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In this article we will analyze the arguments generally used in favor of the women's arrangement for the exercise of activities in the Church of Jesus Christ.

Question #4 There Is evidence in the Bible of which Hulda, Débora, Priscila Febe were leaders and were exercising authority. Is not this a Biblical test sufficient for the women's arrangement?

Answer: There are two points of being born in mind as for the department of these women. 1) The fact that the Bible describes how God used certain persons in specific epochs for special intentions does not do of this a norm. Let's remember the most important distinction between the descriptive thing and the normative thing in the Bible. God used the false prophet Balaam (Number 22:35) and up to a donkey to transmit his Word (N. 22:28; 2 Pedro 2:16). The disobedient Saúl also prophesied in several occasions (1 Sam. 10:10; 19:23), as the messengers sent to Samuel (1 Sam. 19:20,21). The description of these cases does not establish a norm to be continued by the churches in the arrangement of the officials. The fact that God transmitted his message across a woman an official does not do of her in the church. There are other requisites in the New Testament for the official positions in accordance with what we read in the explicit specifications of 1Timoteo 3 and Tito 1.

2) The prophets of Israel were not receiving an office by means of the hand imposition to exercise official ecclesiastic authority. The kings and priests, on the contrary, were 'arranged' for those functions, and they were exercising them with authority. There are no priestesses 'ordered' in Israel, at least in the epochs when the real cult was prevailing. Hulda was a prophetess in Israel, receiving consultations in his house (2 Kings 22:13-15). The same can be said about Débora, which was a judge in Israel in an epoch in which there was no king, and neither the priesthood was working - they all were doing what well seemed to its own eyes. The Débora department was a denunciation of the weak thing and the absence of value of the men of the epoch (Judges 4:4-9; compare with Isa. 3:12). On Priscila, his leadership seems clear, nevertheless, it is less clear that she was a shepherdess or presbítera. As for Febe, to see the question on her further on.

He asks #5: Cannot we affirm that the patriarchy, in accordance with what we find in the Bible, especially the Ancient Testament, is a harmful and perverse institution, which denigrates and humiliates the woman?

Answer: The patriarchy, since we find it in the Bible, and especially in the Ancient Testament, is not simply an affirmation of the masculinity, it is never synonymous of mastery of the male or a value system in which the man treats the woman contemptuously, devaluing it and super - valorándose to himself. The patriarchy is the system in which the parents take care of his families. The image of the father in the Ancient Testament is not firstly of that one that he exercises authority and to be able, but of adoptive love, of bonds agree on them of kindness and compassion. Only in the Hebrew Writing we can find a God Almighty and quite Kind Father. The patriarchs reflect the God's parenthood, although poorly. The God of the Hebrews is not like the irresponsible masculine gods of the pagan cultures about Israel, because He ever leaves his children that He generates, on the contrary, he takes care of them. The patriarchs follow the lead of God. In that culture it was taught to the Jewish man that it was not simply an animal, aggressive, assertive, and violently, but he was a father, whose aggressiveness must be transformed by the responsibility, and that it would be necessary to show the gentleness, and that the care of the children was the finished masculinity expression, and that it should join with the feminine being and the feminine world of the family, at the same time that it was supporting a necessary separation to exercise the authority. The machismo is a completely distorted version of some aspects of the patriarchy, and it oppresses the women. We must fight against the machismo, and not stop recognizing the truth on the patriarchy.

He asks #6: Was not Febe a deaconess, in accordance with Romans 16:1,2? Does not this prove that the women can exercise ecclesiastic authority in the Church?

Answer: We have to consider the following aspects. 1) is not clear that Febe was really a deaconess. Although the original Greek should use the term ‘deacon‘ to refer to her, we remember that this term in the New Testament not always means the deacon's office. It can be translated like serf, the minister, etc. Therefore, our translation: "I recommend them our sister Febe, who is serving the Cencrea church» is perfectly possible and is not a prejudged translation.