Gender and Leadership
Key Passages
Having agreed on some assumptions, it is now time to look at the key Scriptural passages on this issue. The following will summarize some of the key passages and the issues encountered within those passages. It is not a complete study, but rather a summary of the key issues.
Some are drawn immediately to key passages written by Paul on the issue. While these are important, it's equally important to place this issue within the context of Scripture as a whole.
Genesis 1-2
The creation account does not teach that women should be subordinate to men. It does teach that both men and women were created in the image of God and are equal in personhood. Statements in chapter 3 about the man ruling over the woman (3:16) are descriptive of the way things are rather than the way they should be (like pain in childbirth or the weeds in your garden).
Other Old Testament Passages
Women in the Old Testament, in the context of a highly patriarchal society, are pictured as serving in the some of the most significant leadership roles.
In Judges 4:4, Deborah is described as "a prophetess...leading Israel at that time". The word for "leading" is literally "judging". In this period before Israel had kings the office of Judge was the highest in the land and involved both political and spiritual responsibility. At the same time she was a prophetess, which was one of the most significant spiritual activities in the Old Testament. Females prophesied, in the presence of men, in many other passages (Exodus 15:20; 2 Kings 22:14-20; 2 Chronicles 34:22-29).
The Gospels
Jesus called twelve men to be his disciples. Some argue that this sets a pattern for the leadership of the church. However, this group was called for a specific purpose, and also had other unique characteristics that do not form a pattern for the church (e.g. they were all Jewish).
Jesus had women followers. He instructed women (Luke 10:38-42), talked with women in public, allowed women to touch him (Luke 8:45-46), and had women travel with him (Luke 8:1-2). This would have been radical - even suspect - behavior in that culture. His attitudes toward women were radical in the context of that day.
Other New Testament Examples
Women worked side-by-side with Paul and were publicly commended by him (Romans 16:1-2; Philippians 4:2-3). Women were prophets (Acts 21:9; 1 Corinthians 11:5), teachers (Acts 18:26; Colossians 3:16; Titus 2:3), and possibly even apostles (Romans 16:7).
Paul's Epistles (General)
It is important to remember that Paul's letters were written to address readers in the first century. They do not always give absolute rules for all time, but rather address issues within a certain cultural, historical, and circumstantial framework.
Thus, we should ask what timeless truth is behind Paul's teachings, not just apply the teachings apart from their context.
Examples: Women should not wear braided hair, gold or pearls, or expensive clothes (1 Timothy 2:9); it is better not to marry (1 Corinthians 7). The culture and context is obviously important in interpretation.
1 Corinthians 11:1-16
Paul says that the head of the woman is man, and head probably included the concept of authority. This seems to be a timeless, transcultural principle, because it ties the earthly order to the heavenly one. However, theological analogies can apply to temporary, cultural principles as well as timeless ones. The key issue being addressed is decorum in worship.
Even if this passage teaches male headship or leadership as a universal, timeless principle (which is not the only valid conclusion), this does not necessarily disqualify women from all leadership roles. For example. Christ led while on earth within the context of his Father's headship.
1 Corinthians 14:33-36
Paul was addressing a specific problem within the Corinthian church rather than detailing a timeless principle. Paul already stated in 1 Corinthians 11 that women can pray and prophesy in public. The problem could have been circumstantial, such as women abusing their freedom by shouting across to their husbands who were sitting elsewhere.
Galatians 3:27-28
All barriers of social inequality have been abolished in Christ. He is not saying that these ethnic, social or sexual distinctions are non-existent but rather that they do not create barriers to who we are in Christ.
Ephesians 5:18-33
Paul challenges and stretches the household codes of the day. Just as he doesn't abolish slavery, he doesn't challenge every cultural norm. He does point his readers to a revolutionary change from patriarchy toward mutual servanthood and submission.
1 Timothy 2:9-15
Paul was likely addressing a particular situation within the church. This passage is so challenging that it is difficult to make it the key passage in the debate.
Key questions include:
What is meant by "teach and have authority" in verse 12? Paul does not use the language of church office. The term authenteo (authority over) is not the one commonly used for authority, and is the subject of much debate.
Was Paul laying down a timeless truth by referring to the creation order and Eve's deception in verses 13-15? Or was he using these as analogies to show that women could not claim special status (they could be deceived as Eve was)?
What is the meaning of women being saved through childbirth? Does this refer to normal childbirth, to the birth of the Messiah, or something else?
A general interpretive principle is to interpret the unclear within Scripture by what is clear. While this passage is important and should weigh heavily in the debate, it must be placed not only within its own context, but that of all of Scripture.
Titus 1:6
The main focus on "husband of one wife" qualification is monogamy, not gender. Elders in Titus's church would most likely have been male, but that does not necessarily provide a pattern for all churches for all time.
1 Peter 3:1-7
Women are physically vulnerable compared to men, but this does not teach subordination.