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Full Version: Im wrestling with the meaning of 1 Tim. 2:9-15
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I've done quite a bit of reading from different sources and there seems to be a huge point of contention here. I don't know how to reconcile the scripture with my belief that my wife is my rock, just as much as I am hers, and that she is capable of teaching me so much. I want her to speak up and to have her own opinion. I know that Paul is writing this from prison and old age, but he is still called by God to preach the Gospel. (my reference for that is in the first sentence of every book and letter he wrote) Keeping 2 Tim. 3:16 in mind, how do you borthers and sisters in Christ reconcile Paul's Urging in 1 Tim with the love and respect you have for your current or future wives? Also, if you have any resources that can be accessed easily and inexpensively for researching things like this, I would be very interested to try them out.
I don’t profess to know perfectly what St. Paul is conveying, but it seems fairly obvious that he is advising women to be obedient to their husbands.
Heaven has a hierarchy.
As does the Church.
As does the home.
It’s been said that demons are very strict legalists, viz. they recognize the hierarchy as established by God.  In that regard, they know when someone has authority over them, and when they don’t.
A wife should submit to the authority of the husband, assuming he’s not dictating she do something contrary to God’s commandments.
This doesn’t mean the woman is responsible for doing everything around the house while the husband sits around like a useless slob.
I believe St. Thomas Aquinas stated the husband is responsible for EVERYTHING that needs to be done in the house.  The wife is there to assist him.

1) Some rewording of something. Can’t remeber.
2) I should be careful about the demons and authority topic. I’m not entirely sure how that works.
(05-20-2019, 06:37 PM)FultonFan Wrote: [ -> ]I believe St. Thomas Aquinas stated the husband is responsible for EVERYTHING that needs to be done in the house.  The wife is there to assist him.

I guess I'm living up to St. Thomas' vision then
You can look at some traditional Catholic commentary, here's Haydock:

Quote:Verse 11 
In silence. See 1 Corinthians xiv. 34.  Below is the comment from 1 Corinthians.

Quote:Verse 34 

Let women be silent, and not speak at all in public Church-meetings: and if they would ask any thing, let them ask it at home. (Witham)

....(I edited out a bibliographical reference to Chrysostom for space reasons, which is quoted in the next paragraph)

Verse 12 
Paul only means in public. See note on ver. 11. of the next chapter. It would appear from this regulation of the apostle, as well as from the writings of the earliest fathers, that the practice and condemnation of women interfering at all in spiritual affairs, is not new. Tertullian says: We do not permit a woman to teach, to baptize, or to arrogate to herself any part of the duty which belongs to man. (De Veland. Virg. cap. 9.) --- The woman has tried once to teach, when she persuaded Adam to eat the forbidden fruit, and has woefully failed. Let her now be content to remain in silence, and subjection to man; (St. John Chrysostom on this place) as appears also from the order of the creation. See ver. 13. Seduction began with Eve, a subject of profound humiliation for women; but this ought not to deprive them of confidence in God's mercy, nor take from them the hope of salvation. (Bible de Vence)

Verse 13-14 
Adam was first formed....and was not seduced. That is, was not at least seduced first, as the woman. (Witham)

Verse 15 
She shall be saved by bearing children, &c. and performing other duties of a wife, with a due submission to her husband, taking care to serve God, and bring up her children in the faith of Christ, in piety, &c. (Witham) --- This would perhaps be more properly rendered, from the Greek, by the bringing up of her children in faith, charity, and holiness. This is the duty of the woman; upon the faithful discharge or neglect of which she must expect her salvation, or reprobation, to hang. Thus repairing the evil which the first of all women brought upon man, by seducing him to evil. (Bible de Vence)

I can also link Chrysostom's homilies on Second Timothy:

To paraphrase, there are a number of reasons.  One is pragmatic:  women are naturally chattier.  More importantly, it's a punishment for the first woman's sin, which was an attempt to teach Adam that went completely awry.  Woman's way of salvation is through the teaching of her children, according to St. Paul.  

This is not to say you can never learn anything from your wife.  But a woman in a public, official teaching role in the church is clearly discouraged.  I do wonder how this should play out in the realm of CCD (all the teachers at my parish are women).  It seems the teaching of children could be an exception.  I'm happy to be corrected.  I hope this helps.  
I don’t have any good resources off the top of my head for you, but I can tell you how happy, devout, long-married couples I know operate:

The husband is the king of his castle, but every good king needs an advisor, and his wife is his right hand. Just as Christ loves His bride (the Church) even unto dying for her, so does a husband for his wife and family. So many people in our culture have a sour view of hierarchy, submission to authority, monarchy, ect due to enlightenment thinking, and consider authority by nature to be tyrannical. However, I think the Catholic concept of authority is actually much more sacrificial in nature. A man sacrifices his whole self for his vocation providing for his family, and his service to them includes leading them. I think it’s similar to how a priest simultaneously serves his parish and leads them and administers the sacraments to them, providing for them spiritually. A Catholic man’s authority in his marriage seems to have the same character.
Here is St. Thomas:

From a different section that what I just linked is an interesting thought about the Blessed Virgin:

Quote:There is no doubt that the Blessed Virgin received in a high degree both the gift of wisdom and the grace of miracles and even of prophecy, just as Christ had them. But she did not so receive them, as to put them and such like graces to every use, as did Christ: but accordingly as it befitted her condition of life. For she had the use of wisdom in contemplation, according to Lk. 2:19: "But Mary kept all these words, pondering them in her heart." But she had not the use of wisdom as to teaching: since this befitted not the female sex, according to: "But I suffer not a woman to teach." The use of miracles did not become her while she lived: because at that time the Teaching of Christ was to be confirmed by miracles, and therefore it was befitting that Christ alone, and His disciples who were the bearers of His doctrine, should work miracles. Hence of John the Baptist it is written (Jn. 10:41) that he "did no sign"; that is, in order that all might fix their attention on Christ. As to the use of prophecy, it is clear that she had it, from the canticle spoken by her: "My soul doth magnify the Lord" (Lk. 1:46, etc.).

Here is the link to all of Aquinas' commentary on 1 Timothy: