Que ponha o véu 1Co 11.1-16 - Pr. Fabiano Ferreira

July 17, 2019 | Author: Fabiano Ferreira | Category: Véu, Interpretação Linguística, Septuaginta, Igreja Católica, Divindade (Disciplina Acadêmica)
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A propósito, o presente ensaio sobre o uso do véu é uma análise de um texto pertencente ao gênero epistolar. Teve mesmo ...

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Pastor Fabiano Ferreira, Ph.D

KA K A ATAKA TAKALUPT TAKALUPTE ESQW LUPTESQW

Que Ponha o Véu! � ������� ������������� �� ���������� ��.1�16 � ��� �� ����� ����� �������� � �� ���������� ���������� ���������

Fabiano Antonio Ferreira Philadelphia, USA 2010

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Copyright©2000 por Fabiano Antonio Ferreira Todos os direitos reservados. Proibida a reprodução por quaisquer meios, a não ser em citações breves, com indicação da fonte. Diagramação: Fabiano Antonio Ferreira Ilustração da Capa: Fabiano Antonio Ferreira Revisão: Fabiano Antonio Ferreira e Maria Antonia Gallete Ferreira Impressão e Acabamento: Artes Gráficas Kirios Ltda.

F383q Ferreira, Fabiano Antonio. Que ponha o véu! – A correta interpretação de I Co 11:1-16 à luz do texto grego original e do verdadeiro transfundo histórico / Fabiano Antonio Ferreira. Japeri, RJ : F. A. Ferreira, 2000. 84p. ; 30cm ISBN 85-901278-2-6 Inclui bibliografia. 1. Bíblia. N.T. Coríntios – Crítica, interpretação, etc. 2. Véus na Bíblia 3. Vestuário – Aspectos religiosos – Cristianismo. I. Título. CDD-206 1a edição: Abril/2000 O autor se sentirá feliz por saber sua opinião a respeito desta obra.

Pedidos e contatos poderão ser feitos através dos seguintes meios: Cartas: Pr. Fabiano Antonio Ferreira Rua Laura, 19 - Engenheiro Pedreira – Japeri - RJ CEP 26.455-010 Tel: (0XX21) 2664-8335 e-mail: [email protected]

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PREFÁCIO

 Jamais eu poderia imaginar que escreveria meu segundo livro tratando de um assunto como este. QUE PONHA O VÉU é um livro, por sua própria natureza, polêmico. Não sou muito chegado a polêmicas, isto não me faz muito bem. Aliás, a apologética geralmente desgasta excessivamente aqueles que se envolvem com ela, é por isso que quase sempre eu procuro desvencilhar-me dela. Entretanto, fui convidado a participar de um debate numa conceituada emissora evangélica do Rio de Janeiro, 93 FM, e de repente chegou um e-mail ao moderador Alberto Brizola de um ouvinte perguntando se na Igreja que eu apascento as mulheres usam véu durante a adoração. A resposta foi “sim”, para o espanto dos ouvintes, dos debatedores que compunham a mesa e do apresentador do debate. Quando me perguntaram “Por que?”, a resposta foi mais simples ainda: “Porque está na Bíblia e nós obedecemos ao que prescreve o Novo Testamento quanto à maneira de as mulheres se apresentarem no culto de adoração”. Como eu não podia esperar, uma cantora  gospel famosíssima do Rio, Marina de Oliveira, que compunha a mesa nesse dia narrou algumas experiências suas ocorridas quando cantou em Igrejas onde o corpo feminino da Igreja usa o véu, dizendo que, em ambientes assim, ela e suas amigas cantoras quase se sentiram constrangidas a usar o véu quando cantavam nessas Igrejas, pelo menos para não ficarem tão descontextualizadas da prática dessas Igrejas. Além disso, ela disse que, pelo menos aparentemente, “essas irmãs que usam véu parecem mais santas”. Certamente, essa foi a impressão que ficou em sua mente ao ver as moças e as irmãs casadas com blusas de manga comprida e saia ou vestido no meio do tornozelo, com a cabeça coberta com véu. E, com um pouco de

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Então, inesperadamente, surgiu a proposta de um pastor conhecidíssimo do Rio, Silas Malafaia, que também compunha a mesa, de que nós debatêssemos a questão da obrigatoriedade ou não do uso do véu pelas mulheres nas Igrejas de nossos dias. Eu, de pronto, aceitei o convite. Como sempre faço antes de qualquer debate, entrei em meu escritório e separei vários livros de minha vasta biblioteca, lendo tudo quanto pude acerca do assunto. Comecei fazendo uma minuciosa análise morfossintática e estilística do texto grego de I Co 11.1-16, reconstruindo o sentido através da contraposição ao transfundo histórico da passagem, reconsiderando os motivos de escrita e procurando reavaliar a intencionalidade comunicativa do autor. Preparei uma tradução deste texto direta do grego. Li e reli várias vezes o texto grego dessa passagem, a ponto de quase memorizá-lo totalmente, e cheguei até mesmo a gravá-lo em fita cassete para poder ouvi-lo no carro. Li as versões latina e aramaica (servi-me do texto interlinear da American Christian Press e da versão aramaica Peshitta com Tradução do aramaico para o hebraico da The Aramaic Scriptures Reasearch Society in Israel). Li as várias versões inglesas que possuo, as versões espanholas antigas e modernas. Li a tradução alemã da vulgata latina feita por Martinho Lutero. Li a tradução do Dr. Franz Delitzcsh, do grego para o hebraico. Li a tradução em hebraico moderno da Bible Society in Israel. Li os escritos dos Pais da Igreja. Li o Commentary on the New Testament from the Talmud and Hebraica, de Lightfoot. Li vários v ários comentários dos reformadores, dentre os quais destaco a obra de João Calvino, principalmente o volume XX sobre esta passagem. Li o The Expositor’s Greek Testament, como também o Interpreter’s Bible. Li O Novo Testamento Interpretado Versículo Por Versículo, do Russell Champlin. Fiz inúmeras consultas em Léxicos do NT grego e no Theological Dictionary of New Testament, em 10 volumes. Vou

