CROSSROADS			    Male and Female (3)			        20/10/02

In this last study on the role and ministry of women I would first like to summarise what we have discovered so far:
§ God created Man (both male and female) in His own image that He might reveal His own nature through them
§ God appointed the male to the leadership role to reflect the Father's role in the Godhead
§ The harmonious relationship that existed between the male and the female before the Fall was distorted after the Fall. Instead of co-operation there was competition between them.
§ It is the purpose of God under the New Covenant to restore the pre-Fall relationship to the male and female
§ Willing submission is an act of trust in the leadership and protection of the head (Phil.2.5-11; Eph.5.22-33)

This week I would like to examine these principles in the light of New Testament teaching. It has been well recognised that Christianity has sought to elevate the position of women over against the other major religions. Jesus was revolutionary in His treatment of women, honouring them (cp.Jn.2.1-12), teaching them (Lk.10.39) and He even chose to reveal to a woman that he was Messiah (Jn.4.26), something that He largely withheld from men. He repeatedly elevated their station in life and dignified them beyond that of the cultures in which he moved but He still chose only men for leadership roles.

In the book of Acts we see the fulfilment of Old Testament promises concerning the new age of salvation that was being introduced. It would be characterised by an abundant outpouring of the Spirit upon both men and women, even transcending social classes (Acts 2.17-21), with the bestowal of spiritual gifts across both sexes without distinction (1Cor.12.11). Insofar as our standing before God is concerned, there is do difference whatsoever regardless of sexual gender or social station (Gal.3.24-29).

In Acts and in the epistles we see something of the wide range of ministries in which women were involved:
Everyone, including women, was filled with the Spirit and spoke in tongues (Acts.2.2)
Lydia was the first European convert and she opened her house to the gospel (Acts 16. 11-15)
Priscilla and Aquilla were a husband and wife team who taught the word of God together (Acts 18.24-26)
Philip the Evangelist had four daughters who prophesied (Acts 21.9)
Phebe was a servant ("diakonas") of the church in Cenchrea (Rom.16.1-2)
Paul mentions women who were fellow-labourers in the Lord (Rom.16. 3-12) and in the gospel (Phil.4.2-3)
Older women were to teach younger women (Tit.2.4-5; 1 Tim.5.2) and both were to teach children (2 Tim.1.5)
Widows had a special ministry of prayer and hospitality (1 Tim.5.5 & 10)
Priscilla and Aquilla had churches that met in their house both in Ephesus (1 Cor.16.9) and then in Rome (Rom.16.5)

If the above examples have shown that women played a major role in early church history how can we square their obvious importance with the N.T. passages that restrict their ministry? We will briefly examine the major passages and try to draw conclusions for contemporary church life. It must be borne in mind that these difficult passages were not written in isolation but were written during the events recorded in the book of Acts and so there should be no conflict between the way women are depicted in Acts and the way they are depicted in the epistles. The epistles were not written as abstract theology but to try to correct actual abuses that were going on in the various churches at that time.

1Cor.11.2-16
Paul's concern in this passage is that when the saints gather together nothing is done that will draw attention to themselves and that will take away from the honour that should go only to God and to Christ. Both mankind (vs. 6; 13) and even angelic hosts (vs. 10; Eph.3.10) observe to see Creation order restored and displayed in such meetings.

The male is to represent Christ (vs.7) even as Christ represents God. As the man represents Christ, to cover his head in prayer or prophecy is tantamount to hiding Christ, robbing Him of the honour due to His name (vs. 4).

The woman represents Man, and for her to go uncovered in prayer or prophecy is tantamount to elevating Man at a time when the focus should be on God in Christ. Furthermore, her own hair is a gift given to her by God to bring her honour (vs.15) and when she takes public part uncovered she not only draws attention to Man but to her own beauty. The temple priestesses had long flowing hair and they worked themselves into frenzy before throwing back their heads to prophesy. Christian women should not reflect this behaviour when they took public part in the assembly. Women of ill repute, who flouted their husbands' authority, would have their heads shaved as punishment and Paul said the unseemly behaviour of the Corinthian women was such that they invited the same condemnation if they did not change (vs.6).

