Jesus the Game Changer | Episode 5 | Women | TBN

Jesus the Game Changer | Episode 5 | Women

Watch Jesus the Game Changer | Episode 5 | Women
October 3, 2018
26:35

Jesus the Game Changer

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Jesus the Game Changer | Episode 5 | Women

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  • the more astonishing it is, the way that Jesus treats women.
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  • He grew up at a time where Jewish men
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  • would regularly pray, and thank you God,
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  • that I'm not a Gentile, a slave, or a woman.
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  • (upbeat electronic music)
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  • - Jo, if you will, describe what life was like
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  • as a woman in the Greco-Roman world,
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  • kind of around the time of Jesus or just before.
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  • What was life like then?
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  • - It was just radically different
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  • from what our world looks like today.
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  • It partly would depend on the social
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  • or economic status of the women.
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  • It would depend on whether she's living in the city
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  • or the countryside.
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  • But basically, with the rare exception
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  • of the very wealthy Greco-Roman women,
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  • most women just didn't have the autonomy
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  • that women have today.
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  • So you would either be under the authority of your father,
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  • or of your husband.
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  • Part of this comes from the sort of platonic philosophy
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  • that you get at that time,
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  • where Plato basically argued that women
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  • are in every sense inferior to men,
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  • whether that's morally, intellectually,
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  • spiritually, and physically.
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  • Just in every sense, they're not on the same level.
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  • And the way that worked out was that
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  • within the Greco-Roman household,
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  • there would be a very strong hierarchy.
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  • And so there was this idea
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  • that actually woman as a general rule,
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  • shouldn't be allowed outside of the home.
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  • Married women would tend to be secluded,
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  • and it was even worse if you were an unmarried daughter.
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  • You would just be kept inside a lot of the time.
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  • Obviously, that's for the more wealthy.
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  • At the other end of the spectrum,
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  • if you were extremely poor then there's a good chance
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  • that you would actually have been a slave.
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  • And as a slave woman, you're basically
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  • the property of your master and can be used
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  • for whatever means he would desire, including sexually.
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  • And so, it's just a really different world.
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  • One of the Fourth Century Greek philosopher guy called,
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  • Dimon Thinners actually writes
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  • that in that culture,
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  • men would keep a mistress for pleasure.
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  • They would keep concubines for their bodily needs,
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  • and they would keep wife for children
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  • and for the guarding of the household.
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  • (relaxed pop music)
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  • - I tell you what, I'm pretty happy
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  • I didn't live in that time if I'm really honest.
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  • It was really different from what we know
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  • now, at least in our Western world.
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  • So for instance, Aristotle, he spoke
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  • that the building blocks of community was friendship,
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  • and said that we need thriving friendships
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  • where equals meet and exchange trust
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  • and intellectual prowess,
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  • and really build each other up.
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  • But then going on to write about a relationship
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  • between a husband and a wife,
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  • he said the relationship between a husband and a wife
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  • should be as a ruler and the ruled.
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  • - Yeah, you really look at the situation
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  • of the Roman women,
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  • it was awful.
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  • Compare that with the situation of Christian women,
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  • and you really wonder
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  • why every woman who ever heard
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  • about it didn't become a Christian immediately.
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  • Roman girls got married at 12, 13, 14,
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  • to men who were over 30.
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  • They had nothing to say about it and very little
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  • to say about it, at the max.
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  • They could be divorced, snap of the fingers, and abandoned.
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  • There was no divorce court
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  • to tell him you have to pay alimony,
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  • or anything like that.
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  • Christian women tended to get married at 18, 19,
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  • had a lot of say in who they married.
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  • Divorce was thought to be impermissible.
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  • It was thought normal for Roman men to play around.
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  • It was thought
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  • a sin for Christian men to play around.
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  • Christian women had simply,
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  • a much more secure, nicer life.
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  • (solemn piano and string music)
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  • - So Jo, this thing that you mentioned, exposure,
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  • give us a picture of what that would look like.
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  • - Yeah, so exposure in that context,
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  • it basically refers, quite literally,
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  • to the practice of taking out your child,
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  • but perhaps because you're in horrible poverty
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  • and you just have no way of supporting them,
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  • and there's no other option for you.
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  • So you go out with your child, probably at night
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  • when no one can see you, and there are little texts
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  • that refer to children being left
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  • at someone like the rubbish tip, or the garbage heap,
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  • where a child would just be left out, basically,
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  • exposed to the elements.
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  • And two things would happen:
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  • either someone would occasionally get instances
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  • of children being found in that situation,
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  • and taken and brought up in a household
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  • where they may become a slave,
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  • or these children would just die.
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  • - Was it true that most of those exposed,
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  • or the higher percentage of those exposed, were girls?
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  • - Yes, that's right.
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  • Occasionally you'd find instances of men as well,
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  • I think just because some people
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  • would be in such extreme poverty
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  • that they couldn't even feed another mouth,
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  • but on the whole it would tend to be women
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  • because they would be seen as a drain
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  • on the economy of the household, rather than an asset.
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  • - The Romans, they didn't wanna take
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  • a little girl out and just cut her throat,
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  • so what they'd do is they'd line her up with the roadside.
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  • We're talking about a day old, two day old infant.
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  • And the idea was that if somebody came by and wanted her
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  • and picked her up, then she was going to have a life,
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  • and if they didn't, they didn't.
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  • Mostly, they didn't.