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Pois bem, depois de todo esse esforço, senti-me impulsionado a anotar minhas análises, a fim de coordenar melhor meus argumentos no dia do debate. Escrevi tudo e esperei chegar o dia em que iríamos discutir a questão se as mulheres cristãs de hoje devem ou não devem usar véu quando adoram a Deus. Se fosse convencido do contrário, a Igreja em

Engenheiro Pedreira, no Rio de Janeiro, juntamente com mais outras 39 Igrejas no Brasil e Argentina que militam na Obra da Restauração de Tudo iriam abolir essa prática definitivamente, visto que somos muito coerentes em nossos pontos de vista e o que nos interessa é obedecer ao que a Bíblia diz. Se fosse provado pela Bíblia que estávamos errados, imediatamente passaríamos uma circular para todas as nossas Igrejas informando nossa nova e infeliz descoberta. É bom informar ao leitor que eu estava absolutamente convencido de que o uso do véu pelas mulheres cristãs é determinação divina para a Igreja em todas as épocas que antecedem o dia da eternidade. Porém, como seria defendida no debate outra posição, eu estava aberto, ��� e pretendo sempre estar ���  e até disposto a mudar de posição, se me provassem haver qualquer inconsistência em minha posição quanto ao referido texto. Finalmente, o dia do debate chegou. A expectativa dos ouvintes era grande demais. Quem é que estava com a razão? As irmãs devem ou não usar o véu no culto? Todas as dúvidas seriam tiradas e a verdade das Escrituras, obviamente, prevaleceria. Porém, ao chegar no estúdio, fui informado que o outro debatedor, o Pr. Silas Malafaia, por motivo de força maior, não pôde comparecer. Logo no início do debate, eu disse aos milhares de ouvintes que estava preparado para defender meus pontos de vista. Os outros debatedores que compunham a mesa também disseram que estavam prontos. Então, eu falei: Vamos

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naquele dia, de maneira que o Debate do Véu, como ficou conhecido, seria deixado para outra ocasião. Até hoje não aconteceu! Por que? Só Deus sabe e eu suspeito que o Silas Malafaia correu para não arranhar arr anhar a imagem. Contudo, pensando em você que ficou curioso em saber o que eu iria dizer é que resolvi publicar este livro. Aqui vai a íntegra de minha compreensão do texto de I Co 11.1-16, que fala acerca do uso do véu pelas servas de Deus. Sei que muitos serão esclarecidos e outros ficarão um pouco aborrecidos, pois procurei ser claro, preciso e sempre verdadeiro, fugindo, obviamente, do consenso quase universal e errôneo imposto pela prática da Igreja evangélica contemporânea. Por não estar condicionado a nenhuma escola de interpretação teológica, a menos nos pontos em que haja total acordo com a verdade da Bíblia, pude falar o que muitos já tiveram vontade e não tiveram coragem, sendo obrigados a torcer as Escrituras. Meu compromisso, porém, é com Deus e com sua Palavra. Esta liberdade me faz muito bem, não só a mim, mas a todos os homens e mulheres livres de Deus, pois eu não teria coragem de falsear ou de negar o claro ensino da Bíblia para satisfazer a imposições de quem quer que seja, pois para mim, a Bíblia é o livro mais importante e sério, que me revelou meu amado Jesus e seu glorioso projeto de salvação. Prefiro estar confinado aos estreitos limites que ele me impôs, mesmo que isso me custe muitas perdas aparentes, a falsear ou, muito pior, mercadejar sua Palavra, a ponto de tornar-me mais

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diminuir nada à sua Palavra, pois, como o encararia naquele grande dia, quando estaremos diante de seu trono. E como viver dando desculpas estapafúrdias à minha sensível consciência? Para os pastores eu diria que, no meu livro anterior, Pastor  ��� Um Ensaio sobre o Ser e o Fazer do Ministério Pastoral , procurei apresentar algumas diretrizes para os pastores em sua preparação pessoal e suas atividades com o rebanho, indo desde a vocação até ao cuidado que se deve ter depois de chamado, quando já envolvido no labor pastoral propriamente dito. Este presente livro, entretanto, e outros da mesma natureza que em breve publicarei, permitindo o Senhor, lança algumas luzes sobre o fazer exegético do ministério pastoral. Haverá também outros livros que servirão para lançar luzes sobre os fazeres expositivo e homilético do ministério pastoral, ainda que você sempre sentirá como demonstro em meus escritos que exegese, exposição e homilética são interdisciplinares e possuem uma impregnação mútua. Se o leitor sentir dificuldade em acompanhar meus argumentos na Parte 1, por não saber ler o grego koiné, peça auxílio a alguém que saiba ou então não se incomode com isso, pois certamente em nada ficará prejudicada a leitura. Se quiser, inverta a forma de leitura do livro e comece pela Parte 2, pois ela prescinde do conhecimento de grego. Em seguida, volte para a Parte 1. Que esta análise leve você a concluir com a maior autoridade da fé cristã de todos os tempos, o Apóstolo

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DEDICAÇÃO asev ubhcr Este livro é dedicado In Memoriam ao Pastor Jair Rosa da Conceição, meu pai no ministério, amigo e mestre nas Escrituras da Verdade, vocacionado, chamado e capacitado por Deus para o exercício de um frutífero ministério pastoral que, segundo minha leitura, ultrapassou até mesmo em importância e em magnitude ao ministério dos grandes reformadores.

