THE ROLE OF WOMEN IN THE CHURCH

The issue of the role of women in the church is a controversial one. Nevertheless, it is a subject that cannot be ignored, this issue ultimately must be addressed by every local church. I do not pretend to have the final word on this matter. I have sought to present, to the best of my ability, a scriptural perspective. In the final analysis, the Bible is the ultimate "court of arbitration" on this, and all matters.

Position Statement

1. I believe that the Scriptures clearly teach that as to their inheritance in Christ, men and women are of equal worth. Women are NOT inferior to men (Gal. 3:28, I Peter 3:7).
   
   
2. I believe that the Scriptures teach that the role and function of men and women differ. God, according to His sovereign will, has reserved certain tasks for men. I believe that these restraints in no way indicate inferiority. Rather, I believe, that the scriptural role of the woman is vital to the Body of Christ (I Cor. 11:8-9, Gen. 1:27).
   
   
3. I believe women can minister in the spiritual gifts (Acts 21:8-9, I Cor. 11:5).
   
   
4. I believe older women can teach younger women (Titus 2:3-5) provided they teach under the spiritual authority of their husband or church elders.
   
   
5. I believe women can teach children provided they teach under the spiritual authority of their husband or church elders (II Tim. 3:5).
   
   
6. I believe women can minister in the company of and subject to the authority of their husbands. The Scriptures indicate that this was the case of Aquila and Priscilla (Acts18:1-3, 18,26).
   
   
7. I believe women can minister, to those who minister, providing care and hospitality (Rom. 16:1-2, Acts 16:15).
   
   
8. I believe women may be used in worship or music ministry provided they are under the spiritual authority of their husband or church elders (Exodus 15:20-21).
   
   
9. I believe that the New Testament teaches that women are restricted from the office of elder (I Timothy 3:1-4). Government (the administration of rule and oversight ), by God's design, is a masculine responsibility.
   
   
10. I believe that the New Testament teaches that women are not to teach doctrine or have authority over men (I Tim. 2:11-14, I Cor. 14:34).
    

To summarize, women have available to them a wide range of ministerial opportunities. The restrictions placed upon them involve government (i.e. ; the exercise of authority) and the teaching of doctrine.

Biblical Roles of Men and Women

In order to examine this matter thoroughly we must begin at the beginning. The book of Genesis provides us with an understanding of God's original intent and purpose (Matt. 19:8). When the Apostle Paul addresses the role of women in the Church, he does so not on the basis of culture, but on the teaching of Genesis.

The first two chapters of Genesis are very important for our understanding. They supply us with a "full-orb" view of creation. God often times uses the method of duplication to communicate different aspects of truth (i.e. Kings/Chronicles and the four Gospels). Distortion occurs when these two accounts are not held in proper tension. Overemphasis of Genesis 1 leads to "feminism", whereas an overemphasis on Genesis 2 results in "sexism".

The Genesis 1 account is vertical. Its primary focus concerns the Creator as originator of the earth and its inhabitants, in particular mankind (adam - a generic term encompassing male and female; see Gen. 5:2). Genesis 1 highlights those features common to both sexes. Together they are to rule and subdue the earth (Gen. 1:28).

The Genesis 2 account is horizontal. The primary emphasis is the relationships of "the man", now an individual (Adam), with his Creator, plants, animals, and "the woman". Genesis 2 emphasizes the features not shared by the man and the woman. God created woman from a different material, for a different purpose, and at a different time. These three dissimilarities are all mentioned in the New Testament as significant for the roles of men and women.

• Woman was made from man. Paul uses this to support the headship of the man (I Cor. 11:8).
  
  
• Woman was made for man; the reverse is not true (I Cor. 11:9). Her primary function is in relation to him; his was already established without reference to her (Gen 2:15).
  
  
• Woman was made after man. His priority in time has implications, as Paul points out in I Timothy 2:12-13. The firstborn carries responsibility for and authority over latter arrivals.

Naming in Scripture is an expression of authority. God names "man" (Gen 5:2) and the stars (Isa. 40:26). Adam named the animals when God brought them to him (Gen. 2:20), and Adam named the "woman" when God brought her to him (Gen. 2:22-23). He is not rebuked for taking this authority. Women and Church Government

Apostles and elders are the two governmental positions in the Christian community (Acts 15:6, 22). As one examines the Scriptures, and the history of the early Church, it becomes clear that "apostle" and "elder" were positions always held by men. All who held positions of government were men.

