Also, they teach that husbands are the spiritual head, therefore the wife could not teach him anything
Sirona
Something I've wondered about for many a year.......
by TadSexington 22 Replies latest watchtower beliefs
-
-
Honesty
IMHO if women were allowed to be in the same position as men in the congregations there would be no congregations because the women would throw the WTS literature out and use the bible. Men just aren't smart enough sometimes to leave well enough alone like women are. They always have to have clarification from outside sources (WT literature) about what God really means.
-
steve2
1 Corinthians 14:34-35..."...let the women keep silent in the congregations, for it is not permitted for them to speak, but let them be in subjection, even as the Law says....it is disgraceful for a woman to speak in a congregation."
Misogyny has its roots in the Bible. It's Christian flowering owes a huge debt to the besk known misogynist of all time: The apostle Paul. Sure, Paul "loved" women; but only provided they knew their place in the "order" of things.
-
JosephMalik
1 Corinthians 14:34-35..."...let the women keep silent in the congregations, for it is not permitted for them to speak, but let them be in subjection, even as the Law says....it is disgraceful for a woman to speak in a congregation."
To Merry and all,
What makes so many think that Paul said this? Just because it is recorded in his letter to the Corinthians does not mean that he said this does it? After all they (the Corinthians) are the ones that wrote to Paul and he has been quoting and responding to their letter for over 7 chapters now. Does Paul agree with this statement he is credited with endorsing or does he respond to it in disgust? Does anyone out there know how to read? No wonder the Watchtower and much of Christianity has fooled millions of people. Stupidity has its following. What really is incredible is that this letter was written much like a thread here on this forum and no one notices.
Joseph -
JW83
Research suggests that the early Christian church was remarkably equalitarian (but with not much room for children) & that much of the work attributed to Paul is actually pseudo-Pauline (written a long time after the fact to keep those mouthy women in line!)
-
hmike
1 Corinthians 14:34-35..."...let the women keep silent in the congregations, for it is not permitted for them to speak, but let them be in subjection, even as the Law says....it is disgraceful for a woman to speak in a congregation."
Some points that seem to have been overlooked about this passage:
The context is about exercising the spiritual gift of tongues and prophecy in the congregation, not normal talking. The Bible recognizes the legitimacy of this gift in women, for example, Philip's daughters (Acts) and Anna in Luke 2. In fact, Anna prophesied about Jesus while in the Temple, clearly from the Holy Spirit, and did so without any kind of rebuke.
In 14:34, Paul says the women are to be subject as the Law says. So how does Paul, the man proclaiming grace and not law, invoke the Law in worship?
There is some question in my mind who Paul is referring to in 14:36--the Corinthian church as a whole, or just women, when he asks if the word of God originated with them, or came to them only. If he meant women, maybe they had dominated the prophesying, exerting themselves over men instead of sharing the platform.
Joseph, sorry to be dense, but I don't understand your point (unless I mentioned it here). Could you please clarify--esp. about the thread?
-
Dustin
It always bothered me how women were treated. I think they would have added some valuable balance to the religion. But it doesn't concern me too much anymore. Cults do crazy things sometimes.
-
JosephMalik
Joseph, sorry to be dense, but I don't understand your point (unless I mentioned it here). Could you please clarify--esp. about the thread?
Hmike,
Paul is correcting and in fact severely chastising the Corinthians for what they wrote him about their views of the faith. You and others attempt to blend his comments in as if they apply somehow to spirituality but Paul is rejecting such views based upon the Law of times past. He quotes or comments on their letter so in such cases the personal pronoun “I” does not apply to Paul but to the way the Corinthian author stated such matters to Paul. So in this way the letter is like a thread with point quoted and counterpoint stated. Put in the correct punctuation and this all becomes visible. (Theologians know this and have commented on it but little is made of it beyond seventh and 8th chapter of 1 Cor.)
Joseph -
proplog2
My daughter always complained that Sisters weren't allowed to count the number in attendance. She figured sisters litterally "don't count".