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  • What's even worse than that, it's very hard, I think,
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  • for modern people, myself included,
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  • to realize that abortion was widespread
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  • in the Roman Empire,
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  • at a time when there were no antibiotics,
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  • they didn't know anything about germs or cleanliness.
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  • The fatality rate was enormous.
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  • And you say well, if women
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  • were running such an enormous risk
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  • of death or serious disability,
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  • why do they have abortions?
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  • It wasn't up to them.
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  • Husbands decided whether or not
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  • there was going to be an abortion.
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  • And again, you have these older men
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  • with these very, very young women,
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  • and frankly, wives were easy to replace
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  • and they didn't worry much about it.
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  • This is not a world
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  • that we can find very attractive.
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  • - [Karl] How would you explain A21?
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  • - I think the simplest way is to say
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  • that we're all about abolishing slavery
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  • in the 21st Century, that's A and 21.
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  • - Okay. - Yeah.
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  • - That's odd, because most people would think
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  • surely there's no slavery. (Christine laughing)
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  • - I can tell you 100% of the time,
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  • that's what people say to me,
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  • and I thought that probably eight years ago.
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  • I thought the same thing, but here's the truth, Karl,
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  • that there are more slaves on the Earth today
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  • than ever before in the history of humanity,
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  • which is incomprehensible, it truly is.
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  • - How did you find out about eight years ago?
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  • What was the genesis for this? - Yeah, it's a crazy story.
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  • I was going to Greece, you know I'm Greek,
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  • and I was going to speak at a women's conference.
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  • And I got off at Thessaloniki Airport,
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  • still feeling a bit surreal.
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  • But Paul wrote Thessalonians, and I'm like here.
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  • And as I was standing there, I saw all of these posters
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  • of these young women and children,
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  • like dozens and dozens, because I can read Greek.
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  • It said missing, missing.
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  • And you know, I travel all the time,
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  • I had never, ever seen that many posters
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  • of people that are missing.
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  • So I go out, call my friend from UNICEF,
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  • and she said to me, Chris,
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  • these are the alleged victims of human trafficking.
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  • I don't know that I had actually ever heard that phrase
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  • before that, and I went what?
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  • And she goes yes, it's the fastest-growing crime worldwide.
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  • And because she was from UNICEF, I believed her.
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  • She goes, they're faster than the trafficking
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  • of armaments and drugs, is the trafficking of people.
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  • - Is there a typical kind of sex slavery case?
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  • - I think it depends what region of the world you're in.
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  • We work a lot in Kiev, in Europe,
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  • in lots of countries in Europe,
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  • so what has often happened there,
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  • and every case is distinct,
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  • but is that girls are promised a job.
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  • There's so much economic depravation in those countries,
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  • so often traffickers will go, it's called organized crime
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  • because it's extremely organized.
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  • So they'll go into villages,
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  • they'll tell young women
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  • that we've got a great job opportunity,
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  • you can be a waitress, or you can be a hairdresser,
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  • or a nurse, and basically anything you want to be.
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  • And so the girls will get working Visas,
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  • and this then becomes quite complex
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  • to try to prosecute a case
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  • when someone's gotten a Visa of their own volition,
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  • to come into a country.
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  • And they'll get working Visas,
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  • and then when they arrive at the destination country,
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  • the trafficker's there, which they don't know
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  • that it's a trafficker, they think it's a job agent,
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  • someone that's a mediator.
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  • They'll take their passport and their papers.
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  • So now you're in a country, you don't know the language,
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  • you're totally entrusting the person that's there.
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  • And before you know it, time and time again,
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  • they're taken, literally like you would imagine in a movie,
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  • put in an apartment, raped 10, 15 times a day.
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  • They've got no way of getting out.
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  • And if there's no legislation in these countries
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  • that protect the rights of victims,
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  • even if they went to law enforcement,
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  • they would be criminals because they're illegal immigrants
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  • in the nation, rather than a victim of a crime.
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  • It is so diverse.
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  • We're involved in Bangkok,
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  • and what happens in Thailand is a whole different story,
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  • especially with young children,
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  • younger than, I've got a 10-year-old,
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  • younger than my daughter's age.
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  • So we are very, very involved in southeast Asia.
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  • And you'll find it in Australia, in South America.
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  • We have an office in Cape Town, and in Australia,
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  • and just the trafficking that happens in Africa,
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  • it all has a distinctive,
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  • but it all comes back to the same thing,
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  • that you have the most vulnerable,
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  • which are women and children, mostly,
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  • that are just taken against their will
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  • and forced to do things that are just unspeakable.
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  • (solemn piano and string music)
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  • - When John tells us the story
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  • of the first Easter Sunday morning, he tells us
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  • about the women who went to the tomb.
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  • They were going to anoint
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  • what they thought would be the dead body of Jesus.
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  • There was no body there.
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  • They rushed back to tell the other disciples.
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  • Mary Magdalene is left in the garden by herself.
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  • She hears a voice, she turns around, she thinks
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  • it's a gardener, and it's Jesus.
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  • Jesus first appears to a woman, which is really important
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  • for two reasons.
  • 00:11:11.050 --> 00:11:12.200
  • Firstly, if you were making the story up, if it weren't true
  • 00:11:12.200 --> 00:11:15.290
  • you wouldn't make a woman as the first person
  • 00:11:15.290 --> 00:11:18.090
  • that Jesus saw, because at that time, in that culture,
  • 00:11:18.090 --> 00:11:21.070
  • women had no status and no standing.