Until recent years there was no dispute whatsoever among commentators or scholars that apostles and elders in the early Church were always men. Only recently have some begun to advance the view that some women served as apostles and elders. Let us review the evidence relating to this question.

First, there is evidence that being a man was an important part of the qualifications of being an apostle. Jesus chose only men to be His apostles and we have their names. When Peter sought a replacement for Judas as apostle, he said: "It is therefore necessary that of the men (Greek - andron) who have accompanied us..." (Acts 1:21). The word Peter uses in this passage is "aner", a word that designates only males. If he wished to leave the question open, Peter could have used the word "anthropos," meaning "man" or "person," a word which could possibly apply to a woman as well as a man.

Paul uses a similar choice of words in the way he describes the workers on his missionary teams. He uses the phrase "my co-workers" to refer to all those who work with him, men and women. But, he reserves the term "God's fellow-workers" for those with the title of "apostle," such as Apollos, and Peter (I Cor. 3:9) - all males.

It also appears that being male was one of the qualifications of being an elder. Both New Testament discussions of the qualifications of elders (I Tim 3:1-7, Titus 1:5-9) state that an elder should be "the husband of one wife" (Making it difficult for a woman to qualify!).

We must also take into account the fact that the New Testament explicitly prohibits a woman from being in a position of authority over men (I Tim. 2:8-15).

In regards to the historical record, early Christian writings include the names of many elders and apostles with biographical details of their lives, and in all instances the names are male, and the references all apparently refer to men. No reference in early Christian writings can confidently be interpreted as an example of a female elder or apostle. (The only exceptions to this would be the Montanists and Collyridians, two small heretical sects.)

The passage which some maintain contains a possible reference to a female elder is I Tim. 5:2: "Do not rebuke an older man (Greek - presbytero), but exhort him as you would a father, treat younger men (Greek - neoterous) like brothers, older women (Greek -presbyteras) like mothers, younger women (Greek - neoteras) like sisters in all purity." The word presbyteros is used in the New Testament for both an elder and for "older men" - older in age. Some maintain that the term presbytra can refer to "eldresses" as well as to "older women" and conclude that this passage refers not to "older men" and "older women" but to "elders" and "eldresses." However, this interpretation is unlikely. I Tim. 5:2 is most naturally understood as an exhortation to a head or governor of a Christian community (Timothy) about how to relate to different types of people, especially older people who deserve a certain deference because of their age even though they are under his authority. This passage distinguishes people according to age and sex. Thus, the writer urges Timothy to treat older men differently from younger men and older women differently from younger women. The roles in a family are offered as a model for these relationships in community. The passage takes on an odd meaning if "older men" and "older women" are to mean "elders" and "eldresses." In such a case, Timothy would be exhorted to treat elders and eldresses (even those younger than him) like fathers and mothers, and to treat all the other members of the community (even those of advanced age) like brothers and sisters. The weight of the evidence suggests that the passage refers to older women, not eldresses.

Paul's Teaching in Galatians

It is important for our study to examine Paul's words in Galatians 3:28, because no text has been more quoted in relation to the issue under discussion. It has been used against Paul himself, claiming that this was his "highest inspiration" and his other teaching a return to his preconversion, rabbinical prejudice.

Galatians 3:28 states: "There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus".

If this text is taken out of context it can become a problematic pretext! If "neither male nor female" means that Christianity recognizes no differences in nature between men and women, then their roles are totally interchangeable in marriage (what would be wrong with two men marrying?). Obviously, this text calls for some careful exegesis.

In order to properly interpret this passage, we must note the following points:

1. The immediate context (chapter 3) has no reference to the roles or relationships of men or women (nor are they mentioned elsewhere in this letter).
   
   
2. The theme is the inheritance of the blessing promised to Abraham and his "seed" (singular spermati, indicating "one," enos male, free descendant). It could not be inherited by a slave (Ishmael) or by a female or a Gentile.
   
   
3. Jesus fulfills the conditions and is the "son and heir" - but how could anyone else (such as a "Gentile slave woman") possibly share the blessing with Him?
   
