Ethics Articles
Articles: Women’s Role in Church
>> = Important Articles; ** = Major Articles
C&MA Statement on THE ROLE OF WOMEN IN MINISTRY
Women In Ministry (Free Methodist Position Paper)
Role Of Women In Church: An Exegesis Of Biblical Verses (Kwing Hung)
Paul, Women, and the Church (Christian News, 040509)
LCMS Guidelines on Women Leadership Complete (Christian Post, 041230)
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From its inception the Alliance leadership has interpreted Scripture to affirm the woman’s right in the apostolic church to be the channel of spiritual gifts for the edification of the local assembly. Furthermore, Alliance leadership has historically affirmed a restraint upon the woman’s role in the government of the local church. The Board recognizes that the Holy Scriptures teach the following principles.
BASIC SCRIPTURAL PRINCIPLES OF WOMEN IN MINISTRY
1. Authority and Submission. It is recognized that God has sovereignly ordained, in the order of creation and redemption, relationships of authority and submission. “Christ is the head of every man and the man is the head of woman and God is the head of Christ” (I Corinthians 11:3). The nature of authority is modelled in the humility and self-sacrifice of Jesus Christ (Philippians 2:5-11). The goal of authority is to build up the household of faith (II Corinthians 13: 1 0). Submission to authority is noble and gives substance to unity (Ephesians 4:1-6).
2. Unity and Diversity. It is recognized that in the church, men and women share a common spiritual standing and unity in Jesus Christ (Galatians 3:28, I Corinthians 12:12-13). It is a unity enhanced by interdependent, complementary roles, and varied spiritual gifts (I Corinthians 11:11-12; Romans 12:3-8).
3. Equality and Submission. It is recognized that equality and submission arc compatible as seen in Jesus Christ. He is equal to the Father and yet submissive to Him. There is no inferiority implied in submission, either in the Father-Son relationship or in the man-woman relationship (John 5:16-23; Genesis 1-2).
4. Eldership. It is recognized that the historical and biblical pattern has been that elders in the church have been men. The weight of evidence would imply that this pattern should continue.
5. Ministries of Women. Alliance women are aspiring to a deep walk with God and are exploring the full dimension of ministry possibilities within the church structure worldwide and in their private lives. Therefore, it must be recognized that the responsibility of the elders in each church is to give careful attention to the encouragement, equipping and utilization of women in the accomplishment of ministry.
6. Affirming Actions. The licensing of women accredited for ministry in Canada shall be according to ministry function. The local church leadership is responsible to prayerfully affirm ministry functions for women in the local church.
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The North American General Conference of 1974 (of which Canadian Free Methodists were a part) passed a resolution “giving women equal status with men in the ministry of the church” (General Conference Minutes, p. 388). According to the report of that Conference in Light and Life magazine, the vote was unanimous. That vote, in the minds of many, settled the issue and they turned their attention to other concerns.
During the intervening years, the denomination’s position has not changed. However, outside the denomination, the voices opposing women in ministry and limiting the leadership roles of women in the local church have become more assertive. Some of those voices are respected evangelical leaders (e.g., refer to J.I. Packer below) who seem to be ignorant of Wesleyan/holiness church history, implying that anyone who differs from them is playing fast and loose with Scripture. This is confusing to many.
On the other hand, within the denomination there is growing concern over the fact that, though women officially have access to full ordination and any role in the church, few women are in leadership positions. At a time when women are entering formerly male-dominated professions in increasing numbers, the percentage of women among Free Methodist pastors, especially senior pastors, and in local church and denominational leadership roles, is not growing as would be expected.
Given these concerns, the Study Commission on Doctrine believes it is time to articulate anew the church’s position on women in ministry. In the following pages we will examine the historical support for ordaining women, the appropriate principles of biblical interpretation, and the scriptural bases for releasing the daughters of God in leadership and ministry.
4.1 Our History
Writing in Christianity Today, J.I. Packer claimed that the call for the ordination of women is a modern concern resulting in part from social changes since World War I. He also stated that Bible-based evangelical communities of all denominational stripes within Protestantism agree in opposing this trend” (Packer, p. 18). Packer apparently has no awareness of Wesleyan Holiness history or the status of women within Wesleyan Holiness denominations. The Salvation Army, the Anderson Church of God, and the Church of the Nazarene, all founded in the last decades of the nineteenth century, have ordained women since their beginnings (Dayton, pp. 94, 97-98).
Denominations that emphasize the work of the Holy Spirit have tended to be more open than others to the ministry of women. Believing it is God who must place the call on any minister, they have accepted that God could choose to call women as well as men. Since its founding, women, called and empowered by the Holy Spirit, have ministered in the Free Methodist Church.
As early as 1861, when the Free Methodist Church was just one year old, the minutes of the Genesee Convention report the discussion of women preaching (see Richardson, p. 53). Bishop B.T. Roberts believed strongly in the equality of men and women. He argued that women should be working shoulder to shoulder with men in building the kingdom of God. He tried to lead the denomination toward the ordination of women.
