Rubel Shelly - Faith Matters - Women Worship Teams

Rubel Shelly of Jubilee 2000 seeks a broader role for women worship teams in the public worship. We believe that this requires ignoring or minimizing the words of Paul guided by the Spirit of Christ. Faith matters but faith still comes by hearing the Word of God.

Mail: Isn't it unfair of you to call names? No. Anything presuming to be authoratative and posted or published is subject to review and "dialog" or adding our own opinions. The message gains authority by the writer "naming names" to attach his name to the teaching. It would not be possible to review those writings without letting you know that we are not just inventing the other side as a "straw man."

You may want to read Rubel Shelly's repudiation of the none use of instrumental music in worship. This, of course, is the step required before the use of musical worship teams could be presumed to have mediating power between God and the worshiper.

While Dr. Shelly proposes to preach only a "core gospel" he not only repudiates any presumed authority for not using instruments, he goes further and demands that they are the gift of God. At the same time, he declares on the side of A Capella for the "plenary" sessions of the church but allows them for other "non-worship" rituals.

However, at the Restoration Forum at Abilene Christian University (ACU), Dr. Shelly had already established a foundation hostile to the purely A Capella view by repudiating those who resist full fellowship with instrumental groups.

The following quotations are from his article which you may read to make sure that we have not misstated his position which repudiates the views of the historical churches of Christ. Click Here for the article from Faith Matters.

"And have you ever thought about the New Testament passages we ignore when discussing the role of women in the church? In addition to Paul's frequently cited "Women should remain silent in the churches" (1 Cor. 14:34a), there is his instruction earlier in the very same epistle that

"every woman who prays or prophesies" to cover her head while doing so (1 Cor. 11:5).

First, it is elementary that in 11:5 Paul was speaking of "uncovered prophesying" outside of the assembly. This meant that the women sang, danced, played musical instruments and more because they were "just out of paganism."

Nicene and Post-Nicene Fathers, Series II, Vol. X , Ambrose, Book III, Chapter VI, 27.

"A banquet of death is set out with royal luxury, and when a larger concourse than usual had come together,

the daughter of the queen, sent for from within the private apartments,

is brought forth to dance in the sight of men.

What could she have learnt from an adulteress but loss of modesty?

Is anything so conducive to lust as with unseemly movements thus to expose in nakedness those parts of the body which either nature has hidden or custom has veiled,

to sport with the looks, to turn the neck, to loosen the hair?

Fitly was the next step an offence against God. For what modesty can there be where there is dancing and noise and clapping of hands?

What say you, holy women? Do you see what you ought to teach, and what also to unteach your daughters?

She dances, but she is the daughter of an adulteress.

But she who is modest, she who is chaste, let her teach her daughter religion, not dancing. And do you, grave and prudent men, learn to avoid the banquets of hateful men. If such are the banquets, what will be the judgment of the impious?

When she made an end to banquets for gods and the race of men, Zeus spoke out, appeasing the [1340] Mother's gloomy wrath: "Go, holy Graces, go and with a loud cry take from Demeter's angry heart her grief for the maiden; [1345] and you, Muses, with song and dance."

Then Kypris, fairest of the blessed gods, first took up the rumbling voice of bronze and the drum with tight- stretched skin;

and the goddess smiled, [1350] and received in her hand the deep-toned flute, pleased with its loud note


1485] I do not veil my tender cheek shaded with curls, nor do I feel shame, from maiden modesty, at the dark red beneath my eyes, the blush upon my face, as I hurry on,

in bacchic revelry for the dead,

casting from my hair its mantle and

letting my delicate saffron robe fly loose,

a tearful escort to the dead.

Ordinarily, this passage is used to prove that Paul contradicts himself and is therefore not the authority over how modern men "allow" modern women to participate. This is part of the "core gospel" which sees using Paul as authority for, say, non use of instrumental music is legalistic.

