Breaking Barriers: Women in Leadership

A man of influence in the Church changed his mind, not because of culture or external pressure, but because of scripture. In 2023, Rick Warren released an article and publicly admitted that he was wrong in his theology of women in leadership of the Church. Why? Because he stopped looking at what was just accepted by his denomination and studied the scripture. Warren points first to the Great Commission.

"Go, therefore, and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to follow all that I commanded you." (Matthew 28:19-20a)

Warren points to the verbs in this passage: "Go, make disciples, baptize, and teach." Women are to go, women are to make disciples, women are to baptize, and women are to teach, not just men." Jesus says that all authority of heaven was given to Him and then issues this command. How can we look at this and say that women are to "Go," they are to "Make disciples," but they are NOT to "Baptize" or "Teach." In this exploration, I aim to delve deeply into the New Testament, analyzing their teachings on women in leadership roles within the Church, with a discerning focus on understanding the nuances, historical context, and broader implications for contemporary perspectives on gender equality in religious leadership.

Throughout the New Testament, there are numerous accounts of women. In the Gospels, they announced, testified, proclaimed, and prophesied the coming Messiah, restoration, and resurrection. In the Acts and Epistles, we see them teach, prophesy, decon, suffer for their belief, and leave lasting legacies. Jesus consistently treated the marginalized with higher regard and respect. Women were no different; Jesus consistently had women around and actively participating in His ministry. I have taken a series of crucial scriptures looking at Women's roles in the Church. This list is not exhaustive; however, it highlights pertinent passages used to fight for and against women’s involvement in church leadership. Below, I have done a small exegesis of each passage I want to present.

This command was given to everyone. How can women live the great commission without going, making disciples, baptizing, and teaching? And it does not just say to children or other women; it just says GO.

Anna is referred to as a prophetess who sees baby Jesus and "continued to speak about Him to all those looking forward to the redemption of Jerusalem." Her title alone is an inference of one who speaks and preaches the Word of God. In Strongs, the reference states that this is a feminine of Prophet, the same language and title given to every Old Testament prophet/ preacher. (4398. προφῆτις prophetis,

prof-ay´-tis; feminine of 4396; a female foreteller or an inspired woman: — prophetess.)

If Apollos was only taught by Aquila, the passage would only say Aquila. Also, it is noteworthy that Priscilla's name always comes first when this couple is mentioned. It is noted that it may have even been Priscilla, who was the lead teacher of this power couple.

***Some even think she could be the "Unknown" author of the book of Hebrews!

Paul's list of women workers in Christ is held in honor, and I see no difference from the men that Paul also thanks and recognizes. The Greek verbiage used for Phoebe is that of a deaconess and, most likely, a wealthy church patron. Priscila and Aquila are named co-laborors with Paul, implying their similar ministry work. Priscila's name is consistently mentioned first; once again, some believe this is because she is the couple's more prominent teacher.

These passages of Corinthians speak about the order of a church service. This was not to be chaotic or disorderly. These meetings were already dangerous, often held secretly and at private residences. The personal home was a woman's domain; usually, she would have more say in what happened in her house, but this was an exceptional circumstance. And women needed to understand how to approach these new social situations. In the New Bible Commentary, Bruce Winters talks about the different implications of the head coverings. And social and secular implications of male and female head coverings. Male coverings were status symbols, while women would NOT normally wear a head cover in their homes. Still, in this situation, it is necessary because not wearing a head cover in a more social church gathering would be seen as disrespectful to her husband. The idea that women were to keep silent was to clarify that blurting out questions in public was bad form and that it was better that they ask their husbands at home for clarification on things they didn't understand.

On the other hand, the passage clearly states that women are not to speak in Church, but this still seems to be the opposite of so many other passages. This leads many commenters to believe that Paul dealt with particular situations of women being loud or disruptive in this passage. Specifically with the weighing of prophecy or interpretations of tongues. We can not make assumptions. But we also can not ignore that the passage as a whole addresses the structure and orderly manner in which a church is to function.

