Every dissertation has to find some unique way to answer a pressing question to count as adding something substantial to its academic domain. Sometimes these methodologies can feel strained and concerned merely with novelty. Other times an author will put their finger on something that not only illuminates the subject in question but also changes the way you understand the topic. Mona Tokarek LaFosse’s published version of her dissertation, Honouring Age: The Social Dynamics of Age Structure in 1 Timothy, does the latter. In it, LaFosse uses the framework of age and how different age groups relate to each other to bring clarity to the concerns of the letter of 1 Timothy as well as answer some long-held scholarly debates about the widows in 1 Timothy 5.

After arguing for the need to look at 1 Timothy through the lens of age in chapter 1, LaFosse uses contemporary ethnographic research on traditional Mediterranean societies to construct two models: 1) age status and the generational cycle and 2) generational stability and social change (chapter 2). These models help to illustrate the age structure of traditional Mediterranean societies and how such structures dictate proper behavior, especially concerning honor. LaFosse is careful to avoid anachronism here and only uses these ethnographic studies to provide a probable starting point that is corrected in light of ancient evidence. In chapter 3, LaFosse proposes a setting for the letter of 1 Timothy (which she takes to be heteronymous. Editor’s note: written by someone other than Paul, see below) in the generation after the apostles when the recipients would have been in generational uncertainty in the wake of the loss of the older Christian generation (represented by Paul) and heightened by the conflict surrounding the false teachers. These concrete realities are answered by the letter’s reinforcement of traditional age structure and the corresponding proper behaviors of those within the church (the subject of chapter 4).

Chapter five through eight, focusing on widows in 1 Timothy, are the heart of the book. Here is where LaFosse’s models become the most helpful. There is no need for her to posit an office of the widow because concerns about widows within a household–both how they were honored and how they could disgrace the (church) family if they didn’t conform to proper behavior–were serious and persistent concerns in the ancient Mediterranean (chapter 5). In chapter 6 LaFosse addresses the two difficulties of the sixty+ age requirement to be put on the “list” (1 Tim 5:9). In short, sixty was considered the demarcation of old age, and the “list” was public recognition of such a widow’s honorable and virtuous life. “The idea of ‘enlisting’ exemplary widows in 1 Tim. 5:9 reflects a similar sense of awarding public honour to those who behave properly and piously—those who embodied the ideals of a virtuous woman over her lifetime” (145). This was important not merely for the sake of honor itself, but because of the vital role an older widow would play in the guidance and formation of younger widows (chapter 7). Chapter eight proposes the “believing woman” (1 Tim 5:16) as a middle-aged woman who was neglecting her duties towards the younger widows, and thus, is the target of Paul’s critique.

I should add one final note that is less a criticism than a question my mind kept returning to as I read her book. As is common in academic circles, LaFosse understands 1 Timothy as pseudonymous (though she prefers the term “heteronymous”). She provides the typical reasons (pp. 11-12): different vocabulary from the “undisputed” Pauline letters, the difficulty in placing 1 Timothy within the timeline of Paul’s life and other letters, and the emphasis on hierarchy as opposed to the (allegedly non-hierarchical) body metaphor. This she takes as evidence for a later date and her own work showing the concern for age and the anxiety caused by generational change would reinforce a compositional date after Paul’s lifetime. Yet, as I read LaFosse I wondered if her own work actually undermined her hypothetical reconstruction of the letter’s setting. If concerns over age structure and dynamics were an ever-present reality in the ancient Mediterranean world, then it would be a concern within Paul’s lifetime just as much as after. That is, why should we think that the real Paul wouldn’t be concerned about age dynamics? It only is a problem if we first assume that somehow Paul stood outside of time and place, aloof from his own culture and concerns. Why shouldn’t he think young men should honor elders or older widows train up and guide younger widows? My intuition is to think he would, but just asking the question illustrates the value of LaFosse’s book.

Reviewed by Ryan Clevenger

Publisher’s page: https://www.mqup.ca/honouring-age-products-9780228019350.php

Need: Indian widows live on less than $1.00 per day and usually have one meal per day and their children cannot attend school. Their meal consist of rice and split peas every day. They sweep streets, work at odd jobs leaning people home’s and make only enough to pay rent. They are often illiterate and destitute. Kicked out from their in-laws homes after the death of their husband or divorced and any jewelry they were given by their in-laws at their wedding are taken back. They often feel hopeless, the government is too poor to provide any social service. One church I know has over 800 widows. In most part of the country widows are not allowed to re-marry because of tradition. The local church is poor and cannot help with the physical needs of the people. They do all they can to help. With no social programs in India, the plight of widows with small children is pitiful and beyond description.

Results: We work through established churches in India such as Chennai AG church pastored by Pastor D. Mohan, the general superintendent of the Assemblies of India, and they have rented a room to train widows, and the project is working very well. We provide the machines and church provide the training and when the widows complete the training they are given a sewing machine.

One of the recipients of a sewing machine told us that after she received training and a sewing machine she was able to make 1000 rupees ($20.00) per month, and with it she was able to purchase food for the family and books for the children to attend school. They were very thankful for our help.

Here are some suggestions on what we can do to help:

• You can pray for this ministry.
• We can give a sewing machine for $100.
• The women’s ministry in your church can take on the sewing machines as a project. One church in Canada that did this raised monies for 18 sewing machines at their Christmas banquet.
• You can go to your mission’s board of your church and ask them to consider giving a few sewing machines.
• A few friends can get together and give $20.00 each to make $100.00 to purchase a sewing machine.

Contact:

Agape Teaching Ministry
98 Aldgate Rd, Winnipeg, MB R2N 2Z5 Canada
Phone. 204-253-6826. Aldwin@mts.net www.atmc.ca

Tax receipt for Canadians and Americans: Agape Teaching Ministry

Video link for this project: https://www.youtube.com/watch?v=-iSs25byECI