The General Conference of 1874 established a class of ministers called evangelists. They were persons called of God to preach the Gospel and promote revival but not called to a pastoral charge. Both “brothers and sisters” could be licensed as evangelists. Thus, women were licensed and ministered as lay preachers in the church.
To the General Conference of 1890, “B.T. Roberts offered the following Resolution. That the gospel of Jesus Christ, in the provision which it makes, and in the agencies which it employs for the salvation of mankind, knows no distinction of nationality, condition [or] sex: therefore, no person who is called of God, and who is duly qualified, should be refused ordination on account of sex, or race or condition” (1890 General Conference Minutes, p. 131). After much debate, the motion lost by a vote of 37 to 41. Deeply grieved by this action, Roberts took up his pen. In 1891 he published Ordaining Women--Biblical and Historical Insights. In the preface Roberts states the purpose for his writing: “That truth may prevail, Christ be glorified, and His Kingdom be advanced on earth” (Roberts, p. 8). Unfortunately, Roberts died in 1893 without seeing women fully released to build the kingdom of God through the Free Methodist Church.
Although the 1890 General Conference refused to grant ordination to women, a step of progress was made for women. The Free Methodist (the denominational magazine) for October 22, 1890 reported, “Two of the lay delegates having seats in the General Conference [sic] are ladies. ...Both are doing some committee work. Most of our readers will be glad to know that the question of admitting ladies as lay delegates did not in the least disrupt the equanimity of the conference.” Through its history, the Free Methodist Church has not officially limited the role of women in the church except in the case of ordination.
The General Conference of 1894 again addressed the place of women in ministry. It added a paragraph to the section on evangelists. “When women have been licensed by the Annual Conference, and have served two successive years under appointment as pastors, they may ... have a voice and vote in the Annual Conference; and in the transaction of Conference business they shall be counted with the preachers” (see Hogue, Vol. 1, p. 218). Though evangelists were supposed to be lay, non-pastoral preachers, the church acknowledged that women evangelists were pastoring.
Ordination was finally granted to women by the 1911 General Conference. But it was a limited ordination. They could be ordained Deacon, “provided always that this ordination of women shall not be considered a step toward ordination as Elder” (Hogue, Vol. 1, p. 218). Women could preach and pastor, but they were barred from senior leadership in the church until 1974.
In the Foreword to the 1992 reprint of Ordaining Women, John E. Van Valin says, “For the last 132 years, the Free Methodist Church has with honour taken her place among many other groups within the Christian faith who accord to women honour and respect in ministry. For our church this honour is in part symbolized by ... ordination. ...The reprinting of this centenarian volume signals not so much a new era in the life of the church but a presentation of her cherished heritage.”
4.2 Interpreting Scripture
In the search for truth, Free Methodists want to know what the Bible says on any issue. Scripture is the ultimate authority on which we depend. But Scripture must be interpreted to ascertain God’s message for us. How one approaches the task of interpretation makes a great deal of difference in the meanings discovered. Before examining the biblical bases for women in ministry, let us identify the principles that should guide interpretation.
W. Ward Gasque in his article “The Role of Women in the Church, in Society and in the Home” identifies several principles that need to guide our study of biblical texts. First, the contextual principle. What is the author discussing in the surrounding verses? How does the verse under study relate to the theme and logic of the whole passage? The context provides insight on the meaning.
Second, the linguistic principle. The Bible was written in Hebrew or Greek. Translating meaning from language to language is a challenge. Understanding God’s Word for us requires an honest examination of a passage in its original language. What meanings might words have carried? Is that meaning accurately and fully translated in English? Have translators used different English words for the same Greek or Hebrew word in different passages? For example, in Romans 16;1, Phoebe is called a “servant.” The Greek word used here is usually translated “deacon” or “minister” in verses speaking of men. Why is Phoebe not similarly called a “deacon” or “minister”?
Third, the historical principle. Without an understanding of the historical setting in which biblical authors were writing, we often miss the revolutionary nature of Scripture in contrast to pagan ways. Reading Paul’s letters to the churches without knowing the historical setting is like listening to one side of a telephone conversation. Our interpretation may be distorted if we do not seek to understand the heresies being spread in the early church and the lifestyle issues that infant Christians brought into the church.
Fourth, interpret a particular text within the context of an author’s writing as a whole. To discern Paul’s views on women, one must wrestle with all that he said on the subject and make sense of the whole. When there seem to be contradictions, the historical and contextual principles may help unravel the mystery.
Fifth, the principle of the analogy of faith. Christians assume the consistency of Scripture as a whole. Any individual text must therefore be interpreted in the light of the whole. Understanding the flow of Scripture is important in discovering its consistency. Gilbert Bilezikian in Beyond Sex Roles suggest that creation - fall - redemption summarize the flow of Scripture (Bilezikian, pp. 15ff.). In Genesis 1 and 2 we find God’s creation design; Genesis 3 records the Fall and the rest of the Old Testament tells of God’s first covenant with fallen human beings. The New Testament proclaims the story of redemption and the new covenant through which persons can be redeemed and empowered by God’s Spirit to live in accordance with God’s will -- the creation design. When interpreting specific Scripture passages, it is important to distinguish between the creation design, descriptions of God working patiently with fallen humanity under the first covenant, and God’s vision for those who are redeemed.