However, it is elementary to the reader that Paul switches from the ordinary lives of the people to what happens in the assembly which was never to "hold a praise service" or "hold a performance preaching" ritual. Rather, the preacher taught the Word and did not attempt to change it to fit the needs of the society. Lenski notes that:

"An issue has been made of the point that Paul speaks of a woman as prophesying as though it were a matter of course that she should prophesy just as she also prays, and just as the man, too, prays and prophesies. Paul is said to contradict himself when he forbids the women to prophesy in 14:34-36. The matter becomes clear when we observe that

from 11:17 onward until the end of chapter 14 Paul deals with the gatherings of the congregation for public worship and with regulations pertaining to public assemblies. The transition is decidedly marked: 'that ye come together,' i.e., for public worship, v. 17; 'when ye come together in the church' (ekklesia, no article), v. 18; and again: 'when ye assemble together,' i.e., for public worship, v. 20) In these public assemblies Paul forbids the women, not only to prophesy, but to speak at all, 14:34-36 and assigns the reason for this prohibition just as he does in 1 Tim. 2:11." (Lenski, 1 Cor. p. 437).

"From a consideration of the covering of the head for women Paul turns to the disorders that are connected with the Lord's Supper." (Lenski, 1 Cor. p. 452).

"In the section regarding the head covering for women no mention is made of public assemblies. This leads some to conclude that the women are also to cover their heads when they are praying in private at home." (Lenski, 1 Cor. 454).

Corinth, like most early churches, would be afflicted with people just out of paganism whee the women might have served at the Oracle at Delphi just up the coast and would have dominated in the system.

Therefore, Peter warned of the "many" prowling around Corinth and all churches for a "crust of bread" by writing:

These are wells without water, clouds that are carried with a tempest (whirlwind) ; to whom the mist of darkness is reserved for ever. 2 Peter 2:17

They proudly boast (great swelling words) about their sins and conquests, and, using lust as their bait, they lure back into sin those who have just escaped from such wicked living. 2 Peter 2:18LIV

They promise them freedom (pleasure), while they themselves are slaves of depravity--for a man is a slave to whatever has mastered him. 2 Peter 2:19

Phthora is ruin or corruption from phtherio to shrivel or wither. This is much like the word "pollute" and "melody" in Hebrew both of which are related to instrumental melody to "prune your vines" with the flute to "make them wither." A related word is:

Phthoggos (g5353) fthong'-gos; from 5350 (clear sound); utterance, i.e. a musical note (vocal or instrumental): - sound.

Paul used this word in condemning tongues and music in Corinth:

Even in the case of lifeless things that make sounds, such as the flute or harp, how will anyone know what tune is being played unless there is a distinction in the notes? 1Co.14:7

Second: In 11:17 Paul begins to speak of their assemblies where any standing, speaking or saying was forbidden the women:

Next on my list of items to write you about is something else I cannot agree with. For it sounds as if more harm than good is done when you meet together for your communion services. 1Co 11:17LIV

Dr. Rubel Shelly "The verb translated "remain silent" is an imperative form of the word sigao. Sigao means "a. say nothing, keep silent ... b. stop speaking, become silent ... c. hold one's tongue, keep someth. (a) secret" (Bauer, Gingrich, and Danker, Greek-English Lexicon, 2nd ed., p. 749). Its corresponding noun (sige) means "silence, quiet in the sense of the absence of all noise, whether made by speaking or by anything else" (Bauer, Lexicon, pp. 749-750).

Sigao (g4601) see-gah'-o; from 4602; to keep silent (trans. or intrans.): - keep close (secret, silence), hold peace.

Dr. Rubel Shelly then notes that:

"The second passage we must study is found in the so-called Pastoral Epistles:

I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. 1Ti 2:8

In like manner also, that women adorn themselves in modest apparel, with shamedfacedness (modesty with head bowed) and sobriety; (sound mind, sanity) not with braided hair, or gold, or pearls, or costly array; 1Ti 2:9

But (which becometh women professing godliness) with good works. 1Ti 2:10

Let the woman learn in silence with all subjection. 1Ti 2:11

The "in like manner" is used to prove that women do exactly what men do except they must be modest. This argument makes "likewise" flow from defining the male elder to permitting a female elderess.

