POSITION PAPER

WHAT ABOUT WOMEN
AS ELDERS AND PASTORS?

This document has been prepared, reviewed and approved by the Board of Elders to describe the practice of our church and provide some explanation of the interpretive positions offered in support of the differing viewpoints. It is not the intention of this report to embrace one theological conclusion over another. This is not a formal study as defined in our Constitution and By-laws (17, e), but it is hoped that this will increase our understanding of this controversial subject and respect for those who differ.

Tuesday, May 6, 1997

___________________________________________________________________________________

Table of Contents

I. What about today's woman?.................................................................................................... 2

II. What scripture says: survey of women who ministered in the Bible. ........................................... 3

A. Women ministers in the Bible.
B. Other influential women in the Bible.

III. The current practice at ECC. ................................................................................................. 5

IV. The case against women as elders and pastors. .................................................................... 6

A. 1 Cor. 14:34-35
B. 1 Timothy 2:11-15
C. Conclusions.

V. The case for women as elders and pastors.............................................................................13

A. Basis for decision making.
B. Basic approach.
C. Theological perspectives.
D. The service of women.
E. Key passages which seem to limit the authority of women.
F. Conclusions.

VI. Clarifying remarks............................................................................................................... 17

A. To men.
B. To women.
C. To all.

VII. Two self-study guides on the subject................................................................................... 18

Footnotes (website linked)

__________________________________________________________________________________

One of the hottest issues in the ranks of Christianity today is the role of women in the church. What does the Bible say about the ministry of women? What is a woman's rightful place among Christians when they assemble for worship and instruction? Do they have gifts of teaching and pastoring? If so, should women teach men? Or, should they just teach children? Should they ask their husbands questions about God and/or doctrine at home rather than at church? Should a woman be subject to the authority of a man at the church? If she serves in any place of leadership, is she thereby violating the command not to exercise authority over a man?

These and other related questions have been addressed in numerous sermons, books, magazine articles, and denominational debates. And among the churches that have taken sides on the different aspects of the questions, one can find many that have adopted different positions. In this study, we will examine some of the crucial biblical texts that address this controversial issue. We will not find the answers to all of our questions in this study, but we hope that this will increase our understanding of this controversial subject and respect for those who differ.

I. What about today's woman?

As we observe the role of women today throughout society, let's focus on four major realms in which their lives have gone through drastic changes.

A. In the world.

In this realm the modern-day woman has become liberated more and restrained less. She has the opportunity and freedom to do more things today than she has in past years.

B. Around the Home.

Here today's woman is often assaulted more and supported less. The traditional role of motherhood has in some circles been severely ridiculed and maligned. The woman who expresses joy in raising her children and maintaining a productive, loving home life often receives only disrespect and disdain from her contemporaries.

C. On the job.

What is true in the home is usually false in the work place. The woman who works outside of the home is often respected more and exploited less. In fact, any attempt to discriminate against a woman in today's working world is challenged by the law and peer pressure.

D. At the church.

Today's Christian woman is generally confused more and informed less about her role in the church. She can pick up some pieces of Christian literature which argue that she has the same authority as any man to perform any ministerial duty, including preaching and teaching. However, other equally authoritative-sounding writings will maintain that she must be absolutely quiet in church. And if she has any questions, she must ask her husband at home. Others contend that she has no authority to speak, teach, sing, or engage in any ministry in the church. With the promulgation of such extremes, there's little wonder that Christian women today have a difficult time discerning where they fit in ministry.

II. What Scripture Says: Survey of Women who Ministered in the Bible

We will only be able to chart our way from social opinion to divine truth by examining God's authoritative and infallible map - the Bible. What it says concerning the role of women in the church is the Christian's final court of appeal for all matters of doctrine and practice.

A. Women ministers in the Bible.

Yes there were women ministers in the Bible.

1. Miriam. The first one recorded was probably in Exodus 15:20 - Miriam the first Minister of Music. When the children of Israel came through the Red sea they began to sing and Miriam is the one who led the choir. It was not a man but a woman. She, along with Aaron and Moses, provided pastoral leadership for God's people. Micah 6:4 I brought you up out of Egypt and redeemed you from the land of slavery. I sent Moses to lead you, also Aaron and Miriam.

2. Deborah. Judges 4:4 Deborah, a prophetess, the wife of Lappidoth, was leading Israel at that time. Deborah the first Minister of State. In a patriarchal society dominated by males, Deborah stood out as a minister of state.

3. Huldah. 2 Kings 22:14 Hilkiah the priest, Ahikam, Acbor, Shaphan and Asaiah went to speak to the prophetess Huldah, who was the wife of Shallum son of Tikvah, the son of Harhas, keeper of the wardrobe. She lived in Jerusalem, in the Second District.
We have a woman who historians conclude is the first female seminary graduate mentioned in the Bible. There was a school of the prophets from which she graduated and was used to minister for the Lord.

4. Unnamed prophetess. Isaiah 8:3 Then I went to the prophetess, and she conceived and gave birth to a son. And the LORD said to me, "Name him Maher-Shalal-Hash-Baz.
There is a mother who is an unnamed prophetess. God spoke to and through her to give a message to God's people. A priest represented man to God but a prophet represented God to man. A prophetess in the Old Testament (OT) did that very ministry.

5. Anna. Luke 2:36 There was also a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was very old; she had lived with her husband seven years after her marriage,
Anna was in the Temple. The Bible says she ministered to all who came in. She stood as a woman in the very Temple of God ministering to everybody who came in the temple. Some say women ought to minister only in the home or maybe in a Sunday School class. Anna apparently didn't recognize that obligation because she was ministering in the temple.

6. Young women. Acts 2:17 " '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.
It says there will be young women as well as men who will see visions and dream dreams and will prophesy. In Acts 21:8 this was fulfilled. The daughters who prophesied were listed there in that chapter.

