Vision: Heirs of the Promise

Looking at the point and purpose of ministry at Refuge Aviano

Targeted ministry - our Jerusalem, Judea and Samaria, and to the Ends of the Earth

US Military, Families, Government Employees Greater Aviano and Pordenone Region To the Ends of the Earth

One Christ, One Promise

Galatians 3:27–29 CSB

For those of you who were baptized into Christ have been clothed with Christ. There is no Jew or Greek, slave or free, male and female; since you are all one in Christ Jesus. And if you belong to Christ, then you are Abraham’s seed, heirs according to the promise.

We have been given ONE CHRIST, and we have been given ONE PROMISE

When it comes to the body of Christ, this is how we bake bread here.

And these are serious deal-breakers.

There is no regulation on ethnicity to be part of this body.

There is no regulation on skin tone to be part of this body.

There is no regulation on ethnic language to be part of this body.

There is no regulation on financial status or rank to be part of this body.

There is no regulation on if God made you male or female to be part of this body.

If you believe in Jesus Christ, as the only begotten Son of the Father, Him crucified for our sins, buried in a borrowed tomb, and who rose again on the Third day with all glory, power and might and is currently sitting at the right hand of the Father waiting to come take us home to be with Him for eternity.

If you believe in that, we are brother and sister - coheirs, having also inherited Abraham’s covenant grafted in with the total Church body as God’s chosen people.

When this basic premise is broken - where we all stand on equal ground at the foot of the cross - we see conflict, we see devaluation of people and individuals, and we have division and segregation in the body.

I know what it is to be relegated and devalued in someone’s eyes simply because of who I was born as.

If you hadn’t noticed: I am a white man, born in the Southern United States to a Bible-believing father and mother, who were both called to ministry. I have lived on 4 continents, in 8 different countries, and 4 different US States.

Much of my life, I have been a minority to some capacity. (yes, even as a white man)

I’ve been rejected for my faith in Jesus.

I’ve been rejected for being distinctively Pentecostal.

I’ve been rejected because of positions I’ve served in, or lead.

I was rejected for simply being an American in Germany, Panama, Puerto Rico (which includes a lot of irony), Texas (even more irony), and Portugal.

I was rejected as being a white American for much of my high school life.

My nickname in El Paso, Texas was “Whitey”. Less than 10% of my school was white.

In Panama, as the American control of the Panama Canal was expiring in 1999, we were not wanted there. My high school English lit class had bullet holes in the windows. As the draw-down continued, it was less safe for us to go into the local economy.

In Puerto Rico, as soon as I spoke and it was realized I was not Puerto Rican, I would often get a hand of dejection - either they couldn’t help me, or they’d try to ‘find someone else’ to talk to me.

My fellow students in my classes, would skip class and go protest me and my family, and every other active duty non-Puerto Rican’s presence. And I’d come in on Monday mornings with graffiti on the walls saying “Go Home, Yankee”.

I know what it feels like to experience a minority’s presence,

- to be rejected simply because of who I appear to be, or because of where I’m from, the skin color I have - the language I speak, my heritage and my identity.

These things are sacred to anyone. The Lord helped me overcome bitterness in these issues, and now I’m grateful these are part of my story.

I have an appreciation for people and culture because of my story.

My experiences - like so many others’, these are life-changing, mind-altering experiences for anyone.

Many of us here have had similar life experiences and its from this vantage that I want to carefully walk through this topic of women in ministry.

And Don’t Call Me Shirley

What am I not saying here? I am not saying that I know what it is to be a woman, nor the mindset of a woman, nor the impact of what it is to be a woman - especially in the context of ministry.

What I do have understanding of is what I listen to my wife and others say.

And understanding what we read in scripture - to the best of our ability - with the help of educational materials, transliteration devices, other life-long theologians and doctrinal commitments that I ascribe to - to approach a topic like this that has been deliberated for nearly 2000 years.

We walk cautiously and reverently with this topic:

Because my sisters in Christ are valuable and precious in the sight of God and the work they do for Him is for His glory, not mine or anyone else’s here.

Because His Word is the most important, vital aspect of this existence.

Because God’s Calling is God’s, and I need to recognize what He has done in someone else’s life.

What Do Women Want

I have no idea, unless my wife tells me, and then read between the lines, do some really intensive maths, apply some physics, hope for the best, and offer to take her to dinner somewhere.

I say this lightly, but sincerely:

Our sisters in Christ want to be cherished, want to be remembered, and want their value known.

Because we often overlook these aspects of a person’s identity, we lose sight of purpose and allow conflict to arise in ministry.

