I realized today that I am not happy with the arguments I’ve heard against the border wall. Don’t get me wrong: I oppose the wall, and I oppose the fear of immigrants. But it’s not because Leviticus tells me to welcome the stranger, or at least not only because of that. It’s not because my heart breaks for those who live in fear and squalor, though it does. And it’s certainly not because I hate America, because I don’t. My ancestors founded this country on a dream, and I believe in that dream.
The reason I oppose the wall is simple: God reigns.
This is the message of the Gospel. Satan is defeated, though given a chance he will still make his mischief. Death has been defeated. Fear has been defeated. God’s Kingdom has been established, and we get to choose whether or not to be part of it.
I choose God as my sovereign. Jesus is my Lord. That means I do not give in to the fear pandered by people seeking political power in this world. They are not in charge. God is.
That means I will not bow before powers and principalities, though they may have certain powers over my life (and I accept that). It means I rebuke the demonic powers of fear, nationalism, and narcissism that infect so much of our culture.
I choose Jesus as my model. This same Jesus healed not only his own people, but a Roman centurion’s servant (Mt 8:5ff) and a Gentile’s daughter (Mk 7:24ff), offered the water of life to Samaritans (Jn 4:1ff), and held up a hated enemy as an exemplar (Lk 10:25ff). His disciples went not only to their own people, but to the Samaritans and the Gentiles. Admittedly, Jewish Christians were afraid of what might happen when these outsiders came into the Church, but James (the brother of Jesus) wisely made cultural accommodations (Acts 15:1ff). Clearly the Church would not have been the same otherwise. Its early theologians were almost exclusively Gentiles, hailing from such places as Rome, Antioch, Smyrna, Alexandria, and Constantinople. Augustine was a pagan in North Africa before becoming one of the Church’s most important theologians.
We are a nation of immigrants. (Just ask any Native American.) No one stood on the shores of Massachusetts Bay and told my ancestors, “You can’t come in without the right paperwork.” On another side of my family, my grandfather came from Ireland on a visa, but he overstayed it by 50 years before he finally got right with the law.
Some will argue, “But that’s England and Ireland. They’re different.” I could reply that when my grandfather came, NINA (No Irish Need Apply) was a common sign in American businesses, and people debated whether or not the Irish were really white. They were characterized as criminals and drunks. They were supposed to be a bad influence on American society. But yesterday’s enemy has become part of the fabric of our nation.
I think it’s more important to appeal to Paul:
There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus (Gal 3:28).
Those who say, “I love God,” and hate their brothers or sisters, are liars; for those who do not love a brother or sister whom they have seen, cannot love God whom they have not seen (1 Jn 4:20).
John tells us that God is love. Paul says that if I do not have love, I am nothing. Jesus says that if I only love those who love me, that’s no credit to me. I am called to love my fellow Christians, wherever they may be from. But beyond that, I am called to love each and every one of the people God made in his image.
And I am called to do it without fear, because God reigns.
I am the child of immigrants, some more recent than others. That suggests compassion.
I am a follower of Jesus of Nazareth. That demands more.
Anyone who has two shirts should share with the one who has none, and anyone who has food should do the same (Lk 3:11).
This country will do as it wills. But as for me, I refuse to deny the Lord who lifted me from darkness. Jesus is Lord. God reigns. I submit.
It was another one of those Sunday mornings: a few days before, a kid had shot his classmates at a school. Sadness and anger were evident in the congregation. “When will we get real gun control?” lamented one older woman. Several other congregants murmured their consensus. It was evident that many believed if kids didn’t have access to guns, these tragic events wouldn’t happen.
Later, my wife expressed her own anger. “What they’re basically saying,” she said, “is that it’s okay for these kids to suffer so long as they don’t hurt anyone.” That most recent shooter had been autistic, had been poor in a rich school, had been bullied throughout his whole school career, and had just lost his widowed mother. One of his classmates told a reporter, “Someone could have approached a faculty member, a guidance counselor, a teacher and said, ‘This kid gets bullied a lot, someone should do something,’ … I definitely regret not saying anything.” 