   
4. The answer: by identification with Christ, anyone can claim the inheritance (vs.26-27).
   
   
5. So identification with Christ means that the believer takes on His identity - which qualifies them to inherit the promised blessing, which comes to us through Christ.
   
   
6. All believers are "sons" in Christ. This could explain why, in the Scriptures, the church is always addressed collectively as "brothers" never as "brothers and sisters". [ The exception to this is II Cor. 6:18, where we have a quote from II Sam. 7:8, which uses the phrase "sons and daughters"]
   
   
7. Because all are "sons", then all are heirs, which daughters never could be (vs. 29).
   
   
8. Conclusion: "In Christ" there is neither Jew nor Greek (only Jew), their is neither slave nor free (only free), their is neither male nor female (only male).
   
   

If this verse is taken out of its "inheritance" context and taken to abolish all sexual differences, as well as social and racial distinctions, it would contradict Paul's teaching on homosexual relations (Romans 1:24-27; I Cor. 6:9), on the duties of husbands and wives (Ephes. 5:22-23; Col. 3:18-19), and on slave attitudes to their masters (Ephes. 6:5-9; Col. 3:23-4:1). It would also contradict Paul's teaching on the future of ethnic Israel (Rom. 11). Was Paul's teaching contradictory? To accuse Paul of such inconsistency is a grave charge, with implications concerning the inspiration of the Scriptures.

Questions Often Asked

Allow me to try and respond to some of the questions I have been asked over the years regarding the role of women in the Church.

1. Under the New Covenant do we have prophetesses?
   
   

   The New Testament clearly teaches that women may prophesy (I Cor. 11:5). But does functioning in the gift of prophecy make one a prophet or a prophetess? All who prophesy do not stand in the office of the prophet.

   In Acts 21:8-9 we have the mention of Philip's four virgin daughters, who in the New American Standard Bible are referred to as "prophetesses". But that is an inaccurate translation of the Greek. It literally says that they "prophesied". The Greek word is propheteuousai (root - propheteuo meaning "to prophesy") which is a verb not a noun.

   Notice that there is a difference between the daughters of Philip and the prophet Agabus (Acts 21:10-11). God called in a prophet to speak over Paul; He didn't let the daughters do it, even though they could prophesy. The situation called for the ministry of a prophet.

   Under the Old Covenant there are several mentioned as "prophetesses", but not under the New. The only exception being "Jezebel" (Rev. 2:20). Notice that the text states that she is "self-appointed" [ "who calls herself a prophetess"].

   I am not categorically stating that there are no prophetesses under the New Covenant. I am saying that based upon the New Testament record the evidence is scant. It could be argued that since "Jezebel" is refered to in this manner that it was accepted that there were true prophetesses.

   It could also be argued on the basis of continuity, from the Old to the New, that the role of the prophetess is carried over into the New Covenant era.

   Regardless, whether or not there are prophetesses under the New Covenant, the prophetic office (male or female) is not governmental. New Testament Church government functions through apostles and elders (Acts 15:6,22).
   
   

2. What is meant by I Cor. 14:34 which states, "Let the women keep silent in the churches; for they are not permitted to speak, but let them subject themselves, just as the Law also says."?
   
   

   Paul has already made it clear in I Cor. 11:5 that women can pray and prophesy in the meeting. So what kind of "silence" is he asking for?

   The context of this verse is the judging of prophecy, and I believe that is the key to understanding it. Women were not allowed to judge prophecy as this would subject the male prophets to the government of women, thus violating the law of God presented in Genesis.

   This is the view of Wayne Grudem in his book, The Gift Of Prophecy, were he goes into great detail showing why this is the most consistent interpretation (see pages 220-224).
   
   

3. Can a woman function as a "pastor" under a board of elders and be in scriptural order?

   I believe that the terms "elder", "pastor", and "overseer" are used interchangeably. Elder (Greek - Presbyteros) is the title given to the collective leadership of the church. Overseer (Greek - Episkopos) is a description of the ruling responsibility of the elders. Pastor or shepherd (Greek - Poimen) is the job description of the elders (Acts 20:17).

   New Testament church government revolves around apostles and elders. I do not believe that women can function in either of these capacities Biblically without violating the principle of male headship.
   