However, the rest of the story is:

But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. 1Ti 2:12

Peter's Parallel Command:

LIKEWISE, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; 1Pe 3:1

While they behold your chaste conversation coupled with fear. 1Pe 3:2

Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; 1Pe 3:3

But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. 1Pe.3:4

Rubel Shelly: "First, this text does not enjoin a tight-lipped ban against women speaking in church assemblies. The word translated "quietness" (v. 11) or "silent" (v. 12) is not sigao but hesukia. It refers less to a person's speech than to his or her spirit of inner peace and ability to live in peace and harmony with others (Bauer, Lexicon, p. 349). For example, Paul has already used the same word in verse 2 of the "peaceful and quiet lives" Christians pray to live in the larger society. Believers want to live in harmony with others and with proper regard for "all those in authority," but this implies nothing about restraint from oral expression.

Verse 2 is a PRAYER:

For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. 1 Timothy 2:2

A quiet life is:

Eremos (g2263) ay'-rem-os; perh. by transposition from 2048 (through the idea of stillness); tranquil: - quiet. (2048 a desert is used to describe the quiet condition in 2:2)

A peacable life is:

Esuchios (g2272) hay-soo'-khee-os; a prol. form of a comp. prob. of a der. of the base of 1476 and perh. 2192; prop. keeping one's seat (sedentary), i.e. (by impl.) still (undisturbed, undisturbing): - peaceable, quiet.

Verse 11- 12 is a Direct Command

What Paul Said

Let the woman learn in silence with all subjection. 1 Tim 2:11

Esuchia (g2271) hay-soo-khee'-ah; fem. of 2272; (as noun) stillness, i.e. desistance from bustle or language: - quietness, silence.

The woman is not controlled: she is under self control as becometh those who profess godliness, piety or devoutness .

What Paul Meant:

But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. 1 Tim 2:12

I suffer not means "I do not turn over to her the liberty" to teach.

Authenteo (h831) ow-then-teh'-o; from a comp. of 846 (a baffling wind) and an obsol. word, (a worker); to act of oneself, i.e. (fig.) dominate: - usurp authority over

Authority in the Classics spoke of sexual authority. A woman cannot rise and be vocal without exciting sexual admiration. The very CORE of the vineyard or Jubilee form of worship with women is defined by the "erotic praise" songs and new song books as "bringing God and the worshiper" to a climax.

Silence again is esuchia. It is defined by Luke:

(And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith,) Acts 22:2

Addressing the same problem with women just out of paganism in Corinth, Paul used the Greek word:

Sigao (g4601) see-gah'-o; from 4602; to keep silent (trans. or intrans.): - keep close (secret, silence), hold peace.

There are two outlawed actions:

Women are not to teach over men in public
Women are not to usurp authority over men

Both are accomplished by the command:

I command a women to be in silence.

Silence to the Corinthians was the oral form:

Sigao (g4601) see-gah'-o; from 4602; to keep silent (trans. or intrans.): - keep close (secret, silence), hold peace.

Silence to Timothy and in Peter's prohibition of women teaching,

Esuchia (g2271) hay-soo-khee'-ah; feminine of 2272; (as noun) stillness, i.e. desistance from bustle or language: - quietness, silence.

Esuchios (g2272) hay-soo'-khee-os; a prol. form of a comp. prob. of a der. of the base of 1476 and perh. 2192 (to hold); prop. keeping one's seat (sedentary), i.e. (by impl.) still (undisturbed, undisturbing): - peaceable, quiet.

Hedraios (g1476) hed-rah'-yos; to sit; sedentary, i.e. (by impl.) immovable: - settled, stedfast

Conclusion: These words have about the same meaning and Paul used them interchangeably. Therefore, Paul was prohibiting any speaking or "standing over" or presiding roles for women. Women cannot be in subjection to Paul and Peter and put themselves on conspicuous display for any role. Because the word "authority" among women was sexual power, women could engage in no stand-up role without disturbing the sober, head-bowed atmosphere of the collective assembly.

One cannot assume the "crouching dog" position of sober, solemn worship and at the same time display one's own "talent" to (shudder) bring the worshipers into the presence of God!!!

