WHAT DOES IT MEAN THAT WOMEN SHOULD BE SILENT IN CHURCH?

WHAT DOES IT MEAN THAT WOMEN ARE TO BE SILENT IN CHURCH? 

By Ezekiel Kimosop 

What did Paul mean by saying "Let your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the law also says. 35 And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church."? (1 Corinthians 14:34-45, NKJV). Paul adds in 1 Timothy 2:12-13: "Let a woman learn in silence with all submission. 12 And I do not permit a woman to teach or to have authority over a man, but to be in silence. 13 For Adam was formed first, then Eve." (NKJV). 

The two sets of instructions are exclusive to Pauline writings. No other New Testament apostle delved into the theology of church leadership and governance. 

Does Scripture contemplate that women are prohibited from speaking in a church gathering? Should this prohibition be understood in the absolute sense? Was the prohibition exclusive to the particular set of contexts in Corinth and Ephesus in the New Testament church period or was it meant to apply to the church in all ages?

These questions underlie one of the most explosive theological debates that has divided Bible scholars and Christian traditions through the ages. How should the reader of Scripture understand these prohibitions today? 

There are three approaches to the interpretation of the above passage of Scripture. The first two views constitute the major theories. The third view is the middle ground or hybrid view. 

UNIVERSAL APPLICATION VIEW 

The first view is the traditional or historical view. This is the universal application method of interpretation which is commonly classified as the Complementarian view. Proponents of this view emphasize that men and women are both equally created in God's image, sharing the same worth and dignity. However, this equality does not mean uniformity. They insist that God designed different functions for men and women. 

Most conservative Evangelical traditions that subscribe to this view consider Paul's prohibition on women to be of universal or timeless application. They argue that the prohibition applies to all churches in all ages. Women are accordingly forbidden from teaching or serving as pastors in accordance with the "silence" and submission rule in 1 Corinthians 14:34-35; 1 Timothy 2:12-13. They are therefore not eligible for appointment to church leadership positions (1 Timothy 3:1-13 and Titus 1:6-9). 

Critics consider this approach to be selective because it ignores the command on head covering for women during worship yet both instructions were given at the same time! (1 Corinthians 11:2-16). Some argue that it denies women the opportunity for exercising their spiritual gifts in the gathering of the church, including the gift of prophecy as contemplated in 1 Corinthians 11:5. They further insist that the local application context of the two silence prohibitions cannot be theologically discounted.  

Among the Christian traditions that subscribe to the Complementarian view are Roman Catholics, Reformed Calvinistic traditions, and sections of conservative Evangelical Baptists. 

LOCAL APPLICATION VIEW 

The second interpretation is identified with the Christian egalitarian groups. 

Christian egalitarianism is the belief that the Bible teaches the inherent equality of men and women in all aspects of life, including spiritual leadership within the home and church, and that personal talents and gifting, not gender, should determine roles and responsibilities. They consider Genesis 1:26-28 as teaching prefall equality. They insist that the male rule contemplated in Genesis 3:16 is a consequence of sin. They identify Galatians 3:28 as evidence of equality in Christ.

This school of thought considers the silence prohibition on women to be of local application only. They insist that Paul's instructions in 1 Corinthians 14:34-35 and 1 Timothy 2:12-13 were intended to remedy specific congregational issues in the churches of Corinth and Ephesus during the New Testament church period and should not apply to all churches in all ages. They argue that women should access the pulpit and teach in the church since all believers are equal before the eyes of God irrespective of their gender.  

Proponents of this view argue that a universal application of the "silence" prohibition on women contradicts 1 Corinthians 11:5 which contemplates that women should pray and prophesy in the church. They observe that the "silence" prohibition on women also contradicts 1 Corinthians 12, 14 where Scripture reveals that the gifts of the Holy Spirit are available to all believers without gender distinction or discrimination. Some liberal Egalitarian groups insist that women are eligible for appointment to all church leadership positions and may serve as pastors, bishops, and overseers. 

This interpretation is embraced in varying degrees by Anglicans, Lutherans, and some Pentecostal traditions.

Critics of this view say it ignores clear restrictions set out in Scripture on qualifications for church offices which are reserved for mature married male believers only (cf. 1 Timothy 3:1-13; Titus 1:6-9). 

MID-LEVEL/HYBRID VIEW 

Some Christian traditions have opted for what can be described as a mid-level or hybrid view. This theory is informed by a more flexible interpretation of the silence prohibition. It incorporates some selected teachings adopted by the two major schools above. They recognize that male leadership is mandatory for the church on the basis of 1 Timothy 3:1-13 and Titus 1:6-9. They however consider the "silence" prohibition in 1 Corinthians 14:34-35 and 1 Timothy 2:12-13 to be of local application only. They accordingly permit women to preach and teach and even serve as pastors provided that they do not rule the congregation or preside over a Christian communion. 

In this context, women pastors are appointed to pastoral ministry on condition that they submit to the elders. They are however not eligible for appointment to the offices of senior pastor, bishop, or overseer. 

Proponents of the hybrid view insist that their theological perspective permits women to exercise their spiritual gifts in the church without violating the restrictions on church leadership to mature married men believers as outlined in 1 Timothy 3:1-7 and Titus 1:6-9.  

Critics of the this view consider the hybrid fusion of the two doctrines as constituting a selective or user-friendly application of the teachings of Scripture.  They argue that congregational teaching constitutes the exercise of authority in the church. Proponents of the hybrid view however disagree with the attempt to conflate congregational teaching and the exercise of authority since the teacher or preacher may not necessarily be a church elder or overseer. They insist that the authority of Scripture cascades beyond the confines of church leadership structures. 

Some Evangelical Baptists and Pentecostal traditions subscribe to this view.

CONCLUSION 

No matter what interpretative view resonates with the reader, it is instructive that Christian men and women are jointly and collectively God's divine agents on earth who are tasked with proclaiming the gospel of Jesus Christ to the sinful world in accordance with the mandate of Matthew 28:19-20 and other relevant texts and passages of Scripture.

Shalom 

© Ezekiel Kimosop 2025