What is the Rightful Role of Women in Ministry?

Are women allowed to teach in the church or serve as pastors or elders in ordained roles with authority to rule over the congregation?  This is a contentious subject among some Christians in western cultures today, so as we diligently explore this topic our one and only source of knowledge and instruction must be the Holy Bible.  

Leadership in the Church

Let's begin with the discussion of the more generic role of "leader" within the confines of the church.  This term is referenced in passages such as: 

Hebrews 13:17  Obey your leaders and submit to them, for they keep watch over your souls as those who will give an account, so that they can do this with joy and not with grief, for that would be unprofitable for you. HSCB

1 Thessalonians 5:12-13 Now we ask you, brothers, to give recognition to those who labor among you and lead you in the Lord and admonish you, and to regard them very highly in love because of their work... HSCB

Diligently exploring this topic will yield better understanding of God's purpose in our lives and bring unity and harmony to those who might be struggling with this topic.  If you are a member of Christ's church, then you also are obligated to "bear with one another" and give grace over matters of interpretation of difficult passages of scripture.  A deeper understanding of this issue may resolve conflicts within the body of Christ and therefore is worthy of our time to investigate.

Ephesians 4:1-3  Therefore I, the prisoner for the Lord, urge you to walk worthy of the calling you have received, with all humility and gentleness, with patience, accepting one another in love, diligently keeping the unity of the Spirit with the peace that binds us.  HSCB

Disagreement Over Difficult Passages

  
Two passages of Scripture surface in any disagreement among conservative evangelical Christians about how women can and should serve in the body of Christ.  Paul, in his first letter to the Corinthians (apparently a very unruly congregation) sternly lectures the people about orderly worship and has this rather harsh command:

1 Corinthians 14:32-36  And the prophets’ spirits are under the control of the prophets since God is not a God of disorder but of peace.  As in all the churches of the saints, the women should be silent in the churches, for they are not permitted to speak, but should be submissive, as the law also says.  And if they want to learn something, they should ask their own husbands at home, for it is disgraceful for a woman to speak in the church meeting.  Did the word of God originate from you, or did it come to you only?  HSCB

This is supplemented by Paul directing Timothy concerning the authority structure of the church and the proper roles and behavior of members of his congregation:

1 Timothy 2:8-14   Therefore, I want the men in every place to pray, lifting up holy hands without anger or argument.  Also, the women are to dress themselves in modest clothing, with decency and good sense, not with elaborate hairstyles, gold, pearls, or expensive apparel, but with good works, as is proper for women who affirm that they worship God.  A woman should learn in silence with full submission.  I do not allow a woman to teach or to have authority over a man; instead, she is to be silent.  For Adam was created first, then Eve.  And Adam was not deceived, but the woman was deceived and transgressed.  HSCB

Anyone raised and educated in modern western culture would rightly bristle at this condescension to women, and it leaves many Christians wondering how to respond to this when women clearly have gifts of teaching, prophecy, and service.  Yet in context, it is important to note Paul was addressing some "behavior" issues within that congregation and it is important to understand the need for orderly and reverent worship -- an underlying issue that was implied by the need for Paul to explain how one should dress and behave.

Today, however, the question we must address is how does a woman, who holds the Scriptures to be the inerrant Word of God, react to those passages in light of the Great Commission given directly from the Lord Jesus directly?

Matthew 28:19-20  Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe everything I have commanded you.  HSCB

How does a woman called to serve in the missions field or to teach in a Christian school or lead a "women's" Bible Study comply with Paul's edict?  Even Paul's fellow apostles, filled by the Holy Spirit, knew his teachings are not easy to understand...

2 Peter 3:15-16 ...just as our dear brother Paul has written to you according to the wisdom given to him.  He speaks about these things in all his letters in which there are some matters that are hard to understand.  The untaught and unstable twist them to their own destruction, as they also do with the rest of the Scriptures.  HSCB

Yet, Peter implies that, with effort, these teachings can and should be understood by mature Christians.  Paul clearly intended his words to be taken literally, and was plainly describing the role and behavior of women in the worship service.  What are we to make of his direct (if not harsh) command in light of the totality of other Scripture?

The Church is One Body

The first order of business is to establish and confirm this fact: the Church invisible and eternal is one in Christ.  Paul, the very same author of these restrictions also writes with inspiration from God:

Galatians 3:27-29 For as many of you as have been baptized into Christ have put on Christ like a garment.  There is no Jew or Greek, slave or free, male or female; for you are all one in Christ Jesus.  And if you belong to Christ, then you are Abraham’s seed, heirs according to the promise.  HSCB

We are all "one in Christ", neither male nor female, but joint heirs.  Remember, in ancient cultures women were almost never an heir, but instead were property.  So this is very significant in defining the equality of women and men in Christ.  And again we are reminded that we are one body, with different functions and parts:

