MINISTRY AI AND I

PART 28 TROUBLING THE CHRISTIAN PATRIARCHY

JESUS, WOMEN, THE LP ELI TEMPLE  DOUBLE STANDARD

“ Both of my gifted and precious sons can do no wrong..for we each understand (wink, wink!) that
 BOYS  will be BOYS” Levitical Patriarch Sr Office Pastor Eli

(And their proud Mama said “They can do no wrong!”)

“LP Eli’s coming, hide your hearts now”

(C)2025 Taveau D’Arcy All copyrights reserved under international copyright laws, in conjunction with AI

NOTE: This is not ‘deep” as I would like, yet it hopefully will raise consciousness about any of this in modern day ministry.

Dr Taveau asks Chat GPT AI

Please Discuss Christ, who was sent out to do area and global ministry as a lone single high call office minister. Describe leader encounters with certain local various women, His mother and note  Christ’s  respectful,value for each person and each woman mentioned in the Gospels. And show how Savior Messiah young Jesus acted, reacted as He was NOT  a Back Under the usually under LP law Pharisee. Then   compare the LP Pharisees and  how they regarded women)

Chat answers

When considering Christ as a lone single senior minister, it’s important to understand that Jesus was not bound by any traditional systems, biases, or laws of His time. He operated outside the authoritative constraints of Levitical Patriarchism (LP), which focused on rigid hierarchies and oppressive systems often marginalizing women. His actions, teachings, and reactions toward women reveal His deep respect, value, and commitment to breaking down societal barriers.**

*** Taveau interjects:

POINT We value the facts, however we must REMIND today Men and Women.. that Christ was sin free, he could be tempted by women, but HE HAD NO LUST ISSUES so while He was seen chatting, relating these local women, GOD KNEW JESUS COULD INTERACT YET  NOT BE MOVED/
And that is not the case for ALL HUMAN MEN (OR WOMEN)

Chat GPT AI States:

1. Christ as a Lone, Single Senior Minister:

Jesus was not married and yet took on the role of a leader, teacher, and “servant of all” (Matthew 20:28). He did not rely on the structures of the day that many other religious leaders used to establish authority. He didn’t have the support of a family structure or male-dominated leadership model. Instead, He led by example, using love, humility, and wisdom to shape the lives of His followers, men and women alike.

His singleness was not a point of inferiority or vulnerability, as would have been common in a patriarchal society, but rather a statement of dedication to His divine mission. He showed that it was possible to lead without conforming to traditional models of male-dominated authority. His interactions with women challenge the patriarchal frameworks that existed in both Jewish and Roman cultures.

2. The Respect and Value for Women in the Gospels:

Jesus treated women with dignity and respect, contrary to the traditional cultural norms of His time. In the Jewish society of the first century, women were often relegated to domestic roles, and their testimonies were not considered valid in legal matters. This, however, did not hinder Jesus from respecting and empowering women. He demonstrated non-bias and equal regard for women as His ministry progressed.

Greek, Hebrew, and Aramaic Contexts:

In the New Testament, the Greek word often used for woman is “gunaíka” (Γυναικα). This term does not hold any inherent bias or limitation. The context of its usage, especially by Jesus, emphasized mutual respect and honor.

• In Hebrew, the term “ishah” (אִשָּׁה), meaning “woman,” was frequently used in the Old Testament with much respect, especially in the creation narrative (Genesis 2:22), where woman is considered the complement of man, an equal partner in God’s divine order.

• Aramaic, which Jesus likely spoke in His day, uses the term “nashim” (נָשִׁים), which is simply the plural form for women. Jesus’ use of language was direct and avoided degrading terms or discriminatory speech.

Jesus’ behavior, actions, and treatment of women were in contrast to the societal attitudes of the time. Let’s dive deeper into how He acted and reacted to women:

3. Jesus’ Actions Toward Women:

• The Woman at the Well (John 4:7-30):

  • Jesus not only spoke to a Samaritan woman (a cultural taboo) but He engaged her in deep theological discussion. He did not ignore her because of her gender or her race. Instead, He revealed His identity to her as the Messiah, showing her value as a person and as an image-bearer of God. The Greek term “phileō” (φιλέω) shows that Jesus didn’t just speak with the woman out of duty; He engaged with her as someone of inherent value.

• Mary Magdalene (Luke 8:1-3):

  • Jesus allowed women, including Mary Magdalene, to support His ministry financially and emotionally. The fact that a woman, especially one with a history of oppression and marginalization, was included in His inner circle shows His radical approach to leadership. She was also the first to witness Jesus’ resurrection (John 20:11-18), a powerful act of validating women’s testimony in a culture that dismissed their credibility.

