LA MUJER EN EL MINISTERIO

Actualmente se encuentra en discusión en muchos foros cristianos, denominacionales y sociológicos el rol de la mujer dentro de la iglesia, tristemente mi ascendencia denominacional norteamericana censura el pastorado de la mujer dentro de la congregación. Hoy en Chile el tema es candente, pero no por eso intocable. Mi postura: Mujer y Hombre tienen la misma responsabilidad frente a Dios, por ende, los mismos derechos. Un aporte a la discusión es este artículo escrito en Inglés (ofrezco a alguien la posibilidad de su traducción, al menos yo lo entiendo y digo de antemano que aporta un gran contenido Historico sobre el ministerio de Dios por medio de la Mujer). Les invito a Visitar “Palabras de Dios para la Mujer” dentro de mis link y encontrarán más artículos histórico- teológico- bíblico que ayudarán a derribar el argumento de que la mujer solo sirve para cuidar niños.

A BRIEF HISTORY OF SOME WOMEN IN MINISTRY

by Richard M. Riss

During the first century, many women were active in Christian ministry. Acts 21:9 mentions the four virgin daughters of Philip the evangelist as prophetesses who lived in his home at Caesarea, where Paul and his associates visited during his third missionary journey. Priscilla, or Prisca, and her husband Aquilla, were known as fellow-laborers in Christ with the apostle Paul. Their expertise as teachers enabled them to explain the way of God more accurately to Apollos of Alexandria, another important leader of the early church (Acts 18:25-26).

Another associate of Paul’s, Lydia, a seller of purple dye, opened her home for ministry (Acts 16:40), as did many other Christian women in the Roman empire, including the “elect lady” to whom John addressed his second epistle. Close examination of II John would suggest that she was functioning in a pastoral capacity, as would also have been the case for Lydia (Acts 16:40), Nympha (Col. 4:15), and Chloe (I Cor. 1:11). Phoebe was a leader of the Church at Cenchrea. In Romans 16: 1,2, Paul commanded the members of the church at Rome to receive her as such, and to help her in whatever manner she requested. Paul also mentions that Andronicus and Junia were outstanding among the apostles (Romans 16:7), and there is little doubt that Junia was a feminine name. Both John Chrysostom and Jerome made reference to her as a woman apostle, and no commentator referred to her as a man until the late thirteenth century.

In the early fourth century, Catherine of Alexandria defended the faith at Alexandria before philosophers and courtiers, before she was tortured to death by Maxentius, the son of the Roman Emperor Maximian. At about the same time, Dorothy of Caesarea in Cappadocia was martyred (A.D. 313). As she was being led to her execution, Theophilus, a lawyer, taunted her, asking her for a basket of flowers and fruit. Soon afterward, a child came to her with a basket laden with roses and apples. She sent this to Theophilus, who as a result of this incident became a Christian and later gave his own life as a Martyr.

Macrina the Younger (328-380) was founder of a religious community for women in the eastern church. With her brothers, Basil the Great and Gregory of Nyssa, she was a pioneer in the monastic life. She healed, prophesied, and actively spread the faith. John Chrysostom wrote of her that “she was a great organizer, and independent thinker, and as well educated as Basil himself.” After the death of her mother, she reared and educated her younger brother Peter, who became Bishop of Sebaste.

Marcella (325-410) was an important teacher in the early church who was highly esteemed by Jerome. She was in the front lines in interacting with heretics and bringing them to a better understanding of Christian truth. Her palace on the Aventine Hill became a center of Christian influence. At one point, when a dispute arose in Rome concerning the meaning of the Scriptures, Jerome asked Marcella to settle it. Her Church of the Household was not only a house of study and prayer, but a center for deeds of Christian charity and sacrifice. It was here that another woman, Fabiola, received inspiration to establish the first hospitals in Rome. Marcella later established on the outskirts of Rome the first religious retreat for women. It was also at Marcella’s Church of the Household that Paula (347-404) and her daughter Eustochium first made their decision to assist Jerome in his Latin translation of the Bible. They went to Bethlehem in order to aid him in this work, revising and correcting his translations and making new Latin translations from the Hebrew and Greek texts. In turn, Jerome dedicated some of his books to them. Paula founded three convents and a monastery in Bethlehem, where Biblical manuscripts were copied. This became a model for what soon became the universal practice at monasteries for many centuries.

