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MIRACLE ~ DELIVERANCE MINISTRY

Jesus Women Messengers ~Pt 1


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The Times and the Season for the Lord's Return We are very close to the coming of the Lord Jesus Christ. Be alert, watchful and vigilant lest you wax cold before His return Insecure men on the internet want women to step back into an incredible history of dominion and spiritual enslavement of women because they want to believe that they are superior to women. ". . . There is neither male nor female in Christ," Galatians 3:28. These teachings spin directly of the Catholic Church, Baptist and many denominational churches. You cannot build a doctrine around one scripture as some religious cults and spiritually sightless men are practicing today. These unscriptural tyrannical men are teaching false doctrines of devils working to enslave women and their call from God and stopping 50% of Gods end time army. For this purpose the Son of God was manifested, that He might destroy the works of the devil (1 John 3:8). Moreover, many men believe that they are superior beings in Gods eyesight and teach that God discriminates against women. They take scriptures out of context, twisting the Word ignoring the Bibles cultural settings. They claim that women are spiritually unstable; intellectually inept; and ethically morally infected because of an account that is shown in Genesis six where these men teach that fallen angels had sex with women and reproduced hybrids... 1 Corinthians 11:10 because the angels of God are witnesses of your public worship Heb 1:14 Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? These evil traditions made by men have allowed Satan to distort the Word of God concerning women spiritual standing before the throne of Jesus; and are forbidden to share in Jesus Great Commission of preaching the gospel. Heads up guys, it just doesnt say what youve been taught. THESE doctrines that they firmly believe http://www.patholliday.com

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Can Women Preach Pat Holliday, Ph.D.

Do you believe that Jesus discriminated against women? Did God discriminate against women when He created them? Did He create her inferior to men? What does the Bible teach? Did He make man superior to women? Is her past genetic history nonredeemable? Pat Hollidays book Can Women Preach? shows that Jesus establishes His favor for womans status in the Gospel account through His actions toward them and demonstrates the fact that they do not live under the curse. Do you believe there are no exceptions in Christs redemptive work, and redemption is never qualified sexually, racially, or economically? Do you believe that the Great Commission of Christ applies to women believers the same as it does to men believers?

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are not sound rules or principles for interpreting the Bible; and do not form a true foundational basis of belief, theory, or policy but place them outside the scope of true Christianity. Their twisting of the Word of God consist of a body of ideas, particularly in religion, concerning the status of women taught to people as truthful or correct. They cannot be considered Christians or maybe youll understand it better, no better than Mormons or any other cult. 1 Corinthians 11:10 -- For this cause ought the woman to have power on her head because of the angels. 1 Corinthians 11:1-16 -- 2 For as the woman is of the man, even so is the man also by the woman; (men and women are equal) but all things of God. 13 Judge in yourselves: is it comely that a woman pray unto God uncovered? 14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? 15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. 16 But if any man seem to be contentious, we have no such custom, neither the churches of God. 1 Corinthians 11:1-16 She is the image of God, inasmuch as she is the image of the man: For the man was not made out of the woman, but the woman out of the man, v. 8but all things of God. (God is our head) 13 Judge in yourselves: is it comely that a woman pray unto God uncovered? 14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? 15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. 16 But if any man seem to be contentious, we have no such custom,(PAUL CLEARLY SAYS, WE HAVE NO SUCH CUSTOM) neither the churches of God (PAUL ADDS, NEITHER THE CHURCHES OF GOD). The Author of their being has given a larger proportion of hair to the head of women than to that of men; and to them it is a special ornament, and may in various cases serve as a veil. It is a certain fact that a man's long hair renders him contemptible, and a woman's long hair renders her more amiable. Nature and the apostle speak the same language; we may account for it as we please. But if a woman has long hair, it is a glory to her: for her hair is given her for a covering, [but if a woman has long hair.] i DOES PAUL OBJECT TO WOMEN PROPHESYING OR PRAYING? Scripture interprets scripture and you cannot take one scripture and make a doctrine out of it. "Let the women keep silent in the churches; for they are not permitted to speak, but let them subject themselves, just as the law says. And if they desire to learn anything, let thorn ask their own husbands at home; for it is improper for a woman to speak in church." I Cor. 14:34.35. It is so important not to lift these or any other verses out of their immediate context. First and foremost, Note that one of Paul's primary concerns in this chapter was to deal with the problem of confusion (14:33) and disorder (14:40). The same verb which in verse 34 is translated "keep silent" is also directed towards some who were misusing tongues (14:28) and prophecy (14:30). It is apparent that one of the sources of confusion and disorder in Corinth was certain women creating some kind of disturbance in the assembly of believers. We can only conjecture about the details of the original situation. Perhaps women who had been involved in various pagan religions had come to Christ and become part of the Corinthian congregation. Female deities were a part of these religions (see Acts 19:24-28) and women were often made spectacles in their rites. Such women would have had to learn to behave differently in the assembly of believers or perhaps there were uneducated women, both Gentile and Jew, who were constantly asking others out loud to explain what was going on or being taught (see verse 35). In any case, their speech was out of order!

