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In this article we will analyze the arguments generally used in favor of the women's arrangement.

He asks #7: What must be done when the women possess pastoral vision, leadership, skill for the education or administrative capacity, or gifts for the evangelism?

Answer: The women must exercise these skills and gifts inside the existing possibilities in the churches. They do not have to be arranged to develop his departments and to show his gifts.

He asks #8: Is not it the resistance to the arrangement of the woman another reaffirmation of the ancient concept of the inferiority of the woman, done by theologians and important leaders in the Church?

Answer: The Church must walk on the education of the Sacred Writing. If theologians and ancient leaders defended mistaken ideas on the inferiority of the woman, he has the Church to correct them in view of the Writing, which show that God created the man and to woman be equal. So, to correct the errors of the ancient ones in the present does not mean to order women, since thus we would be committing another error. Certainly the women are not and they were never lower than the men. But there is a big abyss between recognizing the equality of both, and abolishing the different roles that God determined in the creation for each one.

He asks #9: Does any text exist in the Bible that says clearly: "It is prohibited that the women are arranged to the department?»

Answer: None of the passages used against the feminine arrangement say explicitly that the women cannot be arranged to the department. But all of them impose restrictions to the feminine department, and demand that the Christian women should be submissive to the masculine Christian leadership. These restrictions have to do principally with the education of the women in the church. Since the government of the churches and the official public education in the same ones there are functions of the presbíteros and shepherds (to see 1 Tim. 3:2,4-5; 5:7; 11 Tito 1:9), it is inferred that such functions are not part of the called Christian of the women. But moreover, if the silence argument wants to be used, this one turns against the feminine arrangement also, so there is no any text that he says that the women must be arranged to the department of the Word and the ecclesiastic government. The Writing attributes to the Christian man the exercise of the ecclesiastic authority and of the family.

He asks #10 If the women receive the same spiritual gifts as the men: is not it a test deque God wishes that they should be arranged to the department?

Answer: No. The conditions to exercise the official positions in the apostolic Church are prescribed in 1 Timoteo and Tito 1. We must notice that the education gift is the only one of the requisites. There are others, as for example, to be able to govern to their own house and be a husband of only one woman, that they cannot be fulfilled by Christian women - by any more gifts that they have.

He asks #11: Is Pablo's education applied today on the women in the Church? Was not Pablo under the influence of the culture of that epoch, which was very different from ours?

Answer: It is necessary to do a distinction between the theological beginning cultural supra and the cultural expression of this beginning. There are things in Pablo's education that are clearly cultural, like the instructions for the use of the veil Corinthian in 1 11. Nevertheless, while the use of the veil is clearly a cultural custom, at the same time express a beginning that is not determined by any culture in particular, and this beginning is the functional difference between the man and the woman. What Pablo is defending in that passage is the validity of this difference in the public cult - the veil is simply the form by means of which this would happen normally in the Greek cities of the 1st century. It is necessary to notice that Pablo defends the participation differed from the woman in the cult using permanent arguments, which come out the culture, time and society, like the distribution or the functions of the persons of the Trinidad

(1 Cor. 11:3), and the way for which God created the man (1 Cor. 11:8,9).