Does Scripture Forbid a Woman From Teaching or Ruling a Church Congregation?

DOES SCRIPTURE FORBID A WOMAN FROM TEACHING OR RULING A CHURCH CONGREGATION?

By Ezekiel Kimosop

INTRODUCTION

Before the turn of the 19th Century this question was perhaps not even contemplated in the Christian traditions because churches across all denominations were unquestioningly led by men at the time. Today the ecclesial topologies have radically changed so that even among orthodox or conservative churches such as Anglicans and Presbyterians, women have been ordained as church ministers.

Some Evangelical traditions have been cautious on female ordination while others have flatly rejected the clamor for reforms to this end. I am aware that the issue of female ordination or church rule is quite divisive. I intend to approach my answer to the above question purely on what I can discern from my study of the Scriptures.

I seek to champion a healthy and balanced conversation on this matter. I will
therefore leave it to the conscience of the reader to choose what they perceive as resonating with their discernment of truth from their study of Scripture. I wish to further post a caveat that it is not my intention to discriminate any gender in my evaluation of this question. I simply seek to exposit the word of God on this issue.

BIBLICAL ANALYSIS

Let us begin by examining one of leading passages of Scripture that perhaps holds the crux of the debate. 

1Timothy 2:12 states (NKJV) "And I do not permit a woman to teach or to have authority over a man, but to be in silence." The NAB translation is similar to the NKJV but concludes with an emphatic "....she must be quiet."  The Young Literal Translation contextualizes the this text to a marriage setting, saying "and a woman I do not suffer [permit] to teach or to rule a husband, but to be in quietness."

My view is that there are two objective grounds that govern the interpretation of this scripture. It is either that Scripture does not permit women believers to teach or rule church congregations or that married women should not teach or rule if their husbands are present with them in the congregation. 
Some consider the latter position as a basis for excluding single or widowed women from the restriction.

One cardinal rule of Scripture interpretation is to examine the context of the Scripture passage in which the text appears. Our passage of context lies in 1Timothy 2:1-15 where Paul was giving the Ephesian believers instructions on appropriate decorum in congregational worship gatherings. A brief survey through this passage would therefore be appropriate.

Paul first significance for prayer in the Christian community (vv. 1-5). He observes that prayer should be offered for all men generally and specifically for those in authority (v. 2). He then marks out the pivotal position that Christ occupies as the mediator [High Priest] between man and God. The ultimate purpose of prayer is to connect or reconcile sinful men to a holy God (vv. 5-6). Paul identifies that this mediation resonates with his calling as an apostle to the Gentiles (v. 7). Notice the three key offices that Paul occupied as preacher, apostle, and teacher.

One may perhaps consider the opening statement as Paul's justification for the critical instruction that he was about to convey. Some may view it as a defense of his apostolic authority that some had doubted or questioned. Both persuasions are valid. 

The mention of two heretics in the preceding passage of 1 Tim. 1:19-20 is perhaps instructive. It appears that Hymenaeus and Alexander taught that the resurrection of believers had already taken place (cf. 2 Timothy 2:17). Alexander [if he was the same teacher mentioned in both texts of Scripture] had resisted Paul's ministry on another occasion (2 Timothy 4:14). Both heretics were excommunicated by Paul.

1 Timothy 2:12 therefore lies at the heart of Paul's emphasis on sound doctrine in a Christian congregational gathering. 

Now back to our passage of context.

The next section of the Scripture passage provides specific guidelines on worship in the New Testament church (1Timothy 2:8-12). This is consistent with Paul's various instructions on the appointment of church leaders which he later outlines in greater detail (1Timothy 3:1-13).

By raising holy hands, men are to worship God with purity of hearts and in faith (1Timothy 2:9). The word "everywhere" suggests that all congregations in Ephesus or all churches in Paul's apostolic oversight were contemplated. There is little doubt that this context applied to all New Testament churches. This perhaps points to the universality of the application of the teachings of this passage.

The next address is directed to Christian women. This teaching concludes the passage (1Timothy 2:9-12). Women are instructed on modest or seemly dressing (1Timothy 2:9-10). The negations are spelt out in detail. Sone scholars say that temple prostitutes dedicated to the worship of goddess Diana (Greek Artemis) in Ephesus dressed expensively to attract men and there was fear that Christian women would be sending confusing signals to men if they adopted the pattern.