It is interesting to note that where persons begin their study of what the Bible has to say about women impacts their final conclusions. Some begin with statements from Paul and Peter that seem to limit the role of women in the church and make them subservient to men in the home. They then see the rest of Scripture through these verses. Others begin with Genesis 1-3 and move on through Scripture. They are amazed by Jesus’ treatment of women, thrilled by Acts 2:16 and Galatians 3:28. They celebrate the equality the Bible portrays of women and men. In the light of the whole, they wrestle with the difficult passages and discover the harmony of these verses when sound interpretive principles are used (see Gasque, p. 1).
The last principle mentioned by Gasque is the history of biblical interpretation. For centuries Christians used Scripture to prove the rightness of slavery. Finally, principles similar to those identified above were applied to the verses referring to slaves and 19th century evangelical Christians began to call for the abolition of slavery. Their approach to biblical interpretation also led them to support the ordination of women (see Dayton, p. 90). It is interesting to note that in the first chapter of Ordaining Women, Roberts states, “If those who stood high as interpreters of Reason and Revelation, and who expressed the prevailing sentiments of their day, were so greatly mistaken on [the slavery issue] ... is it not possible that the current sentiment as to the position which WOMAN should be permitted to occupy in the Church of Christ may also be wrong?” (Roberts, p. 11). Sound principles of interpretation are needed to clear up misunderstandings and destructive error.
4.3 Biblical Support for Women in Ministry
In recent years, many excellent books have been written to articulate the biblical perspective on the place of women and men in the church and home. Many of the insights presented by these modern writers had already been anticipated by Roberts in his brief book. Since we are here addressing Free Methodists, we will turn first to Roberts for help in seeing what the Bible says about women in ministry and amplify his work with insights from other scholars. The bibliography at the end of this article provides resources for further study.
4.3.1 Old Testament Insights
Roberts begins his biblical study with Genesis 2:18, “The Lord said, ‘It is not good for the man to be alone. I will make a helper suitable for him.’” Some use this verse to prove that women are simply to “help” men, to serve them. Roberts reads this verse to mean that “woman was created, not as the servant of man, but as his companion, his equal.” Adam Clarke, he notes, understood the Hebrew to imply “that the woman was to be a perfect resemblance of the man, possessing neither inferiority or superiority, but being in all things like and equal to himself.” The word translated “helper” in Genesis 2:18 appears nineteen times in the Old Testament. Fifteen times it refers to God helping needy people. It therefore carries no connotation of inferiority (see Evans, p. 16).
To both man and woman, God gave the order to be fruitful and to take dominion over the world (Genesis 1:28). There is no hint of woman’s subjection before the Fall. Roberts notes that when Jesus was asked about divorce in Matthew 19:3, he based his response on Genesis 2:24, “For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh.” Why did Jesus refer to the time before the Fall? “To reenact the law enacted then. Thus Christ restored the primitive law. He said nothing about the subjection of women--not one word. ...Christ calls redeemed humanity to live out the creation design.
The Old Testament tells of two categories of religious leaders, priests and prophets. All the Hebrew priests were male. With the coming of Christ and our great high priest, the order of priests ended. The prophets are therefore more the Old Testament counterparts of contemporary Christian ministers. And there were women prophets including Miriam (Exodus 15:20), Deborah (Judges 4:4), and Huldah (2 Kings 22:14). The Scripture presents their stories, making no issue of their gender. Women judges and prophets were both recognized.
Roberts concludes his review of the Old Testament by stating, “There is nothing in the creation of woman or in her condition under the law which proves that no woman should be ordained as a minister of the Gospel” (Roberts, p. 37).
4.3.2 New Testament Insights
Jesus shocked his world by the way in which he treated women. He respected them, taking time to talk with them (John 4), heal them (Luke 8:48), forgive them (John 8:11), engage them in theological discussion (John 4:19-26; 11:23-27), and welcome them as disciples, i.e., learners (Luke 10:39, 42). He drew into his teaching parables from their experiences (Luke 15:8-10). No other rabbi of Jesus’ time did such things. Jesus’ treatment of women was revolutionary. He even commanded a woman to be the first witness to the resurrection (John 20:17). Moreover, Jesus made no statements limiting women in their ministry for him.
But, some may say, the twelve apostles were all men. Does that not indicate church leaders should be men? To this objection Roberts responded, “If gentiles are to preach, why did [Jesus] not choose a gentile among the twelve? Why were the twelve Jews, every one of them? The example is as binding in the one case as the other” (Roberts, p. 37).
