Canadian Conference of Mennonite Brethren Churches

Biblical support for restricting women in church leadership
Biblical support for affirming women in church leadership

1. Biblical support for restricting women in church leadership

Women in creation

The image of God involves both male and female – Genesis 1:27
Man is given primary leadership responsibility in God’s arrangement of order in creation (Genesis 2:4–25):
- Adam is responsible for the environment
- Adam is responsible for obedience before God
- Adam is responsible for naming animals and the woman
- The woman as “helper” signifies one who assists
- Adam was created first, then Eve
The distortion of God’s order after the fall is not annulled by redemption – Genesis 3:16

Women leaders in the Old Testament

Women were restricted from the priesthood
Women’s involvement in the prophetic ministry was temporary or the exception

Jesus and women

Women were not part of the twelve disciples – Matthew 10:1–4; Luke 6:12–16

Women in the early church

Women were not appointed as elders in the church – 1 Timothy 3:1-7; Titus 1:5-9; 1 Peter 5:1-5
Women’s involvement in the work of the early church was under the authority of men

Women in the New Testament letters

Galatians 3:28
- The context of Galatians 3:28 does not address social implications
- While women and men are equal in status in Christ, functional differences in the church remain
- The analogy between women and slaves does not apply since slavery is not a God-ordained institution
1 Corinthians 11:2–16
- “The head of the woman is man” (headship is defined as “authority”) – 1 Corinthians 11:3
- Women prophesying in the church cannot be equated with preaching – 1 Corinthians 11:5
- The significance of a head covering represents man’s authority over the woman
- Woman was made from man and for the sake of man
- Nature requires that the distinction between the sexes be reflected in different roles in the church
1 Corinthians 14:34–35
- The principle behind the command for women to be silent in the church is based on:
Ephesians 5:22–33 (Colossians 3:18–19; Titus 2:3–5)
- The husband is the head of the wife – Ephesians 5:23
- The husband/wife relationship is the pattern for the relationship of men/women in the church
1 Timothy 2:9–15
- Women are to learn in quietness and in submission – 1 Timothy 2:11
- The meaning of authentein is “to have authority” – 1 Timothy 2:12
- Women are not to teach men or have authority over men – 1 Timothy 2:12
- The appeal to man’s priority in the “order of creation” indicates this command is a permanent principle that transcends cultural practices
- Woman’s role in the fall reflects her overstepping of God’s order for male/female relationships
- “To teach” and “to have authority” are equated with pastoral leadership and eldership
1 Peter 3:1–7
- Women are to submit to their husbands and husbands are to provide considerate leadership

2. Biblical support for affirming women in church leadership

Women in creation

The image of God involves both male and female – Genesis 1:27
Both male and female are commanded to be fruitful and have dominion over the earth – Genesis 1:28
Woman was created as a “helper” of man to address the social dimension – Genesis 2:18
Adam recognizes the mutuality of woman – Genesis 2:23
The hierarchy of the husband over his wife is a result of the fall and is not prescriptive – Genesis 3:16

Women leaders in the Old Testament

Women were prophetesses – Miriam and Hulda – Exodus 15:20; Micah 6:4; 2 Kings 22:14–20
Deborah was a prophetess and judge – Judges 4:4–5

Jesus and women

Women were among Jesus’ disciples – Matthew 27:55–56; Mark 15:40–41
Mary learned as a student of Jesus – Luke 10:39
Women proclaimed Jesus’ true identity – John 4:1–42, 11:27 (compare to Peter – Mark 8:27–30)
Women remained as faithful witnesses of the crucifixion and resurrection – Matthew 27:55–56, 28:1–10; Mark 15:40–41; John 20:10–18
Women were commanded to proclaim the resurrection – Matthew 28:7; Mark 16:7; John 20:17–18

Women in the early church

Women received the Spirit at the inception of the church at Pentecost and were empowered to prophesy by the Spirit – Acts 2:4; Acts 2:17–18
Lydia was the first convert and house church leader in Philippi – Acts 16:11–15
Priscilla taught Apollos – Acts 18:24–26
Four daughters of Philip were prophetesses – Acts 21:8–9
Women were co-workers of Paul
- Euodia and Syntyche (co-workers) – Philippians 4:2–3
- Priscilla (co-worker and house church leader) – Romans 16:3–5; 1 Corinthians 16:19
Junia was outstanding among the apostles – Romans 16:7
Phoebe was deacon of the church at Cenchreae and patron of Paul – Romans 16:1–2 (Romans 12:8)
Chloe and Nympha were house church leaders – 1 Corinthians 1:1; Colossians 4:15

Women in the New Testament letters

Galatians 3:28
- In Christ there are no distinctions
- The “new creation” in Christ becomes the model for relationships – 2 Corinthians 5:16–17
1 Corinthians 11:2–16
- Meaning of headship is unclear (“source”?) – 1 Corinthians 11:3 (1 Corinthians 11:12)
- Women were praying and prophesying in the church – 1 Corinthians 11:5 (1 Corinthians 14:3, 26)
- Proper dress provides authority for women to prophesy – 1 Corinthians 11:10
- Interdependence marks relationships between women and men “in the Lord” – 1 Corinthians 11:11
1 Corinthians 14:34–35
- Spiritual gifts are given without distinction by the Spirit – 1 Corinthians 12:7, 11
- Three groups of people (tongue speakers, prophets and women) are told to be quiet – Paul’s concern is for order in the service – 1 Corinthians 14:28, 30, 34
Ephesians 5:21–32
- The wife’s submission is an expression of mutual submission among believers – Ephesians 5:21
- Headship is defined in Ephesians 1:22–23, 4:15–16 (nourishes and tenderly cares for the body)
1 Timothy 2:8–15
- The primary issue of concern in 1 Timothy is false teaching, the promotion of controversy, meaningless talk, and presumption about the ability to teach – 1 Timothy 1:3–7; 4:1–7; 6:3–5
- The call for quietness must be understood in the context of living peaceful lives – 1 Timothy 2:1
- The meaning of authentein is “to domineer” – 1 Timothy 2:12
- 1 Timothy 2:9–15 should be read in light of the situation described in 1 Timothy 5:9–15
- The restriction on women is contextual – in relation to the situation in the church in Ephesus

Doug Heidebrecht is Academic Dean at Bethany College in Hepburn, Saskatchewan.