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____________________ ÍNDICE _________________ Prefácio ...................... .................................... .......................... ....................... ....................... ....................... ............. 03 Índice ....................... .................................... ......................... ....................... ....................... ....................... ............... .... 09 Prolegômenos ........................ .................................... ....................... ....................... ....................... ........... 11

Parte 1

I. II. III. IV. V. VI.

Exegese de Coríntios 11.1-16.......................... 15

Introdução..................................................................... 21 Exegese de Coríntios 11.1-16...................... 11.1-16................................. ................. ...... 23 O Louvor do Apóstolo pela retenção das tradições...... 25 O argumento baseado em Teologia (hierarquia na criação e na ordem na criação........................ criação...................................... ................ 41 O argumento baseado na presença dos anjos nas reuniões da Igreja........................ Igreja.................................... ....................... ...................... ........... 47 Reforçando o argumento baseado em teologia (A ordem da criação)............................ criação)........................................ ....................... .................. ....... 51 O argumento baseado na natureza e no senso de propriedade dos coríntios...................... coríntios................................. ....................... .............. 52 Fechando a questão.......................... questão...................................... ....................... ................. ...... 58

Parte 2

Exposição da doutrina do uso do véu ........... 65

I. Base da doutrina........................ doutrina.................................... ....................... ....................... .............. 67 II. O motivo da da desobediência à doutrina do uso do véu, a resposta do Apostolo Paulo e o restabelecimento da doutrina. ....................... .................................. ....................... ....................... ....................... ................ 68 III. Um símbolo de autoridade – Por que as mulheres

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PROLEGÔMENOS

Quero começar apresentando algumas reflexões do Dr. Russell Norman Champlin, extraídas de suas duas maiores obras até o momento, a saber, a Enciclopédia de Bíblia Teologia e Filosofia (EBTF) e sua opus magnum  O Novo Testamento Interpretado Versículo por Versículo (NTIVV). Acompanhe-o. Acompanhe-o. “Uma das lições que aprendemos na obra Interpreter’s Bible é que, na inquirição do conhecimento, muito temos a aprender até mesmo da parte daqueles com quem não concordamos completamente quanto à posição teológica, sobre vários assuntos. Uma outra coisa que ali podemos aprender é que podemos dizer coisas sem ódio e sem contenção, e, mesmo assim, asseverar o que queremos. Os autores dessa obra tentaram temperar sua linguagem, não entrando em choque desnecessário com aqueles que não pertenciam à sua linha de  pensamento teológico. No mundo inteiro não há coisa alguma tão importante quanto à lei do amor. Isso deveria levar-nos a aprender a usar de moderação e gentileza naquilo que dizemos, mesmo quando sentimos que é necessário protestar contra algum parecer”. (Russell Champlin in EBTF, Vol 1, pág 802)

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nos guiarão e protegerão. Não fiquemos surpresos se nos tornarmos menos SECTÁRIOS do que antes. Não nos surpreendamos, mas nos aproveitemos de nossos novos discernimentos. Há muitos mestres, mortos e vivos, que falam por intermédio de bons livros. Pode-se aprender muito aos pés deles. Alguns deles são tão grandes que nunca se poderá encontrar coisa igual durante a vida inteira. Alguns desses mestres não pertencem à nossa denominação. Não obstante, são mestres. Ficaremos surpresos e satisfeitos com aquilo que nos podem ensinar. PERTENCEM A CRISTO, e, por causa disso, têm boas coisas para transmitir-nos. Aprender deles é aprender de Cristo, e isso é essencial para nossa inquirição espiritual. Não sejamos mentalmente  preguiçosos. O estudo é TRABALHO ÁRDUO. É por essa razão que  poucos estudam. Apesar de que o treinamento do intelecto não é bastante, também não basta o da experiência. Uma experiência sem disciplina pode ser um desastre. ...Por que se pensaria ser vergonhoso aprender o que outrem escreveu, ou transmitir a erudição dele a outros? Talvez sua erudição seja mais profunda do que a nossa; talvez sua espiritualidade, que ele transmite através de seu livro, é superior à nossa. Estudemos para considerar e não para condenar. Ninguém é  padrão de juízo. Não desprezemos qualquer verdade exalte

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acerca da questão, leitor, o que fazer depois é com você e com Deus. Do contrário, se não fui o suficiente claro em algum momento, comunique-me, pois estou aberto a quaisquer considerações, desde que revelem o mesmo nível da abordagem aqui apresentada. Quero dizer com isto que estou aberto à consideração de qualquer outra tradição interpretativa que não tenha considerado ao longo desta discussão. Qualquer dúvida, escreva-me, pois terei o imenso prazer de esclarecê-lo, na medida do possível. Nada melhor do que consultar o autor do livro para saber o que ele realmente está querendo dizer em seu escrito. Somos irmãos em Cristo, querido, jamais permita que o ódio teológico invada o seu coração, pois a maior de todas as virtudes teológicas é o amor. É contraditório falar-se de ódio teológico, mas temos visto, penalizados, este  paradoxo no meio evangélico, principalmente nos debates. Irmãos se odiando por causa de “teologia”. Que teologia é essa, querido? O amor é unificador e restaurador. Oh, Deus, que carne e sangue fossem tão baratos Que os homens odiassem e matassem,

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PARTE 1 EXEGESE DE 1 CORÍNTIOS 11.1-16

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Que ponha o véu!

I Coríntios 11.1-16 Grego 1

ιητα ου γνεσθε καθς καγ Χριστο. 2 παιν δ  ς τι πντα ου νησθε κα, καθς παρδωκα  ν, τς παραδσεις κατχετε . 3 θλω δ  ς εδναι τι παντς νδρς  κεφαλ  Χριστς στιν, κεφαλ δ γυναικς  νρ, κεφαλ δ το Χριστο  θες. 4 πς νρ προσευχενος  προφητεων κατ κεφαλς χων καταισχνει τν κεφαλν ατο. 5 πσα δ γυν προσευχονη  προφητεουσα κατακαλπτ τ κεφαλ καταισχνει τν κεφαλν ατς· ν γρ στιν κα τ ατ τ ξυρην . 6 ε γρ ο κατακαλπτεται γυν κα κειρσθω· ε δ ασχρν γυναικ τ κερασθαι  ξυρσθαι κατακαλυπτσθω . 7 νρ ν γρ οκ  φελει

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Pastor Fabiano Antonio Ferreira

cabeça da mulher, e Deus, o cabeça de Cristo. 4 Todo homem que ora ou profetiza, tendo a cabeça coberta, desonra a sua própria cabeça. 5 Toda mulher, porém, que ora ou profetiza com a cabeça sem véu desonra a sua própria cabeça, porque é como se a tivesse rapada. 6 Portanto, se a mulher não usa véu, nesse caso, que rape o

mulher; e Deus, a cabeça de Cristo. 4 Todo homem que ora ou profetiza, tendo a cabeça coberta, desonra a sua própria cabeça. 5 Mas toda mulher que ora ou profetiza com a cabeça descoberta desonra a sua própria cabeça, porque é como se estivesse rapada. 6 Portanto, se a mulher não se cobre com véu, tosquie-se

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Que ponha o véu!

independente da mulher. 12 Porque, como provém a mulher do homem, assim também o homem é nascido da mulher; e tudo vem de Deus. 13 Julgai entre vós mesmos: é próprio que a mulher ore a Deus sem trazer o véu? 14 Ou não vos ensina a própria natureza ser desonroso para o homem usar cabelo comprido? 15 E que, tratando-se da mulher, é para ela uma glória?