Genevieve (422-500) lived in Paris when Attila and his Huns invaded France in 451. She assured the inhabitants of Paris that God would protect them if they would pray. While the men prepared for battle, she persuaded the women to pray for hours in the church. Then, after Attila destroyed Orleans, he decided not to touch Paris. At a later time, she was said to have averted a famine in Paris and the surrounding cities by distributing miraculous gifts of bread.

Bridget, also known as Bride (455-523), inspired the convent system that made an indelible impact upon life in Ireland. After settling in Kildare, she built for herself and her female friends a house for refuge and devotion. As other houses were founded through her missionary efforts, she became known as the “mother abess” of all of Ireland.

Theodora I (500-548), wife of the emperor Justinian, was an important and influential Christian. A woman of outstanding intellect and learning, she was a moral reformer. Justinian, as Christian Emperor, was, for all practical purposes, head of the Church of his generation, and his wife, as Empress, shared his power to select church leaders. The inscription “Theodora Episcopa” or “Theodora, Bishop (fem.)” in a mosaic at the Basilica of Sts. Prudentia and Praexedis in Rome, may have been a reference to the Empress.

Hilda (614-680) was appointed by Aidan as abess of the convent at Hartlepool in County Durham in 649. Ten years later, she founded a double monastery for men and women at Whitby in Yorkshire, which became world famous as a school of theology and literature. Five of her disciples became bishops and a sixth, Caedmon, became the earliest known English poet.

Hildegard of Bingen (1098-1179) was a German abbess, mystic, and writer known throughout all of Europe. Skilled in subjects as diverse as theology, medicine and politics, she did not hesitate to rebuke the sins of the greatest men of her time in both Church and state. She exerted a wide influence among many people, including the Emperor Frederick Barbarossa and various kings, prelates, and saints. Many miracles were attributed to her during her lifetime.

Clare (1193-1253) was co-founder, with Francis of Assisi, of the Poor Clares, a mendicant order which spread rapidly through Italy and into France, Germany, and Spain. In 1249, when she was lame, her convent was attacked by a group of Saracens. She told the sisters to carry her to the door of the monastery, then addressed the Saracens and prayed aloud that God would “deliver the defenseless children whom I have nourished with Thy love.” She heard a voice answer “I will always have them in my keeping,” and turning to the sisters, she said, “Fear not.” At this moment, the Saracens scrambled down the walls of the cloister, recoiling from her valiant words. Clare’s care for the poor was a tremendous inspiration to Elizabeth of Hungary (1207-1231), a princess who, in the last years of her short life, led a life of rigorous self-sacrifice and service to the poor and sick.

Some other significant women of the thirteenth through fifteenth centuries included Hechthild of Magdeburg, Gertrude the Great, Angela of Foligno, Bridget of Sweden, Catherine of Sienna, Catherine of Sweden, Margery Kempe, Julian of Norwich, Joan of Arc, Catherine of Genoa, Isabella of Castile, and Maragaret Beaufort.

During the Reformation, a member of the Bavarian nobility, Argula von Grumback (1492-1563), challenged the Rector and all of the faculty of the University of Ingolstadt to a debate in which she would defend the principles of the Protestant Reformation. She offered to base this debate upon a translation of the Bible published prior to the outbreak of the Reformation. She was permitted to present her position in 1523 in Nuremberg before the diet of the Empire. Martin Luther wrote of her, “that most noble woman, Argula von Stauffer, is there making a valiant fight with great spirit, boldness of speech and knowledge of Christ.” Her extensive education and fine critical abilities enabled her to become a force to be reckoned with. She conducted church meetings in her home and officiated at funerals.