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Important evidence is given in verse 35. Paul suggested that these women learn from their husbands at home. Obviously he was speaking to married women. (There is but one Greek word to speak both of any adult female and of a wife. The reference to "husbands" in verse 35 guides us as to the usage in both verses). It is likely that the disturbance caused by these wives in part involved disrespectfulness towards their own husbands. It is also strongly suggested by Paul's wording that they were spiritually ignorant while their husbands were well grounded in the truth. They could learn much from their husbands if they would acquire a teachable attitude. Since apparently, according to I Corinthians 11, Paul does not object to a womans prophesying or praying aloud in the Christian assembly, provided she have her head covered, the reader is understandingly surprised to find a few pages later a passage which categorically orders women to keep silent in the assemblies. 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 husbands at home for it is shameful for a woman to speak in the church. I Corinthians 14:3, 35. Some authors try to settle the contradiction by declaring that in chapter 11. Paul mentions merely the fact that women prophesy and pray in Corinth, without judging its lawfulness, since he is dealing only with the rule that women should cover their heads. They further claim that in Chapter 14, when the opportunity arises to pass judgment on the fact that women speak in the Christian assembly, he formally condemns this abuse.1 If Paul really considered it an abuse for a woman to speak in the Christian assembly, he had, without a doubt, the chance to make this point in Chapter 11. Instead of arguing for the custom which required that women cover their heads in public, he would have taken advantage of such a strong argument against the supporters of a mistaken understanding of the equality of men and women. Really the contradiction has a simpler solution. Although eliminating a text to eliminate a difficulty is always bad, in the present instance both the external and the internal evidence suggest that the verses cited above, (I Corinthians 14:34-35), are an interpolation which has nothing to do with the genuine text of chapter 14 as Pauls true thought. In some important manuscripts these verses are given at the end of the chapter 14, after verse 40, since verse 36 logically follows after verse 33, the verses in question break the continuity of the reasoning process. Sever lexicographic and syntactic details are unusual in Pauls vocabulary and style, such as the formals as even the law says, (Katos ho nomos legei). Finally, some of the ideas of this text disagree with what Paul says elsewhere about women. This short passage actually means that in the assemblies women must not speak, in the most natural sense of the word. If they do not understand something, all they have to do is to ask their husband at home. They should not indulge in whispering or interrupting the speaker or disturbing the meeting in any way. This type of behavior would be unbecoming and contrary to the subordinate condition in which the law intends they should remain. WOMEN FORBIDDEN TO SPEAK If the text in question, forbidding women To speak, (Lalein) and requiring them to keep silence, (sigan) had been inserted precisely at the end of the chapter 14 of I Corinthians, it undoubtedly would have been due to the fact that this section deals extensively with speaking, and keeping silent. The origin of this interpolation can probably be ascribed to the Jewish- Christian milieu. 2

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The reference made to the law, without further distinction and the anti-feminist tendency manifested in the formulation of this rule point to late Judaism rather than to tendency manifested in the formulation of this rule point to late Judaism rather than to Hellenistic society. The addition is certainly very ancient, not only because it is found in all manuscripts, although not always in the same place, but also because I Timothy plagiarizes it, warning women to learn in silence. And forbidding them not only to speak but also to teach. Let a woman learn in silence with submissiveness. I permit no woman to teach or to have authority over men: she is to keep silent. For Adam was formed first, the Eve and Adam was not deceived, but the woman was deceived and became a transgressor. 3 That Paul is but quoting the language of the Judaizers in I Corinthians 14:34-35 is in harmony with previous parts of the epistle. Again and again from chapter 5 on to end of chapter 14, it can be seen that he is replying to a letter of questions sent to him by the Corinthian Church. As can be clearly seen in the Conybeare-Howson translation, in instance after instance it can be detected that the reference to the questions is repeated whenever a new point is taken up. We need to remember that in the Greek manuscripts there were no capital letters to words, no quotation marks, and no punctuation such as we have in our English versions of the Bible. Professor Sir William Ramsey, the most widely accepted authority on St. Paul in the early 1900's says "we should be ready to suspect Paul is making a quotation from the letter addressed to him by the Corinthians whenever he alludes to their knowledge, or when any statement stands in marked contrast either with the immediate context or with Paul's known views." Considering Paul's views on the ministries of Priscilla, Phoebe and others referred to earlier, it is clear that Paul believed in equality of women in ministry. Moreover, I Cor. 14:34,35, if taken totally literally, cannot refer to the Old Testament Scriptures when speaking of the Law for there is not one trace from Genesis to Malachi of any such prohibition of women to literally keep silent in the church nor is there a single word in the whole "law of Moses" dealing with the subject. Therefore the words, "it is not permitted" and "as also saith the Law" roust refer to some "rule outside of Scripture. There was no other but the Oral Law of the Jews appealed to by the Judaizers in the church in their efforts at that time to bring Christianity back within the confines of Judaism. The Jewish Oral Law did teach the silencing of women. The Talmud also taught that it was "a shame for a woman to let her voice be heard among men". However, the Oral Law of the Jews is not Scripture. Again, the reference to the "law" is, of itself, sufficient to show that the Apostle who labored so earnestly to free the Christian Church from the very shadow of Judaism was not expressing his own conviction in the language attributed to him. Paul never appealed to the "law" for the guidance of the Church of Christ, but, on the contrary, declared that believers were dead to the law by the body of Christ" (Romans 7:4) that they might serve in newness of spirit and not the oldness of the letter (v.6).) SOUND DOCTRINES, for healthy Christians are important. Thank God that Jesus came and set me free. I stopped wearing a head covering when God delivered me from the Catholic Church and Jesus set me free from the traditions of man-made churches and I minister without a hat. Besides, Paul was speaking of women having long hair as her glory. Just like today, one of them said, Women put a covering on your head, a hat, handkerchief, towel, even a MacDonalds napkin, etc and then youll be able to experience the most powerful deliverance.Habakkuk 1:8, speaks of "Evening wolves" are infuriated by a day of hunger, was fiercer and more ravenous than he would have been in the morning. False teachers, who craftily and industriously hunt for the precious life, devouring http://www.patholliday.com Page 4

men and women by their false-hoods, are as dangerous and detestable as evening wolves. Darkness is their element, deceit is their character, and destruction is their end. We are most in danger from them when they wear the sheep's skin. Blessed is he who is kept from them, for thousands are made the prey of grievous wolves that enter within the fold of the church. GOD HAS NO RESPECT OF PERSONS How voracious and greedy they are, swallowing up all suggestions of womens freedom and grace ungenerous tauntings from our fellow men. Romans 2:11, For there is no respect of persons with God. It is a lie from the pit of hell. When these blinded men, with voices filled with angry venom minister to women, the first thing that they do is Cast the Jezebel demon out They never mention the Ahab spirit when they minister to men. Are they also guilty of besmirching and brutalizing holy, sanctified Christian womens reputations both to the Christian Church and secular unbelieving people in the world? This book is not written for advancing the so-called secular "Women's Liberation." We believe that women were truly liberated when Jesus died to release them from the bondage of both sin and the Oral Law. We believe that in these last days, many women must rise up and claim their deliverance from these demonic oppressive powers by the Divine Hand of Jesus Who wants to fulfill their destiny to spread the good news of the Kingdom of God.