This same law applies to many effeminate men who cannot resist the stand up, song and dance called sermonizing which deliberately usurps authority over Christ by cutting-and-pasting His Word.

Subjection is:

Hupotage (g5292) hoop-ot-ag-ay'; from 5293; subordination: - subjection.

We understand this word by how it is used. For instance, it does not give one authority to remove others from subjection any more than relief can be gained from subjection to the gospel of Christ:

"Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men; 2Co.9:13

Hupotasso (g5293) hoop-ot-as'-so; from 5259 and 5021; to subordinate; reflex. to obey: - be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.

But I suffer not a woman to teach, nor to usurp authority over the man (aner), but to be in silence. 1Ti 2:12

We noted that we cannot relieve others of the duty to be in subjection. Paul goes even further by saying that he had not turned public teaching over males to the women:

Suffer is: Epitrepo (g2010) ep-ee-trep'-o; from 1909 and the base of 5157; to turn over (transfer), i.e. allow: - give leave (liberty, license), let, permit, suffer.

Nevertheless, Rubel Shelly and others believe that they have authority above and beyond that of the apostle Paul to permit women as worship teams, women in worship service roles and women in leadership roles over ministries.

Women worship leaders just out of paganism gave themselves the authority to prophesy which meant to sing, dance, play musical instruments with priestly adornment and uncovered, plaited hair which always said: "We can finish the worship service in the back of the sanctuary." Paul compared the insane speaking in tongues to just blowing air into a trumpet. This would be dangerous because it might give an uncertain sound.

And even things without life (beast or mechanical) giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? 1Co 14:7

For if the trumpet give an uncertain sound, who shall prepare himself to the battle? 1Co 14:8

So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air. 1Co.14:9

Two words closely related to lifeless or carnal instruments are:

Auleo (g832) ow-leh'-o; from 836; to play the flute: - pipe.

Auletes (g834) ow-lay-tace'; from 832; a flute- player: - minstrel, piper.

Authority throughout Paul's message is connected to the use of voice speaking into the air or musical instruments. These have always been the feminine or effeminate tool of mental authority:

Authenteo (g831) ow-then-teh'-o; from a comp. of 846 and an obsol. hentes, (a worker); to act of oneself, i.e. (fig.) dominate: - usurp authority over

Autos (g846) ow-tos'; from the particle au , [perh. akin to the base of 109 (blow air) through the idea of a baffling wind] (backward); "of one self."

Aer (g109) ah-ayr'; (to breathe unconsciously, i.e. respire; by anal. to blow); "air" (as naturally circumambient): - air.

Perhaps it is impossible for women to leave their quiet and sedentary position without exercising sexual authority over me. The more beautiful and talented, the more the woman violates the absolute demand of the Incarnate God of the Universe.

Jubal "handled" the musical instruments. Taphas (h8610) means to "seize, capture, take hold of, use unwarrantable authority. The organ he "thrust himself forward to handle" was the:

Uwgab (h5748) oo-gawb'; from 5689 in the orig. sense of breathing; a reed-instrument of music: - organ

Agab (h5689) aw-gab'; a prim. root; to breathe after, i. e. to love (sensually): - dote, lover.

Josephus and others use authority in this sense:

"The adored wife of the fallen Hector, is taken as a concubine by the authentes, who can command her domestic and sexual services. The word also occurs in a homosexual sense in a speech by Theseus, king of Athens, where love of young boys was considered a virtue trather than a vice." (Trombley, p. 174)

The Old Testament word for musical instruments and concubines carries the same meaning of sexual authority:

I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts. Eccl 2:8

I also gathered for myself silver and gold and the treasure of kings and provinces; I got singers, both men and women, and many concubines, man's delight. Eccl 2:8RSV

Musical instruments meant concubines and the word is derived from:

Shadad (h7703) shaw-dad'; a prim. root; prop. to be burly, i. e. (fig.) powerful (pass. impregnable); by impl. to ravage: - dead, destroy (- er), oppress, robber, spoil (-er), * utterly, (lay) waste.