Two other important leaders of the Protestant Reformation were Margaret of Navarre (1492-1549) and her daughter, Jeanne d’Albret (1528-1572), the grandmother and mother of King Henry IV of France, who issued the Edict of Nantes, granting religious toleration to the French Protestants for almost a century. Jeanne d’Albret held services of the new Reformed faith in her palace apartment. A friend of John Calvin, she also used her palace as an institute for Reformation study.

During the Puritan era, Anne Hutchinson (1591-1643), became influential in that as many as eighty overflowed to the doorsteps of her house, at a time when Boston had a population of roughly 1,000 people. These meetings grew rapidly, and soon men, also, began to attend. Among her loyal followers was Henry Vane, who served for a short time as governor of the Massachusetts Bay Colony. Within two years of her arrival from England, she had the strongest consistency of any leader in the entire colony. Her large following, coupled with her strong exegetical and homiletical skills, deep Christian commitment and insightful understanding of spiritual truths, may have incurred the jealousy of several New England ministers, who became uncomfortable enough with her successes that she was accused of heresy and banished from the Massachusetts Bay Colony in 1638.

Margaret Fell (1614-1702), the mother of Quakerism, was an English peeress and wife of Judge Thomas Fell, member of the Long Parliament and Vice-Chancellor of Lancaster. Her home became a place of refuge and renewal for the persecuted Quakers for almost fifty years. She was arrested for holding Quaker meetings in her home, Swarthmoor Hall, and imprisoned for four years. After her release from prison, she visited Quakers in jails and travelled on horseback with her daughters and servants to remote farms and villages as an itinerant preacher. Many people sought wisdom and advice from her, including Thomas Salthouse, and, of course, George Fox, who married her a number of years after the death of her husband. Because she had his blessing in her preaching ministry, she wrote many tracts and letters on the subject of women in ministry.

Madame Guyon (1648-1717) was a French mystic who was imprisoned on several occasions for long periods of time because of her beliefs, but she was never known to complain about this. An author of forty books, including a twenty-volume commentary of the Bible, she had a wide following, particularly in France and Switzerland. Among those profoundly influenced by her ministry was Archbishop Francois Fenelon.

The founder of the first Methodist congregation in America was Barbara Heck (1734-1804). In England, Lady Selina Hastings, Countess of Huntingdon (1707-1791), founder of the Calivnistic Methodist denomination during the Evangelical Awakening, functioned as a bishop by virtue of her right as a peeress to appoint Anglican clergymen as household chaplains and assign their duties, and to purchase presentation rights to chapels, enabling her to decide who would conduct services and preach. Among the many chaplains whom she appointed and continued to finance for many decades was George Whitefield. In 1779, after sixty chapels were already functioning under her auspices, this practice was disallowed by a consistory court of London. Therefore, in order to continue to function, she was able, under the Toleration Act, to register her chapels as dissenting places of worship, known as “The Countess of Huntingdon’s Connexion.” Lady Selina frequently invited members of the aristocracy to her home to hear the preaching of the Wesleys, Whitefield, Isaac Watts, Philip Doddridge, Benjamin Ingham, John Fletcher, John Berridge, William Romaine, Henry Venn, and others. She founded Trevecca House on property adjoining the home of Howel Harris. A seminary for the training of ministers for all denominations, its first president was John Fletcher. Joseph Benson eventually became headmaster on John Wesley’s recommendation. George Whitefield preached the inaugural sermon when it opened in 1768.

In America, two important preachers during the first years of the Second Awakening (1800-1808) were Deborah Peirce of Paris, N.Y. and Martha Howell of Utica. Phoebe Palmer (1807-1874), “The Mother of the Holiness Movement” began her ministry in 1835 with her Tuesday Meetings for the Promotion of Holiness, which continued for 39 years in New York City, where she lived with her husband, who was a physician. Hundreds of Methodist preachers, including at least five bishops, were profoundly affected by her ministry. The success of Phoebe Palmer’s informal meetings encouraged other women to conduct the same type of ministry, and dozens of them sprang up throughout North America. These meetings brought together Christians of many denominations under the leadership of women, particularly among Methodists, Congregationalists, Episcopalians, Baptists, and Quakers.

