0.9 2.5 the literature of the early church  (Page 2/8)

has been the center of controversy since the word the King James version translates "servant" was given as "deaconess" in some other translations. The passage reads: "I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: that ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also."

Paul, who as Saul had persecuted both women and men in the early days of the church, is the author of most of the direct New Testament instructions to women, and as such, continued in his persecutor role, according to many females. Most of his instructions to first-century women were consistent with his background and training as a Pharisaic Jew with a rabbinic education. In writing to the Corinthian church, newly established in a secular city, he was concerned about their image, their morals, and the disorder and confusion of their worship services. He offered this advice:

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. Every man praying or prophesying, having his head covered, dishonoureth his head. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. For the man is not of the woman; but the woman of the man. Neither was the man created for the woman; but the woman for the man. (I Cor. 11:3-9)

To the same group he added: "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. And if they will learn anything, let them ask their husbands at home: for it is a shame for women to speak in the church" (I Cor. 14:34-35).

Paul also offered advice both to married and single Christians in chapter 7 of the same epistle. These verses were shaped largely by his eschatological expectations, and he admitted he was rendering his judgment rather than divine command. The tenor of his advice was to refrain from marital responsibilities in order to devote full energy to the spiritual life. He recommended continence within marriage when that was feasible, but he did not suggest dissolving relationships that already existed. By remaining with an unbelieving spouse, one kept alive the possibility of saving that person (I Cor. 7:16). And he gave approval to sexual union within marriage for those with passions they could not contain, "for it is better to marry than to burn" (I Cor. 7:9).

Marriage was also the subject of discussion in the letter to the Ephesians, traditionally attributed to Paul, but considered by biblical scholars to be of disputed authorship. The context of this advice was a theological treatise on the nature of the relationship between Christ and the church; the alliance of husband and wife was presented as an analogy of that "great mystery." While hierarchical elements are present as in I Corinthians, more mutuality is inferred and the heat of eschatological fervor diminished.