Women Teachers and Preachers (Part 2)
This is the second post explaining why men and women should be equally eligible for all offices within Christ's church. The first part looked at the gospels. This will look at the rest of the New Testament witness about the role of women in the early church.
In Acts the pattern continues of including women in leadership roles unavailable to them previously. Luke (who wrote Acts) specifically records that both women and men were baptized (Acts 8:12; 16:15). Women, including Jesus’ mother, joined with the men in prayer. They were present at Pentecost (Acts 2:1). Quoting from Joel, Peter referred to "daughters" and "maidservants" prophesying (Acts 2:17-18); the Holy Spirit is said to fall on all the disciples (not just the men). Acts frequently mentions women converts, including Timothy’s mother (Acts 16:1- 2 and Tim.1:5); Lydia, a wealthy woman who gave Paul hospitality (Acts 16:13-15); Damaris at Athens; and women of high standing at Philippi and Beroea. Women were miraculously healed. The Church cared for widows; the Church met for prayer at the house of Mary, the mother of John Mark (12:12); and Phillip had four daughters who prophesied (21:9).
In spite of the frequent references to women, the early Church’s leadership, as depicted in Acts, was mostly male (Although, approximately 40% of those greeted in Romans 16 were female). One exceptional figure is Priscilla, who with her husband taught the learned Apollos (Acts 18:2, 18, 26; Rom.16:3-; 1 Cor.16:19; 2 Tim. 4:19)!
The attitude of Paul in the Epistles is more difficult to determine because of the variety of teaching found there, given in response to specific situations. The key to his teaching is Gal.3:28, which states: "There is neither Jew nor Greek, there is neither bond or free, there is neither male or female; for you are all one in Christ Jesus." The context shows that Paul is speaking of the new relationship that comes through faith and Christian baptism. His use of "male" and "female" echoes Gen.1:27, where both man and woman are made in God’s image. And this passage doesn’t say that this will take place in the future, but speaks in the present tense!
Here we have the abolition not of sexual differences between men and women but the abolition of their religious inequality. Paul’s recognition of women as full members of the Christian community is further illustrated by his affectionate greetings to them, i.e., "the beloved Persis" (Rom.16:2); "Apphia our sister" (Philem.2); Rufus’ mother, "a mother to me, too" (Rom.16:13); and more importantly his references to them as fellow workers. Phoebe (Rom.16:1-) is described as a diakonos, a deacon or "minister," "servant" of the church at Cenchreae (1 Tim.3:8; Phil.1:1; Eph. 6:21; Col. 1:7; etc); and as Paul’s "patroness" (Greek prostatis... "Leader," or "chief"). Priscilla, Mary, Tryphaena, Tryphosa, Euodia, and Syntyche are all described as fellow workers or laborers in the Gospel. Phil 4:2-3 I plead with Euodia and I plead with Syntyche to agree with each other in the Lord. Yes, and I ask you, loyal yokefellow, help these women who have contended at my side in the cause of the gospel, along with Clement and the rest of my fellow workers, whose names are in the book of life. (NIV)
Junia (Rom.16:7) is said to be "outstanding among the apostles." The evidence that this name should be read as feminine is overwhelming.
1 Cor.3:1-3 sets the setting of how Paul feels about the church of Corinth, when he says, "Brothers, I could not address you as spiritual but as worldly... mere infants in Christ. I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still worldly. For since there is jealousy and quarreling among you, are you not worldly? Are you not acting like mere men?" The Corinthian church was in trouble, it was in chaos and unruly. Apparently, the leaders of that church, a Gentile church, had written to Paul for guidance. We don’t have the questions that they asked, but only the answers from Paul. So, we have to "read between the lines" in order to understand what Paul was saying. We need also to understand what type of people made up the Corinthian church, their background, and their former ways of worship.
In 1 Cor.11:2-16 Paul argues that a man should pray with his head uncovered, a woman with hers covered. It is supposed that Paul was addressing a specific situation in the Corinthian church at that time. It could be that some of the women were coming to church with their heads uncovered, as was the custom of the pagan temple prostitutes. His essential point is that the customary distinctions in the outward appearance of women or men should be observed and in no way should it reflect that they are any part or of any way associated with the pagan worship in that area!
