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They thus admit clerical marriage, not merely the appointment of already married persons as pastors. But in view of 1 Timothy 3:2 and 3:12, some do not admit a second marriage by a widowed pastor. In these denominations there is generally no requirement that a pastor be already married nor prohibition against marrying after "answering the call ...
Many critics of polygamy also point to the Pauline epistles that state that church officials should be respectable, above reproach, and the husband of a single wife. (1 Timothy 3, Titus 1) hermeneutically, the Greek phrase mias gunaikos andra is an unusual Greek construction, capable of being translated in multiple ways, including (but not ...
An underlying Household Code is also reflected in 1 Timothy 2:1ff., 8ff.; 3:1ff., 8ff.; 5:17ff.; 6:1f.; Titus 2:1–10 and 1 Peter 2:13–3:7. Historically, proof texts from the New Testament Household Codes—from the first century to the present day—have been used to define a married Christian woman's role in relation to her husband, and to ...
Nevertheless, they strongly believe that certain governing and teaching roles within the church are restricted to men (1 Cor 14:33–38; 11:2–16; 1 Tim 2:11–15; 1 Timothy 3:1–7).” [18] Most complementarians believe that women should not be ordained as pastors or as evangelists in some cases, while others believe that it is acceptable ...
1 Timothy 3:2 states: Now a bishop must be above reproach, married only once, temperate, sensible, respectable, hospitable, an apt teacher, [85] See verse 12 regarding deacons having only one wife. Similar counsel is repeated in the first chapter of the Epistle to Titus. [86]
Scriptures such as 1 Corinthians 11:3: "But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God", (KJV) is understood as meaning the wife is to be subject to her husband, if not unconditionally.
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1 Corinthians 14:34–35 are not a Corinthian slogan, as some have argued…, but a post-Pauline interpolation. ... Not only is the appeal to the law (possibly Genesis 3:16) un-Pauline, but the verses contradict 1 Corinthians 11:5. The injunctions reflect the misogyny of 1 Timothy 2:11–14 and probably stem from the same circle.