The key text on women’s ministry for the 19th century holiness movement was Acts 2:16-18, “This is what was spoken by the prophet Joel: ‘In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams. Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy.’” One Methodist woman preacher declared Pentecost as “Woman’s Emancipation Day.” A new age began with Pentecost, an age in which the Holy Spirit anointed daughters as well as sons to preach and prophesy (Malcolm, pp. 120, 127).
For Roberts Galatians 3:28 was the key verse that settled the question of whether or not women could be ministers, “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.” Some claim that this verse refers only to salvation. To this objection Roberts replied, “If this verse referred only to salvation by faith, the female would not be specified. ...In the many offers of salvation made in the New Testament, woman is not specially mentioned. ...’He that believeth and is baptized shall be saved,’ included woman as well as man. Everyone so understood it. ... We must understand [Galatians 3:28] to teach, as it actually does, the perfect equality of all, under the Gospel, in rights and privileges, without respect of nationality, or condition, or sex. If this gives to men of all nations the right to become ministers of the Gospel, it gives women precisely the same right” (Roberts, pp. 37-39).
But, you may be asking, what about the verses that seem to limit women’s involvement in the church? Are they in conflict with the rest of the Bible, or is there a way of understanding them that is in harmony with the flow of Scripture? Two such passages are 1 Corinthians 14:34-35 and 1 Timothy 2:11-12.
In 1 Corinthians 11:5, Paul talks about women covering their heads when they pray and prophesy. Those instructions would not be needed if all “women should remain silent in the churches” (1 Corinthians 14:34). Paul’s theme in chapter fourteen is orderly worship. Verses 26-35 identify three groups of person who apparently were creating disorder and needed to be silent: persons speaking in tongues when there was no interpreter (v. 28), those who continued to speak when someone else received a revelation (v. 30), and women who were speaking out during worship (v. 34). John Bristow notes that the word translated “speak” in verse 34 is laleo, which of all the verbs that may be translated “speak” is the only one that can simply mean talk to one another (Bristow, p. 63). The Corinthian women were told not to interrupt the church service by conversing together; if they had questions about the topic at hand, they should wait and discuss them at home (v. 35). Probably these women were experiencing new liberties as Christians. They were not accustomed to being in public gatherings. Paul is calling, not for the silencing of women preachers but for the silencing of women who disrupted worship with their conversations and questions, along with the silencing of others whose behaviour detracted from worship (see further, Evans, pp. 95-108).
We have already noted that Free Methodists historically have not silenced women in the church. Women have testified, sung, preached, and taught in the church. But for over one hundred years the leadership and authority of women were limited by denying full ordination. One speaker in the 1890 General Conference debate declared, “We would give her the same educational advantages, and the same property rights as man. We would acknowledge her to be the equal of man in intellect, equal in ability, but not equal in authority (see Gramento, p. 77).
Persons holding such a view would probably quote 1 Timothy 2:12 as their biblical support, “I do not permit a woman to teach or to have authority over a man; she must be silent.” A look at linguistics and the historical context can help shed light on the meaning of this passage. In verse 12 Paul uses the Greek word authentein for authority, rather than the common words he uses in all such cases. Authentein carries the idea of autocratic or totally self-directed behaviour, or usurping authority or domineering. Paul forbids women to usurp authority that is not rightly theirs (Evans, p. 103). The word translated “man” in this verse is the Greek word often translated “husband.” Some scholars believe verse 12 speaks to husbands and wives as they relate to one another in the worshipping community and not to the role of women in general.
Pastor Timothy was dealing with false teaching in Ephesus. Paul was concerned that Timothy not allow men or women to teach false doctrines (1 Timothy 1:3). In the context of this concern, Paul stated that women “should learn in quietness and full submission” (1 Timothy 2:11). The call for an attitude of quiet submission on the part of the learner probably reflected first century education ideas rather than limitations prescribed for women. But the significant point in verse 11 is that Paul wanted women to be learning. In our day of education for all, we miss the radical nature of Paul’s statement (Evans, p. 102).
At the end of her study on 1 Timothy 2:11-12, Mary Evans concludes, “While the prohibition [to teach and have authority] is not absolute, it remains a prohibition. No believer, male or female, has an automatic right to teach. Any, particularly women, who are untaught and easily deceived, must continue to concentrate on learning rather than on usurping an authority which had not been given them” (Evans, p. 106). When viewed in their literary and historical context with insights from the Greek, these passages do not contradict what we find elsewhere in Scripture.
4.4 Conclusion
What does the Free Methodist Church believe the Scriptures teach about the place of women in the church? Bishop Roberts summarized those beliefs well.
Man and woman were created equal, each possessing the same rights and privileges as the other.
At the Fall, woman ... became subject to her husband.
Christ reenacted the primitive law and restored the original relation of equality of the sexes.
The objections to the equality of man and woman in the Christian church, based upon the Bible, rest upon a wrong translation of some passages and a misinterpretation of others.
We come, then, to this final conclusion: The Gospel of Jesus Christ, in the provisions that it makes and in the agencies that it employs for the salvation of humankind, knows no distinction of race, condition, or sex (Roberts, p. 103-104).