7. Lydia. Acts 16:14-15 One of those listening was a woman named Lydia, a dealer in purple cloth from the city of Thyatira, who was a worshiper of God. The Lord opened her heart to respond to Paul's message. [15] When she and the members of her household were baptized, she invited us to her home. "If you consider me a believer in the Lord," she said, "come and stay at my house." And she persuaded us.
There was a woman by the name of Lydia who had gathered a whole group of women together. They were ministering together down by the riverside when the Apostle Paul came by. These women along with the Philippian jailer were the nucleus who started the church at Philippi to whom he later wrote an epistle.

8. Priscilla. Acts 18:26 He began to speak boldly in the synagogue. When Priscilla and Aquila heard him, they invited him to their home and explained to him the way of God more adequately.
There is a women named Priscilla. Priscilla and Aquila were a husband and wife team. It says in verse 24 that a certain Jew named Apollos, an eloquent man came to Ephesus and he was mighty in the Scriptures. This man had been instructed in the way of the Lord. He was a powerful, eloquent, forceful, biblical man. What happened in verse 26? When he began to speak out boldly in the synagogues Priscilla and Aquila heard him. They took him aside and explained to him the way of God more accurately. Here was a woman who was part of team who took one of the mightiest preachers in the New Testament (NT) aside and explained the ways of God more accurately to him.

9. Phoebe. Romans 16:1 I commend to you our sister Phoebe, a servant of the church in Cenchrea. When the Apostle Paul had written his most weighty epistle and he wanted it to get to its destination at Rome, on whom did he call to get Romans to Rome? Phoebe, a deaconess which means a serving minister. She was a minister and an associate of the Apostle Paul and took the epistle of Paul to the Romans.

10. Junias. Romans 16:7 Greet Andronicus and Junias, my relatives who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was.
It is a very curious verse. Junias is a female name. Some conclude this verse teaches she was an apostle. Some conclude the verse teaches she was of note among the Apostles. She was a notable woman in the Apostolic circle. To be sure, if you were in the inner circle of the Apostles you would be impressed by an outstanding woman named Junias.

11. Women who were praying and prophesying in the church. 1 Cor. 11:3-5 Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God. [4] Every man who prays or prophesies with his head covered dishonors his head. [5] And every woman who prays or prophesies with her head uncovered dishonors her head--it is just as though her head were shaved.
It says women were praying and prophesying in the church. One of the things that is not usually recognized by people who strongly emphasize the veil in this verse is that the Apostle is talking about how they should pray not whether they should pray. He is talking about how they should prophesy in the church not whether. He gives directions about how a woman should pray and should prophesy. It directly implies that they were to do it.

B. Other Influential Women in the Bible.

Remember the Jewish cultural was completely patriarchal. To have women even named let alone singled out for great ministry is an unusual thing. Just to mention several . . .

1. Eve. The mother of all living. How could we forget the one who is the mother of the whole human race? There is only one person ever in this world who wasn't born as a descendent of mother Eve. She is the mother of everyone ever born except Adam himself who was directly created by God. Even our Lord Jesus Christ, though virgin born, came the same way the rest of us do through a 9 month pregnancy. He was born into this world through a woman. Eve is perhaps one of the most influential women of all time.

2. Sarah, the mother of Isaac. Abraham is a son of promise. God gave Abraham the promise but Sarah produced it. We often forget that the son Isaac came through that mighty woman of faith.

3. Jael. There is a woman not often remembered in the OT. In Judges 4:17 there is a woman named Jael. Judges 4:17 Sisera, however, fled on foot to the tent of Jael, the wife of Heber the Kenite, because there were friendly relations between Jabin king of Hazor and the clan of Heber the Kenite.
She was the one who killed Sisera, the enemy of Israel. She delivered the people of God by driving a tent stake right through his head into the ground.

4. Abigail, the wife of David in 1 Samuel 25. She had a significant influence on this mighty man who was called the man after God's own heart. It was certainly Abigail who helped to mold the heart of David.

5. Esther in Esther 4:16 the deliver of Israel who said "Go, gather together all the Jews who are in Susa, and fast for me. Do not eat or drink for three days, night or day. I and my maids will fast as you do. When this is done, I will go to the king, even though it is against the law. And if I perish, I perish."

6. Mary, the mother of our Lord in Acts 1. Think of it Mary is called "The mother of our Lord." The Lord Jesus Christ had a mother who taught him the Scriptures when he was a young man. She reared Him in such a way that He would grow in wisdom and stature and in favor with God and man (Luke 2).

7. Dorcas who was so necessary to the life of the early church that God resurrected her from the dead. When she died God had to bring her back to life because even though she could not wield the sword of the Spirit she did weave the needle of necessity. Many a woman's missionary club is named after her to this day.

8. Euodia and Syntyche who were leaders in the church at Philippi. It was a church that was basically started with women. The woman by the riverside who was saved and the Philippian jailer formed the nucleus. When Paul wrote this letter he urged these two women who were leaders in the church to be of the same mind in the Lord.

There were many other women in the Bible some of whom were ministers and many who ministered.


III. The practice at ECC.

Since its inception, ECC has been committed to ministry based on biblical principles and spiritual gifts, and not on gender, quotas, or other non-biblical, cultural or other considerations. Accordingly, we practice the full equality of men and women in status, giftedness, and opportunity for ministry. All offices of the church including trustee, deacon, elder and pastor are open to both men and women. There are no restrictions in the constitution and by-laws of ECC which limit service in any role by members of either gender beyond the Scriptural requirements of an office. All of those serving, however, must be committed to serving along side of those who hold a differing view on this subject. The nominating committees of ECC are asked to adhere to two principles related to this important issue:

All offices are open to both men and women, and

In keeping with Scripture, no quotas or numerical goals are to be set for gender make-up of any offices.

