Women Leadership in the Church
(The Role of Women in the
Church)
From
the files of Gerry W Webb.
December 1995.
Many evangelical churches today are
under increasing pressure to allow women elders. Does the Bible permit women to
hold the office of elder or pastor? This
short paper answers that question in the negative, and also tries to promote a
servant-leadership position. In structuring this paper I duplicate the outline
of a sermon promoting the "mutual submission" position, and then
respond to it. A bibliography is given
for further reference.
______________________________________
"The
Role of Women in the Church" (Romans 12:1-8).
[Outline of a
sermon given by a Baptist pastor in
I. The Traditional
view stresses Submission & Dependence.
-I Corinthians 11:2-6 -headship
-I Corinthians 14:33-35 -women to be silent in church
-I Timothy 2:11-15 -silence means no authority
-Ephesians 5:22-33 -chain of command
-I Peter 3:1-7 -submission in marriage
II. The Egalitarian
(Equal) view stresses Mutual submission and Interdependence.
-There is a better place to begin
than with Paul's writings:
-Genesis 1 & 2 God made us as male and female
in His image with no hint of subordination or inferiority.
-Genesis
-Matthew, Mark,
Luke, John Jesus' teaching and example
always elevates women.
-Galatians
III.
Conclusion/Notes.
-When a person is regenerated, the effects
of the Fall are turned around... This affects social
relationships.
Application: The role of women in the
church is no different from the role of any believer...to serve according to
the gifts God has given!
______________________________________
A Personal Critique
I have personal
problems and questions with the above egalitarian or "mutual
submission" view. I agree in part
with the pastor's egalitarian view, but I believe it goes too far. The following is my response:
1. Is not the Apostle Paul here addressing
these relationships and problems only within the context of the Church and the
home? Is it possible that men and women
have identical status or rank in their roles or functions in society,
but in the Church and in the home, there is a different role, system, or order
of authority in relation to a man and a woman?
Overriding all of this, however, is the basic nature of mankind which
includes both male and female. Every human being has infinite worth because he
or she has been created "in the image of God" (Gen.1:26-27;
9:6). As a human companion, Eve was
ontologically equal with Adam. In other words, as human beings, there is no
difference between men and women in essence or nature. This is further brought
to light in Romans 3:22-24; Galatians 3:22-29; and Colossians 3:9-11 where
An example of this dual relationship
between equality and subordination is found in Jesus. Jesus is equal or identical to God the Father
in essence, but as the Son, He put Himself under the authority of (or submitted
to) the Father (Matt. 26:39; John
2. An "elder" in the New
Testament is always referred to as a male. The "Pastor" is generally
seen as a leading elder. The elders rule on doctrinal matters (eg. I Tim. 5:17;
Titus 1:9), and have the authority and responsibility to exercise discipline
over a wayward member in the local church. The most important question
concerning women in the church is this:
Should a woman be able to exercise spiritual authority in the area of
discipline over a man? I do not believe
the Apostle Paul would allow this. A
woman pastor or elder could also end up in a situation of having to discipline
her husband on behalf of the church. (Refer to Matt. 18:15-17; I Cor. 5:1-2,12-13; 11:2-10; I Tim. 2:11-15; 3:1-7; Titus 1:5-9.)2 The
context of I Timothy 2:5-15, for example, deals with spiritual authority and
instruction concerning worship within the Church. It has nothing to do with one's salvation and
becoming "one in Christ."
After saying this, however, I
believe the Apostle allows women to become teachers and deacons (or servers),
and hold any other office within the church up to, but not including, the level
of an elder (cf. Acts 6:1-6; Rom.12:4-8; 16:1-6; Phil. 1:1; I Tim. 3:8-13;
5:16).3 Phoebe was a servant
of some kind in the church at Cenchrea (Romans 16:1-2). I believe it would be nonsense to conclude
that women who “serve tables,” counsel other women, and help in other church
ministries cannot also be classified as deacons who assist the elders.
According to Acts 18:24-26, it seems that Priscilla helped her husband
According to I
Corinthians 11:5, the Apostle Paul assumes that women pray and prophesy in
public worship. This being the case, what does he mean in
3. Concerning the place of women in
society during New Testament times, Everett Ferguson writes:
Although the picture of classical Greek
women kept in seclusion has been overdrawn, their sphere was definitely the
home... A separate part of the house was designated the "woman's
quarters" and was off-limits to others. Women managed the household, and
in that sphere they were supreme. The description of the place of women in the
Pastoral Epistles matches very closely the Greek conception (note especially I
Tim.
... The wife was to
bear legitimate children, but she was also trusted with the management of
affairs in the husband's absence and in this capacity often carried great
influence.