With these beliefs, women should be encouraged to take their place in all areas of church leadership and ministry. Jesus calls us all, women and men, to make disciples and build the kingdom of God.
4.5 Response
The Canadian Study Commission on Doctrine wholeheartedly affirms the denomination’s position on women in ministry.
The Commission further recommends that leaders across the denomination explore the barriers that continue to hinder women, and find ways of removing those barriers to release women for more effective leadership and ministry through the Free Methodist Church.
Because God gifts both men and women for ministry and leadership, as stewards of his grace, we recommend the increased involvement of women in all ministries of the church (e.g. pastoral leadership, denominational leadership, worship leadership, governing board membership, small group leadership, etc.).
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Question: Can women preach? Can women assume the positions of church leaders?
Reasons for restrictions on women
a. the order in creation (1Co 11:3‑12, 1Ti 2:13)
b. accepted social practices (1Co 11:13‑15), although v.16 makes it non-compulsory
c. Eve was tempted (1Ti 2:14): possibly referred to the susceptibility of women; but some people point out that the Hebrew of Gen 3:6 includes Adam, meaning that Adam was present at the scene but the phrase was omitted in some translations.
d. It is possible that those restrictions are culturally relative, that is, only applied to Paul’s times (or even only for Corinth and Ephesus); because women in NT times were poorly educated. However, the reason given in relation to creation should be considered carefully; although Paul ultimately appeals to custom and nature (eg. short and long hair) for his arguments (1Co 11:13-14,16). Therefore, any definitive positions should be cautioned. Instead, they could be held tentatively.
Veiling
· Veiled in public was a Jewish tradition. Also in Corinth, women not veiled in public are mostly the prostitutes and represented loose morals. The intention of Paul was to establish an orderly worship.
· 1Co 11:16 No custom of veiling among Jews and churches in Asia Minor (Buswell).
· In any case, Paul’s appeal to custom indicates that it is not absolute.
Cultural considerations
· There is a need to encourage preaching and leading by women, but it is not an urgent need.
· It may create disunity.
· The Biblical principle encourages tolerance.
· Though the prohibitions on preaching and leading are not absolute truth, they are relative to the cultural milieu.
· In the example of veiling, Paul considers the culture of the time.
· However, the church should admit its error to procede to change.
· Steps: study the Bible, teaching (by the pastor), introduce gradual changes
Can women assume leadership (deaconess, elder) in church?
· 1Ti 2:11‑15 teaches that women could not rule over men; thus, they could not be leaders. But there were prominent women leaders in early church.
· Phoebe, deaconess (Ro 16:1, 1Ti 3:11): Greek word meaning “minister”, one which presides
· Priscilla (Ac 18:2,26); 8 to 10 women highly regarded by Paul; Junias, possibly a female apostle (Ro 16)
· 1Ti 5:2, Tit 2:3 Women elders (Greek word): those in the order of widows with qualifications specified in 1Ti 5:5‑10
· Early church fathers recognized office of deaconess and some women serving Communion (prohibited after 350)
COMPARISON OF VERSES
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Gender Inequality (X) |
Gender Equality (E) |
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Genesis 2-3 |
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E |
Woman only as helper (Gen 2:20) |
Heb. ezer means partner 17 other times in OT, all refer to God |
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E |
Man to rule over woman (Gen 3:16) |
It is a result of sin. NT advocates a new model provided by Christ & His church. |
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E |
Adam was created before Eve (Gen 2) |
But animals were created before Adam. |
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Other OT |
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E |
OT women were regarded as object, eg. 10th Commandment |
The 10th Commandment is about an attitude, not putting woman in the same class as objects. 5th Commandment “Honour your mother” proves that woman is not an object. 7th Commandment forbids adultery. Lev 20:10 specifies that both adulterous man and woman are to die. |
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Jesus |
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E |
It was regarded in OT to be improper for man to speak to a woman in public, even if she were his wife. |
Jesus spoke to women in public (Jn 4:27). |
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E |
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Jesus cut through sexual discrimination in the case of adulterous woman (Jn 8:1‑11) |
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E |
Education for women was neglected by the Jews. |
Jesus taught both men and women (Mt 14:21, 15:38) received praise from women (Lk 11:27) women among His followers on long journeys (Mt 27:55, Lk 23:49,55) |
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Ephesian 5 |
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X |
“Ephesian 5 Syndrome”: applying the patriarchal model of marriage (God-given authority of husband over his wife) to man‑woman relationship in general |
Applied to marriage only. |
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? |
Eph 5:23 Husband is “head” not arche (Gr.) which means leadership & point of origin, with importance & power |
Gr. kephale: - never used to mean “ruler” or “director” or “leader”; based on (a) other NT verses, (b) Greek usage at that time, (c) usage in Septuagint - means (a) part of one’s body, foremost in position; means “one who goes first” such as spearhead into the battle, (b) origin or source |
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? |
Eph 5:24 “submit to your husband in everything” not peitharcheo (Gr.) which is obedience to someone who is in authority (Ac 5:29, 27:21) The main theme of the passage was 5:21 of submitting to one another; 5:22 does not have the word “submit”; Greek “Wives, to your husbands as to the Lord”. |
