- Women and translating the scriptures
In Stephen Wesrerholms’, The Blackwell Companion to Paul, most chapters are dedicated to learning how Paul handled and advised believers in several places, such as Macedonia, Corinth, and Asia. However, in chapter 17, the writer focuses on Pauls’s dealings with women. As stated by MacDonald, Pauline letters convey information, which prove that early women leaders existed (Westerholm, 377). However, some of the data contradict the women’s leadership theory as Paul tells Romanian women not to ask many questions in church. The book divides Pauls’s arguments into four parts, that is,
- Women and translating the scriptures
The first idea here is that women influence contemporary translations of the bible (Westerholm, 378). A case in point is the name Phoebe. The revised standard version (RSV) refers to Phoebe as “a helper of many,” while the new revised standard version (NRSV) refers to her as “a benefactor of many. “(Westerholm, 378). Besides, the Apostoles’ text refers to Phoebe as diakonos and prostatis, which means a patron that serves church and society members. A patron also plays crucial social roles in the community (Westerholm, 379).
The second idea is that in a few occurrences, a manuscripts’ variation influences translation (Westerholm, 379). A vital example is that of the manuscript depicting Nympha, a woman who led a particular church in Colossians. Contemporary translations use the term “her house” when referring to Nympha’s church, while old publications use the term “his house” when referring to Nympha’s church.
Lastly, the book discusses the crucial issue of interpolation within Pauls’ texts. Supporters of the interpolation theory point out to the book of Corinthians. Their primary argument is that other bible versions place the verses in chapter 14, verse 34-35, in chapter 14, verse 40 (Westerholm, 381). Moreover, verses regarding women being silent in the church contradict Paul’s primary thoughts. Therefore, many scholars perceive them as not being written by Paul.
- Female leaders
According to research, women leaders mentioned in Paul’s texts play similar roles as men (Westerholm, 381). Scholars warn against overstating the finding mentioned above by stating that only Pauline periods presented egalitarianism in the church. The analogy should be that the stories of Junia and Phoebe highlight freedoms that were present in the church from an early time (Westerholm, 382). Other highlights of social freedoms include:
- Chloe’s people
According to Paul’s letters, Chloe is a woman that held specific leadership roles among the Corinthians. While at Ephesus, Paul acknowledges that he wrote to the Corinthians due to the divisions that existed among “Chloes’ people “(Westerholm, 382). The phrase mentioned refers to people belonging to Chloe; thus, puts Chloe as the head of the homestead. Romans regard a homestead as containing slaves, freedmen, and workers. Scholars also argue that Chloe was not a believer and that it is her people who wrote to Paul (Westerholm, 383).
Women such as Chloe, Phoebe, and Julia played patronage roles, which involves the exchange of commodities among inferior and superior people (Westerholm, 383). Inferiors received commodities and paid by giving their patrons support and votes. Religious patrons also existed; they assisted the poor in whatever way they could (Westerholm, 384).
- Missionaries
In the final stages of Romans, Paul refers to Phoebe and nine other women leaders. Researchers claim that these women are involved in a particular Pauline mission, some as partners while others by themselves (Westerholm, 386). In only three instances are these relations considered marital; all other instances refer to a mission-related partnership. However, biblical experts warn about the perils of removing these ministerial partnerships from having family relations (Westerholm, 387).
- Married leaders
The aspect of having married women, Junia and Prisca, lead a church, amazes many. The scriptures further add that the two were Jews. In addition, they underwent difficult times for the sake of God’s word (Westerholm, 387). Junia is also credited with being an apostle, meaning she taught the gospel while Prisca held household meetings concerning the church (Westerholm, 388).
- Pauls’ thoughts on women and gender
On examining the general role played by women in the society, researchers have shifted from analyzing specific women in Paul’s texts to his gender-specific assertions (Westerholm, 390). Also, one should search for both the ethical and political aspects of Paul’s works to empower women. Scholars should also look for methods of bettering the lives of women from the texts and how the texts contribute to women and gender (Westerholm, 390).
One notable thing about the women leaders in Corinthians was their ability to challenge Paul. On gender, Paul argued that there existed a specific hierarchy that governed female and male interactions; however, God viewed both as equals (Westerholm, 391). A few researchers, such as Wire, consider this view as interpolated. She argues that women believers removed their veils to connect with the holy spirit; thus, challenging Paul. However, Okland supports Paul’s assertions by claiming that hierarchy explains why women could not question church proceedings.
In Corinthians, Paul advises women on taking leadership roles that are related to rituals (Westerholm, 392). Paul also talks about salvation in Galatians while making references to Jesus. Salvation is regarded as unity between the genders, meaning God expects believers to transcend sexuality and serve him (Westerholm, 393).
Paul also encouraged ascetic behaviors among the believers, as depicted by the abundance of celibate women leaders in Corinth (Westerholm, 394).
Lastly, Paul encourages women to sacrifice virginity to save men from immorality. He also encourages staying in an abusive marriage unless the partner decides to leave (Westerholm, 394).
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