Women at Work: Continuing the Conversation

 Confession… We are nerds! It is completely normal for a quick phone call to turn into a deep dive into any number of biblical, theological, or social issues. These conversations often meander across relevant books, articles, sermons, and personal perspectives about life and the Bible. Until this recent series of articles, our conversations stayed between us. In this particular instance, however, we felt compelled by the Holy Spirit to take our conversation public.

While this conversation was initiated by discussion and developments in other branches of the broader Baptist family, it was never our desire to engage in a public academic or theological debate. Rather, it was our desire to present our perspective of what the Bible reveals about this very important issue. From the very beginning, our goal was to present a biblical perspective on women in ministry. Our driving question has been, and continues to be, “What does the Bible teach about women preaching, teaching, leading, and/or serving in pastoral roles?” 

The perspectives we have shared are not new, because this conversation is not new. And, though the interest and attention given to the subject has quieted over the past few months, it is still important and worthy of our careful and prayerful consideration and engagement. With that in mind, we thought it would be helpful to present some of the resources that we have found helpful in the growth and development of our understanding of women in ministry.

The Blue Parakeet by Scot McKnight – In this book, Dr. Scot McKnight encourages readers to evaluate how they read and understand the Bible. He challenges readers to “stop taming the Bible and let it speak anew to our hearts.” In the 2nd edition, he includes an expanded section on women in ministry in which he walks readers through relevant texts of Scripture and helps them observe and evaluate what it says and means for themselves. It is not only a great resource for those wanting to go deeper in their understanding of what the Bible says about women in ministry, but for those wanting to sharpen their skills for studying the Bible in general.

The Making of Biblical Womanhood by Beth Allison Barr – This book is an easy and engaging read. Dr. Barr not only demonstrates a deep respect and understanding of Scripture, she guides the reader through several eras of human history revealing how women were treated and perceived throughout church history. Dr. Barr explains how cultural norms evolved and impacted the understanding of Scripture and treatment of women within the church.

From Genesis to Junia: An Honest Search for What the Bible Really Says about Women in Leadership by Preston Sprinkle – This is a very recent release and it is the easiest to understand and most relatable book on the subject. Dr. Preston Sprinkle invites the reader to join him as he explores what the Bible says about women in leadership throughout the Bible, from Genesis to Junia. Rather than using the Bible to support his preferred theological perspective on the subject, Dr. Sprinkle explores the texts of Scripture, evaluates the evidence, then shares his findings. This book is a great read for those who are just entering the conversation, but also for those who are wanting a broader exploration of the biblical texts than our articles provided.

The Bible vs. Biblical Womanhood by Philip Barton Payne – This book is for those who are wanting to make a deeper dive into the historical context and biblical texts. It contains elements found in both The Making of Biblical Womanhood and From Genesis to Junia, but it dives much deeper. Dr. Payne does share elements of his own story, which infuses relational quality into his language and the learning that led to his conclusions, but it is still a very academic book. Dr. Payne covers many of the same biblical texts dealt with in our articles, though with much more academic rigor and depth. If you want to get into the weeds of language and manuscript analysis in a relatively accessible format, this is a great book.

There are many more resources we could have included (See List Below). We recognize that there are very good and godly men and women who do not share our biblical perspective or convictions. As we have noted, our intent was to engage this conversation by presenting our perspective of what the Bible says about the subject. The conversation will surely continue and the attention and interest in it will rise and fall in the months and years ahead. While our conversation will now return to the privacy of our phone calls and text messages, we will continue to be students of the Scriptures and, based on what we believe it teaches, champions and advocates for women at work in the church as deacons, pastors, teachers, preachers, and leaders of all kinds for the glory of God and the good of His people.

Additional Resources

Women in the Church: A Biblical Theology of Women in Ministry
    -Stanley J. Grenz

Paul, Women, and Wives: Marriage and Women’s Ministry in the Letters of Paul
    -Craig S. Keener

Tell Her Story: How Women Led, Taught, and Ministered in the Early Church
    -Nijay K. Gupta

The Mary We Forgot: What the Apostle to the Apostles Teaches the Church Today
    -Jennifer Powell McNutt

Nobody’s Mother: Artemis of the Ephesians in Antiquity and the New Testament
    -Sandra L. Glahn

Together in Ministry: Women and Men Flourishing in Partnership
    -Rob Dixon

Slaves, Women, and Homosexuals: Exploring the Hermeneutics of Cultural Analysis
    -William J. Webb

Women at Work: You're Good, Bruh

There was a popular video and meme trend that circulated the internet within the last few years. In these videos and memes, mothers lamented the seemingly inevitable and less-than-desirable evolution in the names by which their children addressed them. These women state some version of the following: “No one prepares you for the transition from ‘Mama’ to ‘Mommy’ to ‘Mom’ and then to ‘Bruh.” At least one mother added the tagline, “Motherhood is wild!” 