• The Woman Caught in Adultery (John 8:1-11):

  • When a woman was caught in adultery, the Pharisees sought to stone her according to the Law of Moses. Jesus, however, challenged this practice by saying, “Let him who is without sin cast the first stone.” This was a profound act of compassion, as He refused to condemn her. The Greek word “katalēpsis” (κατάληψις) used here suggests that Jesus was not only demonstrating mercy but was also upholding the woman’s dignity and humanity, ensuring she was not reduced to just her sin but was seen as a whole person with the potential for redemption.

• The Healing of the Woman with the Issue of Blood (Mark 5:25-34):

  • In this story, Jesus not only healed a woman but also publicly acknowledged her faith and gave her peace. The Aramaic term used for the woman’s healing is “tehīh”, indicating that her healing was holistic — physical, emotional, and spiritual. He restored her to a place of honor in the community, which would have been significant in a society where women with such conditions were considered unclean and marginalized.
• • 

    TD says
    Please remember to mention Jesus Mother, Mary

  • ! Mary, the mother of Jesus, is a central figure in the Gospels, and her relationship with Jesus is deeply significant, both in terms of His respect for her and her pivotal role in God’s redemptive plan.

    Let’s explore Mary and other women in the Gospels who were significant in Jesus’ life and ministry:

    1. Mary, the Mother of Jesus:

    Mary holds a unique and powerful position in the Gospels. As the mother of Jesus, her relationship with Him is profoundly important. Jesus’ respect for her is evident in many instances, including His compassion and care for her even as He was dying on the cross.

    • Mary as the Chosen Vessel (Luke 1:26-38):

      • Mary’s fiat (her “yes” to God) to become the mother of the Savior of the world is monumental. The Greek word “kecharitomene” (κεχαριτωμένη) used in Luke 1:28 to describe Mary means “highly favored” or “full of grace.” This highlights the unique grace she received from God.
      • Mary’s role as a mother was not just biological but also spiritual. As the mother of Jesus, she had a direct role in His earthly ministry, even though she was not directly involved in leadership or teaching like other women in the Gospel.

    • At the Wedding in Cana (John 2:1-11):

      • When the wine ran out at the wedding, it was Mary who brought the issue to Jesus’ attention, and though He initially stated, “My hour has not yet come,” He respected her concern and performed His first miracle, turning water into wine.
      • The Greek word “mēteri” (μήτερ) used in Jesus’ address to Mary here, which translates to “woman,” is often viewed as a term of respect, not harshness, and indicates the special relationship they had. Jesus’ response underscores that while He was fully obedient to His Father’s will, He also respected His mother’s input.

    • At the Cross (John 19:25-27):

      • Jesus’ concern for Mary’s well-being even as He was suffering on the cross is profound. He entrusted her care to the Apostle John, saying, “Woman, behold your son,” and to John, “Behold your mother.” This not only shows Jesus’ deep respect for His mother but also His compassion for her in the midst of His sacrifice.

    Mary exemplifies a unique combination of obedience, humility, and strength in her role. She wasn’t just a passive figure but a participant in God’s plan, demonstrating faith and submission to God’s will, despite the challenges.

    2. Other Significant Women in the Gospels:

    • Martha and Mary of Bethany (Luke 10:38-42; John 11:1-44):

      • Martha, while busy serving, is rebuked gently by Jesus in Luke 10:42, where He tells her, “Mary has chosen the better part.” This demonstrates that Jesus valued women’s spiritual growth as much as their roles in practical service.
      • Mary of Bethany, who sat at Jesus’ feet and listened to His teachings, is recognized by Jesus as having chosen “the better part.” The Greek word for “sat” (“kathēmai”), used to describe her posture, suggests that she assumed the position of a disciple. In the Jewish culture of the time, this was a radical act—because women were not typically allowed to sit and learn at the feet of a rabbi.

    • The Sinful Woman Who Anointed Jesus’ Feet (Luke 7:36-50):

      • This woman is often identified as a “sinner,” yet she shows great humility and devotion as she washes Jesus’ feet with her tears, dries them with her hair, and anoints them with expensive perfume.
      • Jesus used this act to challenge the Pharisees’ self-righteousness, showing that her faith and love toward Him were more valuable than the religious rituals upheld by the Pharisees. He said, “Her sins, which are many, are forgiven, for she loved much.” Her actions, as a woman, broke social norms and demonstrated that Jesus honored women for their faith and love, not just their actions or societal roles.

    • The Woman with the Issue of Blood (Mark 5:25-34; Matthew 9:20-22):

      • This woman, considered unclean by Jewish law, pressed through the crowd to touch the hem of Jesus’ garment, believing that if she could only touch it, she would be healed. Her faith led to her physical and spiritual healing.
      • Jesus’ reaction to her was not one of condemnation for her perceived impurity but one of affirmation and healing. He said, “Daughter, your faith has made you well.” Jesus recognized her faith as the source of her healing, not her adherence to ceremonial law, once again defying the cultural rules.

