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Setting the Scene for Biblical Equality
In this book I outline the biblical case for male and female equality in Christ and in ministry. I do not pretend to advance anything original here. And this is not an exhaustive treatment of the texts or the arguments. All I offer is an introductory biblical case for women teaching and leading in the church. Iāve intentionally kept this book small. Many people have asked me for a summary of the case for biblical equality, so thatās what I present here. I recommend a wide range of scholarly books at the end of this book, for those who want to dig deeper in the subject of what the Bible teaches on women in ministry. I hope that people will find this little book to be a useful introductory guide to what the Bible says on this subject.
What follows is my attempt to state my position as honestly and graciously as possible. I am a Bible-believing Christian who believes that God created the genders to be different and complementary. I also believe that the Bible encourages full equality between men and women in Jesus Christ, and full female participation in all forms of ministry and leadership. I seek to do that while honoring those who interpret the Bible differently, and I ask that they do likewise.
Yet I believe that this biblical vision transforms lives, churches, and the world. This is because full gender partnership and equality is Godās good and original intention for women and men, and for his world and his church.
I divide this book into three sections. In section one I set the scene for biblical equality. In section two I outline the biblical vision for women and men in Christ, and present the biblical case for gender equality in ministry. In section three I challenge the church to embrace the practical implications of biblical equality.
Before we move into the biblical material itās important to set the scene. This is a heated and complex subject. It can be divisive. Emotions run high. People invest a lot in their convictions and positions on this issue. The subject of women in ministry can serve as a proxy for a wide range of other animosities and anxieties. But this is an important topic for so many reasons. We must deal with it as honestly, fairly, and graciously as possible. And we must seek to be true to the biblical witness. We must put aside false allegations and any desire to āget one up on others.ā Instead, we should see the challenges and opportunities in this discussion, for church and mission in a changing world.
Romans 12 sets the scene for how we should approach this topic. Paul says these wise words. Letās follow this wisdom in our conversations with and about each other, and in our actions toward each other.
Can Godly Men Be Quiet?
Before I go any further, Iād like to reflect on the words of Philippa Lowe in her online post, āCan Godly Men Be Quiet?ā
Philippaās words challenge and chasten me as I write this book. She says, āThe quieter you become, the more you can hear.ā We men are often too noisy and opinionated to hear. We speak, argue, assert, and posture. Weāre often so noisy that we canāt hear. Our egos and sexisms block our ears and hearts. Philippa says, āSo instead, I ask: Godly men, could you be quiet? Because in the quietness you might hear something new. Something Jesus is whispering. That this fuss about women is getting in the way of the Gospel and we need to shush and listen . . . With my hand on my heart for all my Christian brothers who have supported and encouraged me, I have to say . . . Can you please, please, just shush and listen.ā
Philippa says the greatest gender discrimination sheās ever experienced has been in the church and in Christian organizations. My friend Megan Powell du Toit, who is an Australian pastor and academic, puts it this way: āIām often: ignored, belittled, underestimated, interrupted, patronized, un-cited, my words attributed to men, or given back to me by men as if they originated with them. I find myself often in the awkward position of citing my own credentials and experience. Christian guys . . . please hear me saying this with love and tears . . . Iām sometimes put off contributing on your social media threads because of this.ā
Iām very conscious of Philippaās and Meganās words as I write this book. Can I be quiet and really listen to what women are saying to me and to the church?
Iām also conscious of the fact that shouting matches between men about what the Bible teaches on women are offensive, useless, and, well, reek of patriarchy, even when some of the interlocutors are advocating for women. āSo, instead, can Godly men be quiet in this? Rather than rushing to speak, look at what we are seeing: the diminishment or lack of female voices is having far-reaching impact.ā My female friends and sisters have their own voice. Will I shush? Will I be quiet and listen?
Being quiet isnāt the same as being silent about abuse or oppression, or about equality for women in marriage and ministry. Philippa is right: āThere is a difference between quiet and silence. A culture of silence is a breeding ground for abuse. A culture of quiet creates the space for many more to be heard. For the last to be first.ā
Godly men, it is time to be quiet.
Dealing with a Heated and Complex Subject
Issues to do with gender and sexuality are hotly debated today. People take and defend positions strongly and with great passion. Opponents level accusations against each other, caricature each otherās opinions, and question each otherās motives and agendas. People employ rhetorical devices to belittle those who disagree with them and to denigrate the opinions they hold, and to try to convince others to come over to their established position.
We often see this animosity and conflict emerge when Christians discuss the roles women can play in the church. Itās a heated topic and accusations fly in all directions.
Those who interpret the Pauline passages in a way that prohibits women from preaching, senior leadership, and public teaching too often suggest that their opponents have a low regard for the authority of the Bible. They suggest that those who encourage women into these ministries have accommodated to contemporary culture, and forsaken biblical faithfulness. One often hears the buzz phrase, āYouāre just being politically correctā (whatever that means!). Critics of those who support female leadership say that these supporters have interpreted the Bible in a way that fits their hearts and desires, instead of being faithful to a plain reading of the text. These accusations are, of course, hurtful, unfair, and most often untrue. Egalitarian Christians work very hard to be true to the Bible, to honor its authority, and to interpret it accurately. While this may not be true of all egalitarians, I would argue that it is most often the case.
On the other side, those who read Jesus, Paul, and the rest of the Bible in a way that encourages women into full and unrestricted ministry too often suggest that their opponents have a low regard for women. They suggest that those who restrict women have an attachment to patriarchal power, and a desire to oppress, control, and subjugate women. They accuse their opponents of a superficial reading of the Bible, and a hidden agenda that is rooted in power and control, and to the detriment of women and girls. These accusations are...