  • 00:11:21.070 --> 00:11:24.000
  • But secondly, what it demonstrates is the importance
  • 00:11:24.000 --> 00:11:26.240
  • that women had in Jesus' life and ministry.
  • 00:11:26.240 --> 00:11:30.020
  • The people around Him were women.
  • 00:11:30.020 --> 00:11:31.230
  • They supported Him in ministry.
  • 00:11:31.230 --> 00:11:33.200
  • And the early church actually gave women
  • 00:11:33.200 --> 00:11:36.070
  • position and dignity.
  • 00:11:36.070 --> 00:11:38.220
  • Women had an important place in the ministry of Jesus,
  • 00:11:38.220 --> 00:11:43.040
  • and the church as it unfolded.
  • 00:11:43.040 --> 00:11:45.130
  • (solemn string music)
  • 00:12:46.040 --> 00:12:48.150
  • Into that setting Jesus comes.
  • 00:12:48.150 --> 00:12:50.260
  • So how did Jesus treat women around Him?
  • 00:12:50.260 --> 00:12:53.210
  • - I think the more you study the culture of the time,
  • 00:12:53.210 --> 00:12:56.170
  • the more astonishing it is, the way that Jesus treats women.
  • 00:12:56.170 --> 00:12:59.140
  • He grew up at a time where Jewish men
  • 00:12:59.140 --> 00:13:01.050
  • would regularly pray, thank you God
  • 00:13:01.050 --> 00:13:03.030
  • that I'm not a Gentile, a slave, or a woman.
  • 00:13:03.030 --> 00:13:05.200
  • And yet you have Jesus coming onto the scene,
  • 00:13:05.200 --> 00:13:07.250
  • and even if you just look at the way
  • 00:13:07.250 --> 00:13:09.090
  • He socially interacts with women, it's amazing.
  • 00:13:09.090 --> 00:13:11.280
  • So often these women were segregated and secluded,
  • 00:13:11.280 --> 00:13:14.100
  • and yet Jesus not only counts them among His friends
  • 00:13:14.100 --> 00:13:17.040
  • but He's financially supported by them,
  • 00:13:17.040 --> 00:13:19.080
  • He travels with these women,
  • 00:13:19.080 --> 00:13:21.150
  • even to the point where people are looking at Him
  • 00:13:21.150 --> 00:13:23.070
  • and He's getting a bad reputation for it.
  • 00:13:23.070 --> 00:13:24.230
  • They're saying oh, He associates
  • 00:13:24.230 --> 00:13:25.240
  • with prostitutes and sinners,
  • 00:13:25.240 --> 00:13:27.100
  • but Jesus is more concerned about welcoming these women
  • 00:13:27.100 --> 00:13:29.260
  • than He is about His own reputation.
  • 00:13:29.260 --> 00:13:32.130
  • I think His teaching on the subject
  • 00:13:33.160 --> 00:13:35.190
  • is just absolutely amazing.
  • 00:13:35.190 --> 00:13:37.090
  • So for example, if you look at the Sermon on the Mount,
  • 00:13:37.090 --> 00:13:40.060
  • at that time, men could divorce women
  • 00:13:40.060 --> 00:13:42.280
  • just by writing them a certificate of divorce,
  • 00:13:42.280 --> 00:13:44.270
  • almost on a whim, if you will.
  • 00:13:44.270 --> 00:13:46.110
  • So they're incredibly insecure in that culture,
  • 00:13:46.110 --> 00:13:49.030
  • and yet Jesus says that any man who divorces a woman
  • 00:13:49.030 --> 00:13:52.120
  • except for adultery, for the sake of adultery,
  • 00:13:52.120 --> 00:13:55.290
  • is himself committing adultery.
  • 00:13:55.290 --> 00:13:57.200
  • And so that seems kind of a strange thing to ask
  • 00:13:57.200 --> 00:14:00.260
  • but in our culture today, but actually
  • 00:14:00.260 --> 00:14:03.020
  • that's designed to protect women.
  • 00:14:03.020 --> 00:14:05.000
  • It gives them a security they would not have had.
  • 00:14:05.000 --> 00:14:07.130
  • A similar thing goes on when you look at what Jesus says
  • 00:14:07.130 --> 00:14:10.050
  • about whoever looks at a woman lustfully
  • 00:14:10.050 --> 00:14:12.180
  • commits adultery with her in his heart.
  • 00:14:12.180 --> 00:14:14.040
  • We hear that and we think gosh, that's quite harsh isn't it?
  • 00:14:14.040 --> 00:14:17.070
  • But actually, at that time,
  • 00:14:17.070 --> 00:14:19.200
  • women who were beautiful were often written about,
  • 00:14:19.200 --> 00:14:22.000
  • or seen as dangerous seductresses.
  • 00:14:22.000 --> 00:14:23.220
  • There are all kinds of texts of that time
  • 00:14:23.220 --> 00:14:25.070
  • that really condemn women for leading men astray sexually.
  • 00:14:25.070 --> 00:14:28.230
  • Even get a text slightly later, written by a rabbi
  • 00:14:28.230 --> 00:14:31.260
  • who says it's more dangerous to walk behind a woman
  • 00:14:31.260 --> 00:14:34.100
  • than it is to walk behind a lion.
  • 00:14:34.100 --> 00:14:36.100
  • See, you kind of, within this culture,
  • 00:14:36.100 --> 00:14:37.280
  • then Jesus comes along and He says that.
