The Biblical Role of the Pastor's wife - South African Theological ...
The Biblical Role of the Pastor's wife - South African Theological ...
The Biblical Role of the Pastor's wife - South African Theological ...
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everything was very good. Sailhamer (1994:14-15) explains that two purposes<br />
are provided by <strong>the</strong> author <strong>of</strong> Genesis for <strong>the</strong> establishment <strong>of</strong> humankind.<br />
Firstly, placing humankind in <strong>the</strong> Garden denotes <strong>the</strong> purpose <strong>of</strong> fellowship.<br />
God establishes a relationship with His creation. Secondly, God’s purpose in<br />
creating humankind was for <strong>the</strong>m to worship and obey Him. Our obedience is<br />
an act <strong>of</strong> worship to our Creator, which results in constant fellowship with Him.<br />
God, in His creation <strong>of</strong> man and woman, demonstrated care and purpose.<br />
God established a union between male and female in that <strong>of</strong> husband and<br />
<strong>wife</strong>. This joining toge<strong>the</strong>r expresses God’s own personal relationship within<br />
Himself; in essence, His unity. This concludes that <strong>the</strong> most reflective<br />
expression <strong>of</strong> <strong>the</strong> complex unity <strong>of</strong> God is found in <strong>the</strong> joining <strong>of</strong> male and<br />
female as husband and <strong>wife</strong> (Lazenby, 1987:65).<br />
Lazenby (1987:65) shows that human beings, male and female, are<br />
pictured as created in <strong>the</strong> image <strong>of</strong> God, “a mystery as ‘male and female’<br />
correspond structurally to ‘<strong>the</strong> image <strong>of</strong> God’”. Lazenby tends to focus<br />
primarily on <strong>the</strong> incompleteness <strong>of</strong> ei<strong>the</strong>r gender without <strong>the</strong> o<strong>the</strong>r, <strong>the</strong>reby<br />
indicating <strong>the</strong> unity <strong>of</strong> <strong>the</strong> male and female within <strong>the</strong> sexual relationship <strong>of</strong><br />
husband and <strong>wife</strong> to image God equally. He concludes by saying that “being<br />
in God’s image implies an equality <strong>of</strong> <strong>the</strong> sexes that allows each to assume<br />
similar duties and roles in <strong>the</strong> Church and in society as a whole” (p. 70). Thus,<br />
woman was created to image 10 her Creator, as she shares a union with man.<br />
Finally, Fitzpatrick (2003:21, 36) identifies <strong>the</strong> female, as well as <strong>the</strong><br />
male, as created in God’s image. Each becomes an equal representation <strong>of</strong><br />
God. She identifies six key aspects in which men and women image God,<br />
namely, in calling humankind to rule, relate, reproduce, reflect, rejoice and<br />
rest like Him (p. 30). In each <strong>of</strong> <strong>the</strong>se areas male or female equally represent<br />
God. Fitzpatrick does not claim that <strong>the</strong>y, toge<strong>the</strong>r, in union, image God.<br />
Individually each male and female will image God, thus differing from <strong>the</strong> view<br />
10 By actively “imaging” one’s Creator, I am seeking to show that one displays God’s<br />
character and person. Ra<strong>the</strong>r <strong>the</strong>n simply bearing God’s image, as one might wear a jacket, it<br />
is a continuing reflection <strong>of</strong> God’s divine character. <strong>The</strong>refore, we may image God in a<br />
specific situation, as we feed <strong>the</strong> hungry or give a wise counsel to a wayward believer or on a<br />
continual basis as we display unconditional respect to our husband.<br />
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