She got married at a private hall even though she was a witness in good standing. It was convenient to for her to get married at the same hall where the reception was to be held.
She had sisters for ushers. Eyebrows raised!. She also kept her name.
She is no longer married. She is no longer a JW. She recently graduated from college.
-
JW Ben
Here is what the WTBTS say.... W 73 4/15
• Why are women allowed to speak up at the meetings of Jehovah’s Christian witnesses even though 1 Corinthians 14:34 says that “it is not permitted for them to speak”?—U.S.A.
The application of the apostle Paul’s inspired command should be understood in the light of the context. When Paul wrote, the meetings of the congregation at Corinth, including those meetings where unbelievers were present, lacked order. More than one person at a time would be prophesying or speaking in a tongue. (1 Cor. 14:22-32) Evidently some women there would raise challenging questions and dispute with men appointed to teach the congregation. Thus these women were actually assuming the position of teachers and ignoring the position of headship assigned to the man.—1 Cor. 11:3.
Correcting the situation, Paul called attention to the fact that “God is a God, not of disorder, but of peace.” (1 Cor. 14:33) Respecting women, he wrote: “Let the women keep silent in the congregations, for it is not permitted for them to speak, but let them be in subjection, even as the Law says. If, then, they want to learn something, let them question their own husbands at home, for it is disgraceful for a woman to speak in a congregation.” (1 Cor. 14:34, 35) This admonition is in agreement with Paul’s later words in his first letter to Timothy: “Let a woman learn in silence with full submissiveness. I do not permit a woman to teach, or to exercise authority over a man, but to be in silence.”—1 Tim. 2:11, 12.
Accordingly, the command for women not to speak applied whenever such speaking had the unwholesome effect of undermining the authority of the men in the congregation. That it did not rule out all speaking on the part of women is evident from 1 Corinthians 11:5: “Every woman that prays or prophesies with her head uncovered shames her head.” However, it would have been disgraceful for women to raise challenging questions or to lift themselves up above the men assembled and begin instructing them. For them to do such things would also have brought reproach on their husbands.
In keeping with the apostolic pattern, women in the congregations of Jehovah’s Christian witnesses do not teach the congregation at public meetings. They do not exercise authority over men. Any speaking they do is under the direction of men appointed to oversee the meeting. Thus at no time does their speaking contradict the authority men exercise in the congregation.
W 64 3/15 pp 179 -181
The Privileges of the Christian Woman
THE classical description of the ideal wife is to be found in the Bible at Proverbs chapter 31. But in this world of imperfect men and women such a wife is hard to find. So the writer of this part of the inspired Scriptures was moved to remark: “A capable wife who can find? Her value is far more than that of corals. In her the heart of her owner has put trust, and there is no gain lacking. She has rewarded him with good, and not bad, all the days of her life.” (Vss. 10-12) This is the kind of wife the married Christian woman will want to be, a wife in whom her husband has complete trust and confidence, a wife who will be a blessing to him as long as they both live.
2 There are many practical ways in which a woman can be such a blessing to her husband and children, and in accomplishing these ways she has much joy and satisfaction. A home that is kept clean, neat and orderly is usually a testimony to the fact that here lives a capable wife. It is a witness to the fact that “she is watching over the goings on of her household, and the bread of laziness she does not eat.” For the faithful woman minister it is part of the witness she gives in her community of her being a dedicated servant of Jehovah.—Prov. 31:27.
3 Where her husband is also a dedicated witness of Jehovah, the Christian woman has indeed many opportunities to show her capabilities as a wife. She is able to give him loyal support in his ministerial activity, sharing with him in house-to-house preaching, making return visits on interested persons and conducting home Bible studies. Maybe, in addition to being out at work all day and sharing in the public preaching activity at other times, the husband is also an overseer or ministerial assistant in the congregation, and this makes additional demands on his time. While it is true that his first obligation is to his family, and he could not, in fact, properly serve if he did not take care of this obligation, yet the faithful and loving support of his wife does much to help him successfully to care for his responsibilities. She can make it as convenient as possible for him to prepare his various assignments, and help to save precious time for him and for herself by having a good schedule in the home, having meals on time, being ready to leave for congregation meetings promptly. She will want to cooperate with him in an upbuilding program of family study. Sometimes even a dedicated husband needs encouragement along these lines, and a wise and tactful wife can provide this kindly and theocratically, just as Deborah the wife of Lappidoth encouraged Judge Barak in the work he was assigned by Jehovah to do.—Judg. 4:8, 9.
