WOMEN PREACHERS

Women Preachers: This is for those who want to know what the Bible has to say about Women as Preachers, rather than what "tradition" has said or what they have heard preached about women's place in the church.

A man who identified himself as a preacher, wrote a letter to the Rome News-Tribune,(published May 19, 2004) , stating that women preachers violated the clear teachings of Scripture and were a "cancer" on the church. He did not give any scripture references on the subject. Let me do so?

Starting in the Genesis of our Bible, Chapter 1, the Bible makes it plain that it takes both male and female to make up the image of God, and the generic word "man", includes both. "So God created man in his own image, in the image of God he created him; male and female, he created them." I am female of the species, man (Genesis 1:26-27 KJ version) The scripture thus makes it clear that we of the female sex are part of mankind. That Biblical verse alone should end the argument but there is much more.

Many New Testament passages show that it was Christ's intention to reverse the widespread subjugation of women, which began when the cancer of sin (speaking of cancer) entered the world. (Genesis 3). In Genesis 3, we read that both man and woman lost the joyful liberty God had given them in creation when they abused that freedom in prideful disobedience. Sadly, God's intention for mutuality and equality among man and woman went awry. Thus, the image of God became distorted with sin and our world became 'fallen' (full of sin). Jesus came to save us from sin. (Matthew 1:21)

In a culture that refused to allow women as teachers, learners, or even as witnesses in court, Jesus assures Martha and Mary sitting at His feet that learning was a good thing (Luke 10:41-42). 'Sitting at the feet' of a master is a phrase used for a 'learner' or 'disciple'. It is difficult for our generation to understand the amazing freedom (and grace) Christ's coming brought to the world of women as well as men. In many of Jesus' parables, when He used male images and activities, He also used a parallel involving women. In the four Gospels there are 633 verses in which He refers to women, most of them in a positive way.

Jesus allowed women to be the first witnesses to the resurrection. In fact, it was Jesus Himself who told Mary Magdalene to 'go and tell.' I read recently that Ann Graham Lotz, daughter of Billy Graham, was at a gathering where she had been the invited guest speaker. As she stood to speak, some men in the audience stood up in protest and moved their chairs to face away from her. After that experience, while in prayer about her call, Ann recalled the Bible verse (John 20:17) about Jesus sending Mary Magdalene to tell the Good News of the resurrection to all, including the 11 male disciples.

I have observed that in churches where women are not allowed to "preach," they preach and call it "speaking" or "witnessing " or "Bible teaching." In churches where women are allowed to be preachers, we teach the Bible and witness and speak and call it "preaching." Whatever we call it, I stand in awe and humility that the Lord would call and enable me to tell this greatest good news the world has ever heard and to win others to Christ.

In the picture on the left above, My husband (as pastor)was presenting me with a certificate and gold pin in recognition of work in the WSCS (women's society of Christian Service) of the Rome district. He was pastor of Trinity Methodist Church at the time(1962-1967). This was long before I was ever labeled "a preacher."

An example: one time at the Ellijay Methodist Church (the first church my husband served after M Div from Seminary) I was asked to fill in to teach an adult Sunday School Class one Sunday. A woman came up to me afterward with several complimentary statements about my teaching, including, "I did not know that you were also a preacher." All of this to belabor the point of the fine line between teaching, preaching, witnessing and Missionary efforts of dedicated Christian women.

"And it shall come to pass, says God. That I will pour out my Spirit on all flesh. Your sons and your daughters shall prophesy, your young men shall see visions. Your old men shall dream dreams. And on My menservants and My maidservants, I will pour out My spirit in those days. And they shall prophesy." The prophet Joel's words that women as well as servants will one day prophesy came true at the Pentecost.(Acts 2: 17-18)

Since the coming of the Holy Spirit at Pentecost, God has imparted His gifts to each person 'just as He determines' (I Corinthians 12:11). We do not tell God to whom He can or cannot give any gift, including the gift of preaching. Pentecost represents God's sanction for prophetic ministry by women as well as men.

It is God who calls a person (whether man or woman) to preach. In Galatians 3:22-28 we read: "For we are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for you are all one in Christ Jesus." (Galatians 3:16-28). Paul goes on to say that Christ came to redeem those under the law (Greek, slave, female) that we (all) might receive the full rights of sons (whoever will).