   

4. Can women serve as "deaconesses" in the local church?

   The office of the deacon, Biblically, is not a governmental office. The word "deacon" (Greek - diakonos) means "servant". The office of the deacon is an office of serving not leading.

   Note Paul's instructions to Timothy:

   "Deacons likewise must be men of integrity..."-(I Tim. 3:8)

   "Let the deacons be the husbands of only one wife..."-(I Tim. 3:12)

   It would appear from these two verses that deacons were expected to be men. On the other hand, note I Tim. 3:11 which says; "Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things." Some believe that this refers to "deaconesses", others believe that this refers to the wives of deacons.

   The second passage that may refer to a woman functioning as a "deaconess" is found in Romans 16:1 where Paul uses the Greek word "diakonos" in regard to Phoebe. Though this word could simply be translated as "servant", a number of scholars believe Paul is recognizing her as holding the office of a "deaconess". If there were no other reference in scripture to deaconesses other than Rom. 16:1, then it would be difficult to maintain that Phoebe was a deaconess. However, with the I Tim. 3:11 verse, there is some possibility that Phoebe was a deaconess.

Objections That Have Been Raised

I would like to respond to a number of objections that I have heard over the years to my position regarding the role of women in the Church. I believe that these objections deserve a thoughtful, Biblical answer.

1. Under the New Covenant, all differences between men and women relating to authority have been canceled.
   

   Redemptively we are all equal in the sight of God (Gal. 3:28). Peter says we are "fellow heirs of the grace of life" (I Peter 3:7). But we must not mix "apples with oranges". Passages dealing with justification must not be "mixed" with those dealing with authority.

   Paul upholds male authority in the family and in the Church (Ephes. 5:22-33, I Tim. 2:11-14, 3:1-4)

   Paul clearly delineates between equality and function. Paul's directives concerning the function of women in the Church do not make women inferior to men.

   Jesus is equal with the Father (Phil. 2:5-6), but has chosen to subordinate Himself to the Father functionally. Jesus being an example to us of equality with submission.
   
   

2. What about Deborah's role as a judge and a prophetess, does this not show God's placing of women in authority over men?
   

   We must always be careful of making "exceptions" the rule. God may choose at times to do something outside of the "norm", but this does not make it the expected pattern.

   The Bible teaches that God judges a people by giving them a "woman to rule over them" (Isa. 3:11-12).

   Unlike other judges, Deborah did not lead when invasion threatened but delegated this task to a man, Barak. He, with less than masculine courage, insisted on taking her into battle, ensuring his forfeiture of the honor of victory (Judges 4:6-9).

   Her triumphal song (Judges 5:1-31) praised the Lord that the "princes" led Israel (vs. 2). This shows that her attitude was maternal rather than matriarchal.
   
   

3. The restrictions given to women are cultural. Paul was simply accommodating the culture of the world in which he traveled.
   

   Taking this approach can very quickly lead to the "slippery slope" of denying the validity of much of Scripture. It also implies that Paul was more concerned with the "cultural sensitivities" of the day than he was with the truth.

   When Paul does speak to the issue of the role of women, he never does so on the basis of culture. Instead, he consistently makes his appeal to the book of Genesis (I Cor. 11:8-12, I Tim. 2:11-14).
   
   

4. Junias, mentioned in Romans 16:7, was a female apostle.
   

   There is some controversy surrounding Junias, with some translations recording the name as Junia, which can be used as the feminine form - suggesting that this may be an example of a woman apostle. Was Junias a woman?

   Wayne Grudem and John Piper in their book, Recovering Biblical Manhood and Womanhood, explore this issue in great detail. I recommend their book for further research into this matter.

   In searching through early Greek literature (ca. 9th century BC to 5th century AD), one finds only three uses of Junia (Greek - Iounia) or Junias (Greek - Iounias).
   

   (1) Plutarch (ca. 50 - 120 AD), in The Life of Marcus Brutus: 'Cassius having married Junia, the sister of Brutus.'

   (2) Epiphanius (315 - 403 AD), in Index of Disciples: 'Junias, of whom Paul makes mention, became Bishop of Apameia of Syria.' In Greek, the phrase "of whom" is a masculine relative pronoun (hou) and shows that Epiphanius considered Junias to be a man.