This passage states that within the new covenant, there is no longer a hierarchy of gender, race, or socioeconomic standing. Under the law, a man was subject to circumcision and, therefore, the only one capable of being a priest or King; however, baptism is for both males and females, making women also a part of the inheritance and workers of the Kingdom.

This passage falls in a pastoral letter. Paul is helping Timothy to deal with the specific situation of pastors in a church. In that, this seems like another instance of a situational issue that Paul is giving specific instruction for the betterment of Pastoring the Ephesian congregation. It’s highly debated and misunderstood because Paul speaks so bluntly. In that way, I see many take this passage alone as their argument against women in church leadership. I feel like this passage is the reason many churches only allow women to be children's pastors and women's leaders; their place is over the children, and they are the teachers of the home. I wonder about the fall's consequences and the implications for women because of this. Are women more prone to deceit? Or are they built with a more trusting heart? I even go as far as to ask if women’s general subservience to men throughout history is rooted in the Fall and part of the women’s curse. It makes me think that part of Jesus redeeming the World is to redeem the repression of women.

The statement that women are to be silent is debated in every commentary I have read; some say it is a situational circumstance akin to the passage in Corinthians that encourages a more orderly service. While some say, it is flat-out silence. I want to point out that silence in a service does not automatically imply that they can not be a leader. What stands out more is their leadership over men. This seems more like a more logical ideology. However, I always come back to Deborah. How could she be a judge without being over a man? I also see this taken too far in the modern church, reducing a woman’s voice in the church as noise and consistently saying that any woman who speaks up is usurping a man’s authority.

In synthesizing the teachings from the above passages, certain commonalities and differences emerge, necessitating a nuanced approach to a comprehensive understanding of the New Testament's teachings on women in leadership roles in the Church.

In Acts, Priscilla, alongside Aquila, takes an active role in instructing Apollos in the ways of God. Her name consistently precedes her husband's, suggesting a potential lead in their teaching dynamic. Similarly, Romans highlights Phoebe as a valuable partner of the Church. This pattern may indicate a shared prominence in ministry. This seems to be a recognized norm of the Church. Additionally, we look at Anna in the Gospels, holding the office of prophetess, which was recognized throughout the broad community.

The passages from Matthew and Luke shed light on a broader call to discipleship, emphasizing the inclusivity of Christ's command to go and make disciples of all nations. In Luke, we see Anna, a prophetess, serving as an example of a woman who preaches about God and does so within the temple grounds, demonstrating an active and public role in proclaiming the message of redemption. It was not one of the scriptures I used here, but it is worth mentioning that this parallels the Women who see the resurrected Jesus and then proclaim/preach the resurrection to the other disciples. Mary sang her magnificent before Jesus' conception, Elizabeth revealed Him as the Savior while He was still in the womb, Anna saw Him as a baby and declared Him to be the redemption of humanity, and Mary Magdelene saw Him resurrected and declared it to the World. Throughout his life, Jesus was surrounded by women claiming who He was and then telling the men.

1 Timothy presents a somewhat different perspective. The passage bars women from teaching or exercising authority over men, attributing this directive to creation order and the events in the Garden of Eden. This is the hardest one for me to understand fully and raises questions about the extent of women's leadership roles, particularly their authority over men in the Church. This is why many take a stance that women can lead, just not over men. This leaves the roles given to women as children's Pastors or women's ministry leaders. This bars many women from ordination or senior/ lead pastor roles. Looking at the New Testament, one might consider interpreting the prohibitions in 1 Timothy as situational, possibly addressing specific issues or cultural sensitivities within the Ephesian Church and Greek Culture. Additionally, I believe examining the broader context of Paul's affirmations of women in ministry, as seen in Acts and Romans, provides a more balanced perspective. Ultimately, we should emphasize women's diverse roles in the early Church, recognizing both shared ministry and contextual considerations in interpreting specific circumstances.