JESUS AND WOMEN Tell me, do you truly believe that Jesus Christ discriminated against His own creation, women? Women have been confined to an inferior, passive role in church leadership. Does the Bible have a plan for women? Did Jesus Christ discriminate against women? Women figure prominently in the ministry of Jesus. He healed them. He spoke of them in public places (forbidden by the religious men preaching the Oral Law) and spoke of women in his sermons and parables. From the New Testament writings, know they had a plan of considerable importance in the early churchwomen are among those who were cast into prison because of their faith, Acts 8:3:9:2. Numerous women are commended and named in the various epistles of Paul, indicating their rather extensive role in the work of the church. They were treated with respect. Does the Old Testament give male a superior position to dominate over women through teaching that she is under a permanent curse? Does the New Testament teach that the blood sacrifice of Jesus Christ teach that these so-called curses can never be removed? Does the New Testament teach that men are placed in superior positions over women and that women are supernaturally inferior to the will and judgments of men? Is it wrong for women to defend their God given power to defend their positions in both the Old Testament and the New Testament? OLD TESTAMENT
Deborah, Judge and Prophetess whom God anointed for leadership in the Old Testament, used her to transmit His divine will, both sacred and civil to the Israelites, Judges 4: 4-11. This is the first female government on record. She had supreme power in both civil and religious affairs; Lapidoth, her husband,

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was in the government. She sent for and appointed him to be general of the armies. Judge Deborah had supreme power in the State. Barak agreed to go only after Deborah consented to go. Deborah stressed the cowardice of Barak and the entire nation when she reminded Barak that a woman, not he, would receive credit for the victory. In verse 9, we see that in this political, democratic social organization of early Israel, women occupied, if not an equal position with men, at least a higher one than among other pagan nations. The term prophet (Hebrew, nabhi) indicates the prophetic office and shows a person who received a message directly from God and conveyed it to the people. That person was a spokesman for God. God revealed through Deborah that he would lure Sisera and his troops to the Kishon River, ten miles west of Mount Tabor. Usually the Kishon was only a trickle. The river became a swollen torrent following a rainstorm. I will . . . give him into your hands verse 4:7, foresees the result. In verse 5:21. Deborah led the army while the Lord, threw them all into confusion, caused chariots to break, effecting universal disorder into all their ranks. Barak and his men had little to do but kill and pursue, and Sisera, to escape, was obliged to abandon his chariot. This was done by supernatural agency; God sent His angel and confounded them. Several tribes would not support her, not because she was a woman, but for the reason that they stood in mortal fear of the Canaanite military prowess, especially of their chariots of iron. In other weapons as well, the Israelites felt their inferiority to the enemy. Sisera had assembled a great host and nine hundred chariots against Deborah and Barak. Lifted by Deborah into a heroic mood, the Israelites poured down the slopes of Mount Tabor upon the enemy and routed them. Sisera fled on foot with Barak in pursuit of him. As he passed the tent of Jael, the wife of Heber the Kenite who was not an Israelite, he asked her to hide him in her tent. Jael with a workmans hammered and nail and smote Sisera in the temple and killed him. Deborah and Jael were surely the heroines of the great victory in the Old Testament. Huldah is another story of equality of the spirit shown in 2 Kings 22:14; 11 Chronicles 34:22. She was renowned as a prophetess, wife of Shallum, keeper of the wardrobe in Jerusalem in King Josiahs reign. He began to reign when he was eight years old. When he was 26, the finding of the Book of the Law gave great impetus to his reforms. However, the people were idolaters from the wicked long reign of Manasseh. They had nearly obliterated God from their thinking. There were delays in Josiahs reforms, but he could not avert the fast approaching doom of Judah. Deuteronomy was found by the high priest Hilkiah during the repairs of the Temple was taken to King Josiah. He immediately had it sent to Huldah. She replied with the dire warning that Gods day of reckoning for the nation was fast approaching, but would be temporarily delayed because of King Josiahs piety and wish for reform. It is interesting that the King James Version of the Bible makes note that Hulda was the wife of a wardrobe keeper and she dwelt in Jerusalem in the college. Hulda was a prophetess. Moreover, she was also educated. The king sent Hilkiah and the priest; Ahikam the son of Shaphan; Achbor the son of Michaiah; Shaphan the scribe, and Asahiah a servant of the king saying: Go ye, enquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that is found . . . 11 Kings 22:12,13. Notice the stature of the men sent to ask of a woman what the Spirit of God was saying to the nation! Huldah began, Thus saith the Lord . . . giving them a sure word from God concerning His wrath and calling for repentance because of the nation seeking other gods. Deborah and Huldah lived before the Babylonian exile. 2 Kings 22:12-30, And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king's, saying, Go ye, http://www.patholliday.com Page 6

enquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the LORD that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they communed with her. And she said unto them, Thus saith the LORD God of Israel, Tell the man that sent you to me, Thus saith the LORD, Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the words of the book which the king of Judah hath read: Because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the works of their hands; therefore my wrath shall be kindled against this place, and shall not be quenched. But to the king of Judah which sent you to enquire of the LORD, thus shall ye say to him, Thus saith the LORD God of Israel, As touching the words which thou hast heard; Because thine heart was tender, and thou hast humbled thyself before the LORD, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before me; I also have heard thee, saith the LORD. Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place. And they brought the king word again.