   (3) St. John Chrysostom (347 - 407 AD), in Homily on Romans XXXI makes this comment regarding Junias: 'Oh! how great is the devotion of this woman, that she should be even counted worthy of the appellation of an apostle!' Chrysostom seems to believe it (the term "apostle"), was an honorary title given to this woman for special merit.

   Grudem and Piper suggest that Epiphanius' comments are more conclusive because he appears to be more knowledgeable about Junias - recalling that Junias was the Bishop of Apameia.

   They go on to make the additional comment:

   'Perhaps more significant than either of these, however, is a Latin quotation from Origen (died AD 252) in the earliest extant commentary on Romans: He says that Paul refers to "Andronicus and Junias and Herodian, all of whom he calls relatives and fellow captives" (Origen's Commentary on Romans, preserved in a Latin translation by Rufinus, ca. 345-ca. 410 AD, in J.P. Migne, Patrologia Graeca, vol. 14, col. 1289). The name Junias here is a Latin masculine singular nominative, implying - if this ancient translation is reliable - that Origen (who was one of the ancient world's most proficient scholars) thought Junias was a man. Coupled with the quotation from Epiphanius, this quotation makes the weight of ancient evidence support this view.'

   Stephen Clark in his book, Man and Woman in Christ, makes this additional observation:

   'In addition, it is even possible that the passage does not identify Andronicus and Junia(s) as apostles at all. The phrase could be translated "they are people well known to the apostles." This translation could mean that the two were among the first Christian converts and known to the Twelve.'

5. The Greek word "kephale" in I Corinthians 11 means "source" and not "head": that it involves the sense of derivation rather than authority.

   In Greek, the everyday meaning of the word "kephale" is clearly and simply "head". It is used to refer to anything whose contribution has a sense of priority over others.

   The translation of the word "kephale" as "source" is highly questionable. But even if this were the case, it would not change the practical implications of Paul's words. Barney Coombs in his book, Apostles Today, makes this comment:

   'If we translate I Corinthians 11:3 to read: "The source of Christ is God," we are still left with the fact of God exercising his authority in sending his Son - who did only those thing that pleased his Father and who did nothing on his own initiative, and whose words and works originated with his Father. Are we therefore suggesting that this is the way a wife should submit to her husband who is the kephale in that relationship? It sounds no different from head in terms of authority; if anything, it seems to carry greater government.'

Conclusion

Allow me to clearly state, that I am not saying that God has not used women in areas of ministry outside the Biblical pattern. I am enough of a student of Church history to know this is the case. God has, at times, used people and things that are contrary to His revealed order. We must be careful that we do not turn an "exception" into the "rule".

We must ask ourselves this question, "Am I being faithful to the Scriptures on this issue?" Without trying to sound unkind or uncharitable on this matter, I must say I am amazed by the lack of substantive Biblical evidence supporting the ordaining of women as elders and allowing women to teach men. I am convinced that many have adopted a view based on tradition and experience, rather than the Word of God.

I recognize that we live in a culture today that is at war with Biblical Christianity. Our humanist culture has rejected the Bible as the standard of truth. The Bible is viewed as archaic and "politically incorrect". It is argued that the Bible teaches a "system" that is oppressive to women, both in the home and in the Church. This attack on the Bible has caused some to back away from the clear teaching of Scripture, allowing the current culture to take precedence over the Word of God. We must not be ashamed of God's Word, nor be afraid to speak the truth in love. Persecution for standing up against the encroachment of "feminist theology" is inevitable.

An attack upon God's established order is no less than an attack upon God Himself (even if done in ignorance). God has revealed, in the Scriptures, both Himself and His pattern for human government (family, church, and civil). Man in his fallenness stands in rebellion to God and His ways.

Clark, Stephen B., Man and Woman in Christ. Ann Arbor, Michigan: Servant Books, 1980

Coombs, Barney, Apostles Today. Kent, United Kingdom: Sovereign World, 1996

Pawson, David J., Leadership is Male. Nashville, TN: Thomas Nelson Publishers, 1990

Piper,John, and Wayne Grudem, eds. Recovering Biblical Manhood and Womanhood Wheaton, Ill.: Crossway, 1991