Gr. hypakouo: dutiful obedience, to subordinate middle voice (between active & passive) form to emphasize voluntary nature to place oneself at the disposition of be disposed to yielding (see Heb 13:17) |
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E |
Eph 5:25 “husbands, love your wife” implies weakness of the wife |
Gr. agapao: giving up one’s self-interest to serve & care for another’s -- responsive to the needs of the other. Jesus used the same word for our love toward God. It does not imply weakness on the part of the recipient. |
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1Co 11 |
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E |
Gen 2: woman was created from man, implying implies that man is the image of God while woman is the image of man |
1Co 11:7-12: (1) woman is the glory of man, (2) man needs woman -- woman created for the sake of man, (3) each needs the other -- equality (in the context of public worship), (4) man came out of woman -- to topple the traditional belief that woman is the image of man |
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E |
Veil signifies the relative inferiority of women. |
Paul appeals to custom (v.16) Buswell believes that “no other practice” should be translated as “no practice”, meaning there is freedom to such practice. However, in order to have an orderly worship, veiling is advisable. |
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1Co 14 |
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E |
Woman cannot preach because “women should remain silent in the churches. They are not allowed to speak but must be in submission” (1Co 14:34-35) Greek not phimoo (shut up, Mt 22:34, Mk 1:25), or hesuchia (quietness and stillness) |
Does it mean that woman cannot even sing a hymn? The context is orderliness in public worship. The theme is 1Co 14:33 “God of peace not confusion”. The Gr. for confusion means tumult (as Lk 21:9 wars & tumults) The instructions are: (1) only 2-3 can speak in tongues (v.27-28), (2) take turns (v.29‑32), (3) woman are to be silent (Gr. sigao): voluntary silence (Ac 15:12), can be a form of request (Ac 12:17) |
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E |
1Co 14:35b “shame for a woman to speak” |
Gr. laleo: simply talk; the order is not to converse, “hush up” (reason: social role of women to stay home, never present in a public meeting) |
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E |
1Co 14:34 “as the law” |
but there is no such law, woman is subject to the law of love (agapao), ie. voluntary |
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E |
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Paul in the same letter (1Co 11:4-5) talks about women prophesying during public worship. Peter (Ac 2:17‑18) quotes Joel (2:28‑32) about sons and daughters will prophesy. |
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E |
Some believe women can prophesy but not preaching doctrine. |
Prophesy in NT refers to preaching. Deciding whether a sermon is doctrinal or not is often arbitrary. |
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Other NT |
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E |
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New church accepted women (Lk 24:22, Ac 1:14, 5:14, 8:12) |
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E |
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Women as leaders in the NT, Paul approves of them: - Priscilla’s name often placed before his husband Aquila indicating her greater role in church; fellow worker of Paul (Ro 16:3), the same word used of Apollo (1Co 3:9, Php 4:2‑3, 1Co 11:25) - According to church father Chrysostom (4th century), Priscilla was the teacher of Apollo (Ac 18:24‑26) - Phoebe was a deaconess (mentioned in 1Ti 3:11) and the protectress “of many and of myself as well” (Ro 16:1-2) - Junia (Ro 16:7) is a female apostle (Chrysostom had no doubt this was a woman) - Euodia & Syntyche, fellow workers of Paul (Php 4:2‑3) - Ro 16, 8 of 26 persons mentioned were women - Order of widows (1Ti 5:2-16, Tit 2:3‑5), became prominent later on in early church, word used same as “elder” - Acts identifies 7 men and 4 women as prophets (Ac 11:27, 13:1, 15:32, 21:9-10) |
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1Ti 2 |
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1Ti 2:11‑12 “A woman should learn in quietness and full submission. I do not permit a woman to teach or to have authority over a man; she must be silent.” Local situations: possibly some women in Ephesus were influenced by heretical teachers (2Ti 3:6‑9) |
- Paul insists on education of women: at variance with Jewish and Greek customs - quietness: Gr. hesuchia: restful quietness as in meditation or study (does not mean refrain from talking) (see also Ac 22:2 hesuchia: quietly attentive) - have authority over: Gr. authenteo: domineering, usurping authority - Paul likely responded to critical, local situations and had in mind a certain woman or group of women in Ephesus (1Ti 5:11‑15); 1Ti 1:3‑4 talks about speculative ideas against sound and sincere faith, possible that certain women in the church were influenced by heretical teachers (2Ti 3:6‑9) |
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Eve sinned first; woman is more easily led to error; Adam was tempted by Eve 1Ti 2:13-14: (1) Adam was formed first; (2) Adam was not deceived but Eve was; (3) Eve became “became a sinner” or “in transgression” However, Adam was fully responsible (Ro 5:12‑14, 1Co 15:21‑22). Adam was with Eve at the fateful moment (Gen 3:6, “who was with her”). Thus he was also deceived. |
Is this passage explaining the passage above or is it on another topic? Gnostics: (1) first man was cut in two to form Adam and Eve; (2) Eve was created before Adam; (3) Eve ate the fruit of the tree and gave to Adam and both received knowledge -- which was good. The 3 points were to argue against Gnostics: (1) against points 1 and 2 above, (2) Eve was not the origin of temptation, she was deceived from outside influence, against point 3 above, (3) against point 3 above. Paul was to refute the doctrines of certain Gnostic teachers but not to make statement regarding superiority or inferiority. |
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References:
Brauch, Manfred T. (1989): Hard sayings of Paul. Chapters 22-24, 36, 44-45.