I remember the first publicized school shooting, back in 1979.  Sixteen-year-old Brenda Spencer opened fire on the Cleveland Elementary School in San Diego, CA. She came from a broken home, lived with an alcoholic father with whom she shared a bed, was gay, and had experienced a traumatic brain injury due to a bicycle accident as a child.  When asked why she committed the shooting, she replied, “I don’t like Mondays.”  That response was so absurd that it became the title of a hit song by the Boomtown Rats. Spencer was tried as an adult, and remains in prison.
My wife says, “No one does this unless they’ve been broken, traumatized, lied to, and deceived.” She’s right. These kids are our children. They are broken and outcast. They live in a world that doesn’t want or accept them. I preached the following Sunday, and I called on my congregation to look beyond the tools of violence to its source. I quoted much from the Gospel of Matthew, but I see now that Luke has even more to say.
Beginning with Mary’s song of praise, the Gospel of Luke adopts a theme of raising and leveling (cf Isaiah 40:4). “He has brought down the powerful… and lifted up the lowly. He has filled the hungry with good things…” (Lk 1:52-53). Jesus, as he begins his ministry in Nazareth,quotes Isaiah 61:1-2, indicating that the good news he brings is neither merely spiritual nor merely political. It addresses the needs of the poor, the incarcerated, the blind, the oppressed, and the landless (Lk 4:18-19). He ate with sinners, healed the unclean, and raised the dead. The ministry of Jesus in Luke heals the broken, lifts the downtrodden, and welcomes the outcast.
My home congregation is proud to be located in a historically-minority neighborhood.Yet it is dominated by well-educated, middle- and upper-middle-class white people, about 75%. The leadership is comes exclusively from that group. Though the leaders have expressed their intention to broaden the diversity of the leadership teams, that has not yet happened.
To be fair,about 15 years ago the congregation did make a conscious effort to have inclusive leadership. The effects were not what they expected, and the congregation fractured. Their efforts to reach out to the broken resulted in the pastor getting robbed, worship services being disrupted, and a sex offender in the congregation making parents with children uncomfortable. Inclusivity is not easy, and some who experienced that time remain gun-shy. This is understandable in its cultural context. We white Americans tend to have a limited tolerance for difference, especially when it causes significant discomfort. This congregation has tried harder than many others, even though it has not succeeded in the long term.
By cultural standards, the efforts of the congregation are above average, perhaps even commendable. Yet how can we be satisfied when challenged by the standard set in Luke-Acts? Jesus healed the enemies of his people (Lk 7:2ff), ate with collaborators (Lk 5:30), let a sinful woman anoint his feet (Lk 7:36ff), and ministered to outcasts (Lk 8:26ff, 17:10ff). He dismissed the wise (Lk 10:21,18:9ff) and chastised those who were not ready to give their full commitment(Lk 9:62). His followers ministered to the needy even at the risk of their health (Acts 4:21, 5:18, 5:40) and life (Acts 12:2). Is this a standard we could possibly be expected to follow?
Beneath this question lies another, far more important: Do we believe that the Gospel is true? Is it Truth, or is it myth that, rather than informing us,defines us? If it is truth, then all that Jesus asks of us is binding. If myth,what are we doing here in church, in seminary, in ministry?
Perhaps the post-Enlightenment, scientific, materialistic, consumerist worldview of post-modern America has made us skeptical of prophecy made and fulfilled, sickness healed with a word or touch, unclean spirits, dead people raised, and a Savior who gained victory through death. The Holy Spirit Luke emphasizes sounds pretty chaotic. Whatif the Holy Spirit calls me to the wilderness (Acts 8:26), to foreign lands (Acts 16:9), to die (Acts 7:55), or, perhaps even more horrible, to give up all my possessions (Lk 18:22, Acts 4:31-32)?