CAPTIVITY AND ORAL LAW


The Word of God began to be mixed into the traditions of men and obviously womens position deteriorated after the Jewish captivity until the time of Jesus. In captivity, the Israelites lost their native tongue as a common language and they gradually accepted Aramaic, a common commercial language. Since Hebrew had almost disappeared from daily use, someone was needed to interpret the Hebrew Scriptures and explain their meaning. The Scribes, were custodians of the temple archives and particularly the scrolls of the law. Ezra, the first of this order, is credited with establishing the first rabbinical schools (Ezra 7:6, 11; Nehemiah 8:1; 1226). The scribes, read the law in Hebrew and then explained it to the people in Aramaic. The laymen depended entirely on these men for their knowledge of what the Word of God really said and meant. The scribes gained greater respect and their interpretations became law (Halacha). Halakha (Hebrew: ) also transliterated Halocho (Ashkenazic Hebrew pronunciation), or Halacha is the collective body of Jewish law, including biblical law (the 613 mitzvot) and later talmudic and rabbinic law, as well as customs and traditions. Judaism classically draws no distinction in its laws between religious and ostensibly non-religious life; Jewish religious tradition does not distinguish clearly between religious, national, racial, or ethnic identities.[1] Halakha guides not only religious practices and beliefs, but numerous aspects of day-to-day life. Halakha is often translated as "Jewish Law", although a more literal translation might be "the path" or "the way of walking". The word derives from the Hebrew root that means to go or to walk. Historically in the diaspora, Halakha served many Jewish communities as an enforceable avenue of civil and religious law. Since the Age of Enlightenment, emancipation, and haskalah in the modern era, Jewish citizens are bound to Halakha only by their voluntary consent. Under contemporary Israeli law, however, certain areas of Israeli family and personal status law are under the authority of the rabbinic courts and are therefore treated according to Halakha. Some differences in Halakha itself are found among Ashkenazi, Mizrahi, Sephardi, and Yemenite Jews, which are reflective of the historic and geographic diversity of various Jewish communities within the Diaspora.ii http://www.patholliday.com Page 7

The leaders tried to cling to their ancient tribal system where men were supreme and women were considered property. However, the new family structure was founded on individual and personal ties, and the patriarchal family organization began to fade away. So, the world and society fearfully challenged Judaism during and after their seventy-year captivity. The Jews lost their identity, Temple, tongue, nation, and family structure, but not their law. Ezra and other priest and Levites read from the law of God, translating it to give the sense so that the people understood the reading. The actions of those zealous men were the beginnings of formative Judaism. Their original purpose was noble. Their successors in the succeeding centuries were looked upon as possessing special knowledge and spiritual illumination. Since the priests and scribes explained the written law, their words soon became law. Soon the Hebrew Scriptures were reduced to a ritualistic labyrinth of precepts, regulations and traditions, many of them contradictory. The rabbis, the oral law, and customs replaced Gods Word. When Jesus began His ministry these Halach had become the traditions which made null and void the commandments of God. They were the same Jewish fables Paul resisted. Jesus said, These people honor me with their lips but their hearts are far from me. They worship me in vain; their teachings are but rules taught by men Matthew 15:9. The Apostle Paul tells us of the traditions of men: These are all destined to perish with use, because they are based on human commands and teachings Colossians 2:22. The Word of God will never pass away. J. F. Schleusner, the German lexicographer, stated: The expression as also saith the law refers to the Oral Law of the Jews now called the Talmud. Jesus renounced the Oral Law in Matt. 15:3, when he said, You transgress the commandment of God for the sake of your tradition? He rebuked the Pharisees when they washed their hands, for observing the traditions of the elders, Neglecting the commandment of God, you hold to the tradition of men. These traditions refer to the regulations handed down orally from one generation to another; they formed the oral law of the Jews. Those laws are now called the Talmud, an Aramaic word meaning learning. They are a collection of the discussions, decisions, sayings and interpretations of the early scribe and rabbis, who were called Tannaim, on how to live according to the Torah, the law. These teachings and traditions of men gradually became the Judaic law, and were accepted by the Jews to be as authoritative as the written Word. Jesus rebuked the Pharisees when their religious traditions directly contradicted the Word itself. The main body, written in Hebrew and called the Mishnah is a commentary on the Torah, While the Aramaic Gemara is a collection of additional discussions and commentaries on what the Mishnah really means The rabbis, the Oral Law, and customs replaced Gods Word. When Jesus began His ministry this Oral law had become the traditions which made null and void the commandments of God. They were the same Jewish fables Paul resisted. This is what the Corinthian Judaizers meant when they said, as also saith the law. All Jewish males prayed a prescribed daily thanksgiving which accurately describes their opinion of women: Praise He to God He has not created me a Gentile; praise be to God that He has not created me a woman; praise be to God that He has not created me an ignorant man. This and many other statements are the personal opinions of the rabbis and not the Word of God. These are not the correct way the Bible should be interpreted.

CHRISTIAN WOMEN'S BONDAGE


Christian women have been robbed of their true status in the Church of Christ because translators and many expositors have failed to perceive the true setting of the Apostle Paul's words.

