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    The Reading Biblical-Theological of 1 Timothy 2,12 and Acts 18,26 in The Patristic Tradition: The woman's Role in the Church and in The Family with Particular Reference to The Theology Protological
    The Reading Biblical-Theological of 1 Timothy 2,12 and Acts 18,26 in The Patristic Tradition: The woman's Role in the Church and in The Family with Particular Reference to The Theology Protological
    The Reading Biblical-Theological of 1 Timothy 2,12 and Acts 18,26 in The Patristic Tradition: The woman's Role in the Church and in The Family with Particular Reference to The Theology Protological
    Ebook52 pages39 minutes

    The Reading Biblical-Theological of 1 Timothy 2,12 and Acts 18,26 in The Patristic Tradition: The woman's Role in the Church and in The Family with Particular Reference to The Theology Protological

    By Cinzia Randazzo

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    About this ebook

    In this contribution the author examines the interpretation of 1 Timothy 2:12 and of the Acts 18,26 in the patristic tradition.

    From an analytical reading of the patristic texts, where the aforementioned scriptural passages recur, the author deduces the essential traits, through which the role of the woman in the church and in the family is expressed.
    LanguageEnglish
    PublisherYoucanprint
    Release dateJan 24, 2018
    ISBN9788827800270
    The Reading Biblical-Theological of 1 Timothy 2,12 and Acts 18,26 in The Patristic Tradition: The woman's Role in the Church and in The Family with Particular Reference to The Theology Protological

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      The Reading Biblical-Theological of 1 Timothy 2,12 and Acts 18,26 in The Patristic Tradition - Cinzia Randazzo

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      PREFACE

      In this brief essay, Cinzia Randazzo has followed up on my observation that the reception of 1 Tm 2,12 and Acts 18,26, both of which relate to the role of women as teachers in the early church, in post-biblical Christian writers is little known. She has taken up the challenge, and brought together relevant materials from early Christian writers as diverse as Tertullian, Origen, Cyprian of Carthage, Gregory Nazianzen, Ambrose, Ambrosiaster, Epiphanius, and Victorinus of Pettau. It is clear from these sources that the early church fathers (with the exception of Victorinus) preferred the restrictive approach of 1 Timothy (I permit no woman to teach or to have authority over a man; she is to keep silent [NRSV]; cf. 1 Cor 14,34) to the more egalitarian implications of Acts 18,26, which refers to Aquila’s instruction in the Way of God by Priscilla (mentioned first) and Aquila.

      It may be relevant that these writers, whose works originated over the course of several centuries and in geographically disparate locations, all regarded it as necessary to restrict women’s teaching activity. This is no doubt largely due to the shared cultural norm that relegated women to the private sphere of modesty and domesticity. However, their common insistence that women should not teach publicly may also reflect women’s continued aspirations to teach and be heard, as well as the reputation of some women for wise teaching. Echoing these wise women, Randazzo challenges the fathers’ preoccupation with (and misinterpretation of) Gen 2,21-22 and their insistence that the women prophets of the Bible, from Miriam to the daughters of Philip, did not prophesy publicly by pointing to the example of Judith (Jdt 15,8–16,20) and of Gorgonia, whose wisdom was manifested by her silence in church, which goes beyond all the wretched words of the man, including the presbyter (p. 19). It should be noted, however, that in Proverbs, Woman Wisdom (Sophia) shares her teachings openly and eloquently (e.g., Prov 8,1-21; 9,1-6), and the wise words of both mother and fathers are recommended by the Sage (Prov 23,22; 30,17; 31,1-31). Mary Magdalene was renowned in the medieval church as apostle of the apostles,¹ a status she would not have earned had she remained silent in response to the instruction go to my brothers and say to them (Jn 20,17). Cinzia Randazzo is to be commended for bringing these problematic sources to our attention, and for challenging them with her own wise words.

      Saskatoon 18-4-2017

      Mary Ann Beavis

      Professor

      Department of Religion and Culture

      St. Thomas More College

      Saskatoon, Canada

      L’objectif de Cinzia Randazzo dans ces pages est de déterminer, à partir d’une lecture de textes patristiques qui commentent ces deux passages des écritures (Première Épitre à Timothée 2,12 ; Actes des Apôtres 18,26), le rôle éducatif de la femme dans l’Église et dans la famille, et le type de sagesse qui la caractérise. L’auteure cherche à montrer que le silence de la femme est le signe de la supériorité de sa sagesse et non, comme veulent le croire Origène, Grégoire de Nazianze, Cyprien de Carthage, Epiphane de Salamine, Jean Chrysostome et Ambroise de Milan notamment, la marque de son infériorité qui, par conséquent, implique sa soumission au savoir de l’homme. Pour démontrer sa thèse, l’auteure convoque certaines figures exemplaires de femmes: le

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