    • The Samaritan Woman at the Well (John 4:7-30):

      • As mentioned earlier, Jesus’ interaction with this woman was revolutionary. Not only was she a woman, but she was also a Samaritan—two significant barriers to Jewish men at the time. Jesus broke both cultural and gender taboos by speaking to her and offering her “living water.”
      • Jesus doesn’t judge her for her past, even though she had had multiple husbands. Instead, He engages her deeply in theological conversation and reveals Himself to her as the Messiah.
      • The Greek term “hybristes” (ἰσχυρός) could be applied here in the context of women’s strength, as the Samaritan woman went on to testify to her whole community about Jesus, becoming one of the first evangelists in the New Testament.

    • The Women Who Supported Jesus’ Ministry (Luke 8:1-3):

      • Several women, including Mary Magdalene, Joanna, and Susanna, provided for Jesus out of their own means. This passage shows that women were not only recipients of Jesus’ teachings but also active participants in supporting His ministry financially and emotionally.
      • These women were valued by Jesus for their contributions, and this support was critical in furthering the work of His ministry.

    3. Jesus’ Radical Respect for Women:

    Unlike the Pharisees, who adhered to strict Levitical Patriarchal Law (LP) and relegated women to subordinate roles, Jesus constantly valued and elevated women in ways that went against the cultural grain.

    • The Pharisees’ Treatment of Women: The Pharisees generally believed that a woman’s role was to support her husband, bear children, and manage the household. Women were often excluded from religious leadership or public discourse and were seen as inferior to men. The oral traditions and Levitical laws often relegated women to “ritual impurity” during menstruation (Leviticus 15:19-30) and limited their participation in temple worship.

    • Jesus’ Radical Approach: Jesus, on the other hand, often engaged with women directly in ways that broke these societal and religious constraints. His interactions were deeply countercultural, and He showed that women were not second-class citizens in the Kingdom of God. He entrusted them with the gospel message and treated them as equals in terms of spiritual responsibility and potential.

    Conclusion:

    While the Pharisees and Levitical Patriarchism regarded women with suspicion, objectification, and limitations, Jesus regarded them as integral to His ministry and the Kingdom of God. He elevated them, empowered them, and affirmed their dignity and worth, showing a radical respect for women that went against the cultural norms of His time.

    By including women in His ministry, offering healing, and treating them with compassion, Jesus redefined the role of women within both religious and societal structures. His Mother, Mary, stands as an exemplary figure, but the other women in the Gospels show us the expansive nature of Jesus’ love and His vision for women’s equality in the Kingdom of God. The radical equality Jesus demonstrated is a model for ministry leadership today, encouraging leaders to embrace, affirm, and elevate the role of women in every sphere of spiritual life and service.

  • 

TD SAYS
Please CONTRAST: The Pharisees and Their Treatment of Women

Chat GPT replies

The Pharisees, by contrast, embodied a rigid, patriarchal view of gender roles, often using Levitical Patriarchal Law to justify their exclusionary practices. The Pharisaical system regarded women as inferior in many ways, limiting their roles in religious and public life.

• Cultural Repression and Women’s Legal Status: In Jewish culture, based on the Mosaic Law (which the Pharisees heavily upheld), women had limited rights in matters of divorce and testimony. They were often treated as property and seen as lesser in religious and societal contexts. The Pharisees used their understanding of Levitical Law to impose patriarchal control, evident in their treatment of the woman caught in adultery (John 8:1-11), where they used the Law to justify harsh and judgmental behavior.

• The Role of Women in Pharisaic Teachings: Women were often seen as distractions in the study of Torah. The Pharisees’ legalistic approach created systems that restricted the role of women to domestic affairs, and the notion of women publicly reading or interpreting the Scriptures was highly controversial. The Pharisees’ view was based on Levitical Patriarchism (LP), where the authority and leadership were monopolized by men, and any deviation from this system was considered improper.

5.MEGA POINT: Jesus vs. Pharisaical Treatment of Women:

• Women and Public Authority:
  The Pharisees imposed gender boundaries on women, believing that a woman’s primary role was to be subjugated to men, particularly through marriage. Their behavior and treatment of women were authoritarian and based on a literal and legalistic interpretation of the Levitical Code (Leviticus 12:2, Deuteronomy 22:22-24). Jesus, on the other hand, demonstrated that God’s love and grace were available to all, regardless of gender. He welcomed women into His ministry, allowed them to interact with Him, and even sent them to spread the message of His resurrection, defying the Pharisaical norms.