Due to the obvious sensitivity of this issue where emotions can run high, as a Board of Elders we call for a commitment to gentleness and forbearance. This discussion is unlike other discussions on more abstract issues. Our position leads directly to our practice of ministry. To be wrong on this issue means to run the risk of doing ministry in a way that violates God's plan for His church. We feel we cannot commit ourselves to our purpose and avoid addressing this question.

Further, we strive to insure an appropriate level of consensus on this issue with new staff and all serving in positions of leadership. It is important that all in positions of leadership are aware of and can support the understanding of gender and ministry that underlies our church (even if personal positions differ). Our goal is not to bind the conscience of a leader but rather to create an environment that is not destructive to authentic community and effective ministry. Our ultimate goal in all of this is to continue to move closer to being fully and completely a biblically functioning community.


IV. The case against women as elders and pastors.

A. 1 Cor. 14:34-35 women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says. [35] If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.

That passage that has been the passage that has perhaps most disturbed people who believe the Bible teaches women can and should serve as elders and pastors. It is fair for us to look at that passage in its context and try to see what it means.

1. It obviously does not mean that no woman should speak at any time in the church or Paul would be contradicting himself. Paul said in 1 Corinthians 11 how women were to pray and prophesy in church (see page 4). Three chapters later he is not going to say they can't be doing it. It must mean something other than women are not to speak at any time.

2. The fact that women are called on to be silent in the church means that men are also called upon to be silent in the church in the same chapter by the same apostle.

1 Cor. 14:28 If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God.
There are times that men should be silent. In fact several times in this chapter men are called upon to be silent before it ever calls upon women to be silent. All he is saying is to let everything be done decently and in order - 1 Cor. 14:40 But everything should be done in a fitting and orderly way.

If there were men out of order, such as two people speaking at once, such as someone speaking in a tongue and not being interpreted, then the men were out of order and they were to be silent. If there were women out of order, such as getting a conversation of their own going and the noise was creating a disturbance, then Paul says let them keep silent so they can hear what is going on. If they couldn't hear what was going on at that time let them wait until they get home and ask their husbands. He is not saying they shouldn't talk at all. He is saying they should not talk in a disturbing way just as men were not to talk in a disturbing way in the church service. So this passage does not seem to limit any roles of women in the church.

B. 1 Timothy 2:11-15. Paul here not only lays down a strong statement about women teaching but he lays down the reason for it which is not cultural. These principles are permanently appropriate. He is not expressing a matter of custom or of personal preference. He uses an imperative verb and thereby casts these instructions as a command.

1 Tim. 2:11-15 A woman should learn in quietness and full submission. [12] I do not permit a woman to teach or to have authority over a man; she must be silent. [13] For Adam was formed first, then Eve. [14] And Adam was not the one deceived; it was the woman who was deceived and became a sinner. [15] But women will be saved through childbearing--if they continue in faith, love and holiness with propriety.

What is the meaning of teach? The word teach is used in the New Testament to denote the careful transmission of the tradition concerning Jesus Christ and the authoritative proclamation of God's will to believers (see 1 Tim. 4:11; 2 Tim. 2:2; Acts 2:42; Rm. 12:7).

The present infinitive "to teach" would best be translated "to be a teacher." The word refers almost exclusively to public instruction or teaching of groups. In the New Testament a teacher is one who systematically teaches or expounds the Word of God and who gives instruction in the Old Testament and apostolic teaching (1 Cor. 4:17; 2 Tim. 2:2). The spiritual gift of teaching enables individuals to grasp revelation that already has been given and to communicate this truth effectively to others.¹

The term to teach is a present infinitive in the Greek text. The noted Greek grammarians H.E. Dana and Julius R. Mantey wrote the following on the distinction between the aorist infinitive and the present infinitive:

It is well to notice particularly the difference between the aorist and present infinitive. The aorist infinitive denotes that which is eventual or particular, while the present infinitive indicates a condition or process. Thus pisteusai (aorist) is to exercise faith on a given occasion, while pisteuein (present) is to be a believer.²

By using the present infinitive instead of the aorist, Paul does not forbid women to teach under appropriate conditions and circumstances. It does not say women cannot teach to men or with men. It says women are not to teach over men in an authoritative, domineering way. Paul specifically instructs the older women to teach the younger (Titus 2:3f). Paul seems to indicate that Lois and Eunice taught young Timothy and that he approved of this (2 Tim. 1:5). Priscilla and Aquila both instructed Apollos (Acts 18:26). The kind of teaching to which he is objecting is that which involves domineering over men which might be more closely connected to the preaching of a sermon.

Although Paul is not forbidding a woman to teach under certain circumstances, under the inspiration of the Spirit he does put some limitations on a woman's exercise of that spiritual gift. He appears to forbid a woman to fill the office and role of the pastor by being the authoritative teacher in the church. The teaching prohibited to women here includes what we would call preaching (2 Tim. 4:2).

Some suggest this is Paul's personal preference while others consider it binding on the church. The later is preferable. In 1 Corinthians 14:34 Paul uses the same term to address the situation envisioned in that verse. Women were not permitted to speak; and in verse 37 he underscored the importance of this injunction by saying, "The things which I write to you are the Lord's commandment." Paul intended that women should not be authoritative teachers in the church. It is a misinterpretation of the passage to say that women are not to teach at all. That is not what he says.

Paul also adds in an unqualified way the prohibition that forbids women from exercising any type of authority over a man. The best English rendering of this word is "have authority over" or "dominate" or "have dominion over."