  • 00:14:37.280 --> 00:14:39.240
  • And actually, it's just amazing, because what He's saying
  • 00:14:39.240 --> 00:14:41.290
  • is men, if you're struggling with lust,
  • 00:14:41.290 --> 00:14:44.140
  • if you're objectifying women,
  • 00:14:44.140 --> 00:14:46.070
  • you can't put the blame on these women.
  • 00:14:46.070 --> 00:14:48.030
  • Actually it begins within your own heart,
  • 00:14:48.030 --> 00:14:50.200
  • which is just radical.
  • 00:14:50.200 --> 00:14:52.020
  • Actually for that day in age, and I think
  • 00:14:52.020 --> 00:14:53.170
  • even in our culture today, that's quite unexpected.
  • 00:14:53.170 --> 00:14:56.140
  • - But Jesus always went after the lost,
  • 00:14:56.140 --> 00:14:59.250
  • and the last, and the least.
  • 00:14:59.250 --> 00:15:01.100
  • He had women disciples,
  • 00:15:01.100 --> 00:15:02.240
  • though people don't usually realize that.
  • 00:15:02.240 --> 00:15:04.080
  • All you gotta do is read through the Bible
  • 00:15:04.080 --> 00:15:06.030
  • and look at Susanna, look at different people
  • 00:15:06.030 --> 00:15:09.010
  • that He mentions that not only followed Him around
  • 00:15:09.010 --> 00:15:11.240
  • with His other disciples, but actually funded His ministry.
  • 00:15:11.240 --> 00:15:15.120
  • That was unheard of, that was shocking,
  • 00:15:15.120 --> 00:15:17.020
  • that would've been shameful in a time
  • 00:15:17.020 --> 00:15:18.250
  • when women couldn't have economic transactions,
  • 00:15:18.250 --> 00:15:21.010
  • couldn't be seen as social, or political,
  • 00:15:21.010 --> 00:15:23.270
  • or financial leaders.
  • 00:15:23.270 --> 00:15:25.110
  • And yet He had women that not only followed Him enough,
  • 00:15:25.110 --> 00:15:27.180
  • but put their own personal finances
  • 00:15:27.180 --> 00:15:30.080
  • into backing His ministry.
  • 00:15:30.080 --> 00:15:33.070
  • (solemn string music)
  • 00:15:33.070 --> 00:15:36.120
  • - The scene with Mary and Martha, I love that,
  • 00:15:43.240 --> 00:15:45.230
  • because Martha's doing what the culture expects of her.
  • 00:15:45.230 --> 00:15:48.170
  • She's cooking, she's cleaning,
  • 00:15:48.170 --> 00:15:50.150
  • she's doing all that.
  • 00:15:50.150 --> 00:15:51.260
  • Not that there's anything wrong with that,
  • 00:15:51.260 --> 00:15:53.110
  • but then she pipes up and says hey, look at Mary.
  • 00:15:53.110 --> 00:15:55.250
  • Tell her to come help me.
  • 00:15:56.260 --> 00:15:58.160
  • And Jesus tells her,
  • 00:15:58.160 --> 00:16:01.210
  • you know what?
  • 00:16:01.210 --> 00:16:02.190
  • Mary has chosen what is better.
  • 00:16:02.190 --> 00:16:03.260
  • It's not gonna be taken from her.
  • 00:16:03.260 --> 00:16:05.100
  • And I think that's just revolutionary.
  • 00:16:05.100 --> 00:16:07.120
  • Here, I'm gonna continue to let her sit at my feet
  • 00:16:07.120 --> 00:16:10.150
  • and learn theology, philosophy,
  • 00:16:10.150 --> 00:16:14.130
  • 'cause she has a mind.
  • 00:16:14.130 --> 00:16:15.230
  • God has given her a rational mind
  • 00:16:15.230 --> 00:16:17.290
  • that needs developed, and look what she's doing.
  • 00:16:17.290 --> 00:16:20.040
  • She's sitting here learning from the greatest teacher
  • 00:16:20.040 --> 00:16:22.110
  • who ever lived.
  • 00:16:22.110 --> 00:16:23.180
  • It's not gonna be taken away from her.
  • 00:16:23.180 --> 00:16:25.060
  • Wow!
  • 00:16:25.060 --> 00:16:26.130
  • What a statement, that she's not just an object
  • 00:16:26.130 --> 00:16:28.240
  • to be used, but she is a subject
  • 00:16:28.240 --> 00:16:31.030
  • who's a human being to be loved, to be poured into.
  • 00:16:31.030 --> 00:16:35.180
  • And I think that's the major change that you see
  • 00:16:35.180 --> 00:16:38.200
  • with how Jesus interacts with women.
  • 00:16:38.200 --> 00:16:41.050
  • - Do you see Jesus being very different
  • 00:16:41.050 --> 00:16:43.080
  • from His culture at the time?
  • 00:16:43.080 --> 00:16:45.130
  • - Absolutely.
  • 00:16:45.130 --> 00:16:46.190
  • I think that we look at the tradition
  • 00:16:46.190 --> 00:16:49.130
  • of the Jewish culture out of which He came.
  • 00:16:49.130 --> 00:16:52.090
  • Women were to sit on one side, or to sit
  • 00:16:52.090 --> 00:16:54.060
  • in the back of a synagogue or a temple,
  • 00:16:54.060 --> 00:16:56.280
  • men were in the front.