This "dress-code" instructions have been cited by some in support of local application of the teaching given its cultural import. 

The second instruction to women is perhaps the most controversial of all Paul's teaching (1Timothy 2:11-13). 

"Let a woman learn in silence with all submersion. 12 And I do not permit a woman to teach or to have authority over a man, but to in silence. 13 For Adam was formed first, the Eve. 14 And Adam was not deceived, but the woman being deceived, fell into transgression. 15 Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self control." (NKJV).  

Paul exhorts that the believing woman should learn in silence or quietness and with all subjection or obedience. The Greek word ἡσυχία [hesychios] for silence or quietness in v.12 describes a state of stillness, quiet or tranquility. No distinction is drawn on the status of the woman at this point. However, a cross reference to the Corinthian instructions reveals that married women were contemplated in both contexts (cf. 1 Corinthians 14:34-35).

The next verse carries the famous prohibition on women from teaching or ruling a man. It is instructive that the Greek word γυνή [goo-nay] for woman can also refer to "wife".  Instead, apostle Paul teaches that women should be in quietness. Some have attempted to water down the theological implications of this text by arguing that only Christian husbands were contemplated by Paul. They insist that not all male believers were the subject of the exhortation in this context. My view is that it matters little whether we translate the ancient Greek noun ἀνήρ [aner] as "man" or "husband". The modern Greek word ἄνθρωπος [anthropos] can also refer to a person or mankind in general. The context of Paul's exhortation suggests that male believers were in contemplation in either case. I am therefore hesitant to resort to splitting hairs!

LOCAL VERSUS UNIVERSAL APPLICATION

This scripture passage raises fundamental questions. Did Paul intend a local or universal application for his teaching? Was Paul's instructions intended for the Ephesian, Corinthian, and Cretan believers only? Is a local applicable consistent with the teaching of Scripture? Local application adherents insist that the issue addressed by Paul were specific to the respective Christian communities within their first century contexts. They insist that Paul was simply dealing with a "disorder" problem in Ephesus and did not intend that the restrictions on women should apply to all churches in all ages. They further argue that the Ephesus problem was similar in a number of respects to the "disorder" in Corinth. They are however unable to explain the genesis of Paul's restriction of women in church leadership in Titus 1:6-7. 

The universal interpretation school holds that the instructions of Scripture are of universal and timeless application and should not be dismissed at the altar of cultural convenience. They argue that Paul's apostolic pronouncements relating to the three churches are theologically prescriptive and should inform the constitution of church leadership and governance structures in all ages.  1Corinthians 14:34 says, "let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law." (KJV).

There are three critical implications arising from the above text when read together with  1Corinthians11:1-16.

First, Paul appeals to the law. This suggests suggests that the instructions conveyed were intended to legally bind the Ephesian Christian community. The fact that the man is head over the woman in the same manner that Christ is head over the church is therefore an established practice with a legal footing (1Corinthians 11:3). This is express biblical truth.

Secondly, Paul's reference to the creation order in 1Corinthians 11:8-9 is repeated in the Ephesian context. Notice that Paul appeals to the order of creation in the concluding section of our passage of context. 1Timothy 2:13 says in part: "...For Adam was formed then Eve..." Paul's reference to the creation order suggests that the restriction in 1 Timothy 2:12 is of universal application. Paul goes a step further to appeal to the order of the fall of man saying "And Adam was not deceived, but the woman being deceived was in transgression" (1Timothy 2:14). This is a second blow to local application context. The ramifications of the fall of Adam and Eve are universal in scope. They cannot be limited to the Ephesian, Cretan or Corinthian Christian community contexts. 

Thirdly, Paul's statement in 1Corinthians 11:16 suggests that his instructions were intended for universal application. He argues that it was a universal custom in all churches that women are to be subject to male authority. The teaching on covering the hair was simply a confirmation of God's order of rule. It is further evident in 1Timothy 3:1-13 that women were not eligible for appointment to the office of church deacon or elder. This is also amplified in Titus 1:6-9, a text intended for the Christian community in Island of Crete.

