Listen, chiclets: you might be able to make the case that a female could be a 'priest' in the NT sense that there is a priesthood of all believers. But you've got to mangle and twist and shred the Bible to make the case that a woman can be a pastor/elder. Sorry. Your liberalism is corrosive and destructive.
She’s only 25.
WHO is that?
What is it with fags and “neckerchiefs?”
Not guilty! Oh, and it’s “straitjacket” not “straightjacket.”
It’s hard to take an article seriously that makes such a blunder in the very first sentence.
But you've got to mangle and twist and shred the Bible to make the case that a woman can be a pastor/elder
some might disagree
2 Peter 1:21 For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit.
Acts 2:17 " 'In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams.
PROPHETESSES [H5567, G4739] (speak before). Miriam (Ex 15:20). Deborah (Jdg 4:4). Huldah (2Ki 22:14). False (Eze 13:17-19). Isaiah's wife (Isa 8:3). All the daughters of Israel (Joel 2:28-29). Noadiah (Ne 6:14). Elizabeth (Lk 1:41-45). Anna (Lk 2:36-38). Daughters of Philip (Ac 21:9). Jezebel (Rev 2:20).
PROPHETS One who is spokesman for God (Exod 4:15-16; 7:1), whether by vision or otherwise, and is given insight into the mind of God, and declares what he has "seen" as a message to the people. It is not the mysterious mode of reception of the prophetic revelation that is emphasized, but rather the deliverance of the message itself for God.
The biblical prophet must be distinguished from the prophetes of the Greeks. The latter really acted as an interpreter for the muses and the oracles of the gods. The prophets, however, were not interpreters. They uttered the actual words that God had given to them, without any modification or interpretation on their part (Deut 18:18).
When Israel entered Canaan, it would find a people that sought to learn the future and the will of the gods by the practice of various superstitions, which the Bible calls "abominations" or "detestable ways" (Deut 18:9). To offset this danger the Lord declared that he would raise up the prophets and that the Israelites were to listen to the prophets and to obey them (18:15). In this passage, Scripture points both to a great individual prophet, one who would be as significant and central to the people as was Moses at Sinai, and also to what we would call the successive line of prophets. Note that in verses 21-22 a test was given to distinguish the true prophet from the false. Just as later the people would wonder if the next Davidic king in line would be the promised Greater David, so also from the time of Moses onward there was expectation of the coming Mosaic prophet (cf. Deut 34:10), and each prophet who arose would be scrutinized (cf. John 1:21) to see if he were the one Moses predicted. By the order of prophets, the Lord enabled his people to walk into the unknown future with faith and obedience, trusting in the sovereign God, not, as the pagan, trying to secure and control the future by magic rites. See also MAGIC.
In ancient Greece we have the god, the oracle, the prophet, and the people. The same seems to have been the case in the Mesopotamian countries. In Israel, however, there was only one intermediary between God and the people, namely, the prophet. This arrangement was truly unique.
It is sometimes said that the prophets were forth-tellers and not foretellers. Such a separation, however, is not warranted. The prophets were both forth-tellers, speaking forth the message of the Lord, as well as announcing the future.
In the arrangement of the books of the Hebrew OT there are three parts--the Law, the Prophets, and the Writings. The division known as the Prophets is further subdivided into the former and the latter prophets. Under the first heading are included Joshua, Judges, 1-2 Samuel, and 1-2 Kings. These books are anonymous, their authors are not known. These books are rightly classified as "former prophets" because the history they contain conforms to the biblical definition of prophecy as a declaration of the wonderful works of God (Acts 2:11, 18). This does not mean they are less than true history, but that the process of selection of things to record was performed to show how God was at work in and for his people and how the moral principles of divine providence worked out over the centuries.
The latter prophets are also called writing prophets. They are the prophets who exercised so great a ministry in Israel--Isaiah, Jeremiah, Ezekiel, and the Twelve. The designation "latter" does not necessarily have reference to historical chronology, but is simply a designation of those prophetical books that follow the "former" prophets in the Hebrew arrangement of the OT. The "writing" prophets were not anonymous. The reason for this is that they were entrusted by God with the task and responsibility of addressing prophetical messages not only to the people of their own day but also to posterity; they must be accredited to their audience as genuine prophets.
The former and the latter prophets complemented one another. The "former" prophets set forth the history of a particular period in Israel's life; the "latter" prophets interpreted particular phases of that history. The one is necessary for the proper understanding of the other.
Schools of the prophets were raised up and served under Samuel. Following Samuel's death these prophetical bodies seem to have disbanded. We hear no more of them until the times of Elijah and Elisha. In Elijah's day they appear only in the northern kingdom. The designation "sons of the prophets" reveals the close and intimate association in which these men stood to the great prophets Elijah and Elisha. After this period, however, they seem to die out, and we hear no more of them.
Alongside the faithful and true prophets of the Lord there were others, men who had not received a revelation from God. Jeremiah refused to have anything to do with these men. They were not true prophets, but men who deceived.
In the OT there were three tests the people could apply in order to discern between the true and the false prophet. First, the theological test (Deut 13). Even if the prophet performed some sign to give validation to what he was saying, if his message contradicted Mosaic theology--the truth known about the Lord who brought his people out--the prophet was false. Second, the practical test (18:20 ff.). The prediction that is not fulfilled has not come from the Lord. We ought to notice that this is a negative test. It does not say that fulfillment is proof that the Lord has spoken, for that might in fact be the evidence offered by a false prophet to validate his word. What is not fulfilled is not from the Lord. Third, the moral test (Jer 23:9 ff.). This is a test first to be applied to the lives of the prophets themselves (23:13-14) and then to the tendency of the message they preach. Do they in fact strengthen the hands of evildoers, assuring them that they need not fear judgment to come (23:17)? This is a sure sign they have not stood before the Lord to hear his word (23:18-19). The prophet who comes fresh from the Lord's presence has a message turning people from evil (23:22).
The prophets spoke of future deliverance to be accomplished by the Messiah. It is this element of prophecy that we call "messianic prophecy." The word Messiah is itself not frequently used in the OT. It means "one who is anointed," and this anointing possesses an abiding character. The Messiah is a human individual who came to earth to perform a work of deliverance for God. He is also himself a divine person, as appears from passages such as Isaiah 9:5-6. He is to reign on David's throne
of course this all hinges on a belief that we are in the end times
credits (pradis & biblegateway.com)
"How do you like my clerical collar?"
The neckerchief is very 1970s Swedish Erotica-ish.