In 1858, Walter Palmer, Phoebe’s husband, purchased the periodical GUIDE TO HOLINESS, which under her able editorship, grew in circulation from 13,000 to 30,000 subscribers. She travelled widely with her husband, conducting evangelistic meetings during the summer months. In the fall of 1857, she and her husband travelled to Hamilton, Ontario, where they attracted crowds of several thousand people when an afternoon prayer meeting became a ten-day revival meeting during which four hundred people were converted to Christ. They experienced similar successes in New York City and in England, where they preached for four years to packed houses at Leeds, Sheffield, Manchester, Birmingham, and dozens of other places. It is estimated that within her lifetime, Phoebe Palmer brought over 25,000 people to faith in Christ.

Catherine Booth (1829-1890), with her husband, William Booth, founded the Christian Revival Association in 1865 and the Salvation Army in 1878. The Booths regarded the active participation of women to be vital to Christianity. Before 1865, when they were still Methodists, Catherine began preaching. Soon after her pulpit debut, her husband became ill, and his slow recovery paved the way for her own preaching ministry. For a time, he was so ill that she had to take over his entire preaching circuit. She eventually became one of the most famous female preachers of England, and her last sermon was delivered to an audience of 50,000 people.

Hannah Whitall Smith, author of THE CHRISTIAN’S SECRET OF A HAPPY LIFE (1875) catalyzed the development of the Holiness movement in Britain and throughout Europe. Her activities in England led to the Keswick Convention in 1874.

Carrie Judd Montgomery was a healing evangelist of considerable prominence beginning in 1879, and became a founding member, along with A. B. Simpson, of the Christian and Missionary Alliance in 1887. She later became a part of the Pentecostal revival and was ordained a minister by the Assemblies of God in 1917, continuing in ministry until 1946.

Maria B. Woodworth-Etter was also involved in the Holiness movement before she rose to prominence as an early Pentecostal leader. In 1884, she was licensed to preach by the Churches of God general conference, founded by John Winebrenner in 1825. Within a few months of this time her meetings were already beginning to receive national press coverage, and in the late 1880s she started twelve churches, added 1,000 members, erected six church buildings, and started several Sunday Schools. Her work at this time resulted in the licensing of twelve preachers. The revivals that she held at this time were accompanied with unusual manifestations of God’s power, many healings, and mass conversions. During the early Pentecostal movement, Woodworth- Etter was in continual demand, becoming a featured speaker at the Worldwide Pentecostal Camp Meeting at Arroyo Seco, California, in April 1913. She founded the Woodworth-Etter Tabernacle in western Indianapolis in 1918, which she pastored until her death in 1924.

Beginning in 1906 and 1907, Florence L. Crawford, Mabel Smith, Ivey Campbell, and Rachel A. Sizelove were some of the first women to spread the blessings of the early Pentecostal revival through their separate itinerant ministries. Florence Crawford planted and pastored several churches in the Pacific Northwest, founding and becoming general overseer of the Apostolic Faith Church based in Portland, Oregon, which later became part of the Open Bible Standard Denomination.

Other pioneers of the Pentecostal movement in the U.S. included Mrs. Scott Ladd, who opened a Pentecostal mission in Des Moines in 1907, the Duncan sisters, who had opened the Rochester Bible Training School at Elim Faith Home, “Mother” Barnes of St. Louis, Missouri, who, with her son-in-law, B. F. Lawrence, held tent meetings in southern Illinois in the spring of 1908, and Marie Burgess, who preached in Chicago, Toledo, Detroit, and New York City, where she founded Glad Tidings Hall, which soon became an important center for the spread of the Pentecostal revival. Another early Pentecostal pioneer in New York was Miss Maud Williams (Haycroft).

In Canada, some early pioneers of the Pentecostal movement included Ellen Hebden in Toronto, Ella M. Goff in Winnipeg, Alice B. Garrigus in Newfoundland, the Davis sisters in the Maritime provinces, Mrs. C. E. Baker in Montreal, and Zelma Argue throughout all of the Canadian provinces. Aimee Semple McPherson of Ingersoll, Ontario, began a preaching ministry in 1915 which began in Toronto and took her along the U.S. Eastern Seaboard, and across the United States in 1918. She eventually founded Angelus Temple in 1923, where she continued as senior pastor until her death in 1944.