Finally, arguments founded on cultural exigencies are fraught with frailty. The three Epistles conveying the above apostolic instructions were written to distinct first century ethnic societies in different geographical locations. While some may consider the Corinthian case as tinged with a "local incident" context in view of Paul's response to the Corinthian conflict, the Cretan and Ephesian contexts are not informed by any known precedent conflict cases that warranted apostolic intervention. Their cultural setups cannot therefore be conflated. Besides, the three societies were geographically separated by hundreds of miles! The distance between Corinth and Ephesus is estimated at 478km while Crete to Ephesus covers about 730km. The Island of Crete is approximately 468km from the port city of Corinth. The city of Ephesus was located in Asia Minor in present day Turkey while Crete is an Island on the Mediterranean Sea that retains its name. The city of Corinth was located in southern Greece in the region of Achaia. The three societies cannot be considered to be culturally synonymous in the first century AD.  

It is undeniable that the cultural topology in contemporary African Christianity is heavily influenced by Western libertarian philosophies. Some orthodox church traditions have been compelled to revise their liturgy and practices to conform to modern cultural exigencies. Others continue to face sustained onslaught and are on the verge of collapse. What should inform our Christian traditions and practice? The word of God in the sealed cannon of Scripture should be the sole instrument for addressing church governance issues. 

CONCLUSION

Back to our question...Does the Bible forbid women from teaching and ruling a church congregation? This concluding section conveys my personal reflection drawn from my study of the relevant passages of Scripture. I wish to break down my response to this question as follows:

1) Should women rule or preside over a church congregation?

My view is that a church congregation ought to be ruled by spiritually mature male believers. Novices or recent converts are not permitted to exercise spiritual authority in the church (1Timothy 3:6).  However, if peradventure no mature male believers are available, or those present are unwilling to lead, my view is that mature Christian women with leadership skills may hold brief until the incapacity is rectified. They should disciple men and equip them to lead. I can discern this principle from Acts 18:24-28 where Apollos was mentored by a faithful Christian couple called Priscilla and Aquila. Some scholars consider the prominence of Priscilla to have been prominently asserted by Luke, given the order of names in some Bible translations. 

Some have labelled this approach as the Deborah principle because Deborah, the only female judge and prophetess, was compelled to step into battle when Barak was reluctant to lead Israel to battle without Deborah accompanying him (Judges 4:8-9). The pair sung a beautiful doxology in Judges 5 in celebration of their teamwork. Barak is however mentioned in the hall of heroes in Hebrews.

2) Should women preach in a church congregation?

My view is that since women can proclaim Christ in the same way that men can, nothing in Scripture forbids a woman from speaking or preaching in a church congregation or exercising her spiritual gifts provided that she does not rule the congregation. This interpretation has been accepted by some Evangelical traditions as a compromise position under which women can serve as pastors in churches without violating 1 Timothy 1:1-7, Titus 1:5-9 and other relevant passages of Scripture. Other traditions identify Matthew 28:19-20 as a composite command for all believers. Still others consider Mary Magdalene's encounter with the Risen Christ at the tomb as evidence that women are empowered to proclaim the gospel unhindered.  

I am further persuaded that gifted women should be permitted to serve in the church provided that they submit to male spiritual authority in accordance with Scripture. Their pastoral ordination or licensing certificates should, in my view, contain a submission clause conveying this caveat. In this way, female pastors will faithfully serve Christ without violating Scripture. I am aware that some sections of conservative Evangelical traditions will sharply disagree with this position.

3) Should women be ordained as overseers or bishops of a church congregation or communion?

While each denomination has its set of regulations by which they run their churches, my view is that it is unbiblical to install a woman as bishop or principal overseer of a Christian congregation or church communion. This approach would violate several texts and passages of Scripture (cf. 1Corinthians 11:3, Ephesians 5:23; 1Timothy 2:12-14: Titus 1:6-9). My view is that it is difficult to subject express commands of Scripture to silence. Again, I am aware that some Christian traditions would sharply disagree with this view. 

4) Can a woman serve as a church elder?

The Bible expressly disqualifies a Christian woman from being appointed as a church elder (Titus 1:6-7; 1Timothy 3:1-13). They are not therefore eligible to serve in that capacity. Some churches consider the wives of elders as deaconesses because they minister to elders. This discretion however appears to violate the express restrictions outlined in 1 Timothy 3:8-13.

Shalom




© Ezekiel Kimosop 2018