12 Porque, como a mulher provém do homem, assim também o homem provém da mulher, mas tudo vem de Deus. 13 Julgai entre vós mesmos: é decente que a mulher ore a Deus descoberta? 14 Ou não vos ensina a mesma natureza que é desonra para o homem ter cabelo crescido? 15 Mas ter a mulher cabelo crescido lhe é honroso, porque o

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Pastor Fabiano Antonio Ferreira

tosquiar-se, que ponha o véu. 7 O homem não deve ter a sua cabeça coberta pois é a imagem e glória de Deus; mas a mulher é a glória do homem. 8 Porque o homem não foi feito a partir da mulher , mas a mulher do homem 9 Nem o homem foi criado por causa da mulher, mas a mulher por causa do homem. 10 Portanto, a mulher deve ter um símbolo de autoridade sobre a cabeça, por causa dos anjos. 11 Todavia, no Senhor, a mulher não é independente do homem ou o homem independente da mulher. 12 Pois, assim como a mulher é proveniente do homem, da mesma forma o homem é nascido da mulher; mas todas as coisas procedem de Deus. 13 Julgai por vós mesmos: é próprio para uma mulher orar a Deus sem véu? 14 Não nos ensina a própria natureza que se um homem tiver cabelos

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Que ponha o véu!

INTRODUÇÃO

Dentre as muitas inovações que surgiram na Igreja em Corinto, estava aquela promovida por uma espécie de  Movimento Pró-Emancipação da Mulher em Cristo. Esse “movimento” fundamentava suas teses no princípio ensinado pelo apóstolo Paulo a todas as Igrejas de que “em Cristo não há macho nem fêmea, mas todos são um”. Assim, a partir do isolamento desse ensinamento apostólico do conjunto dos ensinamentos gerais das Escrituras, elas concluíam que “as mulheres estão em um pé de igualdade com o homem, e, por isso, não precisam estar mais sujeitas aos homens e, menos ainda, com o véu sobre a cabeça para orar ou profetizar, como

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Pastor Fabiano Antonio Ferreira

cabeça descoberta. As razões de Paulo eram baseadas em teologia (hierarquia na criação, v. 3, na ordem na criação (vv. 7-9), e na  presença de anjos nas reuniões da igreja (v. 10). Nenhuma destas razões estava baseada em costumes sociais da época ."

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Que ponha o véu!

EXEGESE DE 1Co 11.1-16

Preciso ressaltar aqui, em primeiro lugar, que nossas traduções são suficientes para fazer-nos compreender compreender a vontade de Deus, de maneira que o conhecimento das línguas originais não é imprescindível. Podemos descortinar todas as dimensões

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Pastor Fabiano Antonio Ferreira

à reconstrução do ambiente sócio-cultural em que o texto foi produzido, do Sitz im Leben, do lugar vivencial do texto. Foram em meus estudos bíblicos posteriores que vim a aprender com clareza que a hermenêutica é a disciplina que prescreve os princípios de interpretação dos textos da Bíblia reunindo-os, por exemplo, com base em seus respectivos

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Que ponha o véu!  µου γ νεσθε καθς καγ Χριστο.   1 µιµητα  µου 1 Sede meus imitadores, como também eu sou de Cristo.

Levando-se em consideração o assunto, na verdade, este versículo pertence ao capítulo dez. Em síntese, o apóstolo está

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Pastor Fabiano Antonio Ferreira

I - O LOUVOR DO APÓSTOLO PELA RETENÇÃO DAS TRADIÇÕES Versículo 2: 2 παιν δ µς τι π ντα µου µµνησθε κα , καθς

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Que ponha o véu!

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Pastor Fabiano Antonio Ferreira

repreende uma forte inclinação dos coríntios, a saber, a tendência à contenda, à querela, tão veementemente repreendida nos primeiros capítulos desta epístola. filovneiko" n  eiko" - filevw (morf. lex. = gostar) + nei~ko" ko" (morf. lex. = contenda, querela, disputa , do verbo neikevw  = contender,

disputar, altercar). " Rogo-vos, irmãos, pelo nome de nosso Senhor  Jesus Cristo, que faleis todos a mesma coisa e que não haja entre vós divisões; antes, sejais inteiramente unidos, na mesma disposição mental e no mesmo parecer. Pois a vosso respeito, meus irmãos, fui informado, pelos da casa de Cloe, de que há contendas entre vós. Refiro-me ao fato de cada um de vós dizer: Eu sou de Paulo, e eu, de  Apolo, e eu, de Cefas, e eu, de Cristo. Acaso, Cristo está dividido? Foi Paulo crucificado em favor de vós ou fostes, porventura, batizados em nome de Paulo?" (I Co 1.10-13). A propósito, permitam-me umas pequenas digressões, depois de lermos um texto como este, como entender e aceitar que alguma vez passou pela mente dos apóstolos aprovar o fato de que posteriormente a Igreja estaria dividida em inúmeros grupos antagônicos? E, mais difícil ainda, como concordar com o fato de que ainda atribuiriam a eles a previsão e aceitação disso, dizendo que os próprios apóstolos a chamaram de “a manifestação da multiforme sabedoria de Deus”, enquanto que esta expressão única e singular das Escrituras jamais poderia ser entendida assim, à luz do texto original grego ou do claro contexto lingüístico em que ela se encontra? (Leia com atenção Efésios 3:1-12). Umberto Eco chama isto de superinterpretação, aquela que extrapola os limites do significado que se pode dar a um texto. O mesmo vale dizer em relação ao falso sentido que muitos tentam impingir à expressão “multiforme graça de Deus” de 1 Pe 4.10, tentando justificar a deplorável divisão da Igreja em diversos grupos denominacionais.