1 Cor.14:31-35 enjoins women to keep silence in the churches and be subordinate; "If there is anything they desire to know, let them ask their husbands at home." It’s not clear whether women are here prohibited from all public speaking or only from chattering. First of all the passage only refers to married women. Does this mean the unmarried women may speak freely? It also contains an uncharacteristic appeal to the Jewish law not to the law of God. But if Paul is not contradicting what he said in 1 Cor.11:5, it must be assumed that he is here permitting women to pray and prophesy, but not to disturb the congregation with unnecessary questions.
Another thought that should be considered is that in the pagan temples in Corinth it was customary for women to call out and to speak loudly for they were considered mediums between men and the gods. The dress of the pagan women, ornamented with much jewelry, and imitating the "Temple Maidens," who in truth were prostitutes, could have indeed been the women to whom Paul was addressing. It’s felt that some of these pagan converts were still using their form of religion within the Church of God at Corinth and therefore leading some outside the church to not be able to distinguish between the pagans and the Christians. This could explain the possible questions that Paul was replying to.
Remember that we only have the answers to the questions that Paul is answering and not the questions! And, Paul never knew his letters were going to be used by everyone as "Gospel" to cover all churches, when he wrote this letter only to the church in Corinth. However, there are those who would say that God knew Paul’s letters would be used as part of the Gospel. That still does not mean that Paul’s letters were meant for all churches at all times! Just as the letters to the seven churches in Revelation don’t apply to all the churches all the time.
1 Tim.2:8-15 is translated: "I permit no woman to teach or to have authority over men; she is to keep silent." The reason given is that Adam was formed first and she, Eve, not Adam, was deceived (note again the dependence of late Jewish exegesis of Gen. 2-3). Again, all logic points to the idea that the women of Corinth were causing a great disturbance within the church meetings and Paul is still concerned with this as he writes to Timothy. 1 Timothy elsewhere presupposes a ministry of women ( see 1 Tim. 3:11).
Though both 1 Cor.14:31-35 and 1 Tim.2:8-15 have been used by well-meaning and not-so-well-meaning people to discourage women’s public ministry, these passages must be understood in the light of Paul’s fundamental teaching in Galatians and of his clear recognition of women as ministerial colleagues, as evidenced in both the Epistles and Acts.
The point of all this is to show that shallow reading of the bible texts has led to well-meaning Christians perpetuating sexism in the name of God. This is something we ought to all repent of and move on.
In Acts the pattern continues of including women in leadership roles unavailable to them previously. Luke (who wrote Acts) specifically records that both women and men were baptized (Acts 8:12; 16:15). Women, including Jesus’ mother, joined with the men in prayer. They were present at Pentecost (Acts 2:1). Quoting from Joel, Peter referred to "daughters" and "maidservants" prophesying (Acts 2:17-18); the Holy Spirit is said to fall on all the disciples (not just the men). Acts frequently mentions women converts, including Timothy’s mother (Acts 16:1- 2 and Tim.1:5); Lydia, a wealthy woman who gave Paul hospitality (Acts 16:13-15); Damaris at Athens; and women of high standing at Philippi and Beroea. Women were miraculously healed. The Church cared for widows; the Church met for prayer at the house of Mary, the mother of John Mark (12:12); and Phillip had four daughters who prophesied (21:9).
In spite of the frequent references to women, the early Church’s leadership, as depicted in Acts, was mostly male (Although, approximately 40% of those greeted in Romans 16 were female). One exceptional figure is Priscilla, who with her husband taught the learned Apollos (Acts 18:2, 18, 26; Rom.16:3-; 1 Cor.16:19; 2 Tim. 4:19)!
The attitude of Paul in the Epistles is more difficult to determine because of the variety of teaching found there, given in response to specific situations. The key to his teaching is Gal.3:28, which states: "There is neither Jew nor Greek, there is neither bond or free, there is neither male or female; for you are all one in Christ Jesus." The context shows that Paul is speaking of the new relationship that comes through faith and Christian baptism. His use of "male" and "female" echoes Gen.1:27, where both man and woman are made in God’s image. And this passage doesn’t say that this will take place in the future, but speaks in the present tense!