Or perhaps we are, rather, threatened by the raising and leveling Luke promises. Though we don’t like to know what the world looks like outside our walls, neighborhoods, and nation, we’ve glimpsed the images on television or the internet. Perhaps we sense that we are the metaphorical Pharisees, and Jesus’ Kingdom threatens to take the comfort we’ve “earned” through the accident of birth. We do, after all, live ina nation that consumes the second-most energy (after China), burning 17% of the world’s energy despite having only 4% of the world’s population.  We produce the second-most food (behind China) and eat the second most calories per person (behind Austria). We have the highest obesity rates of any industrialized nation, and waste more food per person than any other country.  We have more cars per person than any other major nation (3rd behind San Marino and Monaco). Materially, Luke’s leveling could devastate our privileged position.
Yet despite our conspicuous material wealth, we are not a happy nation. “Deaths of despair” are causing life expectancy to drop. Joshua Cohen cites 196,000 American deaths from alcoholism, overdose, and suicide in 2016 (compared with about 11,000 gun-related homicides). We lead industrialized nations in drug overdose deaths.
Perhaps that which we have to lose is not that which is most important. Certainly that is the message Luke’s Jesus offers. Wealth (Lk 18:18ff, 12:13ff), power (Lk 18:1), status (Lk 10:25, 11:42),and even individual eternal life (Lk 10:21, 25) are challenged in favor of a simple vision of equity and peace, now and in the hereafter.
Why do we seem to find that so threatening? John Stuart Mill wrote, “Men [sic] do not desire merely to be rich, but to be richer than other men…” He argued that, while certain restrictions on humankind’s desires are required, moral development ultimately would allow humankind more freedom.  What Jesus challenges is not merely our own individual actions, not the structures that seek to restrain our desires, but the very character of humankind. 
Do we dare risk having our character changed? Do we dare risk having our hearts and minds renewed (Eph 4:23)? Do we dare risk embracing the Holy Spirit, having our children prophesy, and inviting society’s outcasts to sit at our table in fellowship and equity?
In my own case, the answer is, “Sometimes.” I want my children to go to good schools, and my family to have access to the best medical care possible. Ironically, I accept the healings, miracles, and even the Kingdom as literal; it is Jesus’ command to “Do not worry” (Lk 12:22) that I find most myth-like.
On an ideal Sunday, I worship God, celebrate Christ, and embrace the Holy Spirit. What will it take for me to carry the Gospel with me as I encounter a broken world on Monday, and to do so like I truly believe it?
 Julie K. Brown, “To longtime friend, school shooter Nikolas Cruz was lonely, volatile, ostracized,” Miami Herald, February 17, 2018, (http://www.miamiherald.com/news/local/community/broward/article200754714.html, accessed November 15, 2018).
 The first school shooting as we now define it occurred in 1974, but if it got much publicity, I wasn’t aware of it.
 Böckler, Nils; Seeger, Thorsten; Sitzer, Peter; Heitmeyer, Wilhelm (2013). School Shootings: International Research, Case Studies, and Concepts for Prevention (1st ed.).Springer Science+Business Media. ISBN 978-1-461-45526-4. Cited on Wikipedia, “Cleveland Elementary School Shooting” (https://en.wikipedia.org/wiki/Cleveland_Elementary_School_shooting_(San_Diego)#CITEREFB%C3%B6cklerSeegerSitzerHeitmeyer2013, accessed November 15, 2018).
 “School Sniper Suspect Bragged of ‘Doing Something Big to Get On TV’,” Evening Independent (AP), January 30, 1979, 2A (https://news.google.com/newspapers?id=r8EwAAAAIBAJ&pg=6676,3418018, accessed November 15, 2018).
 “Top 20 countries in primary energy consumption 2017,” Statista.com (https://www.statista.com/statistics/263455/primary-energy-consumption-of-selected-countries/, accessed November 18, 2018); “What is the United States’ share of world energy consumption?” EIA.gov (https://www.eia.gov/tools/faqs/faq.php?id=87&t=1, accessed November 18, 2018); “Countries in the world by population (2018),” Worldometers (http://www.worldometers.info/world-population/population-by-country/, accessed November 18, 2018).
