Biblical scholar tries to justify women preaching instead of priests

Paul says women should be silent in church. Is there still room for interpretation? The New Testament scholar Barbara Lumesberger-Loisl is convinced: There is enough space in the Bible to release the Biblical message for today, she writes in her commentary

The relevant passages speak a clear language: according to 1 Cor 14:33b-36 women have to be silent in the community meeting and submit to (their) husbands. 

33 For God is not the God of dissension, but of peace: as also I teach in all the churches of the saints.

Non enim est dissensionis Deus, sed pacis : sicut et in omnibus ecclesiis sanctorum doceo.

34 Let women keep silence in the churches: for it is not permitted them to speak, but to be subject, as also the law saith.

Mulieres in ecclesiis taceant, non enim permittitur eis loqui, sed subditas esse, sicut et lex dicit.

35 But if they would learn any thing, let them ask their husbands at home. For it is a shame for a woman to speak in the church.

Si quid autem volunt discere, domi viros suos interrogent. Turpe est enim mulieri loqui in ecclesia.

36 Or did the word of God come out from you? Or came it only unto you?

An a vobis verbum Dei processit? aut in vos solos pervenit?

In 1 Tim 2:8-15 this is underlined and supplemented by an explicit teaching prohibition for women.

8 I will therefore that men pray in every place, lifting up pure hands, without anger and contention.

Volo ergo viros orare in omni loco, levantes puras manus sine ira et disceptatione.

9 In like manner women also in decent apparel: adorning themselves with modesty and sobriety, not with plaited hair, or gold, or pearls, or costly attire,

Similiter et mulieres in habitu ornato, cum verecundia et sobrietate ornantes se, et non in tortis crinibus, aut auro, aut margaritas, vel veste pretiosa :

10 But as it becometh women professing godliness, with good works.

sed quod decet mulieres, promittentes pietatem per opera bona.

11 Let the woman learn in silence, with all subjection.

Mulier in silentio discat cum omni subjectione.

12 But I suffer not a woman to teach, nor to use authority over the man: but to be in silence.

Docere autem mulierem non permitto, neque dominari in virum : sed esse in silentio.

13 For Adam was first formed; then Eve.

Adam enim primus formatus est : deinde Heva :

14 And Adam was not seduced; but the woman being seduced, was in the transgression.

et Adam non est seductus : mulier autem seducta in praevaricatione fuit.

15 Yet she shall be saved through childbearing; if she continue in faith, and love, and sanctification, with sobriety.

Salvabitur autem per filiorum generationem, si permanserit in fide, et dilectione, et sanctificatione cum sobrietate.

One could consider the question raised in the title to be settled if the passages were not in obvious contradiction to completely opposite statements within the Corpus Paulinum. Apart from the fact that Paul repeatedly writes with high regard about the (also teaching and preaching) work of women (cf. only Romans 16) 

1 And I commend to you Phebe, our sister, who is in the ministry of the church, that is in Cenchrae:

Commendo autem vobis Phoeben sororem nostram, quae est in ministerio ecclesiae, quae est in Cenchris :

2 That you receive her in the Lord as becometh saints; and that you assist her in whatsoever business she shall have need of you. For she also hath assisted many, and myself also.

ut eam suscipiatis in Domino digne sanctis : et assistatis ei in quocumque negotio vestri indiguerit : etenim ipsa quoque astitit multis, et mihi ipsi.

3 Salute Prisca and Aquila, my helpers in Christ Jesus,

Salutate Priscam et Aquilam, adjutores meos in Christo Jesu

4 (Who have for my life laid down their own necks: to whom not I only give thanks, but also all the churches of the Gentiles,)

(qui pro anima mea suas cervices supposuerunt : quibus non solus ego gratias ago, sed et cunctae ecclesiae gentium),

5 And the church which is in their house. Salute Epenetus, my beloved: who is the firstfruits of Asia in Christ.

et domesticam ecclesiam eorum. Salutate Epaenetum dilectum mihi, qui est primitivus Asiae in Christo.

6 Salute Mary, who hath laboured much among you.

Salutate Mariam, quae multum laboravit in vobis.

7 Salute Andronicus and Junias, my kinsmen and fellow prisoners: who are of note among the apostles, who also were in Christ before me.

