Did Paul forbid women from speaking in assemblies?

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Any sort of argument in favor of women priests or women deacons on here is likely to be a dead end. I believe it was Saint Pope John Paul II who issued the most recent “nope, no way, not gonna happen” pronouncement on that.

On the plus side, Jesus was incredibly progressive for his time in areas of women’s rights.
 
In Moses time Miriam ( Moses sister and sister to Aaron High Priest) served also to the Woman, sang the songs of the Law to the woman help serve and Moses to the men is this correct?

And the Prophet Isaiah was not his wife known as a Prophetess in his writings?

And in Jesus time, did he not have more woman disciples then men?

And were there not deacons, who were woman serving also within the early beginnings of the church, example Apostle St Phillips >daughters?

And does St Paul in his own letters address >> first 7 Woman in thanking them etc?

<<<<<<<What about “Priscilla” who meets up with Apollo, taking him aside after hearing him preach and Priscilla>> seeks to correct Apollo>> on his teaching and on the Crucifixion, Priscilla>>being taught by and learning from St Paul back in Rome?

And was it not a Woman, who publicly anoint’s Jesus head and feet with her with oils, preparing Him before enters Jerusalem >His crucifixion?

Was it not Mary Magdalene>> a Woman, went publicly along with other Woman >who anoint Jesus body for burial, which only a Priest could do?

Did Blessed Mary Mother of Jesus>>advising others at the wedding>>Do what HE tells you>> to those at the wedding at Cana?

Where there not also many Woman disciples those who followed Jesus in serving him also?

St Paul own Epistles 1/2 speaks in favor of Woman then other Epistles not in favor of Woman?

Has scholars pointed out also that some of St Paul’s 3 or 4 Epistles, might not have been written by St Paul would this be true, for there are debates still going on today by Religious Scholars ?
That would or could explain contradictions within St Paul Epistle writings?
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Interesting is all. Peace:)
 
Curious11 said:
At the risk of sounding argumentative. Couldn’t the fact that He chose only men to be apostles be a decision to be understood in the context of the times rather than a universal decision? After all, I think women weren’t educated at the time so their effectiveness as evangelizers, who should probably know scripture, was diminished?
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You have a point there insomcuh that this issue is difficult to answer.

Is priest for male only a divine law, thus cannot be changed?

Is women cannot speak in the assembly an ecclesiastical law, thus can be changed?

Probably in issues like this, this is where the Church is the final arbitrator.
 
Tis_Bearself said:
It’s always been my understanding that Paul’s writings on women were addressed to a certain congregation in a certain place and time to deal with certain situations of what was then considered liturgical abuse.
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Mine too.

(whyyyyy)
 
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I don’t think so. He associated and elevated women which was counter cultural.
 
In a couple of my Theology classes, my professors have mentioned that there is some evidence that this passage was not meant to be an theological statement but an address of a specific problem the Church in Corinth was having. Men and women, while occupying the same church, were divided while worshiping, as per Jewish tradition, whether by a balcony or a curtain. The phrase “as in all the Churches” in the beginning of the sentence in verse 33, indicates he is simply restating the norm for worship at the time. The problem seemed to be that the women in Corinth were not being staying silent during certain parts of the Mass when the entire congregation was to be silent. Instead, they were discussing the scripture amongst themselves as sometimes happended in the Jewish synagogues while the rabbi instructed the men. Paul seems to have been lifting women up to the level of men by including them in the instruction. Paul specifically says that they are welcome to learn and discuss the scripture, but outside of Mass. He specifically says their husband because the men would have been included in the teaching of the synagogues and already had a grounding in scripture. Paul was encouraging the women to actually learn the true interpretation of scripture, rather than simply speculating about it with others who were in the same position. If my professors were correct about this, then it would definitely support St. Paul’s counter cultural uplifting of women.

I don’t know where my professors got their sources, so I can’t check the validity myself, but I’ve heard this theory from professors at two different Schools of Theology, so It must have some merit or at least be scholastically discussed.
 
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Can’t help but feel a little sad. There’s plenty of my sisters in Jesus Christ who would do pretty well
 
They can serve in other roles. Women and men aren’t meant or made to do all the same things. We were made different for a reason.
 
Curious11 said:
But at the time Jesus was alive, He had not yet fulfilled the Law of Moses, and that may be the reason he only chose men as apostles. Maybe after his death Christians were free to ordain women.
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Except that God in the Old Testament always stipulated a male priesthood.

Now you might want to believe that God choosing only women to give birth is another example of a God being sexist, but perhaps God – being omniscient and all – knows better than we do about how the fall affected men and women and about the inherent gifts, talents and capacities of women as distinct from men.

Yes, we moderns pride ourselves in thinking we know everything better than the ancients and than God himself. Save your outrage. It just may be that we aren’t as brilliant as we think.
 