This viral trend reflects two realities. First, it highlights the transition that takes place in the parent-child relationship as reflected in the nomenclature children use to address their parents. Second, it reveals a reality of modern vernacular English. “Bruh” has become a commonly used word among emerging generations. It is a derivative of the word “bro,” which is, of course, a more traditional abbreviation of the word “brother.” By the dictionary definition, “bruh” is masculine. But, in its common usage, “bruh” is gender inclusive. It is used equally by boys and girls to refer to everybody, including one’s mother. 

For generations, it was common, when generalizing, to use the masculine. “Bruh” is simply the most recent iteration in a long line of masculine terms that have been used to refer to both genders. It’s only been fairly recently that we have transitioned to using truly gender-neutral or gender-inclusive terms when referring to a mixed-gender audience. In older writings, there are many instances in which references to man, men, he, him, etc. are actually gender-inclusive rather than exclusively male. In The Declaration of Independence, it declares “We hold these truths to be self-evident, that all men are created equal…” We naturally and rightly understand “men” as being gender inclusive; that both men and women are created equal with divinely endowed rights. In the old Christmas carol, Hark the Herald, we sing, “…pleased as man with men to dwell, Jesus our Emmanuel…” We correctly understand both man and men as referring to humanity as a whole, not just biological men. Examples such as these are legion, including within the texts of Scripture. While there are moments when the use of masculine terminology is referring exclusively to biological men, there are countless others when they are used as placeholders for all people. The task of discerning the difference falls to us.

Instances of masculine terminology being used to refer to a mixed-gender audience are common throughout the Bible. One study of the Greek manuscripts of the New Testament found that it contained between 7500-8000 masculine words or phrases that included women.   Many important truths and teachings for the church as a whole are included in this number. We believe this includes teachings on the qualifications for those who preach, teach, and lead in the church. (As an aside, it is interesting that the church is often referred to as the bride of Christ, but nobody uses that as rationale for male exclusion.)

1 Timothy 3 and Titus 1 provide qualifications for the roles of overseer, elder, and deacon.  Overseer and elder are understood to be what we today would call a pastor. These were those charged to lead a congregation and maintain accurate teaching of the Word of God. There is quite a bit of overlap in the qualifications for these positions. They center on one’s character. They require the person to be holy, disciplined, blameless, respectable, not violent, not prone to drunkenness, not quarrelsome, and not reckless with money. But there is one other qualification that many believe extends beyond one’s character to their gender. The qualification in question is the requirement that one be “faithful to his wife” (NIV) or “the husband of one wife” (ESV). This leads many to believe that the roles of overseer/elder/pastor and deacon are exclusively male as only a man can fulfill such a qualification. But, is that what Paul is intending to communicate? Did he suddenly make a shift from qualities of character that apply to all to a gender-specific detail? Or, is Paul still focused on character qualities?

The literal translation of the text is that the person is to be a “one woman man.” In the context of a list of qualifications that focus on character, it seems more likely that Paul is focused on marital fidelity rather than gender specificity. The requirement, then, is that a leader in the church must be faithful to the marriage covenant. If one can’t be trusted to be faithful in their relationship with their spouse, it is difficult to trust that they will be anymore faithful in their relationship with Christ and His church. It seems both sensible and logical to understand the phrase “husband of one wife” in a general sense, much like we often understand “guys” or “bruh.”

Paul does specifically address women in these passages. He does so using the words “similarly” or “in the same way.” In 1 Timothy 3:11 we read, “…in the same way, the women are to be worthy of respect, not malicious talkers but temperate and trustworthy in everything.”  And, in Titus 2, Paul encourages women to “likewise” avoid slanderous talk and drunkenness. These are not special instructions for the wives of overseers/elders and deacons. Rather, they are teachings to guide Christian women as they endeavor to teach and lead others in the ways of the Lord as overseers/elders and deacons. Paul condenses things down and basically says, “The same goes for you guys, ladies.”

One glaring piece of evidence is the fact that Paul himself recognized women who held these positions. As we noted in an earlier article, in Romans 16, Paul provides a list of notable church leaders. Among them is a commendable deacon, a woman named Phoebe, and a “co-worker in Christ” named Priscilla, who, along with her husband, oversaw a church that met in her home. It is clear to us that gender was not a relevant factor in Romans 16, nor in other places in which he lauds female church leaders. What mattered to Paul, and what matters to the Lord, is character.