• Jesus’ Radical Reactions:
  Jesus’ treatment of women was not just countercultural; it was transformational. In a society where women were often excluded from religious leadership, He acted in ways that elevated their status. He did not allow the LP law of the Pharisees to dictate His actions, and He reframed the narrative surrounding women’s roles, bringing them into positions of visibility and importance in the kingdom of God.

Conclusion:

In Christ’s ministry, His value and treatment of women starkly contrasted the prevailing patriarchal and legalistic practices of the Pharisees. Jesus empowered women, treated them with dignity, and used His authority to break down cultural and religious barriers that marginalized them. He did not operate under Levitical Patriarchism, but instead, His model was one of compassion, equality, and restoration. His actions demonstrated the Kingdom of God—a realm where both men and women could equally reflect the image of God, serve in leadership, and participate in the mission of God without the constraints of patriarchal authority.

In contrast, the Pharisees adhered to a strict, hierarchical interpretation of the Law, which placed women in a subjugated position, often using the very law meant to protect them as a tool for their oppression. Jesus’ actions stand as a call for ministry leaders today to approach women with the same dignity, respect, and empowerment He exemplified, rejecting patriarchal control and embracing a model of servant leadership that uplifts all believers.

Taveau asks Chat GPT AI

Please tell the story of I Samuel Eli and his sons, his temple house and Hannah. Make it each of the relationships plus the “Holy God’s unseen relation with all the ministers

Chat GPT AI replies

The story of Eli, his sons, and Hannah in 1 Samuel is rich with themes of leadership, accountability, sacrifice, and the unseen relationship between God and those in ministry. It involves deep personal struggles, the failure of spiritual leadership, the faithfulness of a devoted woman, and God’s righteous response to all involved.

The Setting: The Priesthood of Eli and the Temple of the Lord

In the time of the Judges, the nation of Israel was in spiritual turmoil. The temple was in Shiloh, and Eli was the high priest overseeing the worship of the Lord. His family was entrusted with the sacred responsibility of ministry in God’s house. However, as we read in 1 Samuel 2, Eli’s sons, Hophni and Phinehas, were wicked priests who used their positions for selfish gain, corrupting the very temple and worship they were supposed to honor.

Eli and His Sons’ Relationship

• Hophni and Phinehas (the sons of Eli) were priests but were infamous for their sinful behavior. The Bible tells us that they did not know the Lord (1 Samuel 2:12). Their sinful actions were twofold:

  1. Abuse of priestly duties: They took portions of the sacrifices meant for God, and instead of offering them according to God’s instructions, they took the best parts for themselves (1 Samuel 2:12-17).
  2. Sexual immorality: They also defiled the temple by having relationships with the women who served at the entrance to the Tabernacle (1 Samuel 2:22).

  Eli, though aware of his sons’ misconduct, did not take strong action to correct them. His rebuke was mild and insufficient: “Why do you do such things? I hear from all the people about these wicked deeds of yours. No, my sons; the report I hear spreading among the Lord’s people is not good.” (1 Samuel 2:23-24).

  Eli’s failure to remove his sons from ministry reflected passivity and a lack of courageous leadership. He allowed sin to fester under his watch, and this was a significant failure in his role as both father and spiritual leader.

  God responded with grave judgment, sending a prophet to declare that the house of Eli would be punished, and both Hophni and Phinehas would die on the same day (1 Samuel 2:27-36).

The Unseen Relationship: God’s Perspective on the Ministers

God’s unseen relationship with His ministers (including Eli, Hophni, and Phinehas) is characterized by both divine grace and severe accountability. Even though Eli was a priest, God did not overlook the unrighteousness in his house. Eli’s sons were dishonoring God by their behavior, and Eli, as the head of the priesthood, was also complicit because he failed to act. God was not blind to their actions, even if the people were.

This narrative demonstrates that while human leaders might turn a blind eye to sin, God sees all. He holds ministers, especially those in positions of authority, to a higher standard because they are entrusted with leading others in holiness and truth.

Hannah: A Woman of Faith and Prayer

Amid the corruption in the house of Eli, there was a woman named Hannah. She was barren and deeply distressed by her inability to have children, which was seen as a great shame in ancient Israel. Every year, Hannah and her husband, Elkanah, would go to Shiloh to offer sacrifices to the Lord. On one such occasion, Hannah poured out her soul in prayer, promising that if God gave her a son, she would dedicate him to the Lord’s service for all his life (1 Samuel 1:9-11).