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1 Corinthians 34-354 expresses a viewpoint which apparently contradicts what Paul had said earlier about women’s prominent role in worship (see 11:5, 11-12. Moreover, Paul’s use of the law to support the submission of women is contrary not only to what he says elsewhere on the subject of women (see Galatians 3:28) but also to the legitimate role of the law for Christians (see Galatians 4:10’ Romans 10;4).
 
This is part of a larger question: What parts of the scriptures are still binding today and what parts are not? Each denomination will interpret specific parts of the bible in a way it fits their needs. Protestants may claim that when eChrist said “Hoc est enim corpus meum” (I know he did not speak Latin) he actually did not mean that, or only symbolically. Eastern Orthodox will claim that when Peter was given the keys it was not that much important and downplay the “super hanc petram aedificabo” part. Catholics will claim that the rule that women should be silent and cover their heads in church was a rule specific to the time and no longer applicable. Every denomination has a filter according to their needs.
 
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That’s a good point HarryStotle. By the way, I’m not really outraged as much as a little bit sad none of my sisters in this earth who have vocation for priesthood can fulfill it in the Catholic Church
 
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Curious11 said:
That’s a good point HarryStotle. By the way, I’m not really outraged as much as a little bit sad none of my sisters in this earth who have vocation for priesthood can fulfill it.
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That they have a “vocation for the priesthood” would be the assumption that is problematic.
 
Question Did Paul forbid women from speaking in assemblies?
ATraveller said:
In verse 39, it’s tells both men and women to be eager to prophesy.
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Respectfully noting OT Woman choosen by God in serving Him> who spoke out, proclaimed, gave prophecies
Great Prophet Isiaah, his wife was known as a Prophetess>8:1-4 > verse 3
Miriam Exodus 15:20-21
Deborah Judges 4:4
Helldah 2 Kings 22:14
Noahiah -Nehemiah 6:14

NT
Anna-Luke 2:36
Phillip 4 -daughters Acts 21:8-9
Our Blessed Mother Mary, 1 Luke 46-55 ( Canticle of Mary. Proclaims) and Elizabeth (John Baptist)>both proclaimed prophecies.
Mary Magalene>whom Jesus choose first giving (from the Tomb) the authority to go and tell the other Apostles.

NT
The woman of St Paul, he addresses in letters, Acts thanking them etc

Chole - 1 Corinthians 10-11

St Paul Names>> 5 Woman by name: Julia, Mary, Tryhaene, Tryhosa, Junia>workers in the Lord, ministers > Greek word>worddiakonos means -Deacons

St Paul mentions > Eudia and Syntyche >in Philippi >>in Romans >Evangelists?

St Paul mentions Lydia at Phillipi 16:11-15

Priscillia ( teaching from St Paul on the crucifixion) takes aside Apollo (after he gives teaching on ) to correct him futher in teaching on the crucifixion.

So it seems St Paul did not forbid> Woman from Speaking out or gather assembly around them, according to the NT, did he?

St Paul Thanks, Names even the Woman, for being evangelist in serving the Lord? Some were Deacons ( ministers, servants, healers etc in the Faith and Belief etc ).

So my opinion only>>my answer would be no, St Paul did not forbid women from speaking out, seeking out, spreading the Good News>setting out to gather assemblies>a body of new believers.

Peace:)

Peace 🙂
 
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Just out of curiosity, do you use some sort of program to write answers here?
 
Curious11 said:
1 Corinthians 14:34. Paul says women cannot talk in gatherings, but if they want to learn something they should ask their husbands at home.

Does this still apply today?!
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Bro. Ignatius Mary answered a question he got from someone in regards to that verse and I will post an excerpt or his answer below which provides the backdrop in regards to understanding the verse:
St. Paul in 1 Corinthians 14:34-35 was dealing with a specific problem in the Corinthian Church but was also establishing a norm based upon the doctrinal economy taught by Christ. St. Paul was not saying that women could not speak. In fact he recognizes women speaking in the form of prophecy in 1 Corinthians 11:5. This passage in 1 Cor 14 is referring to women in the role as official teachers in the liturgy. This is made a little more clear in St. Paul's teaching to Timothy (cf. 1 Timothy 2:12) in which he says that "I permit no woman to teach or to have authority over men..." In both instances St. Paul is talking about the Church assembly, the liturgy. Thus, his teaching is not a blanket teaching that woman cannot teach or have authority outside of the liturgy and Church hierarchy. It is okay, then, for women to be captains of industry with authority over men, bosses, managers, teachers in universities, teachers in seminaries, etc. The prohibition is teaching in the liturgy (e.g., the homily) and authority in the Church hierarchy (the charism of governance the belongs to the bishops).
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