Authentein (have authority over), another present infinitive, appears only here in the New Testament. Some have attempted to evade the force of Paul's prohibition by arbitrarily supposing that the word should properly be translated "abusive authority." Women, according to that view, can exercise authority over men so long as it is not abusive authority. A study of the extrabiblical uses of authentein, however, makes clear that the word means simply authority. It carries no negative connotation, such as abusive or domineering authority.³

"To have authority over" (usurp authority) is pivotal to understanding verse 12. It is clear that the authority in view is not proper in Paul's eyes, but this fact is to be learned from the context rather than from the verb itself. Until recently there were only a few known uses of the verb and it was necessary to guess whether it meant "exercise authority" or "illegitimately exercise authority." Further examples of its use have shown that it does not carry with it the connotation of illicit authority, nor does it carry the connotation of "domineer" ("act imperiously" or "be overbearing") as some translations and even lexicons have suggested. It simply means "have authority over" or "exercise authority over." What Paul disallowed therefore was simply the exercise of authority over men, which was incompatible with submission, rather than the abuse or usurpation of authority.⁴

Paul, then, in an unqualified directive, forbids women from exercising any type of authority over men in the church. What kind of modern church practice would Paul be prohibiting to women in saying they are not to have authority over a man? He must speak of a governing or ruling function exercised under God by some Christians over others (see 1 Thes. 5:12; Hebrews 13:17). In the pastoral epistles, this governing activity is ascribed to the elders (see 1 Tim. 3:5; 5:17).

Clearly, then, Paul's prohibition of women's having authority over a man would exclude a woman from becoming an elder in the way this office is described in the pastoral epistles. It is the "elders" who rule. The "elders" are clearly men, since 1 Tim. 3:2 states they must be "the husband of one wife". Women are to be submissive to the authority of the church which was a Board of Elders which were men. The Bible teaches masculine headship in the home and in the church. The church cannot elevate women to a formal office of rule or instruction over men without violating the whole spirit of this passage. In no other area would we be willing to say that a church or its elders can give a woman permission to disobey Scripture. In verse 12, then, women may teach to men and with men under certain conditions. However, women are permitted neither to teach nor to assume authority over men by being the authoritative teacher in the church or to perform the function we call preaching. The reason given is the order of creation. God created man first and then woman from man and for man. Not woman first and man from woman and for woman.

C. Conclusions.

There are a whole series of women in the Bible who minister. There were other influential women in the Bible. These two problem texts do not eliminate women ministering or teaching in the church.

1. The Bible teaches the equality of women with men.

Emphatically and unquestionably the Bible teaches that women are equal with men in nature, essence, in dignity, even in gifts.

Genesis 1:26-27 - Then God said, "Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground." [27] So God created man in his own image, in the image of God he created him; male and female he created them.

Women are part of the image of God. As a matter of fact the image of God is not complete without women because God's image has both male and female characteristics. God is said in Genesis to have brooded over the waters. That is what a mother hen does over her eggs. That is a female description of God. Jesus said "Oh Israel, how often I would have gathered you together as a mother hen gathers her chicks." That is a female characteristic of God.

God has female characteristics. He is not purely masculine. In fact the image of God reflects God in male and female characteristics so that when women are said to be the image of God it is not in the same way that men are in the image of God. In their own right they have something to say about God that male characteristics don't say. Male characteristics do not tell you the whole story about God. Why then does the Bible call God "Father?" Would it be right to call God our Heavenly Mother? No, for the following reasons. 1. The Bible no where names God as the Heavenly Mother. 2. God did create man first and woman from man and for man so it is only appropriate for him to use the male designation because it was the first in the order of creation to describe himself. God uses the male designation. It would be blasphemous to pray Mother, Daughter and Holy Spiritess, but at the same time it is not blasphemous to acknowledge that in the male description of God the Father, Son and Holy Spirit there are incorporated female characteristics of loving, brooding, and producing such as God himself does. So women in the Bible are equal with men unquestionably.

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

On the level of spiritual attainment in Christ, there is an absolute equality between men and women. There was a created equality and there is a redemptive equality. Women are equal by nature and women are equal by salvation.

2. The Bible teaches the giftedness of women.

The giftedness of women and the application of those gifts is taught in the Bible.

1 Cor 12:14, Romans 12, Eph 4, 1 Peter contain several lists of spiritual gifts. Never do you see anything like this: The gift of teaching (M). The gift of Helps (F). God doesn't put any gender specific symbols on the gifts. He gives the gifts to the church. There are gifted women teachers and there are gifted men teachers. There are gifted male and female evangelists, helpers, etc. God has no functional subordination of the gifts distributed to the body. Every one God has indiscriminately passed out to male and female. Women have an unlimited ministry in private and public in the NT. There is no sexual discrimination. As the long list we named even in a patriarchal society would indicate, God used many mighty women to minister not only to other women but to minister to a whole group.

Women have equality with men and are gifted by the spirit and expected to use those gifts to build up the body of Christ. The church should strive to ensure full and proper use of spiritual gifts in a divinely given framework based upon the natural order of creation and appropriateness of function within a master plan. But there is a question of the authority. While the equality is unquestioned and the giftedness is unlimited -

3. The Bible seems to place limitations on the exercise of authority by women in the church.

God has decided a functional subordination of authority in the church. Women's authority in the church appears to be limited by Biblical passages. In the light of 1 Timothy 2 and 3, we conclude that Paul taught that the office of elder / bishop / presbyter was restricted to men. He felt that the creational pattern of male headship in both home and church required that women should not exercise spiritual oversight of the flock as an elder nor should they serve as the authoritative teacher in the church as pastor. He did not make any appeal to cultural factors such as the relative lack of education for women. The nature of his argument leaves virtually no room for modification of his conclusions as a result of alterations in cultural situations. This restriction is permanent, authoritative for the church in all times and places and circumstances.