Macedonian women had greater independence
and importance in public affairs. This coincides with the greater prominence
that women held in the Macedonian churches (notice especially the women
associated with the Philippian church -- Acts
The old Roman ideal was for women to pass
from subjection of father to husband... Nevertheless, the Roman woman from the
first enjoyed a higher status than the Athenian woman...
Jewish women were not as restricted in
public appearance as Greek woman but did not have the freedom of first-century
Roman women. The Jewish woman was the mistress of the home, but was not
qualified to appear as a witness in court and was exempt from fulfilling
religious duties that had to be preformed at stated times (because her first
duties were to her children and the home and she might not be in the required
state of ritual purity)... The woman's influence in the family was considered
greater than the man's. [Backgrounds of Early Christianity,
2nd. Edition. William B, Eerdmans Publ. Co.,
Although women generally still share
a lower status in society than men in the
(a) Although women managed the households
(Prov.31:27; I Tim.5:14), they were still to be in subjection to their husbands
as leaders of the family, especially in the spiritual realm. Examples of male
headship can be found in Acts 10 and
The Apostle Paul clearly tells women
to be in subjection to their husbands (cf. I Cor. 11:3;
(b) We have seen that the women (or wives)
ran the households. The early churches
met, worshipped, "broke bread," and prayed together in homes (Acts
4. Passages such as I
Corinthians 11:3-16 and I Timothy 2:9-15 are not dealing strictly with cultural
issues as many Christians believe today, because Paul refers back to creation
in Genesis 2 before the Fall (cf., Gen. 2:18-23). In trying to represent
the Traditional view above (p.1), the Baptist pastor somehow neglected to
include I Corinthians 11:7 to 16. Obviously, there is a hermeneutical problem
in interpreting some of these passages. (We must try to understand what the
Apostle is saying in the context of the New Testament because the New Testament
interprets the Old, not vice versa.) What issues and behaviour are strictly
cultural, and what are trans-cultural? How a woman submits to male authority is
one thing (i.e. cultural application); not allowing a woman to exercise or
usurp major authority over a man within the church is another thing (i.e.
trans-cultural or universal).
I believe women may teach in the
church as long as they do not usurp the place of leadership and
authority of men. In I Timothy 2:12, the KJV uses the words "usurp
authority over the man," while the NASB uses, "exercise authority
over a man." The Greek word "authenteo" (Strong's #831),
is translated "usurp authority," and although it is used only once in
the New Testament, it means, "to act of oneself," or to dominate in
the sense of seizing or taking authority over another. Further, the Greek word
"anēr" (Strong's #435) means man as an individual man or
husband, and it stands in distinction from a woman and a boy or infant (cf.
Acts 8:3,12; I Cor. 13:11).
5. One final thing needs to be
addressed. The egalitarians argue that
since Galatians
(a) In the light of points 1 to 4 above.
(b) The egalitarians falsely equate relationship
with function as the Baptist pastor did when he used the expression
"inferior interpersonal relationships." This would destroy the meaning of “headship”
mentioned in Ephesians 5 by making two “heads” within the family unit. Also, although Jesus elevated women, He chose
only men to be His Apostles and He never instructed any one of them, including
the Apostle Paul, to ordain women as elders or pastors.
In contrast, the New Testament shows
women performing the duties of deacons, and also includes them in the deacon's
qualification list in I Timothy 3:8-13.
I think the egalitarian position has been influenced by the militant
Feminist Movement, and the fact that more women are demanding more power and
equality in the professional job market.
(c) Being "one in Christ Jesus" does
not eradicate the practical and real differences between male and female,
father and mother, Jew and Gentile, employer and employee. Whether or not they are
Christians, men and women are still physically, sexually, and emotionally
different.
(d) According to such passages as Romans 7:15-25;
I Corinthians 3:1-4; James 1:13-16; and 4:1-2, sin is still in our midst. Also, the effects of the Fall
are still with us, and they will not be totally eradicated until Christ returns
and creates a new heaven and a new earth (Rom.
Conclusion
As fellow human beings created "in
the image of God," all women are to be treated with dignity and respect.
But, as I stated under point #1, although men and women are ontologically
equal, within the functions of the church, God has ordained that only men
hold the offices of pastor and elder.
G. W. Webb.
1. See also Eph.6:5-9; Col.3:22-24;
I Tim.6:1-2; Tit.2:9-10.
2. See also I Cor. 14:33-35; I Tim.
5:17-19; I Pet. 5:1-5.
3. See also Acts
Bartchy, S. Scott. "Power, Submission, and Sexual Identity Among the Early Christians", from Essays On New
Testament Christianity.
Clouse, Robert G.,
ed. Women in Ministry: Four Views. IVP.