Kathryn Kuhlman’s ministry began in the summer of 1923. After her ordination by the Evangelical Church Alliance in Joliet, Illinois, she established the Denver Revival Tabernacle in 1935, which she pastored for three years. In the mid-1940s, she went to Franklin, Pennsylvania, where she began to thrive as a preacher and radio evangelist. Many people were healed at her meetings beginning in 1947, and she gained a reputation as one of the world’s outstanding healing evangelists, carrying on as a leading figure during the charismatic movement until her death in 1976.

A few of the women working as Pentecostal pastors during the charismatic movement of the 1960s and 1970s included Charlotte Baker, Myrtle D. Beall, Helen Beard, Aimee Cortese, Sue Curran, B. Maureen Gaglardi, Anne Giminez, Ione Glaeser, Hattie Hammond, Alpha A. Henson, Marilyn Hickey, Violet Kitely, Janet Kreis, Freda Lindsay, Fuchsia T. Pickett, Iverna Tompkins, and Rachel Titus. A sampling of a few of the other women who were vital during the time of the charismatic movement as speakers, authors, or evangelists, would include Eleanor and Roberta Armstrong, Rita Bennett, Edith Blumhofer, Hazel Bonawitz, Roxanne Brant, Mary Ann Brown, Shirley Carpenter, Jean Darnall, Josephine Massynberde Ford, Katie Fortune, Shirlee Green, Nina Harris, Sue Malachuk, Daisy Osborn, Dorothy Ranaghan, Agnes Sanford, Gwen Shaw, Bernice Smith, Ruth Carter Stapleton, Jean Stone, Joni Eareckson Tada, and Corrie Ten Boom.

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17 pensamientos en “LA MUJER EN EL MINISTERIO

  1. la verdad es que no soy un estudioso del tema pero siempre he pensado que la mujer tiene los mismos derechos qque el hombre se qque esto es refutado por muchos pastores.Pero lo que me ha sembrado de dudas es el documental de la tumba de talpiot en este documental se dice que muchos estudiosos(me imagino qque teologos) piensan que maria magdalena fue un aapostol mas,no se en qque documentos historicos se basa esto pero se que la iglesia catolica oculta muchos documentos en bibliotecas(vaticano).

  2. basado en las sagradas escrituras en la antiguedad se ve solo a hombres ejerciendo este ministerio tan vital y importante en los tiempos de los Reyes de Israel. Era una tarea bien dificil de jercer pues los profetas eran persegudos por la severidad muchas veces de su mensaje al pueblo de Israel. Quiza por eso Dios no llamaba a mujeres a ejercerlo en los tiempos de la ley por ser un vaso mas fragil. Luego en el libro de los hechos el nuevo testamento se ven una mujeres que eran hijas de felipe profetizas en la iglesia de cesarea de Filipos, las cosas cambiaron durante el inicio de la Gracia en el cual el apostol pablo dice que ya no hay hombre ni mujer ni esclavo ni libre . Igualdad de derechos. para mucha comunidad machistas todavia aun en nuestro tiempos existe discriminacion en este aspecto. Yo creo lo que la Biblia establece, Dios usa en este tiempo en el ministerio al hombre como a la mujer.Y por que no pues son ellas coherederas de la Gracia ,salvacion y reino de jesucristo. Dios lo ha hecho en la gracia y lo seguira haciendo hasta el fin de nuestros diaz.

      • Siguen siendo pasajes que no responden claramente el asunto, escribirlos así, hacen entender que la mujer debe seguir sujeta al silencio ministerial, que de aquellas mujeres que no son casadas? tienen más derecho a hablar en público que las casadas? las solteras son mejor que las casadas?
        Por favor, poner esos textos de esa forma quizas no son un problema, pero escogerlos con cierta itención hacen de esta interpretación fundamentalista la manera de ABUSAR contra el ministerio de la mujer en la iglesia.

  3. The response to local and national disasters is noble but it’s a real shame that so many citizens take advantage of the negative situations.