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Professor Sir William Ramsay, an accepted authority on St. Paul, said: We should be ready to suspect Paul is making a quotation from the letters addressed to him by the Corinthians, whenever he alludes to their knowledge, or when any statement stands in marked contrast either with the immediate context, or with Pauls known views. Dr. Katherine C. Bushnell, M.D., observes that this marked contrast is obvious when I Cor. 14:34, 35 is placed alongside I Corinthians 11:5, for Paul must have written the words in chapter 14, not more than half an hour after the previous ones, which show clearly that women were accustomed both to pray and to preach in public. Moreover, that I Corinthians 14:34, 35, contained quotation of the Judaizers words is confirmed when it is considered in detail. It is not permitted, says someone, for women to speak . . . as also saith the Law . . . (v.34). But, this cannot refer to the Old Testament Scriptures, for there is not one trace, from Genesis to Malachi, of any such prohibition, nor is there a single word in the whole law of Moses dealing with the subject. Therefore, the words it is not permitted and As also saith the law must refer to some rule outside Scripture. There was no other but the Oral Law of the Jews, appealed to be the Judaizers in the church in their efforts then to bring Christianity back within the confines of Judaism. That the word as saith the law called the Oral Law of the Jews is recognized by some scholars, for a well-known Lexicographer, in his Greek-Latin Lexicon, says that as saith the Law refers to the Jewish Oral Law, which did teach the silencing of women. The Talmud also taught that it was a shame for a woman to let her voice be heard among men; almost the very words used in the language quoted by the Apostle. Again, the reference to the Law is, of itself, sufficient to show that the Apostle, who labored so earnestly to free the Christian Church from the very shadow of Judaism, as his epistles show, was not expressing his own conviction in the language attributed to him. Paul never appealed to the law for the guidance of the Church of Christ. But, on the contrary, declared that believers were dead to the law by the body of Christ Romans 7:4). That they might serve in newness of spirit and not the oldness of the letter (v.6). Then how could he say consistently, Let the women keep silence . . . as also saith the law, even was such a prohibition to be found in the law of Moses? Furthermore, many were as false brethren to destroy the church 2 Corinthians 10:12; Galatians 2:4. None of them could hope to influence the Christians to return to . . . the traditions of the Jews by attacking things that were regular . . . The only opportunity lay in something irregular, and this they found in the public prophesying of women. The Oral law had said, It is a shame, and the Judaizer took up the cry that, The women must keep silence, They must ask their husbands at home, It is a shame for a woman to speak in the assembly, the Oral Law of the Jews says so etc. All this was written to Paul from Corinth. Paul then repeats it from their document for his text. He skillfully points out the fallacies these public teachers were trying to introduce into the new faith. Paul responds by exhorting his converts to be jealous of their gift of prophecy in the church . . . Regarding the women asking questions of their husbands at home, Dr. Bushnell points out that it is not known that even men asked questions in church as the Jews did in the synagogue. If Paul said these words as a command, in the condition of the Corinthian and other churches of that time, he would be sending some women back to heathenism or Judaism for spiritual help or sometimes, to no help: since many might be without husbands. In chapter 13, Paul approached the subject of preaching or as it was termed by Paul, prophesying. The primary gift was prophecy, powers to declare Gods message either by the prophetic gift or speaking to education and exhortation and comfort. This was necessity for the growth of Gods children (vv. 2, 12, 19), as well for the conviction of those without the church (vv. 24, 25). Ye all can prophesy one by one, that all may learn, and all may exhorted v 31. God is not a God of confusion, but of peace; as in the churches of the saints. ALL MIGHT PROPHESY, said the Apostle, that ALL MAY LEARN, as God gave the word of wisdom the word of knowledge to one and the other - Surely women and men - both alls obviously including all who might be in the assembly. Acts 21:9, concerns Philips four daughters . . . which did prophesy. Dr. Bushnell observes that not even a year after (the) Corinthian epistle was written were women yet silenced. In addition, Dr. Adam Clarke writes about 1 Corinthians 14:35: The only one in the whole Book of God which even by a false translation can be made prohibitory of female speaking in the Church. How could it be, that by this one isolated passage, which according to our best Greek authorities, is wrongly rendered and wrongly applied, womans lips have been sealed for centuries, and the testimony of Jesus, which is the spirit of prophecy silenced, when bestowed on her? How it is, that this solitary text has been allowed to stand unexamined and unexplained, nay that

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learned commentators, who have known its true meaning, as perfectly as either Robinson, Bloomfield, Greenfield, Scott, Parkhurst, or Locke, have uphold the delusion, and enforced it as a Divine precept binding on all female disciples through all time? Surely, there must have been some unfaithfulness, craftiness, and handling the word of life deceitfully somewhere. Surely the love of caste system has had something to do with this anomaly. By this course, analysts and commentators have involved themselves in all sorts of inconsistencies and contradictions; and worse, they have nullified some of the most precious promises of God's Word. Concluding, Clarke tells of the great significance of overlooking Gods mind for women in the Word of God. They have set the most explicit predictions of prophecy at variance with apostolic injunction, and the most immediate and wonderful operations of the Holy Ghost, in direct opposition to (supposed) positive, explicit, and universal rules.