Bristow, John Temple (1988): What Paul really said about women: an apostle’s liberating views on equality in marriage, leadership, & love.
Fee, Gordon D., Douglas Stuart (1982): How to read the Bible for all its worth. pp.65‑69.
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The Apostle Paul, and the Bible in general, teach an equality between the sexes expressed by how they complete each other.
When 21st-century Christians approach the Apostle Paul’s teachings concerning wives submitting graciously to their husbands (Eph. 5:22) and women being silent in church (I Cor. 14:34), they must remind themselves that Paul’s teachings were as controversial in the first century as they are today.
The first-century biblical world of Judaism and Greco-Roman culture was characterized by male dominance and chauvinism. But 21st-century North American and European culture is dominated by a politically correct sexual equalitarianism that refuses to accept any distinction between males and females.
For example, when the Apostle Paul writes to the church in Ephesus, he tells all the Christians (regardless of ethnicity, social rank, or sex, cf. Gal. 3:28) to submit themselves mutually to one another (Eph. 5:21). Then, beginning in Ephesians 5:22, he explains in some detail how that submission and a servant’s heart are to be expressed within marriage.
In a culture where wives were considered the property of their husbands, Paul commands Christian husbands to submit to their wives by loving them as Christ loved the church and to fulfill his God-given responsibility to protect, provide for, and lead the family in a godly manner. How did Christ love the church? With agape love--the Greek word for spiritual love--which He modeled by giving His life for the church. It is this agape love that transforms worldly ideas of submission from dominance and subservience to those of humility and service.
In writing to the Corinthian church, Paul penned a divinely inspired essay on this agape love with which husbands are commanded to love their wives: “Love is patient and kind, love is not jealous or boastful or proud or rude. Love does not demand its own way. Love is not irritable, and it keeps no record of when it has been wronged. It is never glad about injustice....Love never gives up, never loses faith, is always hopeful, and endures through every circumstance. Love will last forever....” (I Cor. 13:4-8a, New Living Bible). Such agape love requires the husband always to put his wife’s needs above his own and to give himself in self-sacrificial service to her.
The wife is to express her mutual submission in marriage by submitting herself to her husband “as unto the Lord” or for the Lord’s sake (Eph. 5:22). There is no hint in this passage or any other Pauline passage that women are in any way inferior to men, although that was the dominant rabbinic and cultural tradition of the time. The first-century men who received Paul’s letter to Ephesus must have been profoundly shocked by the new, sacrificial demands placed upon them.
When the Apostle Paul turns his attention to women’s behavior in church, he once again discusses the issue within the context of the Genesis creation account, which clearly teaches that men and women are of equal value and worth to the Creator (Gen. 1:26-27). Two passages (I Cor. 11:2-16 and I Cor. 14:34-36) concerning women’s proper role in worship have been the source of much controversy in recent decades. In the first passage, Paul is dealing with numerous abuses in worship and matters of propriety in the Corinthian church. In I Cor. 11, Paul grants women the freedom to speak or pray in worship, as long as they are veiled or have their heads covered (11:5). To be unveiled is “dishonorable” (vs. 4-5), “disgraceful” (vs. 6,14), “improper” (v. 13), and “contentious” (v. 16). While the mandate of how things are to be done in the church has a cultural context, the appeal to the creation account as the foundation requires a our application beyond cultural diversity. A woman speaking or praying with head uncovered in Corinth would equate with a braless woman in a shear, see-through blouse speaking or praying in church today. The underlying doctrinal principle is that when a woman prays or speaks, she should do so with modesty, godliness and respect for her husband.
In I Cor. 14:34-36, Paul states that women should be silent in church, which at first glance appears to contradict the teaching that women may pray and speak (I Cor. 11:5). However, context is the key here as well. Paul’s overarching emphasis in chapter 14 is found in the chapter’s final verse, which declares that all things “should be done in a fitting and orderly way” (v. 40). Within this context, Paul is dealing with a specific difficulty of some female Corinthian church members interrupting church services with either untimely questions or outbursts of glossalalia. Some of these church members, by openly disputing with men and demanding their freedom to speak in public worship, were bringing disgrace upon the church before God and the wider community of Corinth (cf. R. C. Prohl, Women in the Church. Grand Rapids: Eerdmans, 1957, pp. 27-28).