In 1 Corinthians, Paul discusses the order of a church service, emphasizing the need for decorum and respect. The passage addresses the cultural significance of head coverings, recognizing the societal norms and implications, therefore needing women to conform to certain practices for decency in communal worship. The emphasis on silence in 1 Corinthians 14 further underscores the importance of order and structure in the Church, with a specific directive for women to ask questions at home, possibly to maintain order and avoid disruptions in public gatherings where her speaking could be perceived as disrespectful or untoward. However, these instructions are clear, and it is imperative to interpret them within the context of their specific situational and cultural nuances. The potential disruption caused by certain practices, such as women speaking loudly or out of turn, is the primary concern rather than an overall ban on women's leadership or speaking roles.

Galatians emphaticly declares the equality of all believers in Christ, transcending traditional societal hierarchies. This passage dismantles gender, race, and socioeconomic distinctions, emphasizing the oneness of all believers in Christ Jesus. It establishes a foundation for including women in all aspects of Christian inheritance and kingdom mission and leadership.

While looking at the New Testament as a whole, I believe it becomes evident that while specific guidelines for order and decorum in church services exist, the broader narrative encourages the active participation of women in the mission of spreading the Gospel. These passages collectively challenge any notion of fundamental limitations on women in leadership roles within the Church and advocate for an inclusive and more egalitarian understanding of their role in the body of Christ.

Examining the scriptures through exegesis and synthesizing various New Testament passages on women in leadership roles within the Church uncovers intricate and nuanced concepts. The interplay between cultural contexts, specific situations, everyday practice, and theological principles presents challenges in forming a cohesive understanding. I must also understand that I approach this topic with a particular bias. I am a woman, and the Church’s outlook on this topic directly affects my life and ministry. But like Rick Warren, I consistently return to the scriptures in this. How do we read Galatians 3 and 1 Timothy 2? And how are these by the same author? That brings me back to situational incidences and cultural sensitivities.

In Middle Eastern culture, both in biblical times and today, social hierarchy is deeply ingrained, and gender roles hold significant influence. This cultural framework shaped many aspects of life in the Bible, from family structures to leadership dynamics, and continues to impact societal norms in the modern era. As a church administrator and former producer for a large church, I also understand the necessity of an orderly service. I’ve experienced services when someone just started yelling or asking out-of-turn questions, Tongues were given at an inappropriate time, or someone gave a prophetic word that was not meant for the entire room. Frankly, I’m grateful to know that these early churches had the same issues we have today. However, after examining this text, I am still convinced that women hold a special place in leadership roles. With 1 Timothy in mind, I also believe that, like a marriage, there is a place for men to take authority, but this is not to make women subservient or less than. It is to place the man at a higher place of sacrifice. While women experience this sacrifice in other ways, we are to raise the church, which starts within our own bodies and by raising our children. How does this play out in the church? I believe Women can be pastors, teachers, prophets, deacons, and elders. Churches should look at the credentials and the needs of their church. Do not hire a female pastor just because she is female; hire her because she is called to serve that community. One does not usurp authority by being a better fit. Leadership is a calling of God, and we need to take more time to recognize the strengths of any leader and step away from hierarchy-driven church systems that merely promote unhealthy power dynamics. And work toward the calling of the Kingdom. Who cares if the woman is the one preaching the gospel? The point is that the gospel is preached.

"Some, to be sure, are preaching Christ even from envy and strife, but some also from goodwill; the latter do it out of love, knowing that I am appointed for the defense of the gospel; the former proclaim Christ out of selfish ambition rather than from pure motives, thinking that they are causing me distress in my imprisonment. What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in this, I rejoice.

But not only that, I also will rejoice,"

• Moore, Interview with Russell. “Rick Warren: The Great Commission’s ‘go and Teach’ Applies to Women.” ChristianityToday.Com, Christianity Today, 16 Mar. 2023, www.christianitytoday.com/ct/2023/march-web-only/rick-warren-russell-moore-saddleback-church-women-preaching.html.
• NEW BIBLE COMMENTARY New Bible Commentary (IVP-NB Commentary)© 1953, 1954, 1970, 1994 by University and Colleges Christian Fellowship Electronic text hypertexted and prepared by OakTree Software, Inc. Version 2.5