4 Under the direction of her husband, the Christian wife can do much to train up the children in the way they should go to please Jehovah. She should help them to cultivate a healthy respect for their father, never doing anything to undermine his position as head of the family. Not only by words, but also by example, she should set the children in the ways of right conduct. No doubt she will have more time with the children than her husband, and she can make good use of this time to build up the children’s appreciation for the truth, for Jehovah’s organization, for the meetings, for the preaching of the good news, and to help them to share in the meetings and in the ministry to the extent they are able.—1 Tim. 5:10.
5 The Christian wife can do much to create a happy and peaceful environment in the home. She appreciates that this is the best climate for the growth of her children toward mental and spiritual maturity. While always upholding the headship of her husband, she contributes much in the way of gentleness and understanding for the well-being of the family circle. She is wise and tactful in her speech, and “the law of loving-kindness is upon her tongue.” For this she reaps a rich reward as she sees her children come to the age of individual responsibility and make their own personal dedication to do Jehovah’s will. Her sons, appreciating the part she has played in this, will proceed to “pronounce her happy,” and her husbandly owner will also praise her. Truly a good wife brings honor to her husband in the community, both as a Christian minister and as head of his family. “Her owner is someone known in the gates, when he sits down with the older men of the land.”—Prov. 31:26, 28, 23.
PRIVILEGES IN THE CONGREGATION
6 The very presence of faithful Christian women in the congregation, their working along with the congregation as ministers of the good news, has a wholesome effect on all those associated with it. Their regularity at the meetings and their support of field service arrangements are often enough in themselves to stir others to like activity, even though we may not be aware of it. But as a dedicated woman improves in the effectiveness of her ministry, she can take on added privileges. For example, she may qualify for an assignment to train other women in the congregation in how to preach the good news. She can also work to improve her participation in the meetings and so share in the privilege of inciting others to love and right works. (Heb. 10:23-25) And if she can enlarge her privileges to take in pioneer service, then even greater joys and blessings await her.
7 But at all times the Christian woman will want to keep within the setting of theocratic order in which Jehovah has placed her. She will not want to be like Miriam and speak against the brothers or compete with them. But in conduct and conversation she will always want to give wholesome support to the organization, including the local servants. Jehovah is the greatest Organizer. He knows how to have individuals work together in unity for the joy and upbuilding of all. He knows women much better than any man does, for he created the first woman and he knows the circumstances that will be most conducive to a woman’s happiness. He knows how she can best serve him to his praise. It is for these reasons that he takes into account the sex distinction as to service arrangements in his organization.
8 In the days of the nation of Israel the privileges of women in connection with worship at Jehovah’s temple were very limited. For example, no woman could serve as a Levite priest or take up duties in connection with temple service. No woman was to sit on the throne as ruler in Israel, the only woman to do so being the usurper Athaliah who died because of her presumptuousness. (Num. 3:1-10; 2 Ki. 11:1-20) But, in connection with spiritual Israel, the apostle Paul wrote, addressing his remarks equally to the dedicated women as well as to the dedicated men: “You are all, in fact, sons of God through your faith in Christ Jesus. There is neither Jew nor Greek, there is neither slave nor freeman, there is neither male nor female; for you are all one person in union with Christ Jesus. Moreover, if you belong to Christ, you are really Abraham’s seed, heirs with reference to a promise.”—Gal. 3:26, 28, 29.