Fee, Gordon D. "Issues in Evangelical Hermeneutics, Part III: The
Great Watershed - Intentionality & Particularity/Eternality: 1 Timothy 2:8-15 as a Test Case. Crux
mag. Dec.1990, Vol. XXVI, No.4, pp.31-37.
Gangel, Kenneth O. "Biblical Feminism and Church Leadership"
in Bibliotheca Sacra, Jan.- Mar. 1983,
pp.55-63.
Grenz, Stanley. Women in the Church, A
Biblical Theology of Women in Ministry. IVP, 1995. [mutual submission]
Hocking, David. The
Seven Laws of Christian Leadership.
Jewett, Paul K. Man as Male and Female: A Study in Sexual
Relationships from a Theological Point of View.
Kantzer, Kenneth S, et al. "Women in Leadership:
Keener, Craig, S. Paul, Women, and Wives: Marriage and Women's
Ministry in the Letters of Paul. Hendrickson, 1993.
Knight, George W. III. The New
Testament Teaching on the Role Relationship of Men and Women.
Mickelsen, Alvera. editor. Women,
Authority, and the Bible.
Nederhood, Dr. Joel. "Women, the Bible, and the Church", The
Reformed Witness.
Olthuis, James H. I Pledge You My Troth. A
Christian View of Marriage, Family, Friendship.
Packer, J.I. "Let's Stop Making Women
Presbyters", in Christianity Today mag., Feb.11, 1991, pp.18-21.
Pawson, J. David. Leadership
Is Male.
Piper, John. What's the Difference? Manhood and Womenhood Defined
According to the Bible.
Piper, John and Grudem, Wayne. Editors.
Recovering Biblical Manhood and Womanhood. A Response to Evangelical Feminism.
Saucy,
Robert L. The Church in God's Program.
Stott, John. Decisive Issues Facing Christians
Today. Old
Williams, Don. The Apostle Paul & Women in the
Church.
The following are some personal questions put to me by a female friend:
“Gerry…About the deacons issue. How
would you like to deal with the Romans 16:1 and 1 Timothy 3 passages from the
argument position for deacons? I'd like
to be prepared for when this comes up again in the future.
“By the way, as a
Pentecostal I grew up with the idea of the male headship, and I can say for
SURE that it was this teaching that got me into the problem with ___ [my
husband]. I had absorbed the teaching on
obeying your husband. We often had
differences of opinion; when he did, I followed him, but he was making all the
wrong choices!! After that, I became
more interested in the egalitarian viewpoint.
In the wrong hands (or shall we say minds) this is a terrible teaching,
allowing women to be abused as I was.
THANKS FOR LISTENING!
(P.S. I'm just giving an
experiential argument to your position on headship, or at least the practical
application of it). TAKE CARE.”
My answer:
Now to
tackle your questions concerning "deacons" and "headship."
(1) As I said in my paper, I don't have a
problem with women using their gifts within the church, and holding the offices
of teacher (eg.
I have no problem with women in politics and
becoming leader of a country, for example, Maggie Thatcher in Great Britain,
Indira Gandhi in India, and Golda Meir in Israel (1969-1974). The Bible does not address that issue. It does, however, discuss the issue of
leadership within the church. In my
essay I give a number of verses where women were clearly using their
servant-gifts as deacons. Deacons are
servers like those spoken of in Acts 6:1-6.
Some women are mentioned by name, eg. Acts
In contrast, however, and in addition to serving,
elders also oversee the discipline and spiritual leadership of the local church
(eg. I Tim. 2:12; 3:1-7; II Tim. 2:2; Titus 1:5-9). One of the main arguments why women should
not be elders is because they could be put in positions of ruling men, and that
(as I see it), is against the clear teaching of the New Testament. Unlike a deacon, nowhere in the New Testament
do we see a woman serving as elder.
Keep in mind that some churches only have the office
of deacons. In this case, the deacons
also do the work of elders or overseers.
I suppose some women can then be deacons, as long as they are still
under male leadership, and they do not get involved in male discipline cases.
(2) Now for the "headship"
issue. There are obvious physical and
emotional differences between male and female.
For example, a man will never be able to give birth.
The Bible talks about mutual submission on the one
hand (Eph.
It seems that your husband abused his biblical authority: (a) He did not love you the way the Apostle Paul teaches in Ephesians 5. (b) He should have discussed things with you, and considered your ideas and wishes. Physical abuse is also clearly wrong. While the final decision of family matters is the husband's, so is the responsibility for its consequences.
I hope the above answers some of your
questions. This is only a quick overview
of the two issues, as I can remember.
(It has been over six years since I researched the issue.) More information is given in my essay. I have some of the books in my library that
are listed in the bibliography. You may
borrow them if you wish.
Until we talk again,
Sincerely,
Gerry.