# LCMS Convention Proceedings_St. Louis Missouri_1956_S560
# Machine transcription, uncorrected — CHI Digital Archive (demonstration)

560 INTERSYNODICAL AND DOCTRINAL MATTERS

interdicted the “prophesying woman” but would certainly have
allowed her to “speak forth for God” (subject to the same regula-
tions laid down for the “prophesying men” in 1 Cor. 14: 29-33).
In prophecy the human agent retired before God, who spoke by
special revelation through the prophet. No veto is therefore laid
down for the “prophetess” and her particular type of speaking.
We may say: “the prophesying woman” in this passage exemplifies
the equality of woman with man in the Order of Redemption, while
the Pauline command that even this “prophetess” should conform
to custom in the matter of the head-covering asserts the sub-
ordination of woman, also the inspired woman, in the Order of
Creation. God the Redeemer wants to be worshiped as God the
Creator and Regulator of His creatures. Hence Paul’s concern
that all, both men and women always, and more particularly when
engaged in religious activities, should respect the position or
“order” ordained for them by God.

D. 1 Corinthians 14:33 b-38 (Zerbst, pp. 45—51).

“As in all the churches of the saints, the women should keep
silence in the churches. For they are not permitted to speak, but
should be subordinate, as even the Law says. If there is anything
they desire to know, let them ask their husband at home. For. it
is shameful for a woman to speak in church. What! Did the Word
of God originate with you, or are you the only ones it has reached?
If anyone thinks that he is a prophet, or spiritual, he should
acknowledge that what I am writing to you is a command of the
Lord. If anyone does not recognize this, he is not recognized.”

(RSV.)

1. We have outlined the probable solution of the apparent
conflict of the prohibition of women speaking in the church, as
given in the passage before us now, with the statement in 1 Cor.
11:4£ concerning the “prophesying woman.” See above II, C, 4, 5.
We see no real difficulty either with regard to the logical con-
nection of this passage with what precedes. There Paul regulates
the extraordinary types of speaking in the Corinthian church
assemblies. God wants order in the church (vv. 1-33, 40). Paul
now speaks of a serious, even shocking disorder: some women in
Corinth, to assert their equality with men in the church, not only
discarded the customary headgear but also presumed to speak in
the public assembly, contrary to the silence observed in “all the
churches of the saints.”

2 “The women shall keep silence in the churches.” Here
“churches” is used in the sense of public church services or

assemblies (see vv. 23, 26). “Silence” means just that, as it meant —

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