Most conflict around the topic of “Women in Ministry” is not about our sisters doing ministry. Rather, it’s about titles and how scripture is believed to be read from translation of an ancient text with modern application.

We get more worked up about titles of “Bishop, Deacon, Elder, Prophet, Apostle, Pastor” and how that applies to authority, wisdom, and instruction.

What we do see in scripture - both in the OT and NT - are several women living and fulfilling ministry calling at multiple levels of responsibility in temple and Church -

I’ve counted about 20 and I’m continuing to do more research. We don’t have time to dig into each woman mentioned in scripture, so I am going to highlight a few that seem to hit major talking points about women in ministry.

Old Testament Sistas

In the Old Testament, we read about at least five prophetesses:

1] Miriam, Moses and Aaron’s sister, referenced in Exodus 15:20-21, and Micah 6:4

2] Huldah, the wife of Shalom; referenced in 2 Kings 22:14-20; 2 Chron 34, - Referenced as the wife of Shalom, who was head of household - She ministered under the kings authority - She was able to fulfill ministry obligations while being submissive to authority

- These short Scripture narratives are sufficient to make clear that Huldah was regarded as a prophet accustomed to speaking the word of God directly to high priests and royal officials, to whom high officials came in supplication, who told kings and nations of their fates, who had the authority to determine what was and was not the genuine Law, and who spoke in a manner of stern command when acting as a prophet.

3] Deborah, in Judges 4, a judge and prophet, she was a civil leader and even commanded the Army of Israel to go to war - She led men, had authority over men and women in civil matters as a judge - She is recognized by many as the first female pastor mentioned in Scripture, due to her title, functions, and actions recorded in Scripture.

4] Isaiah, one of the major prophets we read in the Old Testament, mentions in chapter 8 of his wife and mother of his children that his wife is a prophetess.

5] In a negative tone, Nehemiah in chapter 6 refers to the the prophetess Noadiah, as someone who tried to intimidate Nehemiah along with two other men

6] We look at Esther [book of Esther] and how an entire nation rallied behind her, were called to a prayer and fast, and she was able to intercede before the King of Babylon for their deliverance.

7] Ruth [book of Ruth] continues to teach us men and women what it takes to follow Christ

In these seven historical accounts of women doing ministry, not once does Scripture say they were rebuked by God, or that they usurped some kind of authority (maybe with exception to Noadiah).

They were all able to fulfill their calling and ministry, as recognized leaders of nations and war and deliverance, and also speaking the Word of God.

They were able to do so while also being in submission to authority over them both in household and government.

Here is a fact: If they violated God’s principles, it would not have happened once let alone multiple times.

New Testament Sistas

And we also have our New Testament Sisters

1. Mary, mother of Jesus, testified, preached about this new baby Jesus in Luke 1:46

Luke 1:46 CSB

And Mary said: My soul magnifies the Lord,

2. And then Anna the Prophetess is referenced in Luke 2:36 , served in the Temple day and night, and prophesied about Jesus and the Jerusalem’s redemption.

3 The book of Acts explains the Apostle Philipp had four daughters who were prophetesses and were obviously active in ministry.

And then there’s the ringer of a scripture - hotly debated in Romans 16:1. It should be known Paul goes on to thank several men, women, and ministry couples that were active in ministry in Romans 16. Romans 16:1-2

Romans 16:1–2 (CSB)

I commend to you our sister Phoebe, who is a servant of the church in Cenchreae. So you should welcome her in the Lord in a manner worthy of the saints and assist her in whatever matter she may require your help. For indeed she has been a benefactor of many—and of me also.

A servant of the Church in Cenchreae - the word servant there is diakonos (some of your translations will say “deacon” or minister instead of servant)

That word diakonos is directly broken down as “servant or minister”, and is used several times throughout the New Testament.

The same title given to Phoebe here, is the same title Paul gives himself, to Apollos, Tychicus, Epaphras, and Timothy.

Holman Illustrated Bible Dictionary (Deacon)

Paul not only refers to himself as a diakonos (1 Cor. 3:5; 2 Cor. 3:6; 6:4; Eph. 3:7; Col. 1:23, 25), but he also applies this term to his coworkers Phoebe (Rom. 16:1), Apollos (1 Cor 3:5), Tychicus (Eph. 6:21; Col. 4:7), Epaphras (Col. 1:7), and Timothy (1 Tim. 4:6).