AUTHORITY OVER HER HEAD The subject of wearing of the veil is not of great importance to Christian women today in Western lands, except a true understanding of Pauls word. Now I praise you that ye remember me in all things, and hold fast the traditions even as I delivered them to you. Conybeare and Howson write this is what the church at Corinth had said in their letter as they asked for some light on the question of the wearing of the Jewish Tallith, or veil, in worship in the Christ Church. The real purpose of this passage, says Dr. Lightfoot, was to stop the practice of Jewish Christian men veiling in worship, according to the custom of the Jews.47 It seems that the Jew veiled as a sign of reverence before God, and of condemnation for sin. The Romans also veiled in worship, and the Corinthian Church consisted largely of Roman converts. The question arose at Corinth whether the Christian women and the Christian men should veil. V. 3: I would have you know, that the head of every man is Christ. Chrysostom says: He cannot be the head of those who are not in the Body. So, when Paul says every man one must understand it of believers. It is important to know the Greek word used in the entire passage for man is aner - the adult male or husband, for according to the Oral Law of the Jews the Married man alone was obliged to wear the tallith. And the head of the woman is man obviously, the head of the wife is the husband. And the head of Christ is God. V. 4: Every (Christian) man praying or prophesying, having his head-covered dishonoureth his head. Since the tallith was a sign of guilt and condemnation, when a Christian covered his head with it, a sign of condemnation, he dishonored his Head, Christ, who had atoned for his sin. There is . . . now no condemnation to them that are in Christ Jesus Romans 8:1 and verses 5 and 6: But every woman (i.e., wife, since he who wore the tallith was a husband) praying or prophesying with her head unveiled dishonoureth her (matrimonial) head: for it is one and the same thing as though she were shaven. For if a woman is not veiled, let her also be shorn: but if it is a shame to a woman to be shorn or shaven, let her be veiled. It was customary in Greek and Eastern cities for women to cover their heads in public, except women of immoral character. Corinth was full of temple prostitutes. Some of the Christian Women, taking advantage of their newfound liberty in Christ, were making bold to lay aside their veils in Church meetings, which horrified those of more modest type. They are here told not to defy public opinion regarding what was considered proper in feminine decorum. Men and women are of equal value in Gods sight. But, there are certain natural distinctions between women and men without which society, should be cautious in their innovations, lest they bring reproach on
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their religion. It is bad generally when women become too much like men. Angels are onlookers in Christian worship. NEW TESTAMENT CHRISTIAN WOMEN
Paul takes for granted that women also act as prophets in the Christian assembly. He insists, however, that they do it in a proper way and do not overstep the gender difference between women and men (1 Corinthians 12:2-16). Women received the Spirit together with the men in Acts 2:17. Both Anna and Mary function as prophets. Mary Magdalene is mentioned in all four Gospels as the primary witness to the Resresurrection. She and the other women, whose names vary, were disciples of Jesus during his ministry and witnessed his death, burial and resurrection. Paul also refers to the four prophetess daughters of Philip (Acts 21:90.) Eusebius says their fame was so great in the early church that the provinces of Asia argue for their apostolic origin by referring to the burial place of one of them in Asia Minor. Papias of Hierapolis claims to have known them personally. House churches Acts: (46; 20:7) and preached the Gospel (Acts 5:42). The assembly was called the house of God, the New Temple, because the Spirit dwelt in it. There were Wealthy women converts (Acts 17:4:12) exercised decisive influence on these gatherings. Acts 12:12 refers to a specific prayer meeting in the house of Mary, the mother of John Mark. Paul greets Apphia, our sister, who together with Philemon and Archippus was a leader of a house church in Colossae (Philemon 2). The church in Philippi was from Thyatira (Acts 16:14). The author of Colossians refers to Nympha of Laodicea and the Church in her house Colossians 4:15 Paul twice mentions (Priscilla) and Aquila and the church in their house 1 Corinthians 16:19; Romans 16:3-5. He wrote the first letter to the Corinthians in response to a report made by salves who belonged to the household of a woman Chloe 1 Corinthians 1:11. There was no reason to assume women were excluded from the leadership of the house churches or from presiding at worship, probably are a later patriarchal reaction to this leadership of women within the house churches. This assumption is supported by 1 Timothy 2, where the injunctions that women should be submissive and not teach are given in the context of regulation for worship. The Apostle Paul mentions women as his missionary co-workers. He uses the Greek verb, to Labor or to toil, not only for his own missionary evangelizing and teaching but also for that of women. In Romans 16:6, 12, he commends Mary, Tryphena, Tryphosa and Persis: They have labored hard in the Lord . . . He affirms that women have worked with him on an equal basis. Euodia and Syntyche have contended side by side with him Paul considers the authority of both women in the community at Philippi so great that their dissensions might be a serious threat to the existence of this community. 2I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. Philippians 4: 4-5, Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved. I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life. Rejoice in the Lord always: and again I say, Rejoice. Let your moderation be known unto all men. The Lord is at hand. Priscilla, together with her husband, Aquila was prominent co-workers of Paul. They founded and led house churches in Corinth, Ephesus and Rome (if Romans 16 is addressed to that community). 1 Corinthians

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16:19 has greetings from Priscilla and Aquilius. When Paul sends greetings to the couple, Romans 16:3. He addresses Priscilla first, showing that she is the leading figure, also 2 Timothy 4:19; Acts 18:2; 18:18, 26. Luke suggests that they were well known. They were tentmakers which supported their evangelistic work. They were expelled from Rome when Claudius banished the Jews from there. In Ephesus, they ministered to Apollos Acts 18:26. Under Priscilla Apollos learned the way of God more accurately. She taught him. Paul gives the title apostles to, Andronicus and Junia. Romans 16:7. Junia was a well-known name for women then. Romans 16: 1 mentions another important woman, Phoebe. She receives two titles: diakonos of the church at Cenchrae and Prostatis of many and of myself as well. Whenever Paul uses the title diakonos for himself or another male leader, scholars translate it as Minister, missionary or servant, Whereas in the case of Phoebe they make it as deaconess. Yet, the text does not show any limits of the office of Phoebe by prescribed gender roles. She is not the deacon of the women in the church, but of the whole church. Paul uses term diakonos together with synergos (co-worker), as can be seen in 1 Corinthians 3:5,9 and 2 Corinthians 6:1,4. 1 Corinthians 16:15. Co-workers and laborers are those who have devoted themselves to the diakonia of the saints. Diakonoi appear to be not only itinerant missionaries but leaders in local congregation. These terms are used in the New Testament also in secular sources to refer to preaching and teaching. Phoebes second title prostatis, is usually translated as helper or patroness, . . . literature of the time has the connotation of leading officer, president, governor or superintendent. In Thessalonians 5:12, the verb characterizes person with authority in the community and 1 Timothy 3:4, and 5:17; it names the functions of the bishop, deacon or elder. Like other missionaries, Phoebe received a letter of recommendation. Pauls letters show that women were among the prominent and leading missionaries in the early Christian movement. They were preachers, teachers and leaders. The prominence of women in the early Christian movement is confirmed by examining the list of names in Romans 16. Of the 36 persons mentioned, 16 were women and eighteen men. In 1 Corinthians 11:2-6 Paul concedes to women the gift of prophecy and the passage however, demands that women adapt to the role definition of their society. Phillippians 4:3 And I entreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life. Your Sons And Your Daughters Shall Prophesy! Joel 2:28 & Acts 2:17, is one of the greatest predictions in history. How sad to think that God's beloved daughters have been held back from their portion in the happiest of all callings, bringing others from death into life! Acts 2:-23, Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the vats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. And ye shall eat in plenty, and be satisfied, and praise the name of the LORD your God that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel and that I am the LORD your God, and none else: and my people shall never be ashamed. And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my spirit. And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of http://www.patholliday.com Page 12