Salutate Andronicum et Juniam, cognatos, et concaptivos meos : qui sunt nobiles in Apostolis, qui et ante me fuerunt in Christo.

8 Salute Ampliatus, most beloved to me in the Lord.

Salutate Ampliatum dilectissimum mihi in Domino.

9 Salute Urbanus, our helper in Christ Jesus, and Stachys, my beloved.

Salutate Urbanum adjutorem nostrum in Christo Jesu, et Stachyn dilectum meum.

10 Salute Apelles, approved in Christ.

Salutate Apellen probum in Christo.

11 Salute them that are of Aristobulus' household. Salute Herodian, my kinsman. Salute them that are of Narcissus' household, who are in the Lord.

Salutate eos qui sunt ex Aristoboli domo. Salutate Herodionem cognatum meum. Salutate eos qui sunt ex Narcisi domo, qui sunt in Domino.

12 Salute Tryphaena and Tryphosa, who labour in the Lord. Salute Persis, the dearly beloved, who hath much laboured in the Lord.

Salutate Tryphaenam et Tryphosam, quae laborant in Domino. Salutate Persidem carissimam, quae multum laboravit in Domino.

13 Salute Rufus, elect in the Lord, and his mother and mine.

Salutate Rufum electum in Domino, et matrem ejus, et meam.

14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren that are with them.

Salutate Asyncritum, Phlegontem, Hermam, Patrobam, Hermen, et qui cum eis sunt, fratres.

15 Salute Philologus and Julia, Nereus and his sister, and Olympias; and all the saints that are with them.

Salutate Philologum et Juliam, Nereum, et sororem ejus, et Olympiadem, et omnes qui cum eis sunt, sanctos.

16 Salute one another with an holy kiss. All the churches of Christ salute you.

Salutate invicem in osculo sancto. Salutant vos omnes ecclesiae Christi.

- if he had really wanted to ban women from speaking, he would have taken the laborious argument in 1 Corinthians 11:4-16 that women should cover their heads when prophesying in public.

Paul's self-contradiction

Various attempts have been made to explain Paul's self-contradiction. This seems relatively easy in the case of 1 Tim 2 because of the Deutero-Pauline character of the pastoral epistles. It is more difficult in relation to 1 Cor 14:33b-36. Is Paul just quoting another opinion here to distance himself from it in v. 36? – so ask some. Is it perhaps not a general ban on speaking, but a ban on speaking that is meant that is limited to a specific occasion? – that's what the others are guessing.

Saint Paul was among the first missionaries of Christianity.

The most plausible (and most supportive) view is that the problematic verses 34-35 are not actually penned by Paul, but are an afterthought from a later time - from the time of the Pastoral Epistles. In comparison with the authentic Pauline epistles, they illustrate a shift in the evaluation of female work in the church, which is related to the adoption of common role models of the Greco-Roman majority society and the patriarchal "house" structure for the Christian church order.

Cathcon:  I favourite trick of modernist readers of the Bible- a passage that they disagree with suddenly becomes an inauthentic text.

Who "wins" in the match Proto-Paulins vs Deutero-Paulins?

Thus the Corpus Paulinum testifies to both: the active work of women in preaching and church leadership here, the demand for silence and submission there. The only question is: Who "wins" in the match Protopaulins against Deuteropaulins? Which of the divergent statements about women speaking or remaining silent has normative weight - also for today's church practice? Are Paul's statements superseded by their updated interpretation in the Deutero-Pauline letters? Or is it true, on the contrary, that only the "authentic Pauline" has binding validity?

Both alternatives do not do justice to the character of the Biblical canon. The truth attested in the Bible is not limited to individual passages of text, but is contained throughout the canon with all its diversity, even contradictions. Nor is it a static museum piece that can be admired in isolation in a showcase. Rather, the Canon reflects reception processes that allow the word of God attested in the Bible to speak into new contexts. He combines different perspectives - not only in relation to the role of women. One looks in vain for a simple recipe, a blueprint for the design of church structures in the Bible. What is found, however, is scope that frees up to update the Biblical message for a new today. The Bible only remains what it is when these areas of freedom are used: the living Word of God.

Source

Cathcon: The Mass makes the Church.  The Mass is identical with the Sacrifice on Calvary except that it is bloodless.  Now read the Bible!