  • 00:16:56.280 --> 00:16:58.130
  • So you think about the story of the woman
  • 00:16:58.130 --> 00:17:00.190
  • that was bent over, who Jesus, as He was preaching,
  • 00:17:00.190 --> 00:17:04.050
  • stopped everything that He was doing, and saw her,
  • 00:17:04.050 --> 00:17:07.250
  • and didn't go to the back to her, but called her forward
  • 00:17:07.250 --> 00:17:11.070
  • in the midst of His preaching,
  • 00:17:11.070 --> 00:17:14.020
  • and laid hands on her.
  • 00:17:14.020 --> 00:17:16.270
  • I can't imagine what it was like.
  • 00:17:16.270 --> 00:17:19.080
  • A pin must have dropped, all of them must have looked
  • 00:17:19.080 --> 00:17:21.180
  • and said what on Earth?
  • 00:17:21.180 --> 00:17:23.110
  • Or you think of those who were angry with Him
  • 00:17:23.110 --> 00:17:25.050
  • for healing on the Sabbath.
  • 00:17:25.050 --> 00:17:26.220
  • He said you untie your donkeys.
  • 00:17:26.220 --> 00:17:28.240
  • Should not this woman go free on the Sabbath?
  • 00:17:28.240 --> 00:17:32.100
  • Jesus was completely counter-cultural,
  • 00:17:32.100 --> 00:17:34.240
  • which is why they wanted to run Him off a cliff,
  • 00:17:34.240 --> 00:17:36.120
  • which is why we see they wanted to kill Him
  • 00:17:36.120 --> 00:17:39.000
  • from the very beginning.
  • 00:17:39.000 --> 00:17:40.250
  • - In the context that Paul, and Jesus,
  • 00:17:40.250 --> 00:17:43.170
  • and the early church stood,
  • 00:17:43.170 --> 00:17:45.030
  • that was a radical shift, wasn't it?
  • 00:17:45.030 --> 00:17:47.000
  • - Yeah.
  • 00:17:47.000 --> 00:17:48.120
  • Paul is doing some really unexpected things.
  • 00:17:48.120 --> 00:17:49.290
  • He really, I would say, he's just
  • 00:17:49.290 --> 00:17:51.060
  • carrying on what Jesus began.
  • 00:17:51.060 --> 00:17:54.000
  • Even if you look at just the way he greets women
  • 00:17:54.000 --> 00:17:56.130
  • in Romans 16, he's addressing
  • 00:17:56.130 --> 00:17:59.020
  • a whole host of women who he calls his coworkers.
  • 00:17:59.020 --> 00:18:01.150
  • You have Phoebe who's referred to as a deacon,
  • 00:18:01.150 --> 00:18:03.290
  • and Paul even says she's a patroness of me.
  • 00:18:03.290 --> 00:18:06.160
  • You have Junia, who he praises
  • 00:18:06.160 --> 00:18:08.190
  • as someone who's outstanding among the apostles,
  • 00:18:08.190 --> 00:18:11.010
  • and his good friends Priscilla and Aquila
  • 00:18:11.010 --> 00:18:13.020
  • who are a married couple, who Paul often is working with.
  • 00:18:13.020 --> 00:18:16.120
  • So already, you see him interacting in a different way,
  • 00:18:16.120 --> 00:18:19.100
  • just this kind of general expectation
  • 00:18:19.100 --> 00:18:21.010
  • that women are involved in the work of the church.
  • 00:18:21.010 --> 00:18:23.130
  • And of course, we have this amazing vision that he writes,
  • 00:18:23.130 --> 00:18:26.010
  • that in Christ,
  • 00:18:26.010 --> 00:18:28.040
  • there's no male or female, but all are one.
  • 00:18:28.040 --> 00:18:31.020
  • And I think often, we'll look at texts,
  • 00:18:32.070 --> 00:18:34.210
  • because we don't understand the context,
  • 00:18:34.210 --> 00:18:36.090
  • they can seem hard to understand.
  • 00:18:36.090 --> 00:18:38.250
  • So we look at Corinthians and we think,
  • 00:18:38.250 --> 00:18:40.090
  • what is going on in Paul's teaching on marriage?
  • 00:18:40.090 --> 00:18:42.170
  • But actually, what he has to say about men and women
  • 00:18:42.170 --> 00:18:45.260
  • within the marriage relationship,
  • 00:18:45.260 --> 00:18:47.250
  • is just a real change from what's come before.
  • 00:18:47.250 --> 00:18:51.030
  • So for example, He says
  • 00:18:51.030 --> 00:18:53.050
  • that not only does a wife's body belong to her husband,
  • 00:18:53.050 --> 00:18:56.190
  • but actually a husband's body belongs to his wife.
  • 00:18:56.190 --> 00:18:59.260
  • When we're looking at those marriage inequalities
  • 00:18:59.260 --> 00:19:01.290
  • of younger women marrying older men,
  • 00:19:01.290 --> 00:19:04.100
  • this idea that there might be equal interdependence,
  • 00:19:04.100 --> 00:19:07.170
  • if you will, is amazing.
  • 00:19:07.170 --> 00:19:09.220
  • - They were basically
  • 00:19:09.220 --> 00:19:10.280
  • setting up a different model of society.
  • 00:19:10.280 --> 00:19:15.280
  • It was enormously attractive.