the LORD come. And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call. 1 Corinthians 11:15 You cannot build a doctrine around one scripture as the Baptist do that works to subject women to men and enslave women and their call from God They have stopped 50% of Gods army from working for Him. They believe that men are superior beings and bring men into a Brotherhood of men, which has encouraged a false religious demon to lead many of them into homosexuality; and teach that God discriminates against women, teaching that women are inferior beings. Many of these men believe that God made them out of some special purified dirt refiner than that of womens flesh. I say that God did not make any junk. It is a lie from Satan because he hates women because one stepped on his stupid head and defeated him, Mary, when Jesus was born. When these perverted twist the word and minister to women, the first thing that they do is Cast the Jezebel demon out They never mention Ahab when they minister to men. They think the Bible teaches that the only thing that a woman can do, is stay at home, cook chickens and change baby diapers; while they sit in front of a TV watching sports and perverted programs. Well today, most of the women have to work to support their families because many of the preachers have left their wives and the men have followed suit. These perverted Bible teachers had better wake up because women are educated today and we are not going to take it anymore.

WHAT IS A CHRISTIAN WOMAN?


Christian is a person who adheres to Christianity, an Abrahamic, monotheistic religion based on the life and teachings of Jesus of Nazareth as recorded in the Canonical gospels and the letters of the New Testament. "Christian" derives from the Koine Greek word Christ, a translation of the Biblical Hebrew term Messiah.[1] Central to the Christian faith is love or Agape. Christians also believe Jesus is the Messiah prophesied in the Hebrew Bible, the Son of God, and the savior of mankind from their sins.[2] Most Christians believe in the doctrine of the Trinity ("tri-unity"), a description of God as Father, Son, and Holy Spirit, which retains the monotheistic belief of Christianity's Abrahamic heritage through an ineffable confluence. This includes the vast majority of the churches in Christianity. A minority of Christian churches are Nontrinitarians. The term "Christian" is also used adjectivally to describe anything associated with Christianity, or in a proverbial sense "all that is noble, and good, and Christ-like."[3] It is also used as a label to identify people who associate with the cultural aspects of Christianity, irrespective of personal religious beliefs or practices.iii

SHALL WOMEN KEEP SILENCE?


189. The Apostle Paul speaks twice, in his first Epistle to the Corinthians, concerning the public ministry of women, in 1 Corinthians 11:3-16, and 14:29-40. We shall treat of the second utterance, as the simpler, first. Please read these two passages in turn, and note that they occur in the same letter, and if the writer was not interrupted, he wrote the second in the next breath after the first, that is, one could not have been written more than fifteen minutes or a half hour after the other. This point is important. Next note that if St. Paul veiled women he did not silence women, for, according to this interpretation he ordered them to veil only when prophesying or praying, not at other times; so that, if they were silenced they were left http://www.patholliday.com Page 13

unveiled, so far as Scripture teaches. Yet the general idea and teaching is that Paul both veiled and silenced women. 190. Now turn to the second passage: Fix your attention, for a moment, on verses 31-36. Does it not seem strange that unless Paul means all, he should have repeated all three times over? It is probable that the women far outnumbered the men in these early churches, held in the homes of the people, [4] for they have usually outnumbered the men throughout Church history even since meetings have been held in public churches. Now if only a small fraction of the attendants (the mature men released from business so that they could be at home meetings), were allowed to prophesy (Paul says nothing about mere Sunday meetings), then why did the Apostle say, Ye may all prophesy, one by one, that all may learn, and all may be comforted? 191. Again, at verse 34 he says, It is not permitted . . . as also saith the law. Who did not permit it? Where was it not permitted? The O. T. says absolutely nothing from Genesis to Malachi to forbid women to speak. No law can be found anywhere in the Bible forbidding women to speak in public, unless it be this one only utterance here by St. Paul. And besides, we know perfectly that the O. T. permitted women to speak in public (Numbers 27:1-7), and Jesus Christ did also, without rebuke, Luke 8:47, 11:27, 13:13. 192. What is actually known about the situation which occasioned the writing of this Epistle to the Corinthians? We gather from the Epistle itself that the Corinthian Christians had written Paul a letter (7:1) and he is answering it. There were divisions among them (1:11). He had enemies at Corinth, who disputed his right to be called an Apostle (9:1), and criticized him and his companions for leading about a woman with them (9:5) and he declares that we have as much right to do it as the other apostles, and the brethren of the Lord, and Cephas. Who was this woman? Doubtless Priscilla, who with Aquila her husband had left Corinth, in company with the Apostle, shortly before (Acts 18:18), the woman whom Paul mentions before her husband. He actually dares to put this womans head on behind! How that would scandalize the proprieties of modern theology! She was, all are bound to agree, a very able person, and well known to: all the churches of the Gentiles (Romans 16:4), and how could that be if she was altogether silenced and veiled? Paul was probably writing this very Epistle in her home at Ephesus (1 Corinthians 16:19). Here we have the proper setting for these words addressed to the Corinthians. 193. Aquila was a Jew of Pontus in Asia Minor, converted to Christ, and his wife probably also a native of Asia Minor (Acts 18:2). Here women were held in great honor, as Professor W.M. Ramsay of Aberdeen University clearly shows in his valuable books, The Church in the Roman Empire, and The Cities and Bishoprics of Phrygia. This woman would expect to take her position as on a perfect equality with her husband, and the attempt to do so on her part would at once arouse the ire of the Palestinian Jews who pursued Paul wherever he went, the so called Judaizers, bent on winning the Church back to Judaism. We believe this is what stirred up the woman question at Corinth, and led to Pauls two famous utterances in the Epistle. 194. Says Prof. Ramsay: The honors and influence which belonged to women in the cities of Asia Minor form one of the most remarkable features in the history of the country. In all periods the evidence runs on the same lines. On the border between fable and history we find the Amazons. The best authenticated cases of Mutterrect[5] belong to Asia Minor. Under the Roman Empire we find women magistrates, presidents at games, and loaded with honors; the custom of the country influenced even the Jews, who at least in one case appointed a woman at Smyrna to the position of archisyna gogus (ruler of the synagogue). Again he says: Among the Asian Jews, women took an unusually prominent place. But later, when Priscilla was at Corinth, she was in a totally different atmosphere, as regards the position of woman. Here, all she did would be subject to severe criticism by the Judaizers, and by the Jews, who must have hated her for having instructed Apollos so well that he was converting many of their number to Christianity (Acts http://www.patholliday.com Page 14