1 Corinthians 12:11-13  For as the body is one and has many parts, and all the parts of that body, though many, are one body—so also is Christ.  For we were all baptized by one Spirit into one body—whether Jews or Greeks, whether slaves or free—and we were all made to drink of one Spirit.  HSCB

Romans 12:4-5 Now as we have many parts in one body, and all the parts do not have the same function, in the same way we who are many are one body in Christ and individually members of one another.  HSCB

Ephesians 4:15-16  But speaking the truth in love, let us grow in every way into Him who is the head—Christ.  From Him the whole body, fitted and knit together by every supporting ligament, promotes the growth of the body for building up itself in love by the proper working of each individual part.  HSCB

As individual members we are "fitted together" by God for different purposes and roles within the church, but all to build up and support each other and promote spiritual growth.  Each of us is given spiritual gifts to support the Body of Christ, and therefore implied that we are all to serve.  Some element of service is anticipated from every member of the body -- so it is God's purpose with the design of the church that both men and women serve in the "ministry".

1 Corinthians 12:4-7  Now there are different gifts, but the same Spirit.  There are different ministries, but the same Lord.  And there are different activities, but the same God activates each gift in each person.  A demonstration of the Spirit is given to each person to produce what is beneficial...  HSCB

Now, as we receive these gifts we are expected to use them.  Paul is very specific as to the gifts, but notice they are not restricted by gender:

Romans 12: 5-8  Now as we have many parts in one body, and all the parts do not have the same function, in the same way we who are many are one body in Christ and individually members of one another.  According to the grace given to us, we have different gifts:  If prophecy, use it according to the standard of one’s faith; if service, in service; if teaching, in teaching; if exhorting, in exhortation; giving, with generosity; leading, with diligence; showing mercy, with cheerfulness.  HSCB

The very same author (presumably under the same Spirit for inspiration), in the same letter, on the same topic, informs readers that we all belong to one body, we all are part of that body, endowed with gifts that are intended to be used for the support and growth of the body.

Without engaging in the arguments that Spiritual Gifts have ceased, Paul clearly spoke to the Corinthian and Roman churches of his time about using their gifts.  That they existed then, and Paul instructed them to be used by all believing members of those congregations to the edification and growth of those churches, is indisputable.   Furthermore, there was no distinction between men and women in terms of using those gifts in service and ministry to both believers and unbelievers.

Therefore, we can conclude a woman rightfully can and should participate in a "ministry" capacity in service to the church and to reaching the lost.   

However, the question remains: "to what extent should the role of women in service of the church be?"  What "authority" do women hold within the church organization and what is their rightful place given Paul's rather direct instructions?

Drawing Battle Lines

The controversy swings between two opposite poles regarding how to interpret Paul's plain and direct language directed at Timothy's congregation and to the Corinthian church (and by extension to all churches).  On one end is the "feminist" perspective -- which in broad terms discounts Paul's inspired direction as irrelevant in today's society.  From this perspective, the culture of a particular place and time informs the interpretation of the Scripture.  In modern western cultures, this has typically meant to more liberal denominations that Paul's writings on this subject are outdated -- women commonly fulfill the leadership and pulpit ministries roles in these churches.  This perspective argues that since we no longer have kings and slaves; we don't wash feet anymore, (and to many, the gifts are no longer operative), then instructions by Paul on this matter do not have any merit.  

The other end of the spectrum demands a more literal interpretation of these teachings that must be applied uniformly throughout church history and across all cultures.  From this perspective, our present culture should have no influence on the interpretation of Paul's instructions.  This position is very difficult to hold consistently and where these commands have been followed literally in congregations today, it is subject to charges of hypocrisy because other similar commands from Paul are routinely ignored.  So while at the surface, a literal interpretation of these instructions applied to our churches today appear to be the "cleanest" and "most Scriptural" approach to take, very few congregations faithfully apply this standard and ignore many other rules Paul wrote.   

For example, men are instructed in 1 Timothy 2:8-9 to "raise holy hands in prayer, and women are commanded to not braid their hair or wear gold jewelry, pearls or "expensive" clothes -- whatever that may be.  Paul tells us in Romans 16:16 to greet one another with a holy kiss.  And in 1 Corinthians 11:5, Paul tells us that women who worship without head scarves or who cut their hair are a shame to their husbands.   Even the most conservative congregations I have attended around the country do not follow all these strictures faithfully.  Practically speaking, this interpretation also restricts women from teaching in Christian schools, speaking at conferences (where men might be listening and learning), giving testimonies -- or even making their confession of faith during their baptism -- if these rules are to be rigorously and absolutely applied.

Carried to their logical conclusions, both ends of the "interpretive spectrum" engage in scriptural "cherry picking"; deciding which passages to uphold and which to ignore.  And conflict arises when believers hold opposing viewpoints as hypocritical, unscriptural, or overly legalistic.  The church then becomes divided over the role of women, who are part of the body, rather than being unified in purpose and spirit.