  • 00:19:15.280 --> 00:19:17.200
  • Actually, when you start looking at the early church
  • 00:19:17.200 --> 00:19:20.140
  • within the context of the Roman Empire,
  • 00:19:20.140 --> 00:19:24.090
  • you wonder why everybody didn't turn Christian
  • 00:19:24.090 --> 00:19:26.270
  • in the first 10 years!
  • 00:19:26.270 --> 00:19:28.260
  • (inspirational piano and string music)
  • 00:19:28.260 --> 00:19:33.130
  • - So how have women influenced
  • 00:19:36.130 --> 00:19:38.080
  • the growth and development of the church?
  • 00:19:38.080 --> 00:19:40.210
  • - Oh, in enormous ways.
  • 00:19:40.210 --> 00:19:42.280
  • Women were there from the very early start,
  • 00:19:42.280 --> 00:19:45.060
  • in the earliest communities, leading and teaching people.
  • 00:19:45.060 --> 00:19:49.230
  • They influenced the church
  • 00:19:49.230 --> 00:19:52.190
  • through being in convents, and those kind of things,
  • 00:19:52.190 --> 00:19:55.290
  • but I think one of the really striking features
  • 00:19:55.290 --> 00:19:59.070
  • that you find throughout Christian history,
  • 00:19:59.070 --> 00:20:01.280
  • is that the vast majority of mystics were women.
  • 00:20:01.280 --> 00:20:05.050
  • So those who were having remarkable religious experiences
  • 00:20:05.050 --> 00:20:08.140
  • and talking about their religious experiences,
  • 00:20:08.140 --> 00:20:10.240
  • now most of those, not all of them,
  • 00:20:10.240 --> 00:20:12.070
  • but most of them were women.
  • 00:20:12.070 --> 00:20:13.170
  • So I think there's something about the way
  • 00:20:13.170 --> 00:20:15.260
  • in which the women, 'cause they were probably
  • 00:20:15.260 --> 00:20:17.240
  • outside of the power structures
  • 00:20:17.240 --> 00:20:19.050
  • and outside of the influence,
  • 00:20:19.050 --> 00:20:20.240
  • were able to see things more clearly.
  • 00:20:20.240 --> 00:20:22.280
  • And I think there's a remarkable strand to trace there,
  • 00:20:22.280 --> 00:20:26.070
  • of women's influence in that kind of way.
  • 00:20:26.070 --> 00:20:28.280
  • (inspirational string music)
  • 00:20:28.280 --> 00:20:32.150
  • - In the early church and moving onwards, you just see
  • 00:20:32.150 --> 00:20:34.160
  • women throughout history doing astonishing things
  • 00:20:34.160 --> 00:20:37.120
  • to advance the Kingdom of God.
  • 00:20:37.120 --> 00:20:38.250
  • So if you want to look, for example,
  • 00:20:38.250 --> 00:20:41.130
  • at the women who founded religious orders
  • 00:20:41.130 --> 00:20:43.280
  • like Saint Clare of Assisi,
  • 00:20:43.280 --> 00:20:45.170
  • or you could look at women who the Roman Catholic Church
  • 00:20:45.170 --> 00:20:48.040
  • has now recognized, adopters of the church
  • 00:20:48.040 --> 00:20:49.290
  • like Catherine of Siena,
  • 00:20:49.290 --> 00:20:51.140
  • these women who aren't just doing amazing work as deacons,
  • 00:20:51.140 --> 00:20:54.150
  • among the poor, and caring,
  • 00:20:54.150 --> 00:20:56.180
  • but actually they also have a public voice for Christianity
  • 00:20:56.180 --> 00:20:59.290
  • within their society.
  • 00:20:59.290 --> 00:21:01.180
  • - I think people often look at religious orders,
  • 00:21:01.180 --> 00:21:04.020
  • women in religious orders, nuns,
  • 00:21:04.020 --> 00:21:05.140
  • as somehow missing out on life,
  • 00:21:05.140 --> 00:21:08.120
  • but they actually opened up opportunities
  • 00:21:08.120 --> 00:21:10.120
  • for them to make a difference
  • 00:21:10.120 --> 00:21:11.290
  • where they couldn't at that period of time, could they?
  • 00:21:11.290 --> 00:21:13.140
  • - At that time, women just didn't have options.
  • 00:21:13.140 --> 00:21:15.230
  • So many of these women were not even educated,
  • 00:21:15.230 --> 00:21:18.070
  • and the only expectation is that you marry,
  • 00:21:18.070 --> 00:21:20.090
  • you have children, whereas actually religious orders
  • 00:21:20.090 --> 00:21:22.170
  • opened up an entire other way of life.
  • 00:21:22.170 --> 00:21:24.270
  • It recognizes that actually, women
  • 00:21:24.270 --> 00:21:26.160
  • have this spiritual calling as well,
  • 00:21:26.160 --> 00:21:29.050
  • and it gives women opportunities for an education,
  • 00:21:29.050 --> 00:21:31.280
  • and women opportunities to actually be validated
  • 00:21:31.280 --> 00:21:36.160
  • as someone who is equal before God
  • 00:21:36.160 --> 00:21:38.230
  • and therefore has a role to play in building His kingdom,
  • 00:21:38.230 --> 00:21:41.080
  • whether that's through caring for the poor,
  • 00:21:41.080 --> 00:21:43.070
  • whether it's through education.
  • 00:21:43.070 --> 00:21:44.280
  • In so many ways, these women did remarkable things
  • 00:21:44.280 --> 00:21:48.070
  • through religious orders.
