genuineoriginal
New member
The only one that applies to me is the one about the beard.
So, what is it about men with facial hair that offends your foppish sensibilities?
Are You A Misogynist?
- Thread starter Arthur Brain
- Start date
The only one that applies to me is the one about the beard.
So, what is it about men with facial hair that offends your foppish sensibilities?
ok doser
lifeguard at the cement pond
the Duck Dynasty guys make him girly
genuineoriginal
New member
You do know that you can't make your beard grow by sticking your tongue in your cheek, right?
My full beard has reached the point where grown men were calling me Billy Gibbons while we were waiting to enter a ZZ Top concert.
She is to submit to him. He is to submit to her. Men and women are equal before. Eph. 5:21-22
The apostle Paul said: I suffer not that woman to teach (1 Ti 2:12).
The apostle Paul said: I suffer not that woman to teach (1 Ti 2:12).
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Arthur Brain
Well-known member
How would he know?
Headship means origin or source not authority or leading. Eve came from Adam. Both were given the Holy Spirit. They lost that. She looked to him. He couldn't help. He'd fallen himself. She must look to God as she did prior to the fall. Gen. 3:1–5, 2 Cor. 11:3, Rom. 5:12–19
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There are many *men* who are not capable of leading the household. Where downplaying women comes into affect is when all the responsibility of making a relationship work is put on her regardless on what the man is or isn't doing.
Men and women are equal before God.
linger: Roman Catholics and :CRASH: Muslims pervert God's word. Miriam was a prophetess (Ex. 15:20).
Junia, an apostle, was a woman. Rome changed her name to make people believe she was male.
"“Junia”(a female name) was changed to“Junias”(a male name) by NTG/GNT ('Ιουνιαζ)..." Full text: On the Apostle“Junia(s)”in Rom 16:7
"Women in Ministry (Rom. 16:1–16)
In form, this part of the conclusion to Romans is largely conventional. Letters of the period typically include a recommendation of the person who would deliver the letter (see, e.g., 1 Cor. 16:15–17) and a set of greetings (as in 1 Cor. 16:19–20; 2 Cor. 13:12; Phil. 4:21–22). As noted above (see “Contents”), one unusual feature of this set of greetings is that Paul includes an extensive list of individual names and sends that list to people in a city he has not yet visited. Probably he hoped that these individuals would pave the way for the reception of his letter and its content, doing what today would be called “networking.”
A second unusual feature of this set of greetings is the prominence of women within it. First comes Phoebe, whom Paul recommends and describes as “a deacon of the church at Cenchreae” and a “benefactor of many and of myself as well.” Although Paul writes at a time prior to the establishment of church offices, the fact that Phoebe is a “deacon” (not a “deaconess” as the RSV erroneously translates) surely means that she serves in some significant leadership role in the congregation at Cenchreae. That she is a “benefactor” (or, better, “a patron”) strongly suggests that Phoebe is a person of some wealth and standing and that she has used those assets on behalf of Paul and other Christians.
In addition to being a deacon and a benefactor, Phoebe is almost certainly the person who carries Paul’s letter from Corinth to Rome, since he is introducing her to his audience. She may well have been the one who read the letter aloud among the various house churches in Rome, as no other candidate for that task is named, and it would be most beneficial for Paul to have a reader with whom he could have discussed the letter’s content in advance. It is not at all far-fetched, then, to identify Phoebe as the first interpreter of Romans, both in her informal comments to gathered believers at Rome and in her actual reading of the letter (reading any text aloud invariably interprets it, depending on the pace, stance, tone of voice, and many other factors).
Among the persons Paul greets in the Roman congregations, nine women appear: Prisca, Mary, Junia, Tryphaena, Tryphosa, Persis, the mother of Rufus, Julia, and the sister of Nereus. Paul makes revealing comments about several of them. Prisca is mentioned together with her husband Aquila (see also 1 Cor. 16:19; 2 Tim. 4:19; Acts 18). Paul speaks of their having “risked their necks” for him and identifies them as the hosts of a congregation. Importantly, Prisca’s name is mentioned first here (as also in Acts 18:18, 26); since the more customary practice would have been to mention the husband first (as in Luke 1:5; Acts 5:1), this reversal suggests that she was of higher status (possibly she is a freeborn woman married to a former slave) or perhaps that she was the more prominent Christian leader. Junia is identified with her husband Andronicus as an apostle, and both are said to be “prominent” among the apostles. Mary, Tryphaena, Tryphosa, and Persis are singled out for their work on behalf of the gospel, and the language Paul uses for them echoes the language he uses elsewhere for apostolic labor (as in 1 Cor. 15:10; Gal. 4:11; Phil. 2:16). Nothing in Paul’s comments justifies the conclusion that these women worked in ways that differed either in kind or in quality from the ways in which men worked. Indeed, all of the individuals listed appear to be engaged in tasks of ministry, a fact that needs to be taken into account in any assessment of the roles of women in early Christianity. Whatever Paul writes or does not write elsewhere, here he simply assumes that women too are God’s agents on behalf of the gospel of Jesus Christ." Gaventa, B. R. (2012). Romans. In C. A. Newsom, J. E. Lapsley, & S. H. Ringe (Eds.), Women’s Bible Commentary (Revised and Updated, pp. 555–556). Louisville, KY: Westminster John Knox Press.
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annabenedetti
like marbles on glass
I just saw this. :chuckle: Consider it added.
Detroit mosque was mutilating girls genitals.
I am going to revive this strawman thread, and put the behavior of muslims in it.
A local mosque was paying a physician to perform female genital mutilation on young girls, an attorney serving as a guardian for the doctor's children alleged in court Tuesday.
The disclosure occurred during a hearing in which the state is seeking to terminate the parental rights of Dr. Jumana Nagarwala, 44, of Northville, the lead defendant in Detroit's historic genital cutting case.
The disclosure occurred during a hearing in which the state is seeking to terminate the parental rights of Dr. Jumana Nagarwala, 44, of Northville, the lead defendant in Detroit's historic genital cutting case.
I am going to revive this strawman thread, and put the behavior of muslims in it.