Background:
·
Like the society as a whole, the Christian
church has historically discriminated against women. The Roman Catholic Church and
most Protestant churches still place limits on women assuming leadership. The
Christian and Missionary Alliance does not allow women to be elders.
a. Women have always
suffered discrimination and unequal treatment in the past few millennia.
b. The Bible emphasizes
equality:
·
Man and woman were created equal
(Gen 1:27), and are equal in the church (Ac 2:16-17; Gal 3:28). Husband
and wife are to submit to each other (Eph 5:21) and mutually dependent
(1Co 11:11-12).
c. Man and woman are equal
but different:
·
Man is the head of the family
(Eph 5:22-25).
·
However, this applies only in the family, not
male-female relationship in general.
·
He spoke to women in public (Jn 4:27). He
spent time teaching women and welcomed them as disciples (Lk 10:38-42). He
made a woman the first witness to His resurrection (Jn 20:10-18).
a. Feminism refers the
organized activities that advocate women’s rights and interests. There are two
very different types of feminism. On the one hand are the traditional feminists
who wants equality with men. On the other are the radical feminists who reject
men.
b. Traditional (or early)
feminism:
·
It began in the 19th century, and was founded on
Judeo-Christian principles. It was an attempt to deal with the historical
inequality between men and women in many areas of life.
·
The only objective was to strive for equality,
not any special treatment. They asked for the right to vote; for the control of
their own property; for equal employment and educational opportunities and, for
the right to obtain divorce on the grounds of brutality and drunkenness.
c. Radical (or modern)
feminism:
·
In the late 1960s and 70s, feminism abandoned
its moral heritage and became a movement based on the attitude of anger,
resentment and self-pity. This is represented by the National Organization for
Women (NOW) in the US (founded in 1966) and the National Council of Women of
Canada.
·
They hold that women are victims in the
male-established social order. They proclaim women’s sexual freedom. They hate
men and marriage.
·
Equality is no longer the only objective of the
feminist movement. Instead, radical feminists seek to overturn and restructure
society.
d. Recent development:
·
A 1999 poll shows that women are growing more
uncomfortable with radical feminism.
·
Many have returned to support traditional
values. They only seek to end discrimination of women. Representative
organizations include REAL Women of Canada and Concerned Women for America in
the US. They can be called the New
Traditional Feminists.
e. Comparison of the two
types: [according to Concerned Women for America]
·
Traditional feminists saw motherhood as
privilege; radical feminists see the family as a prison.
·
Traditional feminists were against abortion;
radical feminists support abortion.
·
Traditional feminists wanted to maintain the
traditional family; radical feminists work to destroy it.
f. Conclusion:
·
Radical feminism advocate power struggle with
male, call for the abolition of marriage and family, uphold self fulfilment
above family responsibility, and seek to destroy the traditional family. They
should be opposed by Christians. In contrast, traditional feminism is worthy of
support.
a. For many centuries,
women had been excluded from preaching and leading in the church because of
some Bible verses (1Co 14:34-35; 1Ti 2:11-12). However, such restrictions are
based on arguable interpretation of the Bible. That is why some Protestant
churches today have women pastors and women elders.
b. To say that Paul’s
commands may not be applicable to today will require satisfying the three
questions on “cultural relativity” [see lesson 2 on principles].
c. First, it should be noted also that restrictions of ministry of
women in the church is not a question of morality. It is a question of
propriety (see 1Ti 2:15).
d. Second, the restriction is not universally applicable to all times
because there is no uniform witness in the Bible.
(1) Restriction on women to
teach is not universal. While 1Co 14:34-35 apparently prohibits women from
public speaking in the church, Paul in the same letter teaches that women can
pray and prophesy in public (1Co 11:2-16). Prophesy refers to preaching
and teaching, with the intent to edify, to comfort, and to encourage
(1Co 14:3-4,24,31).
(2) Restriction on women as
church leaders is not universal. There are numerous prominent woman leaders in
the early church:
o
Ro 16:1-15 lists 8 women highly regarded by Paul
including Phoebe the deaconess [Greek word is actually “minister” (diakonon, translated as “servant” in NIV) meaning one who presides,
also 1Ti 3:11];
“Junias” was most likely “Junia”, a female apostle (Ro 16:7).
o
Priscilla was Paul’s fellow worker
(Ro 16:3) and was sometimes mentioned (contrary to Jewish custom) before
her husband Aquila (Ac 18:26) indicating her greater role in church.
e. Third, Paul’s commands are probably to be understood in its
specific life situation and cultural setting in the 1st century, possibly only
for Corinth and Ephesus.
(1) In 1Co 14:34-35, the Greek
word for “speak” (lalein) refers to
conversation. The women were asked to “hush up”, not to “shut up”. The
intention is an orderly worship.
(2) In 1Ti 2:11-12, the Greek
word “have authority” (authentein)
means “domineering or usurping authority”. Paul was likely responding to
specific situations in Ephesus where some women were influenced by heretical
teachers (2Ti 3:6-7).
(3) Women in the 1st century
were poorly educated and public teaching by a woman is improper.
f. What are the
reasons given by Paul in placing restrictions on women?
(1) accepted social practices
(1Co 11:13-15)
(2) the order in creation (1Co
11:3-12; 1Ti 2:13): Adam was created first
(3) Eve was tempted (1Ti 2:14):
possibly referred to the susceptibility of women
g. Additional arguments
against restrictions on women:
(1) Female missionaries are not
prohibited from preaching and leading in their mission field.
(2) God gives spiritual gifts of
teaching and leadership to some women (Ac 2:16-17). Spiritual gifts are given
solely for the benefit of the church (1Co 12:7; Eph 4:11-12). How
then can the church prohibit the use of those spiritual gifts?
h. Conclusion: Most
evidences show that women should not be restricted from any kind of work in the
church. In view of the presence of arguable points, positions could be held
tentatively. In the C&MA, women can perform ministry functions including
preaching and leading, but they cannot assume eldership. Notwithstanding the
interpretation above, conflicts with regard to women’s ministry in church should
be avoided.