*continue reading

Holman Illustrated Bible Dictionary (Deacon)

In Rom. 16:1 it is uncertain as to whether diakonos should be rendered “servant” or the more official “deacon.” Since diakonos most commonly is not used in its technical meaning of deacon, many conclude that Phoebe was not an officeholder in her church. Yet, there are several factors that might indicate otherwise. First, Paul uses the masculine diakonos to refer to a woman instead of a feminine form - indicative of authoritative function Second, Paul specifically states that Phoebe is a diakonos of the church at Cenchrea, which is the only place Paul speaks of someone being a diakonos of a local church (cp. Eph. 6:21; Col. 1:7; 1 Tim. 4:6). Third, Paul urges the Romans to aid Phoebe since she is sent to perform an official task on behalf of the Apostle Paul and her church. It is argued that such an official task requires an official office.

And if given the capacity of official and representation, she would then carry authority of that office, with the covering of Apostle Paul.

Presumption of Authority

Here’s where I want to instill the understanding of Covering - Covering is authority. I have a covering - that is both Bishop Andrew Provazek in Kaiserslautern, Germany, and his covering is Bishop Robert Moore in Cleveland, Tennessee. And yet, Brother Moore has a covering as well in the General Overseer of the Church of God, Dr. Timothy Hill.

Here in this house, my covering and blessing are on those who serve - be it Ordained Minister Manfred Efotte, or Ordained Minister Angie Miller - and their capacity of ministry, by Calling from God, testified in their pastors at the time of ordination under the auspices of the Church of God denomination, and by virtue of my assignment here I am to serve them and enable them to do ministry,

To do this ministry, they must carry the authority necessary to do the work of ministry. This is no different then what you do in the military, government, or any civilian hierarchy.

It is God-designed, mission driven, for the benefit of the Kingdom.

The difference is, we believe in our denomination, that the overseer, THE lead office will be filled by a man. That position and function is the overseeing covering. Until that changes, we see men and women working nearly every level in the local church government.

This is the hotly debated point as I mentioned at the beginning of this sermon. Authority.

If the discussion about titles is settled to at least inconclusive in scholar’s minds, there is also 1 Tim 2:12

1 Tim 2:12, 12 διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλʼ εἶναι ἐν ἡσυχίᾳ 1 Timothy 2:12

1 Timothy 2:12 (CSB)

I do not allow a woman to teach or to have authority over a man; instead, she is to remain quiet.

Michael W. Holmes, The Greek New Testament: SBL Edition (Lexham Press; Society of Biblical Literature, 2011–2013), 1 Ti 2:12.

There are a few things we have to consider with translating this scripture.

I’ve trimmed this down from a 4 hour lecture I get to do on Saturday for this very topic.

I’m snipping from a 30 minute training video that breaks down different study and research perspectives of this single verse.

We are trying to answer a 2,000 year old topic of debate with hundreds if not thousands of theologians in less than 30 minutes.

So here we go:

There are two view points in methodology for translation when it comes to 1 Timothy 2:12: a Complementarian view vs Egalitarian translation

Complementarian view refers to an exact word-for-word translation

Egalitarian view uses context, surrounding usage of topic and words, and overall intent and references using historical, cultural, and language influences

The word-for-word translation of 1 Timothy 2 will literally say that Paul says: And I do not permit a woman to teach or to have authority over a man, but to be in silence

The New King James Version (Nashville: Thomas Nelson, 1982), 1 Ti 2:12.

The Complementarian view here is that 1 - Women cannot teach a man 2 - Women cannot exercise authority over the male. Instead, she must be silent and learn in submission.

The exercising of translation here needs to consider: Does this apply as universal principle to the Church today? Or is there a reason to understand it as a specific instruction related entirely to the problem in Ephesus? (Thereby learning a non-verbatem universal principle for us today?

The Egalitarian view of translation takes into consideration that Paul is teaching Timothy here about how to handle false teachers, modesty in dress and appearance, and the young believers of Ephesus finding their identities in Christ, rather than worldly possessions.

Since the false teaching that was going around had financial gain as one component, Paul is striking at the heart of this teaching since expensive clothing and gold and jewelry, especially worn in braided hair, demonstrated a lack of concern for the “common” Christian and more of a concern for the display of one’s wealth.

We read in 1 Timothy 2 that Paul speaks about women’s dress and appearance - when women come to worship with attention on them in public Church settings, focus is taken off of God and placed on them. This is not proper for women professing to worship God.

IN THE SAME WAY, men who wrangle over words in the public setting of prayer do not display appropriate behavior for men of God.

If we follow the complementarian approach to interpreting this verse and the next, we could rather easily end up arguing that any kind of public speech in a worship setting in the Christian church would be off-limits for women, including singing, speaking, praying aloud - and not just teaching, or by extension, preaching.