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Que ponha o véu!

seus dias desenfreadamente ���� como ocorreu em após a Reforma e principalmente em nossos dias ��� e não teria fortes repreensões como a que acabamos de citar, 1 Co 1.10-13. A divisão é alheia aos desígnios de Deus ou então temos de reescrever a Bíblia, seguindo nossos preconceitos e abandonando os seus claros ensinos. Leia João 17.20-23 e tente concluir outra coisa. Temos condição de concluir que Deus aprova a divisão no meio de seu povo, reconsiderando um texto como esse? O que dizer de I Co 3.1-4? Na verdade, a divisão é prova de imaturidade, de declínio acentuado de espiritualidade. Infelizmente, contrapondo-se aos ideais divinos, isto é o que predomina na Igreja de nossos dias e exige uma intervenção da graça e do amor de Deus para reavivar-nos e conceder-nos colírio dos céus, a fim de que reconheçamos a unidade da Igreja e, ao invés de tentar justificar nossos erros, lutemos por essa tão importante unidade (Jo 17.18-23). Agora, amado leitor, dizer que a divisão é necessária e qualificá-la de manifestação da multiforme sabedoria de Deus é torcer demais o sentido claro do texto sagrado e resulta não de exegese (extrair o sentido do texto), mas, sim, de eisegese (levar nossas opiniões preconcebidas para dentro do texto, forçando-o a adaptar-se aos nossos pontos de vista, principalmente quando queremos justificar o injustificável). i njustificável). Prosseguindo em nossa análise do v. 16, encontramos o seguinte: hJmei' mei'" toiauvthn thn sunhvqeian qeian oujk e[comen, lit. Nós não temos tal costume (prática). Qual prática? Qual costume? Qual a irregularidade que o apóstolo estava corrigindo no texto que ora estamos examinando? O texto só nos permite uma única resposta. Ryrie, in. op. cit. , responde com honestidade e singeleza: "O costume de mulheres adorarem sem véu ". E esta prática inconveniente das mulheres da Igreja de Corinto não encontraria adesão das demais Igrejas de Deus: oujdeV deV aiJ

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Pastor Fabiano Antonio Ferreira

textual, concluíram que o apóstolo Paulo, com esta segunda declaração, "Aboliu o uso do véu pelas mulheres ". É lamentável o que os óculos da tradição interpretativa podem fazer com a mente de um intérprete. Se ele não estiver aberto à iluminação do Espírito Santo e não possuir e souber usar as ferramentas adequadas na interpretação, certamente será o reprodutor de interpretações tendenciosas e estereotipadas. Se o seu erro fosse no deslindamento de uma obra de Homero, Shakespeare ou Aristóteles, as conseqüências não seriam tão graves. Agora, em se tratando da Palavra de Deus, as conseqüências podem ser eternas. Ouçamos o que Paulo nos diz: "Procura apresentar-te a  Deus aprovado, como obreiro que não tem de que se envergonhar, que maneja bem a palavra da verdade". (2 Tm 2.15 RA) "Tem cuidado de ti mesmo e da doutrina. Continua nestes deveres; porque,  fazendo assim, salvarás tanto a ti mesmo como aos teus ouvintes. (1

Tm 4.16 RA)

Concluindo, toda esta passagem de I Co 11.2-16 tem a única finalidade de ensinar à Igreja o seguinte: o véu secundário (kavlumma lumma) deve ser usado pela mulher cristã para cobrir a cabeça quando ela ora ou profetiza, quando adora a Deus ou se apresenta  perante a face de Deus, encontrando-se suscetível a esses atos de adoração, enquanto que o seu cabelo crescido (hJ kovmh mh) serve para ela como véu primário e natural em todas as demais ocasiões. Devemos aceitar a Palavra de Deus como ela é, sem alterá-la para fazê-la dizer aquilo que está de acordo com nossa tradição interpretativa, pois, do contrário, sobrevirá a nós o que disse Agur: “Toda a Palavra de Deus é pura; escudo ele é para os que nele confiam. Nada acrescentes às suas palavras, para que não te repreenda e sejas achado mentiroso” (Pv 30.5-6). Igualmente, diznos o Apóstolo Paulo: “ Porque nada podemos contra a verdade, senão em favor da própria verdade” (2 Co 13.8). Parece incrível, mas ouvi dizer que um certo líder, quando interrogado acerca da obrigatoriedade do uso do véu,

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Que ponha o véu!

ela asperamente: “Irmã, quando Jesus morreu na cruz o véu foi rasgado, então não precisa mais usar véu!” Aquela ovelhinha sincera não ousou replicar ao seu líder amado e ficou com essa resposta falsa na cabeça. Outro, em situação semelhante, disse para uma ovelha: “O véu representa a incredulidade. Quando cremos em Jesus o véu é tirado, então, a irmã não precisa usar véu sobre a cabeça, pois já crê em Jesus!” É brincadeira com as coisas de Deus, como se essas desculpas mentirosas não fossem ser cobradas diante do trono naquele grande dia! Leitor, se lermos as passagens em que se basearam essas respostas falsas, veremos que nenhuma delas fala do véu que o Apóstolo Paulo ensina para as irmãs em 1Co 11.2-16. A primeira passagem, Mt 27.51, fala acerca do véu, ou melhor, da cortina do templo que se rasgou em duas partes quando Jesus entregou o espírito, indicando que agora estava aberto o caminho de acesso direto a Deus (Ex 26.31; Hb 9.1-8; 10.19-22). O corpo de Cristo era o antítipo do véu que separava o santuário do Lugar Santíssimo. Quanto ao véu mencionado pelo segundo pastor, o de 2 Co 3.13-16, é o véu da incredulidade dos judeus que ainda não creram em Jesus como o Messias prometido. Enquanto um judeu ainda não crê em  Jesus como o Messias, diz o apóstolo Paulo, metaforicamente, metaforicamente, que um véu está posto sobre o coração dele. Quando um judeu se converte, esse véu de incredulidade é tirado, ou seja, ele não é mais incrédulo quanto à revelação messiânica de Jesus, mas crente e remido por seu sacrifício expiatório. Basta ler o texto sem preconceito que a conclusão é óbvia. Agora, observe bem, se uma judia se converter, por certo a injunção divina do uso do véu para orar ou profetizar repousará sobre ela também, apesar de o véu da incredulidade já ter sido tirado de seu coração. Uma coisa nada tem a ver com a outra, pois são completamente distintas.