9 This meant that women could now share with men the wonderful hope of becoming joint heirs with Christ Jesus in the heavenly kingdom. Some women were now in line to become kings and priests and reign with Christ Jesus along with the rest of the 144,000 Kingdom associates. This, however, would not be as women, but as glorious spirit creatures in the heavens. (Rom. 8:16, 17; Rev. 20:6; 14:1) Down to this day, among the remnant of the 144,000, there are faithful women in the New World society who have this grand hope. They have been anointed with the holy spirit as members of the body of Christ, and, as such, have become “sons of God” along with anointed male members of the remnant. Just as there were women present when the holy spirit was poured out at Pentecost, so that they along with the men received of its miraculous gifts, so today women as well as men share in the impartation of the holy spirit to guide and energize them in Jehovah’s service, that they too may declare “the magnificent things of God.”—Joel 2:28, 29; Acts 1:14; 2:1-11.
WOMAN’S CONDUCT IN THE CONGREGATION
10 Even though in the days of the early Christian congregation the women who made a dedication and were baptized were also begotten by holy spirit as were the men, yet they were still in the flesh, and so Jehovah took account of this and had instructions given through the apostles for the proper theocratic conduct of things. Thus, at 1 Timothy 2:11-13 we read: “Let a woman learn in silence with full submissiveness. I do not permit a woman to teach, or to exercise authority over a man, but to be in silence. For Adam was formed first, then Eve.” Also, 1 Corinthians 14:33, 34 reads: “For God is a God, not of disorder, but of peace. As in all the congregations of the holy ones, let the women keep silent in the congregations, for it is not permitted for them to speak, but let them be in subjection.”
11 Does this mean that a woman can never speak in a meeting of the congregation? No, it cannot mean that. Back there the women as well as the men received the gifts of the spirit, including those of speaking in tongues and prophesying, and these would require them to speak in the congregation. So in what sense were they to “keep silent in the congregations”? Evidently in those cases where to speak would be to show a lack of subjection. So a sister would not be found debating with brothers or publicly criticizing them, either at a meeting or to other members of the congregation at other times, nor would she exercise authority over the brothers as a teacher or instructor. If a woman did have a question about what a male member said in the congregation, then she could take this up with her husband at home.—1 Cor. 14:35.
12 But this does not mean she needs to stay altogether silent. For example, at congregation meetings dedicated women may give comments on questions propounded during study sessions and reviews, and, in doing so, do much to make the meetings lively and upbuilding for all in attendance. Where a wrong comment is offered by a male person in the audience, during the Watchtower study for example, this does not require the sister if called on to follow along and make her comment agree with the incorrect thought given. But neither by her comment nor by her tone of voice would she be critical of the brother’s answer. Tactfully she can quote from what The Watchtower itself has to say on the point, perhaps prefacing her remarks with an expression like this: “It is interesting to note how the paragraph in our study comments on this . . .” Of course, if there are other mature brothers present, it would be better for the conductor, on noting an incorrect answer by a brother, to call on these ones for further clarification of the point for the benefit of all, and thus avoid any possible embarrassment.
13 It is the desire of all faithful women ministers in the New World society to conduct themselves in harmony with Jehovah’s principle of theocratic headship. Indeed, their loyal support in this matter, so opposite to the way of many women in the world, is a blessing to the New World society and contributes greatly to the wonderful unity and harmony within it. But, from time to time, questions arise on this matter of headship, such as: Just when is a head covering required by a sister? When may a woman offer prayer when others are present, and, if she does, would she always require a head covering?
BIBLE PRINCIPLES ON HEAD COVERING
14 That a head covering as a sign of subjection is required for a woman on certain occasions is clearly shown in the Scriptures. After stating the principle of headship at 1 Corinthians 11:3, the apostle goes on to apply the principle to the conduct of matters in the congregation. Bear in mind that at the time this counsel was given the regulating of the miraculous gifts of the spirit was also under consideration. However, basically what is said about head covering continues to apply to the congregation today. Note, then, what follows at 1 Corinthians 11:4-7: “Every man that prays or prophesies having something on his head shames the one who is his head; but every woman that prays or prophesies with her head uncovered shames the one who is her head, for it is one and the same as if she were a woman with a shaved head. For if a woman does not cover herself, let her also be shorn; but if it is disgraceful for a woman to be shorn or shaved, let her be covered. For a man ought not to have his head covered, as he is God’s image and glory; but the woman is man’s glory.”