  • 00:21:48.070 --> 00:21:50.130
  • (inspirational string music)
  • 00:21:50.130 --> 00:21:54.050
  • - There's a lot of people watch this Sister Clare
  • 00:21:55.180 --> 00:21:57.020
  • and think wow, she joined the Sisters of Charity at 21.
  • 00:21:57.020 --> 00:22:01.010
  • And there'll be a sense
  • 00:22:01.010 --> 00:22:02.150
  • of, she's missed out on a whole bunch.
  • 00:22:02.150 --> 00:22:04.240
  • How do you see your life, all these years later?
  • 00:22:04.240 --> 00:22:08.020
  • - I would never have had this life
  • 00:22:08.020 --> 00:22:10.060
  • if I had've been a laywoman,
  • 00:22:10.060 --> 00:22:12.200
  • finished my nurse training at the (mumbles) in Brisbane.
  • 00:22:12.200 --> 00:22:15.130
  • My life would never have been as fulfilling
  • 00:22:16.240 --> 00:22:19.270
  • as it is as a woman religious,
  • 00:22:19.270 --> 00:22:22.240
  • and as a Sister of Charity.
  • 00:22:22.240 --> 00:22:24.020
  • I would never have had this life.
  • 00:22:24.020 --> 00:22:26.160
  • Each day when I get up in the morning,
  • 00:22:26.160 --> 00:22:28.040
  • I thank God for my vocation.
  • 00:22:28.040 --> 00:22:30.200
  • - In my own case, I was born in Australia.
  • 00:22:30.200 --> 00:22:33.140
  • Now this part I didn't find out 'till I was 33,
  • 00:22:33.140 --> 00:22:35.180
  • but I was aware of it when I started A21.
  • 00:22:35.180 --> 00:22:37.230
  • You know, Australia, between 1958 and 1968,
  • 00:22:38.280 --> 00:22:43.210
  • we had a time where many, many women
  • 00:22:43.210 --> 00:22:47.120
  • who were single and pregnant,
  • 00:22:47.120 --> 00:22:49.220
  • and had gotten pregnant out of wedlock,
  • 00:22:49.220 --> 00:22:52.110
  • were forced to give their babies up for adoption.
  • 00:22:52.110 --> 00:22:55.040
  • Well when I was 33, I found out that I
  • 00:22:55.040 --> 00:22:57.100
  • was one of those children,
  • 00:22:57.100 --> 00:22:58.270
  • and that my biological mother
  • 00:22:58.270 --> 00:23:01.220
  • was a 23-year-old single woman.
  • 00:23:01.220 --> 00:23:03.280
  • When you're Greek, and Greek in Australia way back then,
  • 00:23:03.280 --> 00:23:06.220
  • dear Lord, to be not married and pregnant
  • 00:23:06.220 --> 00:23:09.140
  • would have been the greatest shame that could've existed.
  • 00:23:09.140 --> 00:23:11.260
  • And so she had me at Crown Street Women's Hospital,
  • 00:23:11.260 --> 00:23:15.220
  • and I was left there.
  • 00:23:15.220 --> 00:23:17.100
  • Now on my birth certificate, there is no name.
  • 00:23:17.100 --> 00:23:19.210
  • In the category that says child's name,
  • 00:23:19.210 --> 00:23:21.230
  • next to it is literally typed-in the word unnamed,
  • 00:23:21.230 --> 00:23:24.220
  • number 2508 of 1966.
  • 00:23:24.220 --> 00:23:27.240
  • So here I was, left in a hospital in Sydney, Australia,
  • 00:23:27.240 --> 00:23:32.020
  • a number, not a name.
  • 00:23:32.020 --> 00:23:33.160
  • So to me, instantly when you think 27 million,
  • 00:23:33.160 --> 00:23:36.000
  • it's not just a number
  • 00:23:36.000 --> 00:23:37.150
  • because I could be 2508, one of those 27 millions.
  • 00:23:37.150 --> 00:23:40.170
  • Now just imagine, Karl, if I wasn't born in Australia.
  • 00:23:40.170 --> 00:23:43.140
  • I could've been that very same child, a Greek girl
  • 00:23:43.140 --> 00:23:46.070
  • to a single Greek mother, but left in a hospital
  • 00:23:46.070 --> 00:23:48.240
  • in Greece, or Albania, or Romania,
  • 00:23:48.240 --> 00:23:51.190
  • or Yugoslavia, I mean, pick the country
  • 00:23:51.190 --> 00:23:53.250
  • in that region of the world,
  • 00:23:53.250 --> 00:23:55.150
  • and nobody would've known that I existed.
  • 00:23:55.150 --> 00:23:57.220
  • And so a trafficker could have taken me.
  • 00:23:57.220 --> 00:24:00.070
  • You're one degree separated.
  • 00:24:01.060 --> 00:24:02.190
  • So we just think it's happening over there somewhere else,
  • 00:24:02.190 --> 00:24:05.130
  • and it really doesn't concern me.
  • 00:24:05.130 --> 00:24:07.190
  • I'm thinking this couldn't be more personal if I tried.
  • 00:24:07.190 --> 00:24:10.200
  • - It's a really interesting time to live, I think.
  • 00:24:10.200 --> 00:24:12.170
  • I meet so many women who will say to me,
  • 00:24:12.170 --> 00:24:14.200
  • I can never become a Christian,
  • 00:24:14.200 --> 00:24:16.090
  • because the Bible, or Christianity is just too misogynistic.