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Pastor Fabiano Antonio Ferreira

símbolo não, de modo que hoje não há a necessidade de a mulher cristã usar véu, bastando apenas que ela se vista com decência, modéstia e bom senso, demonstra um procedimento semiológico dúbio, infundado e até perigoso. Por que? Porque, como disse Lloyd-Jones algures, isto estabelece a autoridade do intérprete para decidir o que deve e o que não deve permanecer na Bíblia, ao invés de a aceitarmos como ela é. Então, se o intérprete é a autoridade, a Bíblia deixa de ser a autoridade; quer dizer, o intérprete se colocaria em posição acima da do apóstolo, que ordena explicitamente: Que ponha o véu! Assim, se eu, como intérprete, posso decidir ficar com alguns símbolos que julgo necessários e abolir outros que julgo supérfluos, este procedimento semiológico abre espaço para eu ter de calar-me quando alguém extrapolar nessa linha de interpretação, dicotomizando tudo exarcerbadamente e sem ponderação, alegando que o que realmente importa é a realidade simbolizada, e proclamar: abaixo todo tipo de símbolo! Portanto, se surgir um novidadeiro teológico que adotou esta posição extremada e julga que não é mais necessário o batismo, a santa ceia, o lava-pés, ou outro símbolo sagrado do NT, por serem apenas símbolos, que autoridade eu terei para discordar dele, tendo em vista que eu também procedi da mesma maneira e aboli os símbolos que julguei inconvenientes e mantive outros que quis, e ele da mesma maneira? Na verdade, a questão se complicaria muito, pois se os homens são as autoridades, cada um fará o que quiser neste campo semiológico e ninguém tem o direito de reclamar dos demais. Entretanto, neste caso, é melhor que sigamos Ferdinand de Saussure, o grande lingüista, que proclamou a indissociabilidade entre o significante o significado, e mantenhamos os símbolos que nos foram legados no NT, embora saibamos

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Que ponha o véu!

Quanto à necessidade de a mulher cristã trajar-se com decência, pudor e bom senso, não temos nada que discordar. Ao contrário, dizemos um amém bem forte, uma vez que é isto mesmo que a Bíblia ensina (II Tm 2.9), e quem dera se todas as servas de Deus fossem orientadas a proceder assim! Agora, no que tange à outra falácia que encontramos nessa mesma Bíblia de Estudo Pentecostal, quando afirma que o véu cedeu lugar ao cabelo no v. 15, veja os comentários referentes a este versículo no presente livro. Se aparecer qualquer outra desculpa, leitor, comuniqueme para que possa incluir nas próximas edições deste livro, com as devidas e merecidas objeções. Para finalizar, quero lembrar a você que não foi um teologuito qualquer que ensinou esta doutrina, mas aquele que foi levantado pelo Espírito de Deus para ser o nosso mestre, o mestre dos gentios, o maior defensor da fé cristã de todos os tempos: o apóstolo Paulo. Ele disse também que “... nada  podemos contra a verdade; senão em favor da própria verdade”. Que esta análise possa ter ajudado a você concluir sem medo e sem dúvida com o grande doutor dos gentios: Que ponha o véu ! “5 Mas toda mulher que ora ou profetiza com a cabeça descoberta desonra a sua própria cabeça, porque é como se estivesse rapada. 6 Portanto, se a mulher não se cobre com véu, tosquie-se também.  Mas, se para a mulher é coisa indecente tosquiar-se ou rapar-se, que  ponha o véu.” (I Co 11.5-6)

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PARTE 2 EXPOSIÇÃO DA DOUTRINA DO USO DO VÉU

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Que ponha o véu!

EXPOSIÇÃO DA DOUTRINA DO USO DO VÉU

I - A BASE DA DOUTRINA De início, o apóstolo põe o fundamento da doutrina do uso do véu, colocando como pilares de sua argumentação três postulados extraídos da ordem universal estabelecida pelo beneplácito divino, a saber: I - Deus é o cabeça de Cristo; II - Cristo é o cabeça do homem; III - O homem é o cabeça da mulher. (v.3) Com base nesses postulados ele tira duas conclusões básicas: 1 ) Todo homem que ora ou profetiza com a cabeça coberta desonra a sua própria cabeça; 2 ) Toda mulher que ora ou profetiza com a cabeça descoberta desonra a sua própria cabeça . Em seguida, após inferir dos três postulados iniciais essas duas proposições, ele recorre a vários lemas (fatos axiomáticos) para demonstrá-las. Sumariando, o apóstolo apresenta as seguintes razões para demonstrar que o homem não deve cobrir-se para orar ou profetizar: 1) Porque desonra a sua própria cabeça, pois ele é a imagem e a  glória de Deus (v. 7);

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Pastor Fabiano Antonio Ferreira

2) - Porque a única alternativa para a mulher não se cobrir

com o véu para orar ou profetizar seria rapar-se ou tosquiarse; entretanto, depõe contra esta alternativa o fato de ser coisa indecente para a mulher rapar-se ou tosquiar-se (v. 6); 3) - Porque a mulher é a glória do homem (v. 7); 4) - Porque originalmente a mulher proveio do homem; (v. 8) 5) - Porque a mulher foi criada por causa do homem; (v. 9) 6) - Porque o véu é para a mulher um símbolo de poderio ou de autoridade, por causa dos anjos (v. 10); 7) - Porque, assim como a natureza ensina que é desonroso  para o homem ter os cabelos crescidos e que é honroso para a mulher ter cabelo crescido, também a mesma natureza ensina que é indecente que a mulher ore a Deus descoberta, “porquanto a própria quantidade mais generosa de cabelos que ela possui sugere o uso do véu quando ela ora ou  profetiza.” (vv. 13-15). II - O MOTIVO DA DESOBEDIÊNCIA À DOUTRINA DO USO DO VÉU,  A RESPOSTA DO APÓSTOLO PAULO E O RESTABELECIMENTO DA DOUTRINA.