15 As God’s image and glory, man was created to act as God’s representative toward his wife and family and he was to accept the responsibility of headship that this arrangement brought to him. Moreover, in the congregation he also acted as a representative of Christ, the head of the congregation. Thus, when he prayed or presided at a meeting of the congregation, it would not be proper for him to wear a sign of subjection on his head as though out of respect for others visibly present. To do so would, as it were, be covering over his headship, and acting as though this was not the normal assignment for him. In this he would fail to act as a proper representative of Christ to the congregation, and so would dishonor his head, Christ. The woman, on the other hand, was to have her head covered when praying or prophesying in the congregation out of respect for the theocratic principle that this was normally the function of the man, so as not to appear as though she were trying to act the man, to usurp the man’s position. This would be dishonoring, not only to the male members of the congregation, but also to her head, her husband, as though she felt no need to be in subjection to him either. So, Paul argues, if a woman were to act that way she might as well go the whole way and have her hair cut short just like a man’s or like a slave girl’s. But this would be disgraceful, would it not? It certainly was in Paul’s day, for the shaving of a woman’s head, or cutting the hair short, was customarily a sign of her being a slave, or worse, of being a woman caught in immorality or adultery and shorn as a sign of public reproach.
16 It was a custom for women in the days of the early Christians to wear a head covering whenever going out in public; for a woman without a head covering in public was looked on as a woman of free and easy morals, as a woman recognizing no headship of either father or husband. However, this was not the basic point at issue. It was a matter of recognizing the divine principle of headship, and Paul argues in verses 13 to 15 how nature itself indicates this: “Judge for your own selves: Is it fitting for a woman to pray uncovered to God? Does not nature itself teach you that if a man has long hair, it is a dishonor to him; but if a woman has long hair, it is a glory to her? Because her hair is given her instead of a headdress.” Not that her long hair was a sufficient head covering when she prayed or prophesied in the congregation; otherwise, verse six would not make good sense. Rather, her long hair would be a reminder to her on such occasions of the need for a head covering as a sign of subjection.
17 Certainly a woman with a shaved head would not be very attractive, would she? Likewise, if a woman showed no respect for theocratic order, such as prophesying without a head covering in the early congregation, she would be most unattractive to Jehovah and to the other members of the congregation, because of her lack of humility. A faithful woman recognizes her assignment in Jehovah’s arrangement. As Paul writes in verses 8 to 10: “For man is not out of woman, but woman out of man; and, what is more, man was not created for the sake of the woman, but woman for the sake of the man. That is why the woman ought to have a sign of authority upon her head because of the angels.”
18 Why “because of the angels”? This could not be in order to show subjection to them. At 1 Corinthians 11:3, Paul makes no mention of the angels as having headship over women on earth. Angels have not been assigned to take the leadership in the Christian congregation or to preach the good news of the Kingdom. So there is no question of the woman’s having to wear a head covering out of respect for some angel for whom she might be substituting. But both dedicated men and women are “a theatrical spectacle to the world, both to angels and to men.” (1 Cor. 4:9) For example, a faithful woman can set an excellent example for the angels. In her loyally conforming to Jehovah’s theocratic pattern of subjection to her husbandly head and also in her showing respect for the male members of the congregation, she sets a right example for the angels in heaven in their continued faithful subjection to Jehovah and his reigning King, Jesus Christ.
19 However, lest man get the wrong impression from what he wrote, as though the man was the all-important creature and the woman of no account, Paul goes on to say in verses 11 and 12 of 1 Corinthians chapter 11: “Besides, in connection with the Lord neither is woman without man nor man without woman. For just as the woman is out of the man, so also the man is through the woman; but all things are out of God.” Yes, this is the thing to keep in mind—that the arrangement of things as to headship, as to the relationship of man and woman, as to conduct and order in the congregation, is from God and not from man. Having this point of view keeps us balanced, humble and appreciative of Jehovah’s blessings, whether we be man or woman.