  • 00:24:16.090 --> 00:24:19.130
  • The church has nothing to offer me.
  • 00:24:19.130 --> 00:24:21.190
  • And it just makes me so sad, because I have to say
  • 00:24:21.190 --> 00:24:23.260
  • that as a woman who's grown up within the church,
  • 00:24:23.260 --> 00:24:26.250
  • actually I just think I've found a freedom
  • 00:24:26.250 --> 00:24:29.110
  • that I don't see anywhere else, in our culture of freedom,
  • 00:24:29.110 --> 00:24:32.280
  • from being objectified, from being seen
  • 00:24:32.280 --> 00:24:34.270
  • as just a sexual object, a freedom to become
  • 00:24:34.270 --> 00:24:38.280
  • who God has called me to be in every aspect of life.
  • 00:24:38.280 --> 00:24:42.030
  • And it's not about meeting cultural expectations
  • 00:24:42.030 --> 00:24:44.130
  • and what society says I have to do, but actually
  • 00:24:44.130 --> 00:24:48.020
  • it's about who does God call me to be.
  • 00:24:48.020 --> 00:24:49.270
  • And I think actually, within our time,
  • 00:24:49.270 --> 00:24:52.170
  • more than ever, women are being encouraged into that.
  • 00:24:52.170 --> 00:24:55.120
  • - Karl, this is quite funny, 'cause a lot of people
  • 00:24:56.230 --> 00:24:58.090
  • don't like the phrase born again.
  • 00:24:58.090 --> 00:24:59.250
  • Okay.
  • 00:24:59.250 --> 00:25:01.130
  • But I didn't like the way I was born the first time,
  • 00:25:01.130 --> 00:25:02.240
  • so I kind of really love,
  • 00:25:02.240 --> 00:25:04.080
  • I'm back to reclaiming it 'cause I really love the fact
  • 00:25:04.080 --> 00:25:06.160
  • that you get the chance.
  • 00:25:06.160 --> 00:25:07.270
  • And for all, perhaps, the stigma
  • 00:25:07.270 --> 00:25:11.000
  • associated with the truth of that, at its core,
  • 00:25:11.000 --> 00:25:13.200
  • is so powerful.
  • 00:25:13.200 --> 00:25:14.180
  • That's why He's a game-changer,
  • 00:25:14.180 --> 00:25:16.020
  • because He took this unnamed, unwanted, abused, adopted,
  • 00:25:16.020 --> 00:25:19.030
  • chick, that should've been a statistic,
  • 00:25:19.030 --> 00:25:21.000
  • and He was the game-changer.
  • 00:25:21.000 --> 00:25:23.110
  • He just turned my life around radically.
  • 00:25:23.110 --> 00:25:26.010
  • And then not only that, but He gave me
  • 00:25:26.010 --> 00:25:29.210
  • this sense of like, you know what?
  • 00:25:29.210 --> 00:25:31.040
  • My life could be a game-changer for somebody else's life.
  • 00:25:31.040 --> 00:25:33.180
  • And I thought I've only got one life.
  • 00:25:33.180 --> 00:25:35.170
  • It's so quick, it's here today,
  • 00:25:35.170 --> 00:25:36.260
  • gone tomorrow. (snapping fingers)
  • 00:25:36.260 --> 00:25:38.040
  • And you're just kind of sitting in that moment,
  • 00:25:38.040 --> 00:25:39.260
  • going, you know what?
  • 00:25:39.260 --> 00:25:41.040
  • You can either live as a victim,
  • 00:25:41.040 --> 00:25:43.090
  • or you can either live safe, or you can go, you know what?
  • 00:25:43.090 --> 00:25:46.280
  • Jesus came and rescued me,
  • 00:25:46.280 --> 00:25:48.180
  • and my life can be a game-changer for someone else's life.
  • 00:25:48.180 --> 00:25:51.060
  • It doesn't mean it has to be spectacular.
  • 00:25:51.060 --> 00:25:53.070
  • It doesn't mean it has to be sensational,
  • 00:25:53.070 --> 00:25:55.070
  • but I truly believe if you value your life,
  • 00:25:55.070 --> 00:25:57.140
  • your life can be a game-changer for somebody else's.
  • 00:25:57.140 --> 00:26:00.110
  • Absolutely.
  • 00:26:00.110 --> 00:26:01.140
  • (inspirational electronic music)
  • 00:26:01.140 --> 00:26:04.260
  • It's cool in the air
  • 00:26:04.260 --> 00:26:09.260
  • Smiling into my new life
  • 00:26:10.250 --> 00:26:14.200
  • It's cool in the air
  • 00:26:14.200 --> 00:26:19.180
  • Smiling into my new life
  • 00:26:20.230 --> 00:26:24.170
  • It's cool in the air
  • 00:26:24.170 --> 00:26:29.170
  • Smiling into my new life
  • 00:26:30.220 --> 00:26:34.150
  • It's cool in the air
  • 00:26:34.150 --> 00:26:39.140
  • It's cool in the air
  • 00:26:44.140 --> 00:26:49.140
  • Smiling into my new life
  • 00:26:50.210 --> 00:26:54.120
  • It's cool in the air
  • 00:26:54.120 --> 00:26:59.120
  • Smiling into my new life
  • 00:27:00.220 --> 00:27:04.140
  • It's cool in the air
  • 00:27:04.140 --> 00:27:09.130
  • Smiling into my new life
  • 00:27:10.210 --> 00:27:14.080