Holding Up Half the Sky

A Biblical Case for Women Leading and Teaching in the Church

Graham Joseph Hill

• Éditeur: Cascade Books
• Année: 2020
• ISBN:
  9781532686139
• Sujet: Teologia e religione
• Sous-sujet: Critica e interpretazione biblica

Women have played significant roles in ministry and leadership throughout the history of the church and the pages of the Bible. Today, women make up more than half the church, and do much of the mission, ministry, and discipleship in the life of the church. But women have often been held back from ministry roles. Graham Joseph Hill outlines the biblical vision for women in ministry and leadership. He offers a biblical and passionate call for women to be released to teach, to lead, to preach, to serve, to pastor, and to minister in every area of the church. The Bible paints a radical vision of women, empowered and emboldened for full ministry participation in Christ's church. The biblical vision for women and for their role as teachers, witnesses, disciplers, and leaders transforms not only personal lives, but also the church and the world. This book offers a biblical case for women teaching and leading in the church. Hill then explores practical ways that we can empower and release more female leaders in the church, and ways that we can amplify the voices and honor the gifts of women in the way Jesus intended. Together women and men can revitalize the church and renew the world.

1

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. I’ve intentionally kept this book small. Many people have asked me for a summary of the case for biblical equality, so that’s 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 God’s 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 it’s 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 “get one up on others.” 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. Let’s follow this wisdom in our conversations with and about each other, and in our actions toward each other.

Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship. Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.

For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the faith God has distributed to each of you . . .

Love must be sincere. Hate what is evil; cling to what is good. Be devoted to one another in love. Honor one another above yourselves. Never be lacking in zeal, but keep your spiritual fervor, serving the Lord . . . Practice hospitality.

Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice; mourn with those who mourn. Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited.

Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everyone . . . Do not be overcome by evil, but overcome evil with good. (Rom 12:1–3, 9–17, 21)

Can Godly Men Be Quiet?

Before I go any further, I’d like to reflect on the words of Philippa Lowe in her online post, “Can Godly Men Be Quiet?”1

Philippa’s words challenge and chasten me as I write this book. She says, “The quieter you become, the more you can hear.” We men are often too noisy and opinionated to hear. We speak, argue, assert, and posture. We’re often so noisy that we can’t hear. Our egos and sexisms block our ears and hearts. Philippa says, “So 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.”

Philippa says the greatest gender discrimination she’s 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: “I’m 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 . . . I’m sometimes put off contributing on your social media threads because of this.”2

I’m very conscious of Philippa’s and Megan’s words as I write this book. Can I be quiet and really listen to what women are saying to me and to the church?

I’m 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. “So, 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.” My female friends and sisters have their own voice. Will I shush? Will I be quiet and listen?

Being quiet isn’t the same as being silent about abuse or oppression, or about equality for women in marriage and ministry. Philippa is right: “There 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.”

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 other’s opinions, and question each other’s 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. It’s 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, “You’re just being politically correct” (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...