Conclusions:
Paul bases his teaching on equality (vs.11-12) and rank (vs.3) as revealed in Creation and before the Fall.
Paul gives women permission to take an audible part in public through prayer and prophecy (vs.5).
However we decide to demonstrate it in today's culture, the principle of rank still needs to be observed.
The way we dress at our worship meetings, and the attitude that lies behind our appearance, can reveal our attitude to God. Anything that draws attention to oneself or others should be avoided. There should be clear distinction between the sexes in the way we dress and anything that blurs the distinction between the sexes or promotes our sexuality should be rebuked (vs.6; 13; 14).

(In the following notes I have used italics to help clarify the most likely meaning of some words or phrases)

1Tim.2.8 - 3.2

This epistle was written to Timothy while he was at Ephesus and one of the major reasons was to combat erring leaders / teachers (and their female followers) in that city (1Tim.1.3-7; 4.1-3;7;5.20;6.3-5;20-21). Therefore Paul is at pains to stress the need for authoritative teaching and direction in the church.

He gives instructions for good order during the services, when the men should concentrate on praying, refusing to ignite further squabbles by being careful about the content of their prayers (vs. 8). The women (not just wives) should have a modest, godly demeanour, learning "in quietness" (not necessarily silence; cp. same word used as an adjective in vs.2) during the services, not further aggravating the disputes between the men and should be submitted to the leadership (this is the main issue at Ephesus; this passage is immediately followed by principles re leaders).

The women are not permitted to teach (re anything that will determine the beliefs or direction of the church) or to exercise authority (supervise or take charge) over a man ( not just re husbands, but any male who may occupy a position of leadership over her; in this case Paul is probably thinking of the church elders; cp 3.1-2) but to be in quietness.
Paul nowhere requires every woman to be subject to any man (apart from the mutual submission enjoined upon all believers 1.Pet.5.5), but just to those who have a specific leadership responsibility over them, such as their husband or an appointed leader. Otherwise Paul's good friend Priscilla, who joined Timothy in Ephesus (2Tim.4.19) should not have been involved in teaching Apollos (Acts18.2-3; 24-26 ).

The teaching of doctrine and the correction of error may at times be the responsibility of external ministries such as a Timothy or Titus (Tit.1.5) but it lies primarily with the elders of the church (cp. 3.2; 4.11; 6.20-22; 2Tim.2.2; 4.1-5; Tit.1.10-16; 3.9-11) and such as they should appoint (such as those who may have teaching, preaching or similar ministry giftings [cp. Acts 20.28-32] ).

There should be no role-reversal between males and females in spiritual matters (cp. Adam and Eve). Wisdom needs to be used to determine what areas of life this affects as our spiritual lives are interwoven with the physical aspects of work and home. Paul's basis for his teaching is the Creation order and the likely results of what might happen should this be reversed (vs.13-14). His particular application of this teaching to the wayward Ephesian church must be balanced against the Creation principles for male / female relationships proposed in the last two studies.

[In chapter three verse eleven, in a section dealing with deacons, Paul says "….Likewise, the women…." and proceeds to talk about the women's character. It has been debated as to whether these women were the deacons' wives or whether they were deaconesses and the conclusions are uncertain. We cannot even be sure as to what the role of the deacon was, as the seven men chosen in Acts only had a function, not a title (Acts 6.1-7). They were not called deacons. Even in Timothy we find only a list of qualities given, not duties. Deacons, unlike elders, were not required in every church but they were appointed as the need arose and were asked to perform whatever duties needed to be done. Some churches had deacons, some didn't. As noted previously, Phebe was called a servant ("diakonas") of the church in Cenchrea (Rom.16.1-2) but we cannot be sure if this was a formal office. There were certainly female deacons by the end of the second century, but like male deacons, they had no responsibility to teach or to govern in the church.]

1Cor.14.34-35

These verses come just a few chapters after Paul has already given women permission to take a public role (ch.11.5). Any interpretation of these verses should bear this in mind. Those who adopt the view that the women should not even be allowed to pray or prophesy in church deny the opinion of most of today's conservative evangelical scholars.

The setting of this passage is the gathered assembly (14.26). Paul commands that believers should be sensitive in their use of their Spirit-inspired gifts (vs.32-33). Having a gift or receiving a "revelation" does not mean that it must be shared. The use of gifts must be regulated by the commands of scripture and the obligation to edify the saints (vs.26-31). If there is no interpreter, the tongue speaker should remain silent (vs.28). For those who prophesy, their message to the church must be evaluated by others (vs.29). If another prophet wants to bring a word, the previous one should become silent (vs.30).

