Short Essay on the Role of Women in the
Church
The
matriarchs and coheirs of the human race have long been subdued from reaching
their full potential in society and within the church. However, there are questions
that must be examined in order to determine the proper role of women in the
church and what subsequent service they might shoulder.
An
elder, presbyteroi, had a prominent
function in the New Testament Church. They are associated with the leader of
the Jerusalem church, James (Acts 11:30), they were to conduct the oversight of
the church as shepherds (Acts 20:28) and as the apostles and prophets ministry
began to fade they were responsible to teach and preach at a local level.[1]
A deacon, diakoneō, describes a servant and fits their
description found in Scripture. These servants were required to be husband of
one wife, manage his children well, have excellent standing in Christ, sincere,
worthy of respect, not a drunkard, not pursuing material wealth dishonestly,
and they must undergo scrutiny to verify their trustworthiness (1 Tim. 3:8-13).
Women
possessed the role of deacon in the church (Phoebe, Rom 16:1). Along with
Phoebe other women such as Priscilla served with Paul (Acts 18:18). In the Old
Testament Deborah held the role of prophetess in Israel (Judg. 4:4) during the
time of the Judges. Galatians 3:28 points to the standing of men and women in
Christ, which reflected the utmost of equality in spirit and glanced back on
the original creation standard prior to the fall. Though passages such as 1
Corinthians 14:34-35 seem to support the silencing and limiting of women in
church function this conclusion misses the mark in light of the cultural
context. Though women are mentioned solely here it may have been to address the
state of affairs in the church at Corinth and was not intended to be a sweeping
reform.[2]
Though
women can certainly perform the duties of officers in the church, detractors
are still plenty thus their arguments need addressing. Chiefly among the
passages lobbied against women serving in churches is 1 Timothy 2:9-15. [3]
Though women appear to be charged with the fall of man and are under
restrictions here clarity should be given on the type of restrictions that are
not representative. First, women are free to teach their children (Prov. 6:20).
Second, women should still be schoolteachers and historically this is the case.
Third, due to the overwhelming blessing from above on Sunday school programs it
is hard to imagine a restriction on women here. Lastly, the same goes as above
in reference to women in the mission field.[4]
Ephesians 5:22-33 appears to demand women as the submissive partner to their
husbands. However to stop there does not do justice to the passage. When viewed
in more depth this passage actually levels more responsibility on man as the
reflection of Christ’s love for his wife. As Paul points to in Galatians 3:28,
“both male and female” were created equally in Christ and thus any restrictions
on women should also reflect on their equal gender, men.
Though
some would argue that there are restrictions on women for service in the church
no such arguments should be made against workplace limitations. The fall of man
has been applied to naivety of women, however this view leads to the idea of
the subjugation of the female gender. As with any interpretation that strays
from the creation ideal it should be resisted as any other evil since the fall.[5]
Women are the bearers of life and the conduit to which God brought about the
birth of our Lord (Lk. 1:31-32), how could we restrict their profession?
Women
have held the title of prophetess, deaconess and spiritual leader in Scripture.
Evident from examination, God is no respecter of persons (Acts 10:34);
therefore we should shed the ways of the dark ages and embrace the spiritual
gifts of God no matter their source in gender. God has endowed mankind,
inclusive of both sexes, with certain faculties and as such we are equipped for
a number of tasks in the church. Surely if a particular woman enjoys church
government she should be elected or disqualified based on her qualifications,
not her sex, likewise for man. As with King David, God told Samuel to look not
on the outside but inside to his heart to see the character of the man (1 Sam.
16:7), this should be the practice of every church.
Male
and female were created equally in the image of God and should perform duties
worthy of that resemblance. Though different in emotions and physical
characteristics if a woman is a capable candidate for a spiritual office, the
church would do well to accept her contributions. God promised to pour out His
spirit on both men and women in the last days (Joel 2:29), who are we to
silence that movement?
[1] R.S
Wallace, “Elder.” in Evangelical
Dictionary of Theology, ed. Walter A. Elwell, 2nd Ed. (Grand
Rapids: Baker, 2001), 369.
[2] R.
Nicole, “Woman, Biblical Concept of.” in Evangelical
Dictionary of Theology, ed. Walter A. Elwell, 2nd Ed. (Grand
Rapids: Baker, 2001), 1284.
[3] Ibid,
1284.
[4] Ibid,
1285.
[5] N.
Hoggard-Creegan, “Women, Ordination of.” in Evangelical
Dictionary of Theology, ed. Walter A. Elwell, 2nd Ed. (Grand
Rapids: Baker, 2001), 1288.
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