No, the legitimate view of this translation we ascribe to here is that this silence is in reference to holding one’s peace, to posture one’s self to learn thru submission to those teaching. Meaning, we can’t learn something if we’re talking too much, or trying to assert our own view of something while teaching and preaching is in session.

And since we find teachers who are women elsewhere in the New Testament - and even in Paul’s own ministry - we cannot understand this universal prohibition against women holding an office of teaching.

It seems rather that Paul is instructing Timothy that Ephesian women - who, like most women in the Roman empire were generally uneducated and were strongly influenced by the false teaching of the region - had stood up to teach the whole church on things about which they were uneducated. These women were usurping authority and were not placing themselves in a position to learn.

We view this scripture context then to be read as women should not teach men in such a way as to usurp authority or to domineer over a male. Emasculating, dominating, or reducing the value of an individual as a man.

As such, women who are submissive to their husbands and governing authorities, full of wisdom and the Spirit, are able to hold positions of ministerial authority and have license to do so.

Reverent Response

Guess what - in how we bake bread here - whether you’re male or female: to domineer - to emasculate a man, or to defeminize a woman is off-limits. It has no place here.

Just because a woman holds credentials a man doesn’t agree with - if that man didn’t give the credentials, there’s no credence to use it against the woman.

If you can’t receive Biblical teaching and instruction because of a chromosome difference when it’s sound doctrine, Biblically accurate, and laced with the fruit of the Spirit; then there has to be something different going on in your own heart.

Ultimately, as we read in Joel 2:28, and Acts 2:17, in both the Old and New Testament, if God has decided to pour out His Spirit on His sons and daughters, and His Word wells up within them and they, with decency and order: preach, teach, prophesy His Word, we better pay attention.

Because you and I are still held accountable to the Word of God spoken through whatever mouth it comes through.

Hey we all have fallen short of the glory of God; and we all have been given the opportunity to respond to our overtly generous, Heavenly Father

in that He has provided a way to have unity and peace with Him through Jesus Christ.

Christ came, lived a perfect life without sin, assumed our sins upon Himself, died for those sins, was buried as dead, and arose to life on the 3rd day with all victory power and authority in His Name.

**Use example of Efotte family

Hotly contested/debated scriptures: 1 Timothy 2:8-12

1 Timothy 2:8–12 CSB

Therefore, I want the men in every place to pray, lifting up holy hands without anger or argument. Also, the women are to dress themselves in modest clothing, with decency and good sense, not with elaborate hairstyles, gold, pearls, or expensive apparel, but with good works, as is proper for women who profess to worship God. A woman is to learn quietly with full submission. I do not allow a woman to teach or to have authority over a man; instead, she is to remain quiet.

1 Corinthians 14:34–35 CSB

the women should be silent in the churches, for they are not permitted to speak, but are to submit themselves, as the law also says. If they want to learn something, let them ask their own husbands at home, since it is disgraceful for a woman to speak in the church.

1 Corinthians 11:1–10 CSB

Imitate me, as I also imitate Christ. Now I praise you because you remember me in everything and hold fast to the traditions just as I delivered them to you. But I want you to know that Christ is the head of every man, and the man is the head of the woman, and God is the head of Christ. Every man who prays or prophesies with something on his head dishonors his head. Every woman who prays or prophesies with her head uncovered dishonors her head, since that is one and the same as having her head shaved. For if a woman doesn’t cover her head, she should have her hair cut off. But if it is disgraceful for a woman to have her hair cut off or her head shaved, let her head be covered. A man should not cover his head, because he is the image and glory of God. So too, woman is the glory of man. For man did not come from woman, but woman came from man. Neither was man created for the sake of woman, but woman for the sake of man. This is why a woman should have a symbol of authority on her head, because of the angels.

Romans 16:1–8 CSB

I commend to you our sister Phoebe, who is a servant of the church in Cenchreae. So you should welcome her in the Lord in a manner worthy of the saints and assist her in whatever matter she may require your help. For indeed she has been a benefactor of many—and of me also. Give my greetings to Prisca and Aquila, my coworkers in Christ Jesus, who risked their own necks for my life. Not only do I thank them, but so do all the Gentile churches. Greet also the church that meets in their home. Greet my dear friend Epaenetus, who is the first convert to Christ from Asia. Greet Mary, who has worked very hard for you. Greet Andronicus and Junia, my fellow Jews and fellow prisoners. They are noteworthy in the eyes of the apostles, and they were also in Christ before me. Greet Ampliatus, my dear friend in the Lord.

Male-Female Divine Order Genesis chapters 1 - 3