The "Danvers Statement" was prepared by several evangelical leaders at a Council on Biblical Manhood and Womanhood meeting in Danvers, Mass., in December, 1987. It was first published in final form by the CBMW in Wheaton, Ill., in November, 1988. After their rationale and purposes were explained, they stated a number of affirmations. Two of the ten affirmations seem especially appropriate to highlight:

• The Old Testament, as well as the New Testament, manifests the equally high value and dignity which God attached to the roles of both men and women. Both Old and New Testaments also affirm the principle of male headship in the family and in the covenant community.
• In the church, redemption in Christ gives men and women an equal share in the blessings of salvation; nevertheless, some governing and teaching roles within the church are restricted to men.
  

Before you think that is a derogation of womanhood, remember equality and submission may coexist in glorious harmony. The authority of Jesus Christ who was God was completely limited while He was on earth. Jesus had no authority to do anything on His own.

John 5:19 Jesus gave them this answer: "I tell you the truth, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does.

"I have no authority of my own to do anything" says Jesus. Who was that? That was God, the Son, equal in nature with the Father but subordinated in authority. Jesus never performed a miracle on His own authority. Everything He did while He was on earth He did in submission to the Father.

In 1 Corinthians 11 (see page 4) it says that a woman is to be subject to her husband. In that very passage and those very verses it says the head of every woman is the man and the head of every man is Christ and the head of Christ is God. If a woman is not to be subject to her husband does that mean that Jesus is not to be subject to the Father? Does that mean that the husband is not to be subject to the Lordship of Christ?

By what authority can we take out the subjection of one in this passage and not the other? If it was Paul's rabbinical tradition that distorted, if it was culture being read in the Bible then how do we know there is a Godhead? How do we know the male is subordinate to Christ? How do we know that Christ is subordinate to the Father? The reason for the functional subordination of a woman to a man is because the Godhead itself is set up that way. God created men first and women from man and for man and not the reverse. God the Creator in His infinite wisdom has in His own Godhead a functional subordination Father - Son - Holy Spirit. Who are we to say there can't be one in the family and in the church?

The NT teaches unequivocally the equality of women and men. It is unquestioned. The giftedness of women is unlimited. But the authority of women appears to be limited just like the authority of Christ is limited in submission to the will of His Father.

4. The influence of women is phenomenal.

If you actually take a look at the influence of women in the family and in the church, in the home and on the mission field, you are compelled to conclude that the influence of women is probably greater than the influence of men.

For example, every man who comes in this world came into this world through a woman. There is an umbilical cord from every man's stomach that went directly back to a woman. That is the only way we got here. So we are completely dependent upon womanhood for our coming to be.

There is no greater influence than the prenatal influence of a woman on babies. Mothers are the ones who care the most for babies in their most formative years. There is no greater influence in all the world than the influence of women on children. Much if not most of modern philosophy of Christian education has been shaped by women - the LaBar sisters and Henrietta Mears.

It is a great study to look at the women in Jesus' life. Remember His mother? Remember Mary and Martha? Remember Mary Magdalene and a whole host of other women that surrounded Jesus' life. To whom did Jesus first appear after His resurrection? To a woman. She ministered to Jesus in His life, in His death and in His resurrection. Most of the disciples were gone during his death, burial and resurrection. But the women were there ministering to Him. Christ's ministry could not have continued in an earthly way if not for the role of women in His life.

Now, let's get to the hard problem. We've gone through the biblical data. We've drawn some biblical conclusions about the equality of women, about their ministry, about the authority of men, about the influence of women.

5. Should we have women in the role of elders and pastors?

In the NT biblical sense, the word ministry means to minister to, to serve, to help. Unquestionably, women should be involved in ministry. We should have women who are gifted in ministries and who are exercising their gifts in the church today to build up the body of Christ. Women have pastoral gifts, shepherding gifts, teaching gifts. (Cp. Priscilla). Women do missionary work (Rm 16, cp. Phoebe). Women were recognized leaders in the church (Cp. Phil 4). Women have gifts of administration. In a spiritual way, women had pastoral, teaching, missionary, evangelistic and leadership/administrative gifts in the church. God gifted the church with gifted women.

However, it appears the Bible teaches that God has not given the office of a bishop or an elder to a woman nor permitted a woman to perform the function of preaching. If He did He would be falsifying the very pattern of the Godhead in the order of creation. So the answer is only men should serve as elders and pastors. 1 Tim 3 says "If a man desire the office of a bishop." The office of bishop was reserved for men. There were 12 men who were Apostles. No one of Jesus original disciples was a woman. Women were not to rule over men (1 Timothy 2:11). They were not to usurp authority or rule over men.

There are two non-cultural reasons for it. First, the Godhead itself was ordered that way and, second, creation itself was ordered that way. God could have made a woman first. He could have taken a rib from a woman and made a man. But God didn't make it that way.

It is significant that Deborah declined to lead the military campaign against the Canaanites, deferring instead to a man, Barak. No women served as priests. None of the authors of the Old Testament were women. No woman had an on-going prophetic (speaking before people) ministry like that of Elijah, Elisha, or the other prophets. While Miriam, Deborah, Huldah, and Isaiah's wife are called prophetesses, none had a permanent calling to that office. Miriam was severely judged by God in Numbers 12 for speaking against the Lord's servant Moses. Miriam, Deborah, and Huldah gave only one recorded prophecy, and Isaiah's wife none. Isaiah 3:12 Youths oppress my people, women rule over them. O my people, your guides lead you astray; they turn you from the path. While God spoke through women on a few limited occasions, no woman had an on-going role of preaching and teaching.