• Hannah’s Relationship with God: Hannah’s relationship with God was one of deep personal devotion and faith. She cried out to God in her anguish, making a vow and trusting in His sovereignty. When Eli initially saw her praying silently in the temple, he mistook her for being drunk because her lips moved but no sound came out. When she explained, Eli blessed her, and God answered her prayer by giving her a son, Samuel (1 Samuel 1:12-20).

  Hannah’s faith was extraordinary because she did not only pray for a child out of selfish desire but also promised to surrender her son back to God. After Samuel’s birth, she kept her vow and brought him to Eli at the temple to serve the Lord (1 Samuel 1:24-28).

Hannah’s Relationship with Eli:

Hannah’s interaction with Eli was marked by respect and humility. She did not confront him about his sons’ failings but simply sought God’s favor in prayer. When she brought Samuel back to Eli, she acknowledged the fulfillment of her vow and placed her son in Eli’s care. Hannah’s relationship with God and her willingness to honor her vow reflected her deep spirituality and commitment to God’s purposes.

Her actions also underscore the power of prayer and trusting in God’s timing, as well as the sacrifice of giving back to God what He had given her.

The “Holy God’s Unseen Relationship” with All Ministers

The unseen relationship of God with His ministers is deeply woven into this narrative. While Eli and his sons were engaged in corruption, God’s unseen hand was still at work, responding to the prayers of the faithful like Hannah. God honored her devotion, while at the same time, He was preparing to judge the house of Eli for their failure in leadership.

• God sees the heart: Unlike human leaders, who may be deceived by outward appearances, God looks at the heart. Hannah’s sincerity and humility set her apart from the corruption of Eli’s house.
• God’s judgment is just: Despite the apparent power and prestige of Eli’s family, God’s judgment came swiftly. He did not allow their defilement to continue unchecked. Their corruption was a stain on His holiness, and God was ready to deal with it.
• God’s sovereignty: Even in the midst of sin and disorder, God was still in control. He raised up Samuel, a righteous leader, to bring about the spiritual renewal Israel needed. God’s providence was at work, despite the failures of the priesthood.

Lessons from Eli, His Sons, and Hannah

1. Leadership Accountability: Like Eli, modern-day leaders are entrusted with significant responsibility and must be accountable for how they manage spiritual authority. Failing to act justly and uphold righteousness can lead to God’s judgment on both the leader and the community they serve.
2. The Importance of Faithful Prayer: Hannah’s devotion to God and her commitment to prayer demonstrate that faithful prayer and personal devotion are central to the work of ministry. Her response to God’s answer—dedicating Samuel to God’s service—reminds us that the fruit of prayer is not only for personal blessing but should be used for God’s glory.
3. God’s Righteous Judgment: God does not ignore sin, and He holds leaders to a higher standard, especially those who lead His people. Eli’s failure to address the sin of his sons was a direct failure to honor God’s holiness. God responds to those who desecrate His holiness—whether in a priestly office or in a congregational setting—with judgment.
4. The Unseen Relationship: God sees the heart of every minister, leader, and believer. While human eyes may miss things, God is never unaware of our actions or motivations. Both the righteous and the wicked are ultimately seen and judged by God. This should lead those in ministry to walk humbly before God, knowing that they are accountable to Him.

Conclusion: The relationships between Eli, his sons, and Hannah, and the unseen hand of God moving through them, teach powerful lessons about leadership, accountability, devotion, and judgment. Eli’s failure to hold his sons accountable, and the resulting consequences, contrast sharply with Hannah’s faithfulness and devotion. God’s actions in these events remind us that He is sovereign, just, and intimately involved in the lives of all those who serve Him. Ministers must lead with integrity, knowing that God sees all, and those who follow Him must remain faithful in prayer and dedicated to His service, as Hannah did.

Sister Taveau asks ChatGPT

Strongly address Eli and both of his priestly, gifted however promiscuous,  using abusing,  defiling, using sons. POINT: Eli never corrected them or set them down from ministry, He turned a blind eye.I relate to “Boys will be boys’ the usual (usually LP double standard Please discuss this in light of Christ and many women

Chat GPT AI replies

REALITY: ELI AND BOTH HIS MINISTRY SONS

What would JESUS do about Eli and His Ministry Sons?
Taveau says

In light of modern day accusations about women in ministry

1. What would Jesus most likely  do regarding the character of both of Eli’s ministry sons defiling, many  women who came to the church, What about weeping  Hannah, also

Chat GPT AI answers

In light of modern-day accusations about women in ministry, it’s important to turn to the example of Jesus and the deeper biblical context, especially when looking at stories like those in 1 Samuel 1, the story of Hophni, Phinehas, and Eli, and Hannah. These accounts highlight God’s heart towards both women in ministry and those who are misusing power in religious contexts.