It is important that Paul wrote within the context where sexual authority was common but not always expresed:

In a play by Aristophenes the Chorus says: "After having delivered us from all these wearisome ineptitudes and these low buffooneries, he has built up for us a great art, like a palace with high towers, constructed of fine phrases, great thoughts and of jokes not common on the streets.

Moreover it's not obscure private persons or women that he stages in his comedies; but, bold as Heracles, it's the very greatest whom he attacks, undeterred by the fetid stink of leather or the threats of hearts of mud. He has the right to say,

"I am the first ever dared to go straight for that beast with the sharp teeth and the terrible eyes that flashed lambent fire like those of Cynna,

surrounded by a hundred lewd flatterers, who spittle-licked him to his heart's content; it had a voice like a roaring torrent, the stench of a seal, the unwashed balls of a Lamia and the arse of a camel. I did not recoil in horror at the sight of such a monster, but fought him relentlessly to win your deliverance and that of the islanders." Such are the services which should be raven in your recollection and entitle me to your thanks.

Yet I have not been seen frequenting the wrestling school intoxicated with success and trying to seduce young boys; but I took all my theatrical gear and returned straight home. I pained folk but little and caused them much amusement; my conscience rebuked me for nothing. Aristophanes Peace 760

At the time of Christ, authority was used in the sense of a "self-thrusting one" could mean both to murder and to create. In magical circles it has to do with source or originator which had a sexual meaning.

"Michael Clycas, the Byzantine historiographer, uses this verb (authentes) to describe the woman, 'who make sexual advances to men and fornicate as much as they please without arousing their husband's jealous.'" (Charles Trombly, Who Said Women Can't Teach, p. 176)

"Ephesus was famous for its shrine of Diana, where thousands of sacred prostitutes

believed fornication brought believers into contact with deity in much the say way the Gnostics used authentia to bind the flesh and the divinetogether.

When these owm converted to Christianity they had to unlearn these pagan practices. (Trombley, p. 177)

By thrusting themselves forward as the originators or inspirers of religious hymns or creative drama, the woman would be exercising sexual authority. Outside the assembly (1Cor 11:1-16) men who caught their wives standing over men having abandoned the symbol and means of her devotion to her husband would be infuriated. However, their wives and daughters can stand over and exercise the same sexual authority (to get 'em back Sunday night, dead or alive} and the men are seduced into believing that it is spiritual. However, to use women to attract "customers" or "attendees" to "church" is to restore the "sacred prostitute" who could be both male and female.

Paul next establishes two tests to prove that the Corinthians did not have any authority:

Men who are not Spiritually gifted to reveal the Word of Christ often fall into the same trap:

Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. 1Co 14:34

And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. 1Co 14:35

Did the word of God originate with you? Or are you the only people it has reached? 1Co 14:36NIV

The "uncovered prophesying women" were used at the shrines to get a message from the gods. She used gasses from a vent in the earth, wine, drugs, music and chewed laurel (makes my deer go mad so it is fenced off) in order to go made, foam at the mouth and appear "god struck" so they would be believed.

Authority, thrusting self forward and the sexual creative, self-composed songs, sermons and speaking in tongues fits the definition of authority as sexual authority because the pagan revealers were usually prophetesses.

Paul was an inspired apostle writing the commandments of the Lord. Because they didn't have the tiny gift of solving problems of division and were carnal, Paul in fact says that the Word of God did not originate with the "forward thrusting" women so common in pagan religion. At the same time, he was saying that if there happened to be a prophet in Corinth he would first of all accept the inspired message of Paul:

If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. 1Co 14:37

But if any man be ignorant, let him be ignorant. 1Co 14:38

At best, this "prophet" would be able to recognize inspired Scripture. He had no magical powers of inspiration. Because they are ignorant by speaking without inspiration Paul consigns them to ignorance.

If you think that you are a prophet then don't be ignorant. If you think that you are inspired then speak. However, by "decently and in order" Paul outlawed the pagan ecstatic language and restricted speaking to those truly gifted. No evidence that any one had such a gift.