18:26,28, and 19:1); and St. Paul could not have given a woman such prominence under any circumstances without angering the Jews, for the latter (of a later date at least, and probably by this time), forbade that women should even learn the Scriptures, much less teach them. iv

WHO ARE THE JUDAIZERS


Judaizers is predominantly a Christian term, derived from the Greek verb ioudaz ( "live according to Jewish customs"). This term is most widely known from the single use in the New Testament (Galatians 2:14[1]) where Paul publicly challenges Peter for compelling Gentile believers to "judaize"[2], also known as the Incident at Antioch. According to the Concise Oxford Dictionary of World Religions (1977) this term includes groups such as Jewish Christians, Quartodecimans, Ethiopian Christians, descendants of English Puritanism such as the Seventh-day Adventist Church and others, who claim the necessity of obedience to the Mosaic Laws which are found in the first five books of the Christian Old Testament.[3] According to "Seventh Day Adventists Believe.....27"[citation needed] however, Seventh-day Adventists have since been vindicated of this supposition with the release of this book, which states, "At the death of Christ the jurisdiction of ceremonial law came to an end. His atoning sacrifice provided forgiveness for all sins. This act 'wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross' (Col. 2:14; cf. Deut. 31:26). Then it was no longer necessary to perform the elaborate ceremonies that were not, in any case, able to take away sins or purify the conscience (Heb. 10:4; 9:9, 14)". The issue of the Old Covenant in Christianity is complex and controversial, however, most traditional Christians believe much of it has been superseded while some modern Protestants believe it has been completely abrogated and replaced with the Law of Christ. Thus, "one who has Judaized", refers to a Christian who has accepted the necessity of adhering to the Mosaic Laws or to specific laws that are believed to be superseded, such as circumcision, Sabbath observance, or observation of the Passover. The ongoing Christian debate over "Judaizing in Christianity" began in the lifetime of the apostles, notably at the Council of Jerusalem and Incident at Antioch, and parallels the ongoing debate about Paul of Tarsus and Judaism and Protestant views of the Ten Commandments. There is also a parallel to the debate within 1st and 2nd century Judaism as to the place of Gentiles with regard to the Torah.[4] The outcome of that debate was that Rabbinic Judaism determined that gentiles need only follow a small subset of the Torah, called the Seven Laws of Noah, to be assured of a place in the world to come. v 195. For candid scholars admit that, according to the best manuscript authority Acts 18:26 should read as in the R.V.(not as in the A.V.) that is Priscilla and Aquila expounded unto Apollos the Way of God; and Dean Alford says. There are certain indications that he himself (Aquila) was rather the ready and zealous patron than the teacher; and this latter work, or a great share of it, seems to have belonged to his wife, Prisca or Priscilla. She is ever named with him, even in Acts 18:26, where the instruction of Apollos is described. When first met with, and comparative strangers to St. Paul and Luke, the husband is mentioned first, according to usual custom (Acts18:2), but quickly the order changes: after eighteen months acquaintance (Acts 18:11) Priscilla is mentioned first (Acts 18:18,26; Romans 16:3; 2 Timothy 4:19) with a single exception 1 Corinthians 16:19.vi 196. We are not accustomed to look to German sources for broad-minded statements as regards women, therefore we the more readily turn in that direction for a statement as to Priscillas position in the http://www.patholliday.com Page 15

Apostolic Church. Prof. Harnack of Berlin says, In any case she must have been associated with and more distinguished than her husband. That is verified from Acts 18:26 and Rom 16:3, convincingly. For according to the former passage not only Aquila, but she also instructed Apollos. One is allowed to infer from it that she was the chief instructor; otherwise she would scarcely have been mentioned. And in the Roman Epistle Paul calls her and Aquila not the latter only his fellow-laborers in Christ Jesus. This expression, not so very frequently employed by Paul, signifies much. By its use Priscilla and Aquila are legitimized official Evangelists and Teachers. Paul adds, moreover the following: Who for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles. To what heroic service the first half of this clause refers we unfortunately know not. From the second part it follows that the Christian activity of the couple was genuinely ecumenical work. Why all the churches of the Gentiles were obliged to thank Priscilla and Aquila Paul does not say. Then Dr. Harnack adds in a footnote, quoting the views of Origen and Chrysostom as in accord with his own, That the thanks of the Gentile churches relate only to the fact that Priscilla and Aquila saved the life of the Apostle is to me not probable. viiviii

(from Adam Clarke's Commentary, Electronic Database. Copyright 1996, 2003, 2005, 2006 by Biblesoft, Inc. All rights reserved.) Gryson Roger, The Ministry of Women in the Early Church, Translated by Jean Laporte and Mary Louise Hall, The Liturgical Press, Collegeville, Minisota, pub. by Editions J. Duculot, S.A. Gembloux, Belgium, 197, I Corinthians 11:3. ibid E. Kaehler, Die Frau in den Paulinischen Briefen, Zurick, 1960, po. 42-70. who combines the contributions of the best commentaries on this difficult text.

1.

2. 3.

ii

http://en.wikipedia.org/wiki/Halakha http://en.wikipedia.org/wiki/Christian iv Gods Word to Women: 100 Bible Studies On Womans Place In The Divine Economy (pdf) v http://en.wikipedia.org/wiki/Judaizers vi SEX B IAS INFLUENCES TRANSLATORS Gods Word to Women by Katharine Bushnell October 31, 2010 by Charis
iii vii viii

Ibid [4] The meetings of the Corinthian Church were probably held in the house of Gaius (1 Cor. 1:14; Rom. 16:23).

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