1. Jesus’ Perspective on Hophni, Phinehas, and Eli’s Actions:

In 1 Samuel 1, the story primarily focuses on the devout and faithful Hannah, but it also introduces us to the corrupt actions of Eli’s sons, Hophni and Phinehas, and the religious corruption they represent. Hophni and Phinehas were priests who defiled their positions, abused their power, and took advantage of women who came to the temple, particularly the women who came to offer sacrifices.

• Hophni and Phinehas (1 Samuel 2:12-17):

  • Hophni and Phinehas were priests serving in the temple of the Lord, but they used their positions to exploit the women who came to worship God. They abused their authority by taking the best portions of sacrifices and engaging in sexual immorality with women at the temple (1 Samuel 2:22).
  • Jesus’ Response (Hypothetically):
    • If we compare this situation to what we know of Jesus’ ministry, it is clear that Jesus would denounce the exploitation of women and abuse of power. Throughout His ministry, Jesus condemned the use of power to oppress others, especially the vulnerable. He would see the actions of Hophni and Phinehas as a stark violation of justice, holiness, and respect for the dignity of women.
    • Jesus’ example would likely be one of rebuke for those who use ministry to dominate, control, or harm others. In the Gospels, Jesus consistently confronted the abuse of religious authority (e.g., His cleansing of the temple in John 2:13-22), and His message was one of restoration, compassion, and justice, especially for those who are oppressed.
    • Just as He rebuked the Pharisees for their hypocrisy and self-righteousness, Jesus would denounce any religious leader using their position for selfish gain or to exploit others, especially women. He would call for repentance and a return to God’s heart of love and justice, where all are treated with dignity and respect.

• Jesus’ Actions and Message:

  • Jesus would act to restore dignity and respect. In His ministry, He consistently sought to heal, uplift, and restore the dignity of women—something that was being stripped away by leaders like Hophni and Phinehas.
  • In Matthew 23:1-12, Jesus rebuked those who “sit in Moses’ seat” and use their position to oppress others, “tying up heavy burdens” on the people, but not lifting a finger to help them. Jesus would likely apply this same rebuke to those in modern ministries who abuse their position, especially in cases where women are being mistreated or accused unjustly.

2. Hannah’s Story (1 Samuel 1):

Hannah’s story, by contrast, stands in stark contrast to the actions of Hophni and Phinehas. Hannah is a woman of great faith and integrity. She prays fervently for a son, vowing to dedicate him to the Lord. Her deep faith is evident in the way she loved and honored God even in the midst of personal barrenness and shame.

• Hannah’s Approach to Ministry:
  • In 1 Samuel 1:9-18, when Hannah prays for a son, she does so in deep reverence before God. Eli initially misjudges her as being drunk because she is praying silently, but she explains her heart. Eli then blesses her, and God answers her prayer, giving her Samuel, whom she dedicates to the Lord.
  • Jesus’ Response to Hannah:
    • Jesus would deeply honor Hannah’s faith and integrity. He would recognize her as a woman of great strength, perseverance, and devotion to God. Just as Jesus honored women in His ministry for their faith and actions, He would lift up Hannah as an example of someone who, though a woman in a patriarchal society, showed unwavering faithfulness and submission to God’s will.
    • The message of honoring God’s purposes above societal expectations is deeply evident in Hannah’s story. She doesn’t seek validation from men or societal systems but from God. This aligns with how Jesus treated women: recognizing their worth before God and seeing their faith as precious and valuable.
    • Jesus might also emphasize Hannah’s role as a spiritual leader in her own right. While women like Hannah weren’t traditionally allowed to lead in official positions in the Jewish temple system, Jesus acknowledged the spiritual leadership that many women, like her, demonstrated in their faithfulness to God.

3. Jesus’ Treatment of Women in Ministry:

• Jesus would contrast the behavior of the Pharisees and the leaders in the temple (like Eli’s sons) with His own ministry of grace, compassion, and empowerment for women. He showed through His actions that women were not to be marginalized, abused, or overlooked in ministry.
• Jesus would likely support and uplift women who are faithfully serving in ministry, as He did throughout the Gospels. He continually broke the boundaries set by religious authorities and would stand against the modern-day accusations or mistreatment of women in ministry, reminding us that His kingdom is one of justice, respect, and equity.
• In Matthew 23:37-39, Jesus expresses His sorrow over Jerusalem’s rejection of Him. His lament is an indication of how He desired a kingdom of righteousness, where all people, including women, would be respected and valued.

Conclusion:

In light of modern-day accusations about women in ministry, Jesus would respond by calling for justice, restoration, and equality. He would condemn any form of manipulation or abuse of power, especially by those who claim to represent God but exploit women. Hophni and Phinehas’ actions would be seen as an abuse of spiritual authority, which Jesus consistently rejected in His teachings. Hannah’s faith and submission to God’s will would be commended by Jesus as a model of true spiritual leadership, showing that God values the devotion of women in ministry.