    I mean everytime there is an earthquake, a flood, an oil spill – there’s always a group of heartless people who rip off tax payers.

    This is in response to reading that 4 of Oprah Winfreys “angels” got busted ripping off the system. Shame on them!
    http://www.cbsnews.com/blogs/2009/08/19/crimesider/entry5251471.shtml

  4. No existe un tema más discutido en la Iglesia, que el tema de las mujeres que sirven como pastoras en el Ministerio. Es muy importante no mirar este tema como hombres versus mujeres. Este no es un asunto de chauvinismo o discriminación. Este es un asunto de interpretación bíblica.
    Dios ha ordenado que solamente los hombres sirvan en posiciones de autoridad de enseñanza espiritual en la Iglesia. Esto no es necesariamente porque son mejores maestros, o porque las mujeres son inferiores o menos inteligentes (tal no es el caso). Es simplemente la manera en que Dios designó la Iglesia para que funcione.
    La Biblia en modo alguno prohíbe a las mujeres desarrollar actividades dentro de la Iglesia, e incluso el rol de enseñar. La única actividad de la que están restringidas es tener autoridad espiritual sobre los hombres, y esto incluye a las mujeres sirviendo como Pastoras.
    Desde el principio Dios dio instrucciones bien claras al respecto: A los hombres se les asignó la responsabilidad de ser la cabeza espiritual del hogar y cada uno será responsable delante de Dios por su conducta. A las mujeres se les relegó a un cargo subordinado y la razón está claramente declarada por el Apóstol Pablo (1 Tim. 2, 11-15)
    Un rol subordinado no significa de ninguna manera un cargo de inferioridad. Toda organización requiere del establecimiento de una estructura para que la misma funcione correctamente y esto es aplicativo tanto para la familia como para la Iglesia.
    ¡Pero asimismo es menester tener en mente que estas palabras fueron de inspiración divina!. Jesucristo mismo reveló la gran doctrina de la fe al Apóstol Pablo, y le adjudicó que la enseñase a los demás. Así que si usted tiene algún problema con lo que el Apóstol Pablo dijo, ¡Usted está disputando con instrucciones directas dadas por el Hijo de Dios!.

    Dr. Eduardo P. Demarchi
    Instituto Teologico Logos. Córdoba Capital. Argentina
    E-mail: institutoteologicologos@yahoo.com.ar

  5. PASTORAS (Primera Parte)
    ¿Debieran las mujeres servir como Pastoras/Predicadoras?
    Posiblemente no hay un tema más discutido en la Iglesia de hoy, que el tema de las mujeres que sirven como pastoras/predicadoras en el Ministerio. Por consiguiente, es muy importante no mirar este tema como hombres versus mujeres. Hay mujeres que creen que las mujeres no deberían servir como pastoras y que la Biblia coloca restricciones en el ministerio de las mujeres; y hay hombres que creen que las mujeres pueden servir como predicadoras y que no hay restricciones sobre las mujeres en el ministerio.
    Este no es un asunto de chauvinismo o discriminación. Este es un asunto de interpretación bíblica.

    1 Tim. 2:11-12 proclama, “La mujer aprenda en silencio, con toda sujeción. Porque no permito a la mujer enseñar, ni ejercer dominio sobre el hombre, sino estar en silencio”. En la iglesia, Dios asigna diferentes roles a los hombres y a las mujeres. Este es el resultado de la manera en que la humanidad fue creada (1 Tim. 2:13) y la manera en la que el pecado entró en el mundo (2 Tim. 2:14). Dios, a través de los escritos del Apóstol Pablo, restringe a las mujeres de servir en roles de autoridad de enseñanza espiritual sobre los hombres. Esto impide a las mujeres servir como pastoras, lo cual definitivamente incluye predicar, enseñar y tener autoridad espiritual sobre los hombres.