20 Apparently there was some dispute on this question of the woman’s place in the congregation at Corinth, and so the apostle Paul took the time to set forth the principles for all to understand, and then concluded: “However, if any man seems to dispute for some other custom, we have no other, neither do the congregations of God.” (1 Cor. 11:16) While this may not be a matter for dispute among Jehovah’s witnesses in these days, yet it seems good at this time to consider the subject in some detail as to its practical application for the Christian congregation today. So, in the following issue of The Watchtower, we will consider some of the circumstances where the question of head covering might arise, so that faithful women ministers in the New World society will know how to act appropriately in harmony with the Scriptures and with a good Christian conscience.
rs 432-434
Women
Definition: Adult human females. In Hebrew, the word for woman is ’ish·shah´, which literally means “a female man.”
Does the Bible downgrade women or treat them as if they were inferior persons?
Gen. 2:18: “Jehovah God went on to say: ‘It is not good for the man to continue by himself. I am going to make a helper for him, as a complement of him.’” (The man is not here described by God as being a better person than the woman. Rather, God indicated that woman would possess qualities that would complement those of man within God’s arrangement. A complement is one of two mutually completing parts. Thus women as a group are outstanding in certain qualities and abilities; men, in others. Compare 1 Corinthians 11:11, 12.)
Gen. 3:16: “To the woman [God] said: ‘ . . . your craving will be for your husband, and he will dominate you.’” (This declaration after Adam and Eve had sinned was not a statement of what men should do but of what Jehovah foreknew they would do now that selfishness had become part of human life. A number of Bible accounts thereafter tell of the very unhappy situations that developed because of such selfish domination by men. But the Bible does not say that God approved of such conduct or that it is an example for others to follow.)
Is the assigning of headship to men demeaning to women?
Being under headship is not in itself demeaning. Headship contributes to the handling of matters in an orderly arrangement, and Jehovah is “a God, not of disorder, but of peace.” (1 Cor. 14:33) Jesus Christ is under the headship of Jehovah God, and he finds great satisfaction in that relationship.—John 5:19, 20; 8:29; 1 Cor. 15:27, 28.
A relative headship is also assigned to man, particularly in the family and in the Christian congregation. God has not given to man absolute authority over woman; man must answer to his head, Jesus Christ, and to God for the way that he exercises such headship. (1 Cor. 11:3) Furthermore, husbands are commanded “to be loving their wives as their own bodies” and to ‘assign honor’ to their wives. (Eph. 5:28; 1 Pet. 3:7) The sexual needs of a husband are not put above those of his wife in God’s arrangement for married couples. (1 Cor. 7:3, 4) The role of a capable wife, as outlined in the Bible, emphasizes her value to the household and the community. It allows a broad field in which she can use initiative while demonstrating her appreciation for her husband’s headship. (Prov. 31:10-31) The Bible commands children to honor not only their father but their mother as well. (Eph. 6:1-3) It also gives special attention to caring for the needs of widows. (Jas. 1:27) Thus among true Christians, women can find great security, true appreciation for themselves as individuals, and personal satisfaction in their activity.
The dignity of woman’s position in God’s arrangement is further shown by the fact that Jehovah refers to his own organization of loyal spirit creatures as a woman, his wife, the mother of his sons. (Rev. 12:1; Gal. 4:26) Also, the spirit-anointed congregation of Jesus Christ is spoken of as his bride. (Rev. 19:7; 21:2, 9) And from a spiritual standpoint there is no distinction between male and female among those called to share in the heavenly Kingdom with Christ.—Gal. 3:26-28.
Should women be ministers?
Those charged with oversight of a congregation are described in the Bible as being males. The 12 apostles of Jesus Christ were all males, and those later appointed to be overseers and ministerial servants in Christian congregations were males. (Matt. 10:1-4; 1 Tim. 3:2, 12) Women are counseled to “learn in silence with full submissiveness” at congregation meetings, in that they do not raise questions challenging the men in the congregation. The women are ‘not to speak’ at such meetings if what they might say would demonstrate lack of subjection. (1 Tim. 2:11, 12; 1 Cor. 14:33, 34) Thus, although women make valuable contributions to the activity of the congregation, there is no provision for them to preside, or to take the lead by instructing the congregation, when qualified men are present.