There may be instances when the regular pattern of God's order may have to be set aside due to unusual circumstances. When, for example, the husband and father is absent, the woman of the house assumes the headship of the family. So it would appear, there may be unusual circumstances when male leadership is unavailable for one reason or another. At such times God may use women to accomplish his purposes even as he used Deborah.⁵

The NT as well as the OT teaches the spiritual equality of the sexes yet different roles of the sexes. Subordination and equality are not mutually exclusive.

V. The case for women as elders and pastors.

A. Basis for decision making.

For Christians who are committed to standing under the authority of God’s word the Bible is the sole authority for church policy and practice. This holds not only for what some would call matters of salvation but for all beliefs, practices and policies including those pertaining to church offices. The issue for the church is to study the Word of God and then submit to its teaching.

B. Basic approach.

The answer to this difficult question of church practice is often the product not only of rigorous biblical and theological debate but also of emotion, tradition and even prejudice or fear. No scholar of the scriptures brings a truly objective perspective to the Word.

No one who believes in the full authority and inerrancy of the Bible can dispute that there are several texts which seem to limit the role of women in the church. These texts speak to the authority structure of the church and seem to eliminate women from holding the offices of elder or pastor.

Other Biblical passages related to this issue identify women as serving in important church functions, both in the New and Old Testaments. Still other passages seem to teach that the gifts and roles within the church are given without any gender specificity or limitation (see page 10).

In addition to specific biblical passages there are various overall theological perspectives which need to be considered. These include the nature, order and priority of creation, the image of God in man, the impact of the fall, the nature of offices, gifts and callings, oneness in Christ and others.

Proper interpretation of Biblical and theological teaching requires an understanding of the cultures and times of the writers. All scriptures are impacted by their cultural situations. The key questions are what impact the cultural situations have on the teachings and whether or not her teachings are culturally bound, or limited to the particular settings of the text.

Clearly, this subject is not a simple one. Men and women who believe in the absolute authority and inerrancy of the Bible have arrived at directly opposing views. Finding the balance of the meaning of the related texts and putting them properly within a solid theological framework is the key to the correct answer. No matter what our conclusion is let us each proceed with humility and agree to disagree agreeably.

C. Theological perspectives.

1. Mutual submission, servanthood and leadership.

The biblical concept of leadership has as much to do with servanthood as it does with authority. Those who "rule over" are to do so as servants meeting the needs of those ruled. Within the Godhead members of the trinity have certain designated roles but they are mutually dependant upon one another. Within marriage the overarching principle is oneness, mutual service and submission rather than a hierarchy of authority. Yet with mutual submissiveness, there are still clearly defined functional roles. Woman's initial calling for submission to man is a product of the fall rather than a part of what God initially intended (Genesis 3:16).

2. Human nature.

The overriding principle and distinction of humanness in comparison to the rest of creation is the image of God (see page 9). This image is born equally by both genders (Gen. 1:26-27). There are differences between the genders but these differences do not seem to limit the gifts and roles of men and women.

3. Women and the church.

The dawning of the church brought new understandings of interpersonal relationships. Teachings of mutual submission, servant leadership and oneness in Christ become dominant themes. Many of the old distinctions are eliminated and made obsolete (Mark 10:42-45; Gal. 3:28-29; Eph. 2:15-16).

The idea of exclusively male priesthood for the nation of Israel is replaced with a universal priesthood of all believers 1 Peter 2:5, 9 you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. The representation of God by a select few male leaders is eliminated.

This view of the church leads to a new view of the ordained offices altogether. The clergy are no longer singled out as those who are between God and the people. They rather are servants for the new community who are all priests.

Ordained officers are chosen by God and acknowledged by the people as those who are specially gifted to lead. These gifts are given by God to meet the needs of His body. These gifts include the ministry of spiritual leadership such as elder, deacon, teacher, prophet and apostle. As we established on page 10, the NT passages dealing with spiritual gifts give no indication that any of the gifts are exclusively the domain of the male gender (1 Cor. 12, Eph. 4). Acts 2:14-18 Then Peter stood up with the Eleven, raised his voice and addressed the crowd: "Fellow Jews and all of you who live in Jerusalem, let me explain this to you; listen carefully to what I say. [15] These men are not drunk, as you suppose. It's only nine in the morning! [16] No, this is what was spoken by the prophet Joel: [17] " '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. [18] Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy. Gifts are poured out on young and old as well as male and female. It seems that the relationship between charismata and the offices of the church are drawn closely together.

4. Women and authoritative office.

The essential role of leadership within the body is to facilitate and empower the people of God to do the work of the ministry (Eph. 4:11-12). Ministry occurs most effectively when all members of the body who have been given special gifts by the Spirit are enabled to minister and lead. The gifts and callings are given to the entire fellowship for the benefit of the body (Rom. 12:4-8; 1 Cor. 12:7). Are not all of the offices of the church open to male and female to use any gifts which God bestows?

One of the central themes of male dominated leadership has at least for some been the exercise of power or authority over others. This theme misses the major point of calling, gifting, and leadership within the body which is servant leadership not authority.

D. The service of women.

The scriptures are full of examples of women being used by God in a variety of roles as we established earlier in this study. The survey of such cases included as part of this study shows women as prophetesses, judges, queens, evangelists, deaconnesses, teachers, and apostles. Women were fellow workers of Jesus, Paul and others in the sharing of the gospel. In their work there seems to be no limitations placed on their roles because they were female.

As teachers, evangelists, prophets and apostles in the NT church these women would have exercised authority over men in the sense of servant leadership. They are not told to be apostles, evangelists, etc. who have authority only over women or young children. These roles are consistent with the NT theme of gifting by the Spirit for ministry and service through whomever the Lord chooses. It is quite clear that these women exercised spiritual authority within the church, with such authority being the equivalent of elder and pastor.

