Abstract
The Pastoral Epistles (1–2 Timothy, Titus) comprise a small portion of the New Testament, but these books have engendered vigorous debate. They chart a course for an emergent group of Jesus-followers and how they should structure their families and networks. One finds rich theological language about life in Christ in the Pastorals, but also contentious declarations concerning household structures and subservient roles for women. When examining these books, pastors and scholars often struggle with the Pastoral Epistles because of the severe patriarchal language and questions over Pauline authorship. In seeking to address some of the thorny content, the current issue of Interpretation brings together four innovative essays that will assist readers with these difficult books.
First is the article by Margaret MacDonald, who examines the educational structures at work in the Pastoral Epistles, with special attention to roles for women. The precise mechanisms for education in the ancient world are often elusive to the modern interpreter, and this essay provides helpful background. Comparing the Pastorals to Greek texts, MacDonald claims that certain passages suggest key pedagogical roles for women, especially with intergenerational instruction.
Annette Huizenga wrestles with the language of domestication and motherhood. She considers the famous “Eve” reference in 1 Tim 2:13–14 and its implications for understanding the perspective on gender in these texts. With an emphasis on motherhood, the Pastorals employ a restrictive approach to public possibilities for women, and Huizenga underscores the problems with using this vision as any sort of template for modern believers, especially since the ancient author lived “within the boundaries of a hierarchical empire with a pre-modern economy supported by slave labor, knowing nothing about public education, democratic elections, social media, and accessible health care.”
The so-called “Widows’ Tale” in 1 Tim 5:3–16 gives detailed instructions for how to treat this category among the earliest followers of Christ. Marianne Kartzrow does a thorough investigation of this unit, including textual variants, and she provides a lucid assessment as to why the author devotes so much attention to widows. She argues convincingly that this passage is not about economics or ecclesiology, but gender. Her most innovative conclusion relates to 1 Tim 5:16 and the type of care envisioned for widows in this verse. Despite subsequent scribal efforts to minimize the possibility of solidarity networks among widows, Kartzrow argues for the existence of “intersectional female communities.”
Sexual abuse by clergy has always occurred, but only in recent decades have ecclesial bodies even begun devoting sufficient attention to this tragic phenomenon. Marie Fortune has played a consequential role in this shift through her books and public speaking, and in the current issue she continues her prophetic witness. After reviewing certain hierarchical passages in the Pastoral Epistles, Fortune provides a helpful overview of the power dynamics at work when accusations are brought forth and the need to move beyond what she calls the “institutional protection agenda.” Fortune eloquently argues that when hierarchies are challenged and the vulnerable are heard, justice and healing are possible.