 “10 world’s leading food producing countries,” Mediamax, (http://www.mediamaxnetwork.co.ke/261583/261583/, accessed November 18, 2018); “Food Consumption by Country,” World Atlas (https://www.worldatlas.com/articles/which-country-eats-the-most.html, accessed November 18, 2018); “Global Obesity Levels,” ProCon.org (https://obesity.procon.org/view.resource.php?resourceID=006032, accessed November 18, 2018).
 “Motor Vehicles per 1,000people: Countries compared,” Nationmaster (https://www.nationmaster.com/country-info/stats/Transport/Road/Motor-vehicles-per-1000-people, accessed November 18, 2018).
 Joshua Cohen, “’Deaths of Despair’ Contribute to Declining U.S. Life Expectancy,” Forbes, Jul 19, 2018 (https://www.forbes.com/sites/joshuacohen/2018/07/19/diseases-of-despair-contribute-to-declining-u-s-life-expectancy/#513a22be656b, accessed November 18, 2018); Maya Rhodan, “Gun related deaths in America keep going up,” Time, Nov 6, 2017, (note that the title is misleading; the article states that rates have begun to go up after a long period of stability; http://time.com/5011599/gun-deaths-rate-america-cdc-data/, accessed November 18, 2018); Y. Chen et al, cited in “US leads developed nations in drug overdose deaths,” Healio, Nov 12, 2018 (https://www.healio.com/internal-medicine/addiction/news/online/%7B95b75228-d6be-4e72-bb3d-e1a3a17cedcb%7D/us-leads-developed-nations-in-drug-overdose-deaths, accessed November 18, 2018).
 John Stuart Mill (attributed), “On Social Freedom: Or: the Necessary Limits of Individual Freedom arising out of the Conditions of our Social Life,” c. 1873 (https://liberologi.wordpress.com/2011/10/01/on-social-freedom-by-john-stuart-mill/, accessed November 18, 2018). In context, he clearly included women in this statement. But compare Mill’s claim with observations by Loewen that in African society, disparity of wealth is considered unnatural. Jacob A. Loewen, “Demon Possession and Exorcism in Africa, in the New Testament Context, and in North America: Or, Toward a Western Scientific Model of Demon Possession and Exorcism,” in Willard M. Swartley, ed., Essays on Spiritual Bondage and Deliverance, Occasional Papers 11, Elkhart, IN: Institute of Mennonite Studies, 1988, 127-133. Thus, Mill’s statement does not apply to humankind universally.
 Loewen (135) goes so far as to describe American Christianity as “schizophrenic” in its embracing of actions and perspectives that do not conform to its professed worldview.
Have you ever read the ending of the Bible? Apparently few people have. Believe it or not, it doesn’t end with us going to Heaven.
Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. (Revelation 21:1-2)
“Heaven and earth” is the biblical way of saying “all creation.” (See for example Genesis 14:19, 2 Kings 19:15, Isaiah 37:16, Acts 17:24, and there are many others.) Notice that we don’t go up to this new creation– it comes down to us!
Still not convinced that it’s here in this world?
I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb… The nations will walk by its light, and the kings of the earth will bring their glory into it. (Revelation 21:22, 24)
How could the nations walk by its light and the kings come to it if it were not on earth? This vision of the shining city on a hill parallels the word of God in Isaiah (2:2-3, 25:6-8, 49:6, 52:7).
And if that’s not enough, beware of Revelation 11:18:
The nations raged,
but your wrath has come,
and the time for judging the dead,
for rewarding your servants, the prophets
and saints and all who fear your name,
both small and great,
and for destroying those who destroy the earth.
As you can see, Earth is central to God’s ultimate vision. It is not destroyed, it is made new. (Yes, the old earth passes away (Rev 21:1), but only as it is remade into a new earth.)