But may women be preachers, proclaimers, ministers of the good news, outside the congregation meetings? At Pentecost of 33 C.E. holy spirit was poured out on both men and women. In explanation, the apostle Peter quoted Joel 2:28, 29, saying: “‘In the last days,’ God says, ‘I shall pour out some of my spirit upon every sort of flesh, and your sons and your daughters will prophesy and your young men will see visions and your old men will dream dreams; and even upon my men slaves and upon my women slaves I will pour out some of my spirit in those days, and they will prophesy.’” (Acts 2:17, 18) In like manner today, women properly share in the Christian ministry, preaching from house to house and conducting home Bible studies.—See also Psalm 68:11; Philippians 4:2, 3.
Why do Christian women wear head coverings on certain occasions?
1 Cor. 11:3-10: “The head of every man is the Christ; in turn the head of a woman is the man; in turn the head of the Christ is God. . . . Every woman that prays or prophesies with her head uncovered shames her head . . . For a man ought not to have his head covered, as he is God’s image and glory; but the woman is man’s glory. For man is not out of woman, but woman out of man; and, what is more, man was not created for the sake of the woman, but woman for the sake of the man. That is why the woman ought to have a sign of authority upon her head because of the angels.” (When a Christian woman wears a head covering on appropriate occasions, this is an evidence of her respect for the headship arrangement that was instituted by God. Christ respects theocratic headship; man and woman are also obligated to do so. The first man, Adam, was not produced by birth from a woman but was created by God. When creating Eve, God used a rib from Adam as a foundation, and God stated that she was to be a helper for Adam. Thus to man, who was produced first, was assigned the position of head. The man does not wear a head covering when ‘praying or prophesying’ because, in regard to headship, man is “God’s image,” having no earthly head in matters relating to his family. However, for a woman to ‘pray or prophesy’ without a head covering would show disrespect for man’s God-assigned position and would shame him. Even the angels, who are members of Jehovah’s wifelike heavenly organization, observe the “sign of authority” worn by faithful Christian women and are reminded of their own subjection to Jehovah.)
When is it necessary for a woman to wear a head covering?
When she “prays or prophesies,” as stated at 1 Corinthians 11:5. This does not mean that a head covering is needed when she prays privately or when she converses with others about Bible prophecy. However, she should wear such a head covering as an outward sign of her respect for man’s headship when she cares for matters pertaining to worship that would ordinarily be cared for by her husband or by another man. If she prays aloud on behalf of herself and others or conducts a formal Bible study, thus doing the teaching, in the presence of her husband, she should wear a head covering, even if he does not share her faith. But since she is divinely authorized to teach her children, no head covering is needed when praying or studying with her undedicated young ones at times when her husband is not present. If, in an exceptional circumstance, a dedicated male member of the congregation is present or when she is accompanied by a visiting traveling overseer, then, when she conducts a prearranged Bible study, she should cover her head, but he should offer the prayer.
Is it proper for women to wear cosmetics or jewelry?
1 Pet. 3:3, 4: “Do not let your adornment be that of the external braiding of the hair and of the putting on of gold ornaments or the wearing of outer garments, but let it be the secret person of the heart in the incorruptible apparel of the quiet and mild spirit, which is of great value in the eyes of God.” (Does this mean that women should wear no ornaments? Certainly not; just as it obviously does not mean that they should not wear outer garments. But they are here encouraged to be balanced in their attitude regarding grooming and dress, putting the primary emphasis on spiritual adornment.)