A atitude de não se cobrir com o véu (v. 5,6) para orar ou profetizar derivava-se do fato de as irmãs da Igreja em Corinto quererem promover uma emancipação exagerada, relativamente ao homem, a despeito das injunções divinas. Essa atitude desconsiderava também a ordem que Deus estabelecera

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Que ponha o véu!

elas deveriam também equiparar o comprimento dos seus cabelos com com o do homem, homem, visto que desejavam colocar-se em pé de igualdade com ele. Dificilmente, porém, as irmãs de Corinto, ou qualquer irmã pertencente às Igrejas no seu tempo primitivo, iriam raparse ou tosquiar-se, devido ao que estava associado a tal atitude nas culturas de seu tempo. De fato, qualquer mulher decente das culturas judaicas ou greco-romanas dificilmente iria levar essa tendência feminista aos seus extremos lógicos, rapando-se ou tosquiando-se, uma vez que somente as mulheres de baixo calão, como as prostitutas, é que teriam a coragem de tosquiarse ou mesmo de rapar-se. Se uma mulher comum dessas sociedades citadas, desde que fosse uma mulher decente, jamais tomaria a decisão de rapar-se ou tosquiar-se, muito menos as servas do Senhor Jesus que, acima da moralidade comum, eram mulheres cheias do Espírito Santo e tinham o evangelho como regra de conduta, de fé e de prática, estando em processo de transformação ética e metafísica em Cristo Jesus (2 Co 3.18; Rm 8.29). É certo que as servas do Senhor nem ao menos sonhariam com tal situação de vexame. Jamais elas desejariam colocar-se no mesmo nível das mulheres de baixo calão. Contudo, o apóstolo diz que a atitude de não se cobrir com o véu significava exatamente isso: "Mas toda mulher que ora ou profetiza com a cabeça sem véu desonra a sua  própria cabeça ���� pois é como se a tivesse rapada"  (I Co 11.5). Cumpre acrescentar aqui que, dentro do contexto social

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Pastor Fabiano Antonio Ferreira

Observemos também que, no verso 5, o apóstolo diz que a cabeça da mulher que ora ou profetiza descoberta perante o Senhor é “como se estivesse rapada”. O texto grego neste ponto seria melhor traduzido assim: "... pois  pois se coloca no mesmo nível da que foi rapada ". Isto acontece porque, tendo em vista o motivo propulsor e subjacente a essa atitude de orar sem véu, que é o desejo de emancipação relativamente ao homem, a quantidade mais generosa de cabelos que naturalmente a mulher possui é como se não existisse, e ela é vista, pela ótica divina e angelical, como que rapada no momento da adoração. Na visão de Deus e dos anjos que são enviados para ministrarem a proteção aos remidos quando da adoração, a mulher que não se cobre com véu é vista como se estivesse rapada, ou seja, ela coloca no mesmo nível da que foi rapada e, indevidamente, se coloca num pé de igualdade com o homem, que, segundo injunção divina, é seu cabeça. Deste modo, conforme dissemos, se esse desejo de emancipação exagerada for levado aos extremos lógicos, a única alternativa para a mulher não se cobrir com o véu seria equiparar o seu cabelo ao

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Que ponha o véu!

Deus. E isso nós veremos mais adiante em nossa exposição exposição desta passagem. Volvamo-nos agora ao verso dez (10) onde encontramos que o véu é para a mulher um “símbolo de poderio”, por causa dos anjos. anjos. Para apreendermos o significado significado dessa expressão “sinal de poderio” teremos de reportar-nos ao texto original grego e ao transfundo histórico. Primeiramente, encontramos no início do verso 10, a palavra “portanto” (gr. diaV  tou' to) e isto nos mostra que este verso é a conclusão do que o apóstolo estava argumentando antes. Além disso, podemos entender o argumento paulino considerando que sua conclusão, a partir dos argumentos precedentes, deve revestir-se de maior peso em virtude da presença dos anjos quando das reuniões de adoração. No que tange ao sentido do véu como “sinal de poderio”, nós nos deparamos com uma pequena dificuldade, porquanto no contexto imediatamente anterior a esta asserção, bem como no contexto inteiro desta passagem, o apóstolo apóstol o tem colocado em evidência a posição de submissão que Deus impôs às mulheres

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Pastor Fabiano Antonio Ferreira

passou a exercer com o advento do Cristianismo. Segundo o Dr. Russell Champlin, o cristianismo efetuou uma alteração radical no concernente à posição da mulher, nos dias de Paulo, tomando, por exemplo, a sociedade judaica. Sumariando, a posição da mulher no judaísmo era como segue: 1) Para os rabinos era preferível queimar a lei a ensiná-la a uma mulher; 2) Os rabinos às vezes até duvidavam de que uma mulher pudesse possuir uma alma; 3) Os escravos do sexo masculino às vezes tinham mais privilégios do que muitas mulheres livres, pelo simples fato de serem homens; 4) Às mulheres eram vedadas todas e quaisquer atividades intelectuais. Tais informações podem ser conferidas no Kommentar zum N. T. aus Talmud und Midrash de Strack e Billerbeck , citado na EBTF, vol 5, pag 428 e no IB pag 530). Em outras culturas e religiões do mundo antigo as coisas não eram diferentes.

