentile division is the foundation for denying the need for circumcision

  24. Galatians 3:28’s literary context 4 the references to baptism in 3:27 and “you are all one body in Christ” in 3:28 imply church life ‘one’ implies a noun such as ‘body’

  25. Galatians 3:28’s literary context 5“For” in 3:26, 27 shows Paul is giving reasons believers are “no longer under law” (3:25)

  26. Galatians 3:28’s literary context 6 Galatians 2:6 speaks about life in the church It affirms that “God does not show favoritism”

  27. Galatians 3:28’s wording Four factors in the actual wording of Galatians 3:28 demand it not be divorcedfrom life in the church 1“There is no Jew-Greek division” must apply to life in the church since their equal standing in the church is the primary concern of Galatians.

  28. Galatians 3:28’s wording 2 3:28 teaches that the male/female division does not existin Christ. Logically, then, it should not restrict privilege in Christ’s church.

  29. Galatians 3:28’s wording 3 Each pair deals with social standing, so to say they do not affect social standing is to deny the most obvious application of this language

  30. Galatians 3:28’s wording 4 “You are all one body in Christ” implies a social unit Status-based discrimination and special privilege are contrary to the unity of Christ’s body

  31. . Galatians 3:28’s Parallel Passages 6 Parallel passages specify practical application 1 Galatians 5:6 “For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love.”

  32. Galatians 3:28’s Parallel Passages 2 Galatians 6:15 “Neither circumcision nor uncircumcision means anything; what counts is thenew creation.”

  33. Galatians 3:28’s Parallel Passages 3 Colossians 3:9–12 “Put off the old nature with its practices. There is no Greek and Jew, … slave, free, but Christ is all and in all. Put on … compassion, kindness”

  34. Galatians 3:28’s Parallel Passages Early manuscripts D* F G 629, the Old Latin witnesses, the Vulgates and its citation by Hilary (d. 367) and Ambrose (d. 397) begin Col 3:11: “There is no male and female,” which thus entailed for the Western church practical life consequences and was not restricted to spiritual status.

  35. Galatians 3:28’s Parallel Passages 41 Corinthians 12:13–25 “We were all baptized into one body, whether Jews or Greeks, slaves or free … “that there should be no division in the body, but that its parts should have equal concern for each other.”

  36. Galatians 3:28’s Parallel Passages 5 Ephesians 2:11–19 “Christ … has made the two groups one and has destroyed the barrier, the dividing wall of hostility, by abolishing in his flesh the law with its commands and regulations. … you are no longer foreigners and aliens, but fellow citizens with God’s people.”

  37. Galatians 3:28’s Parallel Passages 6 1 Corinthians 11:11 “Woman is not separate from man, nor is man separate from woman in the Lord.”

  38. . Galatians 3:28 Summary These many factors in the historical, theological, and literary context of Gal 3:28, its actual wording, and its parallel passagesare incompatible with divorcing Gal 3:28 from life in the church.

  39. Galatians 3:28 Summary Such a divorce opposes Paul’s understanding of faith (5:6), spirituality (5:16–26), and the gospel (2:14)

  40. Galatians 3:28 Summary Is only “male-female” limited to spiritual Status? NO! 1 “There is no” introduces each 2 Each statement is absolute with no qualification 3 “You are all one in Christ Jesus” must apply to all

  41. .1 Corinthians 11:2-16 affirms women prophesying. Key verse 11:11 I will highlight 13 points about this passage that are important to make sense of it and its affirmation in v. 11 that “woman is not separate from man … in the Lord”

  42. .1Complementarians agree: 1 Cor 11 affirms women prophesying Orthodox Presbyterian Church 3 year 5 person committee declared: “prophesying in public meetings of the church is recognized and accepted … a notion of ‘private prophecy’ is a virtual contradiction in terms and certainly an artificial abstraction”

  43. .2Was there a garment head-covering custom in all churches? v.16“We have no such custom” Some translations, e.g. RSV NASB, translate it the opposite of its Greek meaning, we have no “other” custom, implying all churches do have this custom!

  44. .3What was disgraceful? Men put a garment over their heads as a sign of reverence Abundant graphic evidence shows it was not disgraceful for a woman to be in public without a garment over her head 11:14–15 identify the shameful head coverings:“long hair is a disgrace to him … long hair is given to her as a covering”

  45. . 1 Corinthians 11:14–15 the key 14 “Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him, 15 but that if a woman has long hair, it is her glory? For long hair is given to her as a covering”

  46. .4women’s hair let down loose was regarded as disgraceful It symbolized “undisciplined sexuality” Numbers 5 “bitter water” ordeal: A priest lets down the hair of an accused adulteress. If convicted, he cuts it off explains v. 5: a woman who uncovers her hair by letting her hair down is one and the same as “the shorn woman”

  47. 4women’s hair let down loose was regarded as disgraceful Philo, The Special Laws, III.60, cites Num 5:18 about the bitter water custom using the identical expression in 1 Cor 11:5, “with uncovered head (ajkatakaluvptw/ th/' kefalh')” to refer to the woman’s hair let down loose

  48. .5it was disgraceful for men to display effeminate hair Herter identified over 100 passages in Greek literature ridiculing men’s effeminate hair, most from Paul’s time Pseudo-Phocylides (30 BC–AD 40) wrote, “Long hair is not fit formen… because many rage for intercourse with a man”

  49. 5it was disgraceful for men to display effeminate hair Livy says of Dionysiac initiation rites: “There were more lustful practicesamong men with one another than among women” Merkelbach: Dionysiac initiation into sexual life was so pervasive that “almost every Greek did join in”

  50. 5it was disgraceful for men to display effeminate hair The Dionysiac Temple in Corinth was its center “long hairdishonors a man” in v. 14 “having down from the head” in v. 4 refer to men wearing long effeminate hair to attract homosexual liaisons

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