Resolving the Apparent Contradictions 

Clearly Scripture does not contradict itself, so the conflict we see here must be due to measuring the wrong things.  To simply reject portions of God's Word because it no longer seems relevant to "modern society" is a dangerous practice.  And we are cautioned about this by Paul who explicitly calls out the tension between society and God's Word.

Romans 12:2   Do not be conformed to this age, but be transformed by the renewing of your mind, so that you may discern what is the good, pleasing, and perfect will of God.  HSCB

Conversely, we are reminded again by Paul that all Scripture is inspired, and we cannot pick and choose which passages we want to obey and which we won't.

2 Timothy 3:16  All Scripture is inspired by God and is profitable for teaching, for rebuking, for correcting, for training in righteousness  HSCB

We also do not exist as a church simply to follow a large number of legalistic rules.  Paul reminds us that we have been set free from the constraints of the Law into a relationship with Jesus and are sons of God.

Galatians 3:23-26  Before this faith came, we were confined under the law, imprisoned until the coming faith was revealed.  The law, then, was our guardian until Christ, so that we could be justified by faith.  But since that faith has come, we are no longer under a guardian, for you are all sons of God through faith in Christ Jesus.  HSCB

God often reminds us to look at the spiritual principle in our teachings:

1 Corinthians 2:12-13  Now we have not received the spirit of the world, but the Spirit who comes from God, so that we may understand what has been freely given to us by God.  We also speak these things, not in words taught by human wisdom, but in those taught by the Spirit, explaining spiritual things to spiritual people.  HSCB

What is the Spiritual Principle We are Missing?

So perhaps there is a spiritual principle at work here that resolves this dilemma.   Remembering one of the key goals of the church -- to seek and save the lost -- we recall Paul's earnest desire to be all things to all people so as to not present any obstacle that would stand against them receiving and accepting the Gospel.

1 Corinthians 9:22-23 To the weak I became weak, in order to win the weak.  I have become all things to all people, so that I may by every possible means save some.  Now I do all this because of the gospel, so I may become a partner in its benefits.  HSCB

1 Corinthians 10:32-33  Give no offense to the Jews or the Greeks or the church of God, just as I also try to please all people in all things, not seeking my own profit, but the profit of many, so that they may be saved.  HSCB

What is particularly interesting about these passages is they are written to the very same church in Corinth where Paul lays down these rather severe rules about women in worship.  It was considered shameful to husbands in Greek culture to have their wives speak out publicly (Plutarch, Conjugalia Praecepta, 13 & 31).  If a worship service consisted of several women, who otherwise are gifted with prophecy and teaching, spoke during a service, it would offend the sensibilities of both the Jewish believers and Greeks who were visitors and not yet converted.  

Note here that Paul's admonition to the church at Corinth that women should be silent was justified because it was part of the Jewish law governing the synagogue, and most Christians at that time were Jewish.  Yet when the Jerusalem council considered the need to convert Gentiles to the Jewish faith as part of becoming a Christian, it was decided rightly that this would simply be burdening them with the law, which the Jews themselves could not keep.

Acts 15:10-11  Now then, why are you testing God by putting a yoke on the disciples’ necks that neither our ancestors nor we have been able to bear?  On the contrary, we believe we are saved through the grace of the Lord Jesus in the same way they are.” 

 As such, James then spoke in Acts 15:19  "Therefore, in my judgment, we should not cause difficulties for those among the Gentiles who turn to God."  And following in Acts 15:28-29 "For it was the Holy Spirit’s decision—and ours—to put no greater burden on you than these necessary things: that you abstain from food offered to idols, from blood, from eating anything that has been strangled, and from sexual immorality. You will do well if you keep yourselves from these things."

So the principle we should apply to our church worship service in its proper cultural context is that we should be mindful not to offend or raise obstacles to seekers -- to the extent that the church does not compromise the Word of God.  One of the key roles of the church is to pull the lost out of the fallen society they live in and be transformed into the newness of life in Jesus Christ, but to do so in a way that is winsome and not unnecessarily offensive or burdensome.  

Many historical abuses (the Crusades, Inquisition, forced conversions) defy Christ's Great Commission and have done damage to the image of the Church in many cultures.  Candidly, this means that in many cultures around the world where women are viewed less sympathetically, their ministry options may be limited.  Consider Muslim cultures, for example, where women are not allowed to be alone with men that are not their relatives in public.  These cultural limitations are not put in place by the church, but are informed on the local church which must be sensitive to cultural mores and traditions in order to reach genuine seekers.

Scripture tells us that women have spiritual gifts, including teaching and leadership, and are commanded to use them alongside men in fulfilling the Great Commission and in the building up of the church body.  But, Scripture also teaches a principle that our goal is to reach the lost, and that our worship practices are sensitive to local culture and customs where they do not contradict God's Law.  Putting this principle into practice, in some cases, can put restrictions on the conduct, roles and approach to ministry that women may engage in.