What, then, is Heaven? It’s a temporary residence for those who have died redeemed. The Bible tells us that those who are in Heaven will return to earth when Jesus returns:
[F]or you were slaughtered and by your blood you ransomed for God
saints from every tribe and language and people and nation;
you have made them to be a kingdom and priests serving our God,
and they will reign on earth.” (Revelation 5:9-10)
God made Creation for a reason, and he’s not done with it. Earth is our ultimate destination. So how is it that we focus not on where we are and where we will be, but on that temporary “vacation” in Heaven?
Let all who live in the land tremble,
for the day of the Lord is coming.
It is close at hand—
a day of darkness and gloom,
a day of clouds and blackness.
Like dawn spreading across the mountains
a large and mighty army comes,
such as never was in ancient times
nor ever will be in ages to come.
Before them fire devours,
behind them a flame blazes.
Before them the land is like the garden of Eden,
behind them, a desert waste—
nothing escapes them. (Joel 2:1a-3)
I had a vision yesterday. First, I saw a wave moving across the land, shaped like one of those tubular waves that surfers love. It was not made of water. It was made of locusts, and fire followed it. Then I saw fireworks in the sky, and the Lord said, “See, I am going to do a new thing.”
I will pour out my spirit on all flesh;
your sons and your daughters shall prophesy,
your old men shall dream dreams,
and your young men shall see visions.
Even on the male and female slaves,
in those days, I will pour out my spirit.
I will show portents in the heavens and on the earth, blood and fire and columns of smoke. The sun shall be turned to darkness, and the moon to blood, before the great and terrible day of the Lord comes. Then everyone who calls on the name of the Lord shall be saved; for in Mount Zion and in Jerusalem there shall be those who escape, as the Lord has said, and among the survivors shall be those whom the Lord calls. (Joel 2:28-32)
The first part has already happened at Pentecost. The Holy Spirit has been poured out, and that will not be undone. Prophesy and visions have returned to the people of the Lord. But the second part has not yet happened. We live in the times between the inauguration and the fulfillment.
So are my visions of locusts an indication that the end is upon us? Probably not. God still works in human history in the lives of nations and people.
It should be clear to all of us that we live in a nation that fails to live up to God’s commandments. We worship wealth (You shall worship no other Gods but me). We reward the accumulation of wealth (Ah, you who add field to field…). Our system seeks the lowest possible wages to make the products we use (Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts). We wear $200 jeans made by folks who make two dollars a day (The laborer is worthy of his wage). We use cell phones and laptops made with cobalt mined by children as young as 5 years old (Children are a heritage from the Lord). We blame the poor for being poor (Open your mouth, judge righteously, defend the rights of the poor and needy). We burn the earth’s resources like there’s no tomorrow (For children are not obligated to save up for their parents, but parents for their children), and we think nothing of it (Your wrath has come, and the time for… destroying those who destroy the earth).
In past visions, God has told me that any parent, when words fail, will find other ways to discipline their wayward children. We are his wayward children. We have failed to heed his word. We have great potential to do good in the world, but we consistently fall short.
Bear fruit worthy of repentance. (Mt 3:8)
Where is our fruit? We export weapons. We resist helping refugees. We resist anything that infringes on our fossil fuel addiction.
Where is our fruit? Suicides are up 200%. Overdoses are up almost 300%. Mass shootings are up. Antidepressant use is up. Does this sound like a nation that takes joy in the Lord?
If a brother or sister is naked and lacks daily food, and one of you says to them, “Go in peace; keep warm and eat your fill,” and yet you do not supply their bodily needs, what is the good of that? So faith by itself, if it has no works, is dead. (James 2:15-17)
For by grace you have been saved through faith, and this is not your own doing; it is the gift of God—not the result of works, so that no one may boast. For we are what he has made us, created in Christ Jesus for good works, which God prepared beforehand to be our way of life. (Ephesians 2:8-10)
Look at your way of life. How much has it changed since you professed your faith? Does your way of living cause others to look at you strangely? If not, maybe you should look again.