E. Key passages which seem to limit the authority of women.

There are many passages which bear upon the study at hand. Some develop basic theological themes related to gender and role within the church. Some speak explicitly to gifts, calling and authority. Space does not allow for an analysis of all the relevant passages so only a few will be discussed. Many passages have been referenced in other parts of this paper and should be reviewed by the reader.

1. 1 Cor. 11:2-16. Despite the fact that this passage is often used to demonstrate that the authority of women is limited within the church, it does not necessarily do so. In fact, the passage gives clear direction to women who are to pray and prophesy within a public worship setting. The passage then, rather than limiting the authority and leadership of women within the church, gives instruction for such authority and leadership. For more detailed comments see subpoint II. A. found on page 4.
2. 1 Cor. 14:34-35. This passage is used to demonstrate that women are not to exercise spiritual authority in a public worship setting. Properly understood, however, this text does not tell women that they should remain silent, but that they should exercise their gifts within a public worship setting decently and in order. For more detail see III. A. on page 6.
3. 1 Timothy 2:9-15 This passage is often seen as the final and determinative one in limiting the authority of women as elders and pastors. Let it be said emphatically that there are as many different interpretations of this passage as there are commentators. Examples of authors and articles which do not believe this passage limits the authority of women as elders and pastors: Women Elders Called by God by Richard and Catherine Kroeger; Evangelical Dictionary of Theology article entitled, "Women, Ordination of" by E.M. Howe; The Feminist Bogeywoman by Rebecca Merrill Groothuis; study paper entitled, "Women and Men in Ministry at Willowcreek Community Church" dated January 29, 1996; and an article by Stanley J. Grenz entitled "Anticipating God's New Community: Theological Foundations for Women in Ministry." This last article was part of the Journal of Evangelical Theological Society, December, 1995 edition.

The key questions here are:

• What, if any, of the teaching is culturally bound either by geography or time
• What is meant by the term translated "teach?"
• What is meant by the phrase, "exercise authority over a man?"

It is generally accepted that the teaching concerning braiding of hair and wearing of gold jewelry is culturally bound (vs. 9-10). The culture of Ephesus must be taken into account in applying the rest of the passage properly. Please note the following:

1. Paul demands that women learn. This is quite striking for the culture and is affirming of women rather than demeaning to them.
2. The phrase "quietness and submission" may mean simply to have the appropriate attitude of a learner toward one's teacher.
3. The article in the Evangelical Dictionary of Theology concludes that the teaching "I permit no woman to teach or to have authority over men" may have only local or even temporary significance.
4. The study by Willow Creek points out that verse 12 might be properly translated, "I am not permitting a woman to teach" or even "I am not currently or presently permitting a woman to teach." Such a translation is possible based on the fact that the verb to teach is in the present tense. In this case, Paul would be emphasizing that women must learn before they can teach but it would not be a universal or permanent prohibition.
5. Verse 12 also seemingly requires women to remain silent. But as we have seen from our understanding of 1 Corinthians 11 (see page 4), it is clear that women were called upon to pray and to prophesy in public worship settings.
   

One thing is clear from this passage - scholars who believe and submit to the authority of Scripture do not agree on the proper interpretation. Some see this text as clearly eliminating the authoritative role of women, while others either see no limitation at all or see a limitation which applies only to the women of the church of Ephesus or to a limitation that applies only in the early church

4. Ephesians 5:18-31. This passage is often sighted to teach that women are to be in submission to men. This is especially found in verse 22 -Wives, submit to your husbands as to the Lord. Again, this passage is interpreted very differently by various scholars. Some find a clear teaching of submission and therefore a passage that limits the authority of women in the church as well as in the home. Other scholars focus on the concept of general and mutual submission found in verse 21 -Submit to one another out of reverence for Christ. Please note:

The word "head" can carry the concept of submission but it can also mean "origin or source" rather than boss or chief. The idea of origin is the proper understanding of this Greek word when used in 1 Corinthians 11:3 and Colossians 2:19. If this is the meaning in Ephesians 5, then it has little or nothing to do with the idea of submission.


Even if one grants that this passage teaches that husbands are to be the spiritual leaders of their wives, it does not necessarily mean that women may not be spiritual leaders within the broader church community. A woman can be subject to the spiritual authority of her husband in the home and still be called and gifted to exercise spiritual authority in the broader church setting. If this passage is used to teach that women may not exercise spiritual authority in the church, then it is in direct contradiction to passages which call women to pray, prophesy, teach and be apostles in the NT church community.

F. Conclusion.

The issue of the authority of women as elders and pastors is both complicated and important. The "case" above in favor of the role of women in these authoritative offices is neither exhaustive or above challenge and dispute. For some at least the basic arguments are on balance persuasive.

Let us examine the essential points:

1. Men and women are created equally in the image of God.
2. Both in the OT and NT women are gifted and called by God to serve in a variety of ministries.
3. In the OT and NT women serve in roles and offices which involve spiritual authority over both men and women. These offices and roles include those of judge, prophet, queen, apostle, deacon, evangelist, and teacher.
4. A number of texts describe the giving of spiritual gifts involving authority within the body and none discriminate between gifts given to women as opposed to men.
5. Certain passages in the NT teach the priesthood of all believers while others break down previously adhered to barriers between male and female.
6. The few passages which seem to limit the authority of women as elders or pastors are not clear nor are they universal in their application. Rather these texts seem to address specific situations in specific NT churches and any restrictions prescribed for women are applicable in these specific situations only.
   

VI. A few clarifying remarks.

A. To men.

Women in the church are to be greatly honored and respected.

B. To women.

A woman's positive response to her giftedness and role will help the church to maintain its distinctive.