It is interesting that we don’t take the same strict approach to the wording of these verses in our application to men. For instance, I have known many pastors and deacons who were not “the husband of one wife.” Some were single and had not yet found someone to marry. Others, sadly, were widowers whose wives had passed away. Others still were divorced and/or remarried. If we take a “plain reading of the text” approach, these men failed to meet the qualifications to serve as an overseer/elder or deacon. Almost nobody understands these passages in such a restrictive way, though. The common understanding is that, if they are married, they need to be completely faithful to their spouse. A woman is perfectly capable of meeting that qualification.

1 Timothy 3:1 tells us, “Here is a trustworthy saying: WHOEVER aspires to be an overseer desires a noble task.” Whoever is a wonderfully inclusive word. It brings to mind the call of Jesus when He declared, “WHOEVER would come after me…” The call of Christ is open to everyone. And, our walk with Christ is meant to develop in us character qualities that prepare and qualify us to serve Him and His church. Men and women alike would do well to develop these character traits in the testing ground of their own homes in order that they might live them out for the good of the gospel in the midst of a watching world. And if any of you guys (see what we did there?) meet the character qualifications Paul provides, whether male or female, you are eligible to serve as overseers/elders and deacons.

Escaping the Curse

 

When building a biblical perspective on women in ministry, people often go to the most logical place. They go back to the beginning, to the book of Genesis. Even the Apostle Paul referenced the book of Genesis in both 1 Timothy 2 and 2 Corinthians 11. While we have considered portions of these passages in previous articles, we intentionally left the handling of Genesis alone in anticipation of this article. In 1 Timothy, Paul addressed false teaching in Ephesus. He warned against those who were susceptible to being deceived teaching and leading in the church. At that time and in that culture, it was women. In 2 Corinthians, Paul voiced concern that the Corinthian church would be deceived “just as Eve was deceived,” and consequently led astray from faith in Christ. The warning within these two passages is consistent: beware of being deceived, like Eve.

The failure of Eve in the garden often forms the foundation upon which a biblical perspective on women in ministry, and women in general, is constructed. The issue we find in this approach is it uses the curse and its effects as the starting point, not the original arrangement that preceded it in the creation account. Put another way, Genesis 3 presents us with a cursed order rather than the created order. What we read in Genesis 3 is a description of the consequences of the fall, not a divine prescription for the way things should and must always be. To start with Genesis 3 is to begin with a broken system, a system that the Lord God promised to correct with the coming of Christ.

Genesis 3:16 provides the portion of the curse that applies specifically to Eve and all the women who would follow. It reads, “To the woman he said, ‘I will make your pains in childbearing very severe; with painful labor you will give birth to children. Your desire will be for your husband, and he will rule over you.” There are three consequences in this portion. Childbirth would bring about “very severe” pain, the woman would “desire” man, but the man would “rule” woman. The latter two consequences are relational in nature. They present a push and pull between woman and man, wife and husband. The “desire” of the woman and the “rule” of the man both represent an attempt to dominate. A significant consequence of the curse is unbalanced power dynamics within humanity. This can be seen within the marriage relationship, but also across all human relationships. We won’t chase the power struggle rabbit throughout scripture, but we dealt with it briefly in our article on 1 Timothy 2. One of the major issues at play in Ephesus was an imbalance in the religious power dynamics that skewed heavily towards women. Is it more likely that Paul and others were attempting to reinforce the effects of the curse, or, in light of the work and person of Jesus, to restore the good creation God initially gave us? We submit restoration is the only legitimate option!

Genesis 1:26-28 provides us with the account of the creation of Adam and Eve, man and woman. It reads, “Then God said, ‘Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground.’ So God created mankind in His own image, in the image of God He created them; male and female He created them. God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.” God created male and female in the image of God, blessed them, said what had been done was very good. Included in that was the charge for male and female to “subdue” creation. Often, this is understood as a mandate to take dominion, to rule and control. Again, the concept of power and control flows from the curse. You only have to control that which is out of control. And “in the beginning,” all of creation was all good.

From the outset, the intent was not that humanity would dominate creation; it was that humanity would care for creation. We were designed and commissioned for compassionate care. We were meant to reflect and replicate the image of God through loving service. Jesus restored this divine image through His life and death. In the gospels, Jesus declared that He “did not come to be served, but to serve, and to give his life as a ransom for many.” Paul reveals the logical outworking of this truth when he declares “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” Jesus removed the cursed order and restored the created order. And Paul, as he did throughout his epistles, was actively working to encourage women and men to live in and reflect the compassionate grace that Christ modeled for the church.

We would borrow from the words of Paul and encourage you not to be deceived like Eve, but also not to intentionally walk in error like Adam. Let us not continue to establish our relationships with one another, within the church or elsewhere, upon the brokenness of the curse. Instead, let us build upon the solid rock of Christ, both His life and His Word. Let us go back beyond the curse to the good creation of God, where both women and men were equally called and qualified by God to serve as servant leaders in the image and likeness of the Divine.