Using the same formula, Paul does not outlaw the speaking by direct inspiration of God. However, he then shows that he, the one Christ selected, declared everything they needed for their salvation:

Wherefore, brethren, covet to prophesy (teach), and forbid not to speak with tongues (languages). 1Co 14:39

Let all things be done decently and in order. 1Co 14:40

Paul did not say, "Let all things be done" but "all things done decently and in order."

MOREOVER, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; 1Co 15:1

By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. 1Co 15:2

Again, the pattern is:

"You claim to be a prophet. Ok. Then use your power to admit that I, Paul, am the inspired spokesman from Christ. You are not.

"You claim to prophesy and speak in tongues. Ok. Admit that I have spoken the gospel to you and 'I wouldn't speak in tongues in church.'"

However Rubel Shelly seems to lighten the authority of the Holy Spirit by suggesting that He might not have been too deliberate:

"The text at hand almost incidentally (Oh, I doubt that!) reminds women of their responsibility of submission while nudging the men of the church to take their leadership role seriously. "I want men (Gk, aner = males as opposed to females) to lift up holy hands in prayer, without anger or disputing." Since the lifting up of holy hands seems to imply a public posture that signifies a call to prayer, I believe this text refers to a church in plenary session rather than devotionals or small groups. Consistent with the particular application of this principle at Corinth, Paul reminds everyone that the overriding issue is leadership-submission. "I do not permit a woman to teach or to have authority over a man."

Aha! There goes that ceremonial legalism again: it is against the law for women to lead prayer in plenary session. However, as Jesus warned about the "doctors of the law" there is always a way to get around the law. Just break the full assembly into little assemblies and then the women can lift holy hands and lead in prayer. The punch line is not "lift" but "holy" stressing character and not authority. I could not prove to you that anyone ever "led" prayer for a collective group.

Because teaching was a primary goal of the church assembly to edify one another; and because all Bible classes have been made into sub groups of the total church, Rubel Shelly gives women authority to teach any form of Bible School class:

"The Bible is not against women ministering, using their God-given talents, standing up and speaking, administering church programs, singing (congregationally, small groups, or solo), reading Scripture, sharing information about church projects, testifying, teaching sub-groups of the church's membership (whether female, male, or mixed),

The first fallacy is that God is worshiped with the works of human hands. This has been called the idolatry of talent. Remember that in the CORE gospel Rubel Shelly has thrown away all but seven facts about Christ. In using Narrative Theology he and John York claim the right and teach the right to take liberties with the Bible to make it fit their own time and place. Therefore, it fits with such a scheme that Dr. Shelly can say one thing and Dr. Paul says just the opposite:

However, Paul said:

I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. 1Ti 2:8

One truly doubts that Paul had non plenary "worship" services in mind.

Everywhere does not mean in all the churches in plenary session:

Topos (g5117) top'-os; appar. a prim. word; a spot (gen. in space, but limited by occupancy; whereas 5561 is a larger but partic. locality), i.e. location (as a position, home, tract, etc.); fig. condition, opportunity; spec. a scabbard: - coast, licence, place, * plain, quarter, / rock, room, where.

We should conclude that Paul meant any place where men and women are gathered to collectively pray. Deciding to worship in a private house does not lessen Paul's prohibition of women worship leaders because there were no "church houses" at this time: all worship was in private houses or other property.

Therefore, a lawyer could easily argue with Dr. Shelly that women can lead in any sense in the private homes.

The churches then decided to buy a commonly-held house and called it a "church house."

Therefore: women can lawfully lead in the plenary session.

Comments of Peter

The context of Timothy and First Corinthians was of opening the church assembly to women worship leadership not possessing the quiet qualities of Christianity-members or not.

The result of allowing performing women to rule over the church is that they will display themselves in sexual roles calculated by appearance, dress, words and gestures to attract men sexually. In fact, the word for "authority" speaks of women's primary power of sexual dominance over men.

The collective assembly was not to give authority for either performing women worship leaders or effeminate men to disrupt the purpose of the assembly for the Lord's Supper and edification. "Worship" in the pagan sense of the word was not the primary motive for the assembly.