1 Tim. 2:9, 10: “I desire the women to adorn themselves in well-arranged dress, with modesty and soundness of mind, not with styles of hair braiding and gold or pearls or very expensive garb, but in the way that befits women professing to reverence God, namely, through good works.” (What really counts with God—one’s outward appearance or one’s heart condition? Would God be pleased if a woman wore no cosmetics or jewelry but lived immorally? Or would he approve women who are modest and sound in mind in their use of cosmetics and jewelry and who primarily adorn themselves with godly qualities and Christian conduct? Jehovah says: “Not the way man sees is the way God sees, because mere man sees what appears to the eyes; but as for Jehovah, he sees what the heart is.”—1 Sam. 16:7.)
Prov. 31:30: “Charm may be false, and prettiness may be vain; but the woman that fears Jehovah is the one that procures praise for herself.”
w 58 10/1 p 607
Questions from Readers
• Is it all right for sisters to ask questions in congregational meetings in view of statements in Qualified to Be Ministers, on page 253, paragraph 5?—A. M., United States.
This paragraph is based on 1 Timothy 2:11, 12 and 1 Corinthians 14:33-35. The first text says that in the congregation a woman should “learn in silence with full submissiveness” and not teach nor exercise authority over a man. The latter says: “Let the women keep silent in the congregations, for it is not permitted for them to speak, but let them be in subjection, even as the Law says. If, then, they want to learn something, let them question their husbands at home, for it is disgraceful for a woman to speak in a congregation.”
In comment the textbook paragraph says: “Sisters should not try to give counsel to the dedicated brothers. On this matter they are ‘to be in silence.’ They must not argue with or contradict the brothers in the congregation, or try to correct them or give instructions. If they want to learn something, they may ask their husbands at home, or, if unmarried, ask a mature brother. They should not be asking merely to bring out a point of correction, or to get their husbands or other brothers to correct the servants. No. Paul says they may ask if they themselves want to learn something.”
So the textbook was in harmony with the advice of Paul in the above-mentioned scriptures. As in the scriptures, so in the textbook, it was “on this matter” of giving counsel to dedicated brothers that women were advised to “be in silence.” It was “in the congregation” that sisters were to avoid arguing with, correcting, or instructing brothers. As the book “This Means Everlasting Life” says on page 159: “Woman was to learn in silence in the sense of not debating there [in the congregation] with the men, challenging them and getting into a dispute and causing wrangling to break out, belittling man’s appointed position.”
In Paul’s day none of his counsel enjoined absolute silence upon women in the congregation and at its meetings, however. Women could and did pray and prophesy with heads properly covered as a sign of subjection to their head, the man. Likewise today, sisters may even be used for parts in the meetings of Jehovah’s congregated people and, in a congregation where no men are present to handle meetings, sisters may handle these with their heads properly covered as a sign of subjection to the man whose place they are taking in the meeting. When sisters make comments from the audience at Watchtower and other study meetings, they are not taking the place of a man and so they may express themselves without needing to have their heads covered. Paul’s admonition on being “silent” in a congregation does not forbid this, for that has specific reference to their “silence” with regard to instructing and counseling the men, disputing or wrangling with them.
Just as this does not forbid a woman to speak at all in the congregation, so the related advice about asking questions of husbands at home does not mean that a sister may never ask a question in a congregational meeting. Again the thing that is ruled out is the asking of questions in an argumentative, challenging, debating way, questions designed to counsel and instruct the men in the congregation. However, as “This Means Everlasting Life” says again on page 159, this does not mean women cannot join in the singing of songs or asking or answering questions on which their faith and understanding are to be expressed. They may share their faith orally with others and actively participate in the congregation discussion with a desire to learn therefrom.
We may add, too, that these instructions with regard to a woman’s place in the congregation do not mean that if a brother called upon gives a wrong comment, a sister called upon thereafter has to remain silent if she knows the right thought on the matter, nor that she has to pattern her answer after the wrong comment. If she is called upon to comment she may express what she understands to be the correct answer, not, of course, in an argumentative way, but merely in a matter-of-fact way. The purpose and effect of Paul’s counsel and of counsel given in the Society’s publications is not to stifle free expression of one’s faith on the part of any individual in the congregation. It is rather to preserve proper theocratic order of instruction and direction under the system of headship taught by the Bible and to preserve the unity and harmony of Jehovah’s assembled people.