It’s never too late to change. One of the consistent patterns in God’s prophecy is this: warning, punishment, forgiveness, and redemption. The sooner we repent, the less punishment we receive.
When God saw what they did, how they turned from their evil ways, God changed his mind about the calamity that he had said he would bring upon them; and he did not do it. (Jonah 3:10)
But those who are stubborn receive the full wrath of the Lord.
Now I will shortly pour out My wrath on you and spend My anger against you; judge you according to your ways and bring on you all your abominations. (Ezekiel 7:8)
We’re stubborn. We don’t even like to admit that we have sinned. So let us contemplate John’s words:
If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he who is faithful and just will forgive us our sins and cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us. (1 John 1:8-10)
Reflect. Confess. Repent.
It’s not too late.
You shall love the LORD your God with all your heart and with all your soul and with all your might. –Deuteronomy 6:5
“Idolatrously we turn our faith and hope toward the immanent powers of technology, medicine, economic security, powerful leaders, military might, and the global rule of our empire to bring about the new world we hope for.” (Douglas Harinck, 1 & 2 Peter, 136.)
Paul’s first letter to the Corinthians contains some disheartening passages with respect to women. In particular, 1 Cor 11:2-16 and 1 Cor 14:33b-36 are the ones that have caused the most trouble. These verses are problematic not only because of what they appear to say, but because they seem somewhat incoherent. The former presents three arguments, yet the footnotes in the NRSV make clear that translators have had to torture the middle one to bring it in line with the others. The latter contradicts what Paul has said elsewhere in the same letter, namely it says that women should be silent in church when he’s already said twice that women do not have to be silent in church.
What gives? Paul may be many things, but he’s rarely incoherent or self-contradictory. Thus, as I read these passages again this week, it struck me that something is wrong with the way we interpret them.
Consider two things about Paul’s writing. The first has to do with his style: he often quotes arguments and then rebuts them. This is seen clearly in 1 Cor 6:12-13:
“All things are lawful for me,” but not all things are beneficial. “All things are lawful for me,” but I will not be dominated by anything. “Food is meant for the stomach and the stomach for food,” and God will destroy both one and the other. The body is meant not for fornication but for the Lord, and the Lord for the body.
Keep in mind that Koine Greek had no quotation marks. The only way we know that Paul has quoted someone else’s argument, unless he says so explicitly, is by context.
The second is that, apart from his letter to the Romans, Paul always writes to address specific issues in a church. In 1 Corinthians, he says he’s writing “that all of you be in agreement and that there be no divisions among you… For it has been reported to me by Chloe’s people that there are quarrels among you…” (1 Cor 1:10-11). This is the theme of the entire letter. Yes, he addresses some other issues, including a situation of sexual immorality among the members (1 Cor 5), spiritual gifts and the nature of the church as one body (1 Cor 12), and the nature of Christian love (1 Cor 13). Yet each of these can be seen in the context of the letter as a whole as arguing for unity in the Corinthian church.
It is noteworthy that 1 Cor 11 as a chapter goes on to discuss abuses at the Lord’s Supper, and corrective measures to be taken. Again, this is in the context of division within the church (vv. 18-21).
Some scholars have suggested that the three arguments about women that begin the chapter are in fact quotes of what Paul has heard from members of the church in Corinth. This has been dismissed by other scholars because, aside from a few short instances in 1 Cor 6, Paul has not done so in this letter without specifically identifying such arguments. Similarly, many scholars agree that it seems likely that the opening salvo in 1 Cor 14 is actually a quote he has heard from Corinth, but they dismiss this as improbable because he has not done so elsewhere.