Women prophesying involved singing, clothing and musical instruments. Ezekiel wrote a parallel to Peter's comments by saying:

Likewise, thou son of man, set thy face against the daughters of thy people, which prophesy (sing and play) out of their own heart; and prophesy thou against them, Eze 13:17

For anyone who speaks in a tongue does not speak to men but to God. Indeed, no one understands him; he utters mysteries with his spirit. 1Co 14:2

And say, Thus saith the Lord God; Woe to the women that sew pillows to all armholes, and make kerchiefs upon the head of every stature to hunt souls Will ye hunt the souls of my people, and will ye save the souls alive that come unto you? Eze.13:18

For a complete discussion of women's roles as the law also says Click Here.

Peter gave parallel commands when he instructs us that the primary teaching power of women is in their conduct. This, in turn, is opposite that of public display:

LIKEWISE, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; 1Pe 3:1

While they behold your chaste conversation coupled with fear. 1Pe 3:2

Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; 1Pe 3:3

But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. 1Pe.3:4

Paul would say to both men and women: You cannot get the job done speaking your own words. First, you disqualify yourself by rejecting Christ and His Word. Second, most are as competent readers as the preacher. Therefore, the word as read or as taught in assembly should be imitated.

Corruptible is from the Greek

Phtheiro (g5351) fthi'-ro; (to pine or waste): prop. to shrivel or wither, i.e. to spoil (by any process) or (gen.) to ruin (espec. fig. by moral influences, to deprave): - corrupt (self), defile, destroy

In the Ezekiel parallel a similar word is:

Chalal (h2490) khaw-lal' to wound, to dissolve; figurative to profane (a person, place or thing), to break (one's word), to begin (as if by an "opening wedge"); denom. (from 2485) to play the flute): defile, eat as common things, gather the grape thereof, take inheritance, pipe, player on instruments, pollute, (cast as) profane (self), prostitute

Quiet is from the Greek:

Esuchios (g2272) hay-soo'-khee-os; a prol. form of a comp. prob. of a der. of the base of 1476 and perh. 2192 (to hold); prop. keeping one's seat (sedentary), i.e. (by impl.) still (undisturbed, undisturbing): - peaceable, quiet.

Hedraios (g1476) hed-rah'-yos; to sit; sedentary, i.e. (by impl.) immovable: - settled, stedfast

The feminine form of keeping one's seat is:

Esuchia (g2271) hay-soo-khee'-ah; fem. of 2272; (as noun) stillness, i.e. desistance from bustle or language: - quietness, silence.

This word is used by Paul to demand that the women not preside over or stand over the assembled congregation in any capacity. Paul still says:

Let the woman learn in silence with all subjection. 1Ti.2:11

But I suffer (permit) not a woman to teach, nor to usurp authority over the man, but to be in silence. 1Ti.2:12

If Paul had wanted to prohibit public, stand over roles for women, how could he have, with more help than the Holy Spirit, put it so that our scholars could understand?

And this same Paul told the Corinthians:

Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. 1Cor 14:34

Sigao (g4601) see-gah'-o; from 4602; to keep silent (trans. or intrans.): - keep close (secret, silence), hold peace.

Sige (g4602) see-gay'; (to hiss, i.e. hist or hush); silence: - silence. Comp. 4623

And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying, Ac.21:40

AND when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Re.8:1

Women who wish to stand over to see and be seen are really imitating the usurped roles of professional men who steal in when no one is looking and, naturally, seek to dominate. Preaching has never been "an act of worship" performed for others:

"Although the sermon was not an essential part of the synagogue service, the translation and explanation of the Scripture lesson was a step in the direction of a preaching service. There is evidence that an exposition of the lesson formed a part of the Sabbath afternoon service. In earliest times the sermon seems to have been connected with the reading from the Prophets. Anyone able to instruct might be asked to preach (Acts 13:15). The preacher spoke from a sitting position on an elevated place (Luke 4:20). (Feiffer, Charles F., Between the Testaments, p. 63 Baker Book House).