Thus, in both instances, Jesus would stand as an advocate for respecting women’s roles in the faith community and would rebuke those who accuse or mistreat them, calling the church back to the original heart of God’s justice—where all people, regardless of gender, are treated with honor, dignity, and love

.

Taveau asks Chat GPT AI

Would Jesus, Apostle Paul, the First Church apostles standards approve of a double standard in ministry character and personal behavior with Christian,ministry men and women?

Chat GPT AI replies

No, Jesus, Paul, and the First Church apostles would not approve of a double standard in behavior between Christian ministry for men and women. Their teachings and actions, when considered together, consistently reflect a commitment to equality and justice that transcends gender-based discrimination or unequal standards of behavior in the ministry context.

Here’s why this would be the case, supported by scripture and theological principles:

1. Jesus’ Teachings and Actions

Jesus, in His interactions with both men and women, continually broke down social and cultural barriers. He did not hold men and women to different standards of behavior or worth, and He frequently rebuked the double standards of the Pharisees and religious authorities.

• Equality in Spiritual Worth: Jesus showed that women had the same spiritual worth as men. For instance, He engaged deeply with women, like the Samaritan woman at the well (John 4), who, in that society, were not typically included in public theological discussions. He revealed Himself as the Messiah to her, demonstrating that women had a rightful place in God’s redemptive plan.

• The Role of Women as Disciples: Jesus did not only teach women, but He also acknowledged and validated their role as His disciples. Women like Mary Magdalene, Martha, and Mary of Bethany were central to His ministry, and Jesus honored them for their faithfulness, intellectual understanding, and spiritual insight. This stands in stark contrast to the double standards of His day, where women were often restricted in their roles.

• Examples of Justice and Compassion: In John 8, when the Pharisees brought a woman caught in adultery before Jesus, He responded with compassion and justice, showing no double standard between her and the men who were also guilty of sin. He forgave her sin, challenging the accusers (who were attempting to condemn her) to reflect on their own faults. His call for repentance was consistent and universal—neither gender was more or less deserving of grace and correction.

2. Paul’s Teachings on Equality in Christ

The apostle Paul also consistently taught that men and women were both equal in their standing before God, regardless of their roles in ministry.

• Galatians 3:28 is often quoted to support gender equality in Christ:

  “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.” Paul here clearly emphasizes the spiritual equality of men and women. This verse challenges any claim of a spiritual hierarchy based on gender.

• Paul’s Acknowledgment of Women in Ministry: Throughout his letters, Paul frequently acknowledges and commends women who were actively involved in ministry. For example:

  • Phoebe (Romans 16:1-2) is referred to as a deacon and a helper of many, including Paul.
  • Priscilla (Acts 18:26) worked alongside her husband Aquila, teaching Apollos and providing strong leadership in the early church.
  • Junia (Romans 16:7) is referred to as “outstanding among the apostles,” indicating that women were not only involved in ministry but in leadership roles as well.

Paul’s recognition of women in ministry positions suggests that he did not condone double standards in spiritual or ministerial expectations. He saw both men and women as equally able to serve God and fulfill their callings.

• Gender Roles in Ministry: While Paul provides guidelines for different roles in marriage and the church (e.g., 1 Timothy 2:12), these instructions should be interpreted in light of his overall teachings, where he promotes mutual respect, shared responsibility, and mutual submission within the Christian community (Ephesians 5:21).

3. The First Church’s Approach

The early church, as reflected in the Acts of the Apostles and in the writings of Paul and other early Christian leaders, did not maintain double standards for men and women in ministry.

• Acts 2:17-18: On the day of Pentecost, Peter quotes the prophet Joel, who prophesied:

  “In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy… even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy.”

  This prophecy acknowledges both men and women as recipients of the Holy Spirit and agents of His ministry. It is clear that there was no inherent spiritual distinction between men and women in terms of receiving and operating in the gifts of the Spirit.

• Acts 21:8-9: Philip’s daughters were prophetesses, which shows that the early church accepted the spiritual gifts of women. Prophecy was not restricted to men in the early church.

• Church Leadership and the Role of Women: In the early church, women like Priscilla and Phoebe were involved in significant leadership roles, including teaching and serving as deacons, which suggests that there was no double standard in the treatment of men and women within the ministry.

4. Modern-Day Application:

The teachings of Jesus, Paul, and the example of the early church all align in affirming that there is no biblical support for a double standard between men and women in ministry. The ministry is a shared responsibility, where both men and women are called to serve according to their gifts, without gender-based restrictions or biases. Here’s why:

• The gifts of the Spirit are given without distinction. (1 Corinthians 12:7-11, Romans 12:4-8)
• Women are called to use their spiritual gifts for building up the body of Christ, just as men are.
• God does not show favoritism or make distinctions between men and women in terms of spiritual value or ministry potential.