    Hay muchas “objeciones” a este punto de vista de tener a las mujeres en el ministerio, mujeres pastoras. Una objeción común es que Pablo restringe a las mujeres de enseñar porque en el Siglo I, las mujeres por regla general eran incultas. Sin embargo, en ninguna parte de 1 Tim. 2:11-14 menciona el nivel de instrucción. Si la educación era un requisito para el ministerio, la mayoría de los discípulos de Jesús probablemente no habrían calificado. Una segunda objeción común era que Pablo solamente restringía enseñar a las mujeres de Éfeso (1ª Timoteo fue escrita a Timoteo, un Pastor en la Iglesia de Éfeso). La ciudad de Éfeso fue conocida por su templo de Artemisa, una diosa falsa griega-romana. Las mujeres eran la autoridad en la adoración de Artemisa. Sin embargo, en ningún lugar del libro de 1ª Timoteo, Pablo la menciona; y tampoco menciona la adoración a Artemisa como una razón para las restricciones en 1 Tim. 2:11-12.

    Una tercera objeción común es que Pablo solamente se está refiriendo a los esposos y las esposas, no a los hombres y a las mujeres en general. Las palabras en griego en 1 Tim. 2:11-14 podrían referirse a esposos y esposas. Sin embargo, el significado básico de las palabras son hombre y mujer. Adicionalmente, las mismas palabras en griego son utilizadas en los Vers. 8-10. ¿Solo los esposos deben orar en todo lugar, levantando manos santas, sin ira ni contienda? (Vers. 8). ¿Solo las esposas deben vestirse con ropa decorosa, con pudor y modestia; tener buenas obras y adorar a Dios?. (Vers. 9-10). Por supuesto que no. Los Vers. 8 al 10 claramente se refieren a los hombres y mujeres en general, no solamente a los esposos y a las esposas. No hay nada en el contexto que debiera indicar un cambio para esposas y esposos en los Vers. 11 al 14.

    Sin embargo, otra objeción frecuente a esta interpretación de mujeres pastoras / predicadoras, está en relación con Miriam, Débora, Hulda, Priscila, Febe, etc.; mujeres que mantuvieron posiciones de liderazgo en la Biblia. Esta objeción falla en considerar algunos factores significativos. En relación con Débora, ella fue la única jueza femenina entre 13 jueces masculinos. En relación con Hulda, fue la única profetiza femenina entre docenas de profetas masculinos mencionados en la Biblia. La única conexión de Miriam hacia el liderazgo fue por haber sido hermana de Moisés y Aarón. Las dos mujeres más prominentes en los tiempos de los reyes fueron Atalía y Jezabel, difíciles ejemplos de liderazgo femenino devoto.

    En el Libro de los Hechos, en el Cap. 18, Priscila y Aquila son presentadas como ministros fieles de Cristo. El nombre de Priscila es mencionado primero, indicando probablemente que ella era más “prominente” en el ministerio que su esposo. Sin embargo, en ninguna parte se describe a Priscila participando en una actividad de ministerio que esté en contradicción con 1ª Timoteo 2:11 al 14. Priscila y Aquila llevaron a Apolos a su hogar y fue discipulado por ellos, explicándole la Palabra de Dios con exactitud (Hechos 18:26).

    En Rom. 16:1, aún si a Febe se la considera una “diaconiza” en lugar de una sierva, ello no indica que Febe fuera una maestra en la Iglesia. “Apto para enseñar” es un calificativo dado para los ancianos, pero no a diáconos (1 Tim. 3:1-13; Tito 1:6-9). Los ancianos / obispos / diáconos, son descritos como “maridos de una sola mujer”, “un hombre cuyos hijos creen”, y “hombres dignos de respeto”. Además, en 1 Tim. 3:1 al 13 y en Tito 1:6 al 9, los pronombres masculinos son utilizados exclusivamente para referirse a ancianos / obispos / diáconos.