In vs. 34 Paul commands that the women keep silent (same word as in vs. 28 & 30), but he has already given them permission to pray and prophesy (Ch.11). The most satisfactory solution seems to be to refer this to the task of evaluation of prophetic messages or tongues. The women, together with the men, have the right to prophesy but it is the task of experienced men (probably the leadership) to evaluate the significance and reliability of what has been said.

This harmonises what Paul has taught and permitted elsewhere. Men are to exercise the leadership roles within the church while not denying the women the opportunity to use their gifts. God requires both men and women to exercise or restrict their uses of their gifts according to scripture. It doesn't happen automatically! A number of people in a meeting may receive a prophetic message or tongue from God but they might not always get or take the opportunity to share it. They are to control the exercise of their gift (14.32).

If women have teaching or leadership gifts they must seek ways to use them that do not conflict with God's plan for male headship. Scripture would seem to indicate that women should not be elders or have an official teaching function within the church. The leadership should seek to make use of all the gifts manifested by both the male and female members of the church and they should try to ensure that all should find fulfilment in the exercise of these gifts.

Some people argue that women held prominent roles in the New Testament churches and often quote Priscilla as an example. In the case of Aquilla and Priscilla, when they are first mentioned in their home at Corinth, Aquilla is named first (Acts 18.2) but when they moved with Paul to Ephesus (18.18-19) Priscilla seemed to lead the way in instructing Apollos (18.26; but in some versions Aquilla is listed first cp. NKJV). Paul wrote to the Corinthians from Ephesus and they are specifically mentioned as having a church in their home at Ephesus but Aquilla seems to be leading it (1Cor.16.19). They then returned to Rome where in terms of personal gifting and ministry Priscilla then seems to have come to the fore (Rom.16.3). Their house church in Rome is not mentioned until two verses later (16.5) and one cannot presume that Priscilla is leading that group. They later returned from Rome to Ephesus to help Timothy and Priscilla is mentioned first (2Tim.4.19) but it does not indicate that they had a house church or were leaders of one. They may well have been lodging with Onesiphorus (4.20; 1.16). One can only assume that they were obedient to the instructions Paul had already given Timothy concerning church order in that city (2Tim.2.8-15).

It has been argued that Junia (Rom.16.7) was a woman apostle and so every office should be open to women. It cannot be established as to whether this is a male or female name and even if it is female it is debatable if this mention means that that she was an apostle or just known to the apostles. No doctrine of female leadership can be built upon this verse.

God (the Father) has appointed the male to reflect His own leadership role within the Trinity and scientific studies confirm that in general He has given the male some natural characteristics that help him fulfil that role (aggressiveness, dominance, self-confidence and activity level). Women can learn these characteristics but they tend to score better on verbal ability, compliance, nurturing and empathy. These characteristics do not make women better or worse but just different, designed to counterbalance the weakness of male tendencies, as the male is to do for the female.

This equality of personhood but difference of role should not cause a problem if servant leadership is properly taught and demonstrated in the church and in the home. It only becomes a problem when men abuse their roles and neglect their responsibilities. The challenge to the church is not to get the women to submit but to get the men to lead!

Conclusions for Crossroads:

The elders in Crossroads, while not having discussed every aspect of this study, are in broad agreement with its conclusions. In presenting this study we do not claim infallibility but it represents our understanding of the subject at this present time and we believe that it indicates our hopes and desires for Crossroads. The implications of this study are as follows:

§ We believe that the elders of the church, representing its authority, should be male. Deacons may be female.

§ We believe that the role of "pastor" is a leadership role and should be male. This does not mean that women cannot exercise pastoral gifting but it must be under the authority of the "senior" pastor and the elders.

§ We believe that those who hold an official teaching role within the church should be male. This role advises on and helps shape the doctrines and direction of the fellowship. This does not mean that women cannot occasionally minister, exhort or edify the saints by leading some services but such ministry must be carried out at the invitation of the leadership and like all other ministry it must be subject to evaluation.

§ We are committed to taking every opportunity to discover, to develop and to utilise the gifts of every member of Crossroads, whether male or female, according to scriptural principles.

§ We believe that the use of headcoverings by women is a matter of personal conscience but we believe that a submissive attitude (in the sense in which all believers are required to be submissive to one another [1Pet.5.5]) to leadership is a scriptural requirement.

§ We believe that both sexes should dress appropriately, as becoming saints, not pursuing immodesty or extremes of dress or adornment.