Once again, the appeal to the law or Torah (v. 34) makes the command for women’s submissive spirit in church normative, not mere culture or custom. The church service is to be orderly, and women are to be submissive to their husbands. As with the passage in I Cor. 11, modesty and submission, not head coverings or silence, are the true apostolic teachings.
The last passage where Paul deals with women’s role in church is I Tim. 2:11-15. Once again, the context of the teaching is crucial. I Timothy 3:15, which states that chapters two and three are to instruct the people how they “ought to conduct themselves in God’s household, which is the church of the living God,” provides the context of the passage: Within the church, women are not to assume authority over men, just as a wife is to put herself under the authority of her own husband in her marriage. This teaching does not say that all women are to be under the authority of all men or in all institutions, but rather that women are to be in submission to their own husbands and are not to be in an authoritative position in the local church. Once again, the reference to the Creation account makes this a normative theological teaching, not a cultural one. Since the pastoral office is a position of authority (Hebrews 13:7,17), this would preclude a woman from serving a pastoral function in the local church, but would not require silence.
In conclusion, the Apostle Paul’s teachings were as controversial in challenging first-century prejudices against women as they are in challenging 21st-century prejudices against any teaching that doesn’t genuflect to the altar of political correctness. The Apostle Paul, and the Bible in general, teach an equality between the sexes that is expressed through the way in which they complete (Gen. 2:18-25) each other, as opposed to a gender neutrality that would obliterate distinctive male and female roles.
We should all remember that there are many kinds of submission. There is submission to the divine authority of the Bible, and then there is submission to the pervasive pressure of a secular culture which rejects Scripture’s authority when it finds itself in disagreement with biblical teaching. God inspired Paul to warn Christians: “Do not conform yourselves to the standard of this world, but let God transform you inwardly by a complete change of your mind. Then you will be able to know the will of God--what is good and is pleasing to him and is perfect.” (Rom. 12:2, Today’s English Version).
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The Lutheran Church Missouri Synod (LCMS) released guidelines on women leadership within the conservative denomination. The guidelines, prepared by a special task force, will be included in an appendix to a decade-old report on the “Service of Women in Congregational and Synodical Offices” and will be mailed to individual congregations for review.
The LCMS, a conservative evangelical denomination with over 2 million members, prohibits the ordination of women. The 1994 report, penned by the Commission on Theology and Church Relations, specifies that women cannot lead a congregation spiritually. Specifically, the report limits both the pastor and elder position to men on the basis that both those positions are divinely inspired.
Elders historically “work closely with the pastor in his divinely assigned responsibility to feed the whole congregation with the Word of God and to watch over it for the sake of its spiritual welfare.” In such situations, the report says, “women may not serve in this office.”
In regards to “humanly established offices,” the new appendix says women can lead them as long as those positions to not require “public exercise of the ministry of Word and sacraments.”
The new addition was made in response to questions from the Minnesota South District regarding women serving as executive director, president, assistant director, or vice president of congregation.
“Scripture does not prohibit women who possess the requisite gifts from holding these humanly established offices, assuming that the occupants of these offices do not ‘perform those functions that are distinctive to the public exercise of the ministry of Word and sacraments,’” the CTCR responded to Minnesota South’s questions.
According to Samuel H. Nafzger, the CTCR Executive Director, the commission decided to append the 1994 report at the request of the LCMS President Gerald Kieschnick. Both the 1994 report and the appendix will be published in the form of a booklet, and will be mailed in early January to help congregations implement a 2004 LCMS convention resolution on women.
The guidelines include a sample paragraph for the constitutions of individual LCMS congregations that might want a section on women in church offices. The sample paragraph suggests the following wording:
“Women who have reached the age of _____ may serve as officers and as members of all boards and committees of this congregation which do not call upon them to carry out the specific functions of the pastoral office (preaching in or serving as the leader of the public worship service, the public administration of the sacraments, the public exercise of church discipline). Accordingly, a woman shall not serve as pastor of this congregation or as ______.”
The age in the first blank slot can vary by congregation, but must be at least the minimum age required by state laws for non-profit organizations. The second blank gives the congregation the power to list any office that is divinely inspired or holds “specific functions of the pastoral office as listed in this sample paragraph.”
Despite the leeway offered by the blank slots, Nafzger said the guidelines “simply pull together what the Synod already said about the service of women,” according to the LCMS news service.
Current LCMS policy dictates that the term “elder” be reserved for the congregational office assigned to assisting the pastor “in the public exercise of the distinctive functions” of the pastoral office; in this case, women are not allowed to serve as elders.
The policy also states that “to avoid confusion regarding the office of the public ministry and to avoid giving offense to the church,” only lay men assist in distributing the elements in the Lord’s Supper, and that while women leadership may be desirable, “men be encouraged to continue to exercise leadership in their congregations even as they are encouraged to exercise their God-given leadership in a God-pleasing manner in their homes.”
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