    La estructura de 1 Tim. 2:11 al 14 deja la razón perfectamente establecida. El Vers. 13 comienza con “Porque” y da la “causa” de lo que Pablo declara en los Vers. 11 y 12. ¿Por qué las mujeres no deberían enseñar o tener autoridad sobre los hombres? Porque “Adán fue formado primero, luego Eva. Y Adán no fue engañado; sino que la mujer, siendo engañada, incurrió en “trasgresión”. Esa es la razón. Dios creó a Adán primero y luego creó a Eva a fin de que fuera “ayuda idónea” para Adán. Este orden de la creación tiene una aplicación universal para la humanidad en la familia (Efe. 5:22-23) y en la Iglesia. El hecho de que Eva fuera engañada también se da como una razón para que las mujeres no sirvan como Pastoras o tengan autoridad espiritual sobre los hombres. Esto guía a algunos a creer que las mujeres no deberían enseñar porque son engañadas más fácilmente. Ese concepto es discutible… pero si las mujeres son engañadas más fácilmente, ¿Por qué se les permitiría enseñar a los niños (quienes son fácilmente engañados) y a otras mujeres (quienes supuestamente son más fácilmente engañadas)?. Eso no es lo que dice el texto. Las mujeres no deben enseñar o tener autoridad espiritual sobre los hombres porque Eva fue engañada. Como resultado, Dios ha dado a los hombres la autoridad de enseñanza principal en la iglesia.

    Las mujeres superan en dones de hospitalidad, misericordia, enseñanza y ayuda. Mucho del ministerio de la Iglesia depende de las mujeres. Las mujeres en la Iglesia no están restringidas para oración pública o para profetizar (1 Cor. 11:5), solamente para tener autoridad en las enseñanzas espirituales sobre los hombres. La Biblia en ninguna parte restringe a las mujeres de ejercitar los dones del Espíritu Santo (1 Cor. Cap. 12). Así como los hombres, las mujeres, están llamadas a ministrar a otros, para mostrar el fruto del Espíritu (Gál. 5:22-23), y para proclamar el Evangelio a los perdidos (Mt. 28:18-20; Hechos 1:8; 1 Pe. 3:15).

    Dios ha ordenado que solamente los hombres sirvan en posiciones de autoridad de enseñanza espiritual en la Iglesia. Esto no es necesariamente porque son mejores maestros, o porque las mujeres son inferiores o menos inteligentes (tal no es el caso). Es simplemente la manera en que Dios designó la Iglesia para que funcione. Los hombres deben ser ejemplo en el liderazgo espiritual, en sus vidas y a través de sus palabras. Las mujeres deben tomar un rol de autoridad menor. Se las anima a enseñar a otras mujeres (Tito 2:3-5). La Biblia tampoco restringe a las mujeres de enseñar a los niños. La única actividad de la que están restringidas es de enseñar o tener autoridad espiritual sobre los hombres. Esto lógicamente debiera incluir a las mujeres sirviendo como Pastoras/Predicadoras. De ninguna manera esto las hace menos importantes, más bien les da un ministerio enfocado más de acuerdo con el talento dado por Dios.
    Dr. Eduardo P. Demarchi. Instituto Teológico Logos. Córdoba Capital. Argentina. E-Mail: institutoteologicologos@yahoo.com.ar

    • Hola!
      Gracias por el post.
      Debido a la extensión de él, estaba en el spam. Le rogaría que a futuro escribiera post menos extensos, para efectos de que el sistema no lo considere spam.
      buen día.

  6. Pingback: El Ministerio Pastoral de la Mujer en la Iglesia Primitiva « Profetas Vivientes

  7. deseo saber porque solo en las iglesias de la profecia se levanta una mujer o talvez un hombre y dice DIOS DICE ESTO DE TI NO HAGAS ESTO NO HAGAS LO OTRO PERO EN LAS DEMAS IGLESIAS NUNCA HE OIDO QUE ALGUIEN SE LEVANTE Y DIGA DIOS DICE ESTOME PODRIAN AYUDAR POR FAVOR

  8. Yo creo que cuando Dios llamo al Hombre también llamo a la mujer Dios usa a quien verdaderamente se deja usar muchos pastores no hacen el trabajo como pastor en las iglesias entonces tiene que alguien predicar la Palabra de Dios que sería la Mujer no podemos tener a las mujeres en las iglesias como esclavas Dios las quiere usar también a ellas Dios saco a su pueblo a tierra prometida porque estaban en la esclavitud y no podemos permitir que la mujer siga esclava por el hombre

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