Therefore, any double standard in behavior or expectations for men and women in ministry is inconsistent with the teachings of Jesus and the apostles. Christians today are called to honor the equal worth and calling of both men and women in ministry, supporting each other in their God-given roles and responsibilities.

Sister Taveau asks Chat GPT
Please include the Gender Double standard  history, both Bible and American

Chat GPT AI responds:

The Gendered Double Standard in Religious Judgment: From Biblical Times to Modern Ministry

Throughout history, societies have demonstrated a tendency to harshly judge and condemn women while excusing or minimizing the wrongdoing of men. This imbalance is particularly evident in religious contexts, both in biblical accounts and modern ministry settings. While teachings of Jesus and Apostle Paul emphasized accountability, mercy, and justice, contemporary hardliners often perpetuate harmful patterns of accusation and vilification, primarily targeting women.

The Woman Caught in Adultery: A One-Sided Judgment

In John 8:1-11, the religious leaders brought a woman caught in adultery before Jesus, intending to trap Him into either upholding or rejecting Mosaic law. Notably absent was the man involved, despite Leviticus 20:10 explicitly stating that both parties in adultery were to be punished.

“They say unto him, Master, this woman was taken in adultery, in the very act.” (John 8:4, KJV)

Jesus’ response exposed the hypocrisy of her accusers:

“He that is without sin among you, let him first cast a stone at her.” (John 8:7, KJV)

Here, Christ highlighted the unjust application of the law. While the woman bore the full brunt of condemnation, the man faced no consequence—a pattern mirrored today in many religious circles.

Eli and His Sons: A Tale of Unchecked Sin

In 1 Samuel 2:12-25, Eli’s sons, Hophni and Phinehas, engaged in ongoing, blatant sin while serving as priests. Despite knowing their corruption, Eli’s reprimands were mild, and they continued in their positions of authority. Eventually, judgment came, but only after prolonged tolerance.

“And the sin of the young men was very great before the Lord: for men abhorred the offering of the Lord.” (1 Samuel 2:17, KJV)

This historical leniency toward men in leadership positions starkly contrasts with the swiftness and harshness with which women are condemned for perceived moral failings.

The Blame on Eve: A Convenient Scapegoat

The narrative of Adam and Eve in Genesis 3 has often been misused to perpetuate the belief that women are inherently more susceptible to deception. Despite Adam’s direct accountability, the focus is disproportionately placed on Eve.

“And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.” (Genesis 3:12, KJV)

This framing has fueled centuries of theological and cultural biases that cast women as the root of sin and moral weakness. Modern patriarchal ministries often echo this sentiment, blaming “unsubmitted women” for disruptions while excusing male counterparts.

The Puritan Influence: Salem and The Scarlet Letter

The gendered scapegoating seen in the Bible continued into the Puritan era. The Salem Witch Trials of 1692 exemplified mass hysteria disproportionately targeting women. Accusations often stemmed from social or personal grievances rather than evidence. Similarly, Nathaniel Hawthorne’s “The Scarlet Letter” exposed the hypocrisy of Puritan society, where Hester Prynne was shamed and ostracized while the man who fathered her child evaded scrutiny.

These historical examples resonate with contemporary experiences in some Christian circles. Women who challenge authority or fail to conform to perceived roles often face labels such as “Jezebel” or “uncovered,” while men in similar circumstances are afforded grace and restoration.

A Call for Justice and Equity

Scripture offers a path forward. Jesus consistently rejected legalism and exposed the double standards of His time. Apostle Paul taught that in Christ, gender distinctions should not determine one’s value or accountability.

“There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” (Galatians 3:28, KJV)

To honor biblical principles, modern ministries must reject patriarchal biases and commit to fair and compassionate treatment of all individuals, regardless of gender. Just as Jesus upheld mercy and justice, so too should today’s churches.

Let us move beyond the flawed traditions of the past and embrace a faith that holds both men and women to the same standard of accountability, extending the same grace to all.

Sister Taveau’s Final Point

Jesus, Paul, and the early church would not approve of a double standard in Christian ministry between men and women. They all demonstrated, in their teachings and practices, that spiritual equality is foundational to the body of Christ. Both men and women are called, empowered, and expected to serve in ministry according to their gifts, not according to their gender. Any form of gender-based double standard in ministry would contradict the message of the Gospel and the examples set by Jesus and the apostles.

TO SUPPORT: [wpedon id=”1106″]

Any  respectful questions?