Here we have the abolition not of sexual differences between men and women but the abolition of their religious inequality. Paul’s recognition of women as full members of the Christian community is further illustrated by his affectionate greetings to them, i.e., "the beloved Persis" (Rom.16:2); "Apphia our sister" (Philem.2); Rufus’ mother, "a mother to me, too" (Rom.16:13); and more importantly his references to them as fellow workers. Phoebe (Rom.16:1-) is described as a diakonos, a deacon or "minister," "servant" of the church at Cenchreae (1 Tim.3:8; Phil.1:1; Eph. 6:21; Col. 1:7; etc); and as Paul’s "patroness" (Greek prostatis... "Leader," or "chief"). Priscilla, Mary, Tryphaena, Tryphosa, Euodia, and Syntyche are all described as fellow workers or laborers in the Gospel. Phil 4:2-3 I plead with Euodia and I plead with Syntyche to agree with each other in the Lord. Yes, and I ask you, loyal yokefellow, help these women who have contended at my side in the cause of the gospel, along with Clement and the rest of my fellow workers, whose names are in the book of life. (NIV)
Junia (Rom.16:7) is said to be "outstanding among the apostles." The evidence that this name should be read as feminine is overwhelming.
1 Cor.3:1-3 sets the setting of how Paul feels about the church of Corinth, when he says, "Brothers, I could not address you as spiritual but as worldly... mere infants in Christ. I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still worldly. For since there is jealousy and quarreling among you, are you not worldly? Are you not acting like mere men?" The Corinthian church was in trouble, it was in chaos and unruly. Apparently, the leaders of that church, a Gentile church, had written to Paul for guidance. We don’t have the questions that they asked, but only the answers from Paul. So, we have to "read between the lines" in order to understand what Paul was saying. We need also to understand what type of people made up the Corinthian church, their background, and their former ways of worship.
In 1 Cor.11:2-16 Paul argues that a man should pray with his head uncovered, a woman with hers covered. It is supposed that Paul was addressing a specific situation in the Corinthian church at that time. It could be that some of the women were coming to church with their heads uncovered, as was the custom of the pagan temple prostitutes. His essential point is that the customary distinctions in the outward appearance of women or men should be observed and in no way should it reflect that they are any part or of any way associated with the pagan worship in that area!
1 Cor.14:31-35 enjoins women to keep silence in the churches and be subordinate; "If there is anything they desire to know, let them ask their husbands at home." It’s not clear whether women are here prohibited from all public speaking or only from chattering. First of all the passage only refers to married women. Does this mean the unmarried women may speak freely? It also contains an uncharacteristic appeal to the Jewish law not to the law of God. But if Paul is not contradicting what he said in 1 Cor.11:5, it must be assumed that he is here permitting women to pray and prophesy, but not to disturb the congregation with unnecessary questions.
Another thought that should be considered is that in the pagan temples in Corinth it was customary for women to call out and to speak loudly for they were considered mediums between men and the gods. The dress of the pagan women, ornamented with much jewelry, and imitating the "Temple Maidens," who in truth were prostitutes, could have indeed been the women to whom Paul was addressing. It’s felt that some of these pagan converts were still using their form of religion within the Church of God at Corinth and therefore leading some outside the church to not be able to distinguish between the pagans and the Christians. This could explain the possible questions that Paul was replying to.
Remember that we only have the answers to the questions that Paul is answering and not the questions! And, Paul never knew his letters were going to be used by everyone as "Gospel" to cover all churches, when he wrote this letter only to the church in Corinth. However, there are those who would say that God knew Paul’s letters would be used as part of the Gospel. That still does not mean that Paul’s letters were meant for all churches at all times! Just as the letters to the seven churches in Revelation don’t apply to all the churches all the time.
1 Tim.2:8-15 is translated: "I permit no woman to teach or to have authority over men; she is to keep silent." The reason given is that Adam was formed first and she, Eve, not Adam, was deceived (note again the dependence of late Jewish exegesis of Gen. 2-3). Again, all logic points to the idea that the women of Corinth were causing a great disturbance within the church meetings and Paul is still concerned with this as he writes to Timothy. 1 Timothy elsewhere presupposes a ministry of women ( see 1 Tim. 3:11).
Though both 1 Cor.14:31-35 and 1 Tim.2:8-15 have been used by well-meaning and not-so-well-meaning people to discourage women’s public ministry, these passages must be understood in the light of Paul’s fundamental teaching in Galatians and of his clear recognition of women as ministerial colleagues, as evidenced in both the Epistles and Acts.
The point of all this is to show that shallow reading of the bible texts has led to well-meaning Christians perpetuating sexism in the name of God. This is something we ought to all repent of and move on.