Understand that preaching was not theatrical performance which glorifies the minister so that others lust for the same power and are just as talented at singing, dancing, playing instruments or "eating popcorn" as the preacher and believe that their talent should be honored.

There was no praise service in the synagogues and not in the churches.

Jesus illustrated the acceptable method of preaching:

And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, Lu 4:17 (and he read it)

And he closed the book, and he gave it again to the minister (servant not the preacher), and sat down. And the eyes of all them that were in the synagogue were fastened on him. Lu 4:20

And he began to say (Lego or systematic discourse) unto them, This day is this scripture fulfilled in your ears. Lu 4:21

Such large crowds gathered around him that he got into a boat and sat in it, while all the people stood on the shore. Mt.13:2

And he spake many things unto them in parables, saying (lego), Behold, a sower went forth to sow; Mt 13:3

This parable was a poetic story. Jesus never "sang" in the sense of "music" and Paul never "sang" in church. Therefore, his command was for education and not theatrical performance:

Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; Ephesians 5:19

At times it is necessary to stand up in order to be heard, but the synagogue rule patterned by Jesus was to stand up and read and then sit down and discuss the text.

Men who stand over the congregation assume a position superior to God Incarnate. It is unseemly that men flail and flaunt and say nothing while prancing across the podium.

Therefore, when Paul prohibited women to stand over the flock in a presiding sense he was preventing only what happened in the pagan temples as the prostitute prophetesses sang and played to excite and incite the "worshiper." They always said: "Look at my performance and see your goddess."

Musical performers begin or end in believing that "we are mediators between man and God." Their sign is the the fact that they and their compositions are honored more than Gods. Dr. Shelly agrees by claiming for musical performance that "they can help lead you into the presence of God." That means "become the mediator."

What Jesus did from the sitting position is exactly what was forbidden for women--you just have to deny Jesus and Paul to legally get around it:

Let your women keep silence in the churches: for it is not permitted unto them to speak (Lego); but they are commanded to be under obedience, as also saith the law. 1Co.14:34

Honest writers have always confessed that to ignore Paul it was necessary to belittle inspiration or to minimize him as an inspired apostles. Because we have a budding crop of apostles superior to Paul, we might expect "latter day" revelation to supercede the Christ-Inspired Word. However, even feminist writers cannot get around Paul and say: "I wish Paul had not said that."

The Presbyterian, R. L. Dabney, wrote:

"2nd. I find a still more serious objection to instrumental music in churches, when I connect the doctrine of God's word concerning worship with the facts of human psychology.

"Worship must be an act of personal homage to God, or it is a hypocrisy and offense. The rule is that we must "glorify God in our bodies and spirits, which are his." The whole human person, with all its faculties, appropriately takes part in this worship; for they are all redeemed by him and consecrated to him. Hence our voices should, at suitable times, accompany our minds and hearts.

Again, all true worship is rational. The truth intelligently known and intelligibly uttered is the only instrument and language of true worship.

Hence all social public worship must be didactic.

The apostle has settled this beyond possible dispute in 1st Corinthians. Speaking in an unknown tongue, when there is not one to interpret, he declares can have no possible religious use, except to be a testimony (preaching in a language) for converting pagan unbelievers.

If none such are present, Paul expressly orders the speaker in unknown tongues to be silent in the congregations; and this although the speaker could correctly claim the afflatus of the Holy Ghost.

This strict prohibition Paul grounds on the fact that such a tongue, even though a miraculous charism, was not an articulate vehicle of sanctifying truth. And, as though he designed to clinch the application of this rule upon these very instruments of music, he selects them as the illustration of what he means. I beg the reader to examine 1 Corinthians 14:7-9. Click Here for more.

Repeating the common thread of Plato, Rubel Shelly may add insult to injury by "permitting" women to sing or speak in tongues. Then, she must sit down and shut up while the males tell her whether she is inspired or insane (Paul's words) Cick Here.

Faith matters but we believe that Dr. Rubel Shelly too losely applies Scripture when it is used for sermons. Jubilee 2000, like those before, it will continue to attempt to promote musical worship in non-musical churches and thereby create new sectarians.

Kenneth Sublett

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