Yet the result is a letter that, on these two issues, makes Paul virtually unintelligible. Particularly in the second, why would he tell women to be silent in church when he’s already discussed and approved of them teaching and prophesying in church? It’s nonsensical. Which begs the question: what if Paul did quote other arguments in both places? Read with that in mind, the issues of logic and style in the two passages quickly resolve themselves. Knowing what I do of Paul, I find it inconceivable that the illogical reading is the correct one.
Here, then, are my renditions of the two passages, which I offer as true to Paul’s style and his well-recognized ability to argue a point effectively. I’m no Greek scholar, but I have taken advantage of the ambiguity of certain conjunctions, and I have used the alternate translation noted in the NRSV.
I commend you because you remember me in everything and maintain the traditions just as I handed them on to you. And I want you to understand that Christ is the head of every man, and the husband is the head of his wife, and God is the head of Christ.
[But some of you say,] “Any man who prays or prophesies with something on his head disgraces his head, but any woman who prays or prophesies with her head unveiled disgraces her head—it is one and the same thing as having her head shaved. For if a woman will not veil herself, then she should cut off her hair; but if it is disgraceful for a woman to have her hair cut off or to be shaved, she should wear a veil. For a man ought not to have his head veiled, since he is the image and reflection of God; but woman is the reflection of man. Indeed, man was not made from woman, but woman from man. Neither was man created for the sake of woman, but woman for the sake of man.”
[Others say,] “For this reason a woman ought to have freedom of her head, because of the angels. For in the Lord woman is not independent of man or man independent of woman. And just as woman came from man, so man comes through woman; but all things come from God.”
[Still others say,] “Judge for yourselves: is it proper for a woman to pray to God with her head unveiled? Does not nature itself teach you that if a man wears long hair, it is degrading to him, but if a woman has long hair, it is her glory? For her hair is given to her for a covering.”
Now, if you are disposed to be contentious— [Let me be clear:] We have no such custom, nor do the churches of God. (1 Cor 11:2-16)
[Some of you have said,] “As in all the churches of the saints, women should be silent in the churches. For they are not permitted to speak, but should be subordinate, as the law also says. If there is anything they desire to know, let them ask their husbands at home. For it is shameful for a woman to speak in church.”
So, did the word of God originate with you? Or are you the only ones it has reached? Anyone who claims to be a prophet, or to have spiritual powers, must acknowledge that what I am writing to you is a command of the Lord. Anyone who does not recognize this is not to be recognized. (1 Cor 14:33b-38)
In this last paragraph, “did the word of God originate with you?” the Greek uses the masculine version of the pronoun “you.” Clearly this accusation is not addressed to the women of Corinth! It seems far more likely that it addresses those who have voiced such an opinion.
Viewed in this way, the 1 Cor 11 passage seeks not to criticize the church because women have their hair uncovered, but to resolve a dispute about that issue by stating emphatically that there’s no such tradition, so quit arguing about it. Likewise, the 1 Cor 14 passage seeks to silence those stirring up controversy over the obviously-prominent role women had in the Corinthian church.
Both are consistent with what we know of Paul, who partnered with both men and women in spreading the Gospel, and whose friend Priscilla became a church leader first in Corinth and later in Rome.
This is not the place to discuss 1 Timothy, which was written by a different writer, though attributed to Paul. It, too, contains some passages that many women find troubling, but it was written decades after Paul’s death and addresses a different time and context.
Ephesians is another matter entirely, and one which deserves a blog post of its own. Suffice it to say for the moment that the most repeated command in that letter’s passage on marriage is that husbands treat their wives with agape, the love of God, an observation that sheds further light on the opening admonition in 1 Cor 11:3.
The goal of this post is to reconsider these two problematic passages in 1 Corinthians with a rational approach that expects Paul to use the effective rhetoric for which he is so well known, and which our current translations fail to deliver. Admittedly, this leads to the conclusion that Paul is actually arguing the opposite of what many traditionalists think he’s arguing. You’re welcome to disagree with me. But it bothers me to be satisfied that Paul was having an off day when he wrote this one, and thus produced not one but two passages that don’t make much sense, and both on the same general topic.