The masculine noun (son) and pronoun (he) was used for both genders in the original and so translated into English by Biblical scholars in places when the intent was son/daughter, he/her or children. At other times the gender is specified when read in the original language. Paul tells us in I Corinthians that a woman is not to pray or prophesy without a 'head covering'. This certainly means that if a woman dresses decorously, she can both pray and prophesy. (I Corinthians 11:5)

Paul goes on to say, "as a woman came from man, so also man is born of woman." Both genders were loved and honored equally by God in the three decisive events of:

...Creation (Genesis 1:26-27), ...Incarnation (Matthew 1:21) and ...Pentecost (Acts 2:17-18).8.

All my life I have heard people quote Paul's words in I Corinthians 14:34, "let your women keep silent in church." Some incorrectly used this as a proof text to forbid women to preach or teach. To "keep silent" would not allow singing, speaking to your child sitting nearby, saying "hello" to a friend, testifying or even getting down on her knees to say, "God be merciful to me, a sinner."

In the context of chapter 14, Paul admonishes the women at Corinth to be quiet, not because it is wrong for women to speak out loud in church service. He has just told them they can pray or prophecy as long as they act and dress circumspectly. (I Corinthians 11:5). Paul goes on to explain that "God is not a God of disorder but of peace ... everything should be done decently and in order." (I Corinthians 14:33-40). So untaught women were not to disrupt the service by asking questions out of order. Better these women should 'ask their husband' at home.9.

Ephesians 5:22-24 is one of Paul's five 'hupotasso' passages, (I Corinthians 14:34, Colossians 3:18, I Timothy 2:11, Titus 2:5) so named because of the Greek word translated 'submit' or 'submission'.

A full discussion of male/female roles would require a careful exegesis of all five passages. The idea of submission was nothing new. These women had been taught 'submission' from their mother's knee. Submission was a part of Jewish life for women since the tragic event of 'the Fall' in Genesis 3. What is new? The new is seen as we read the rest of the story. Men are also taught 'to submit as to the Lord'.

Paul , more "politically correct than Jesus" was careful not to upset the delicate cultural fabric of his day. But Paul was a 'new creation in Christ' since the hour he met Jesus on the Damascus road. Paul recognized that 'submit' is a good word. So do I.

What is new in Paul's theology is how women are to submit; they are to submit 'in the Lord'. In fact, Paul requests the same submission of the entire church body at Ephesians. They are all to 'submit to one another out of reverence for Christ.' (Ephesians 5:21).

I Timothy 2:11:12 is another example; "Let a woman learn in silence and submission, in quietness and full submission. I do not permit a woman to teach or to have authority over a man, but to be in silence.'' In the context, the Corinthian women were speaking so as to create disorder in the worship. It is often said generally, 'women like to talk'.

Paul is maintaining that untaught women should be taught (manthaneto is imperative). The silence and 'full submission' (again to the church body or teacher). Silence and "full submission is what any teacher would ask of his pupils.

A correct rendering of I Timothy 2:11-12 (of the original into English) would be: "I command that women learn (be taught) in quietness and full submission (to the teaching authority). I am (presently) not permitting a woman to teach and she is not to exert evil influence over a man." Women (or men) who 'exert evil influence' are not to teach.10. When we study the whole of Paul's letters, we realize that the great Apostle Paul was not chauvinistic toward women as some have claimed.

It was Paul who referred to Julia as 'outstanding among the apostles'. It was Paul also who called Phoebe 'a minister of the church'.

Of the 29 people Paul greets in Romans 16, many are women whom he addressed by name, which is contrary to Jewish custom; Phoebe, Tryphosa, Julia, Mary. This passage of scripture definitely tells us that the woman Phoebe was a minister. In Romans 16:1, Paul says, "I commend to you our sister Phoebe, a diakomos (translated into English as 'servant' only for Phoebe) of the church in Cenchrea." Paul uses the word, diakomos, a masculine term with no article.
When Biblical scholars translated the word 'diakomos' into English, they translated it 'deacon' (3 times) or 'minister' (18 times). Only in the case of our sister Phoebe is it translated from the original into English as 'servant'. In fact, in Romans 16:1-2, Paul refers to Phoebe as 'prostatis pollon', which if addressed to a man would likely be translated into English as 'ruler of many'.

Ordination is not a call to authority or to be a "ruler of many." It is a call to Christian servanthood.

Scripture references include:

Genesis 1:27...John 20:17

Acts 2:17-18... I Corinthians 12:11

Galations 3:22...28 Ephesians 5:22-24

I Corinthians 14:34... Colossians 3:18

I Timothy 2:11... Titus 2:5...Romans 16:1