C. To all.
As Christians, our guidelines for doctrine and practice are to come from the Bible. In dignity, women are equal to men. In ministry, women minister alongside man. In authority, there is disagreement about the role of women in the church. Those who conclude there is a biblical limitation which would preclude women serving as elders and pastors include:

• Charles Swindoll (Pastor, Radio Ministry and President of Dallas Theological Seminary)⁶,
• R.C. Sproul (President of Ligonier Ministries)⁷,
• James Montgomery Boice (Senior Pastor of 10th Presbyterian Church, Philadelphia)⁸,
• John MacArthur (Senior Pastor of Grace Church, California)⁹,
• Wayne A. Grudem (Professor of Biblical and Systematic Theology at Trinity Evangelical Divinity School, Chicago)¹⁰,
• Robert D. Culver (pastored Fellowship of Grace Brethren and Evangelical Free Churches, has also taught at Grace Theological Seminary, Wheaton College, Trinity Evangelical Divinity School and Northwestern College)¹¹,
• Elizabeth Elliot (missionary, author, conference speaker and radio ministry)¹²,etc.
  

Those who conclude that the Bible does not place any limitation on the role of women in the church include:

• Roger Nicole (Retired Systematic Theology Professor of Gordon Conwell Seminary)¹³,
• Leon Morris (Professor, Theologian, former College President)¹⁴,
• Bill Hybels (Senior Pastor of Willow Creek Community Church)¹⁵,
• Roberta Hestenes (Presbyterian Pastor and former President of Eastern College)¹⁶,
• Alvera Mickelsen (former professor of journalism at Wheaton and Bethel Colleges, is the author or editor for several books, including, Women, Authority & the Bible)¹⁷,
• Ruth A. Tucker (Visiting Professor at Trinity Evangelical Divinity School and author)¹⁸,
• Walter L. Liefeld (Professor of NT at Trinity Evangelical Divinity School and author)¹⁹, etc.
  

But to be sure, God has gifted both men and women so that they may use all their talents and gifts in His service to spread His kingdom and to call people of all sorts from death to new life in Jesus Christ.


[The primary authors of this document were Jody Burgin (Pastor of Development and Discipleship) and Rick Schatz (Member of Board of Elders and Preaching Team). The document was drafted over several months with consistent interaction with and refinements provided by the Pastoral Staff and Board of Elders. Jody was primarily responsible for sections I, II, IV, VI, VII. Rick was primarily responsible for sections III and V.]


VII. Two self-study guides on the subject.

Study One

If you wish to get a fuller picture of the issues involved in the subject of women in the church, there are several passages that need to be equally considered. Let's look at several major ones together. Copy the following charts into a notebook. Look up each passage in order to glean principles for women in the church. Record your findings.

ACTS 2:14-18
VERSES	PRINCIPLES

ROMANS 16:1-7, 12-15
VERSES	PRINCIPLES

I CORINTHIANS 11:1-6
VERSES	PRINCIPLES

I CORINTHIANS 14:34-35
VERSES	PRINCIPLES

GALATIANS 3:28-29
VERSES	PRINCIPLES

I TIMOTHY 2:9-15
VERSES	PRINCIPLES

TITUS 2:3-5
VERSES	PRINCIPLES

I PETER 3:1-6
VERSES	PRINCIPLES

Study Two
The woman of today has come a long way. But it's possible that in her newly found liberation, she could lose something of her distinction as a woman. Each person needs to determine his or her own understanding on this important issue by carefully studying Scripture.

As a result of your personal study of the eight New Testament passages in study one, can you articulate your position on the role of today's woman in the church? Go back over your notes and carefully clarify it in your notebook.

THE ROLE OF TODAY'S WOMAN IN THE CHURCH

If you wish to dig deeper to gain a more thorough understanding of God's teaching on this issue, you will find two helpful things compiled below: (1) a more complete list of the biblical texts which relate to this whole area, and (2) a list of some tools that will give you background material to aid in your interpretation and application of these texts. Our desire is that you will allow Scripture to shape your position on the role of women in leadership rather than personal preference, peer pressure, or cultural norms.

• Related Biblical Texts.
  

Acts 1:14, 2:17-18, 9:36-42, 12:12, 16:14-15, 40, 18:18-19, 24-28, 21:8-9; Romans 16:1-7, 12-13, 15; 1 Corinthians 1:11, 11:3-16, 12:4-31 (Note: gender tags are not attached to the spiritual gifts or their use in the Body of Christ), 14:26-36, 16:19; Galatians 3:28; Philippians 4:2-3; Colossians 4:15; 1 Timothy 2:9-15, 3:11, 5:1-16; 2 Timothy 4:19; Titus 2:3-5; 2 John.

• References for Background Material.
  

The Bible Almanac. Edited by James I. Packer, Merrill C. Tenney, and William White, Jr. Nashville: Thomas Nelson Publishers, 1980. Article: "Women and Womanhood," pp. 420-30.

Evangelical Dictionary of Theology. Edited by Walter A. Elwell. Grand Rapids: Baker Book House, 1984. Articles: "Women, Biblical Concept of," by R. Nicole, pp. 1175-80; "Women, Ordination of," by E.M. Howe, pp. 1180-82; "Women in the Church," by R.C. Kroeger and C.C. Kroeger, pp. 1182-84.

Wycliffe Bible Encyclopedia. Edited by Charles F. Pfeiffer, Howard F. Vos, and John Rea. Chicago: Moody Press, 1975. Article: "Woman," by John Rea, pp. 1817-18.

Women, Authority and the Bible. Alvera Mickelsen, ed. Downers Grove, Ill.: InterVarsity Press, 1986.

Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism. John Piper and Wayne Grudem, eds. Wheaton, Ill.: Good News Publishes, Crossway Books, 1991.

Footnotes:
¹Bowman, Ann L., Women in Ministry: An Exegetical Study of 1 Timothy 2:11-15, Bibliotheca Sacra, April-June 1992, p. 200.

Back to Top