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Que ponha o véu!

exatamente um símbolo dessa nova autoridade que lhe era negada na sinagoga e em outros outros lugares lugares de adoração. Como mulher, pode orar ou profetizar, mas deve conservar a devida consideração para a sua posição na ordem criada. A  paroussia (segunda vinda de Cristo) eliminará definitivamente toda a posição de submissão que agora ainda se impõe divinamente à mulher na presente esfera de existência. Portanto, enquanto o homem exibe a sua autoridade por ficar sem véu, a mulher exibe a dela, ao usar o véu. O uso do véu, deste modo, manifesta tanto a liberdade como a reserva que pertence à mulher em Cristo. A liberdade  (como em todas as coisas) se deriva da libertação através de Cristo, conferindolhe um crescimento sem limites em sua inquirição espiritual. Então, que ponha o véu! A verdadeira emancipação da mulher em Cristo se dá mediante sua obediência ao Senhor. Assim, a mulher cristã verdadeiramente cônscia de sua emancipação, segundo uma correta perspectiva espiritual, segundo a ótica divina, não se nega a agradar ao seu Senhor, mas obedece agradecida ao

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Pastor Fabiano Antonio Ferreira

apóstolo em todo o contexto desta passagem. Basta respondermos a seguinte pergunta: Em que ocasião o cabelo ocupa o lugar de um véu ou lhe serve como um véu? Alguns intérpretes, com base em uma suposta ambigüidade no texto em língua portuguesa, usam-na como pretexto para concluírem que, uma vez que a mulher use os seus cabelos crescidos não precisa mais usar o véu. Conforme diz o Dr. Russell Norman Champlin 21, acerca desta interpretação: " ... é uma grande perversão do texto sagrado dizer que essas palavras significam que uma mulher não precisa mais de véu, se porventura usa longos os seus cabelos. Pois ninguém pode ler o terceiro versículo em diante desta passagem, onde Paulo tanto insiste sobre a necessidade do uso do véu, de conformidade com a ordenança divina, com os costumes sociais e com os costumes da natureza, para então lançar fora todo o seu argumento, supondo que se uma mulher conservar longos os seus cabelos já não precisará usar véu quando ora ou profetiza, sem incorrer em grave incoerência. Porquanto tal conclusão será diametralmente oposta a todos os argumentos anteriores de Paulo, transformando esse apóstolo em um insensato que se contradiz consigo mesmo".

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Que ponha o véu!

Contudo, vejamos o que os verdadeiros eruditos, profundos conhecedores do grego do NT, sobriamente têm a nos dizer: Findlay diz: " ...não como substituto do véu, porquanto isso  faria das palavras de Paulo uma estultícia; mas sim, 'na natureza de uma cobertura', algo que equivalha ao véu " 22. A. T. Robertson, grande erudito e autor de uma excelente gramática do grego do NT à luz de pesquisas históricas, vai além e diz o seguinte ao comentar este v. 15: " Não é 'em lugar de véu', e, sim, correspondente ao véu ( antí   , no sentido em que essa antí   palavra é usada em João 1.16); como um adorno permanente"23. Isto

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Pastor Fabiano Antonio Ferreira

Por conseguinte, recapitulando, o véu artificial deve ser usado pela mulher cristã para cobrir a cabeça quando ela ora ou profetiza, quando adora a Deus ou se apresenta perante a face de Deus, encontrando-se suscetível a esses atos de adoração, enquanto que o seu cabelo crescido lhe serve como véu em todas as demais ocasiões. No versículo 16, o apóstolo fecha a questão, declarando para os crentes coríntios que a prática encontrada na Igreja deles era diametralmente oposta à prática das Igrejas de Deus. Nós não temos tal costume (prática). Qual prática? Qual costume? Basta perguntar: Qual a irregularidade que o apóstolo estava corrigindo no texto que ora estamos examinando? O

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Que ponha o véu!

mestre dos gentios, o maior defensor da fé cristã de todos os tempos: o apóstolo Paulo. Que esta análise possa ter levado você a concluir com ele: Que ponha o véu! “5 Mas toda mulher que ora ou profetiza com a cabeça descoberta desonra a sua própria cabeça, porque é como se estivesse rapada. 6 Portanto, se a mulher não se cobre com véu, tosquie-se também.  Mas, se para a mulher é coisa indecente tosquiar-se ou rapar-se, que  ponha o véu.” (I Co 11.5-6)

Da covardia que teme a novas verdades, da preguiça que se acomoda a meias-verdades,

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Pastor Fabiano Antonio Ferreira

BIBLIOGRAFIA ALAND, Kurt, METZGER, Bruce M. The Greek New Testament.4ª Testament.4ª Edição, United Bible Societies, 1985. ALVES, Roberto, Gramática Grega do Novo Testamento, Testamento, Rio de Janeiro, 2000.  ARAMAIC-ENGLISH  ARAMAIC-ENGLISH INTERLINEAR NEW TESTAMENT , 3 Volumes, American Christian Press, New Knoxville, Ohio, EUA, 1992. BERGER, Klaus, Hermenêutica do Novo Testamento, Testamento, Editora Sinodal, São Leopoldo, RS, 1999. BROWN, Colin. The New International Dictionary of New Testament Theology. 4 Volumes, Regency Reference Library Zondervan Publishing House Grand Rapids, Michigan, 1986. BUENO, Francisco da Silveira. Grande Dicionário Etimológico-Prosódico

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Que ponha o véu! HENRY, Matthew.  Matthew.  The Bethany Parallel Commentary on The New   Testament. Bethany Testament. Bethany House Publishers, 1960. KAUTZSCH, E. Gesenius’ Hebrew Grammar . 2ª Edição, Clarendon Press, Oxford, 1910. KITTEL, Gerhard. Theological Dictionary of The New Testament. 10 Volumes, WM. B. Eerdmand Publishing Company, Grand Rapids, Michigan, 1964. KITTEL, Rudolf. Biblia Hebraica Stuttgartensia. Stuttgartensia. Deutsche Bibelgesellschaft, 1967/77. LIGHTFOOT, John, Commentary on The New Testament from The Talmud and Hebraica, 4 Hebraica, 4 Voluemes, Hendrickson, Massachusetts, EUA, 1859. LUZ, Waldyr C.,  Manual de Língua Grega, Grega, 3 Volumes, Casa Publicadora Presbiteriana, São Paulo, SP, 1991.

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