Her influence runs deep into the current of every culture. From majestic landscapes echoing African praise to the pews of Western worship, the church lady’s heart beats with adoration for her God. Standing with saintly stature, she’s etched in the minds of churchgoers throughout history. One may envision heels clicking through the sanctuary, Chanel N°5 permeating the air. Her children in tow, all dressed to the nines. Another remembers their church lady doused in the aroma of fresh pancakes from the morning breakfast she tirelessly prepared— fashioning a long skirt, floral blouse, and piety pinned to the top of her head. Others can only reminisce about the American satirical depiction of Dana Carvey (1955) and the church lady’s Saturday Night Live exploits.[1] We can even rewind to the dusty landscape of antiquity where the church ladies were draped in a long tunic and subservience. Over the millennia, her presence has pervaded countless parishes, often silenced and sidelined, but remaining a relentless force of grace.
Despite the world silencing her, God’s redemptive work continues to gradually heal the historical stifling of the church lady. However, inherited theology often blinds people to ecclesiastical misogyny, perpetuating the problem. Healing begins by “testing everything” and “holding fast to what is good,” as the Apostle Paul exhorted in 1 Thessalonians 5:21. Occasionally, we need to unlearn some things. The misconception that scrutinizing biblical truths concerning women leads to a “slippery slope,” landsliding into errant biblical beliefs, is wrong! Liberating the church lady to function in the fullness of her spiritual gifting should never be a question of morality. Modern readers should approach these scriptures and beliefs with empathy for women and create action steps that correct the wrongs perpetuated upon them. This actionable empathy is the only way change will happen for the church lady.
These beliefs embedded in the depths of Christianity deserve examination and a willingness to assess that these viewpoints are rooted in misogyny, rather than morality or biblical orthodoxy. Look no further than the ancient Grecian philosopher Thales (546 BC), who rejoiced he “was born a human being and not a beast, next a man and not a woman, thirdly, a Greek and not a barbarian.”[2] Some believe the Jewish version of this proclamation was a prayer recited three times a day: “Praise be Thou, O Lord, who did not make me a gentile; Praise be Thou, O Lord, who did not make me a boor; Praise be Thou, O Lord, who did not make me a woman.”[3] Indeed, not every rabbi subordinated women, but even the great Josephus, a first-century Jewish historian, stated: “The woman, says the Law, is in all things inferior to the man.”[4] Decades later, Tertullian (AD 160–215), a renowned Christian apologist, vulgarly spewed: “And do you not know that you are (each) an Eve? The sentence of God on this sex of yours . . . You are the devil’s gateway.”[5] Move a few centuries further to the beloved St. Augustine (AD 354–430), the bishop of Hippo, a prolific writer whose theology still pervades Christian dogma today. This man warred with lust and longed for his concubine who was, “torn from [his] side as a hindrance to [his] marriage.”[6] St. Augustine’s view of women is further specified in his statement, “If the woman was not made for the man to be his helper in begetting children, in what was she to help him?”[7]
Before Thales, Josephus, or Tertullian spoke debasing words against women, the enemy himself targeted her with a fixated hatred. Eve embodied everything the devil opposed, for she epitomized life, and he epitomizes death. So, he set his malevolent sights on her in the garden—a vile blow that continues to reverberate throughout human history: limiting women’s education, depriving women their human rights, persuading the world that women’s worth is falsely found in childbearing, forced marriage, objectifying standards, slavery, abuse, and silencing her voice in the Church. The relentless war against women has demonic underpinnings that God destroyed (1 John 3:8), redeeming Eve and all humanity through the birth of his Son, and his free gift of salvation.
While Jesus functioned within the parameters of a patriarchal society, he shifted his followers’ views of women in numerous ways. Shocking his disciples, he talked with the Samaritan woman, who proclaimed to her town that she met the Messiah. Towering throughout Scripture as the first evangelist, Jesus refused to let her heritage or gender limit his work. Christ tore that target off her back, empowering her voice and transforming a village (John 4:1–42). Martha’s sister, Mary, breaks another cultural barrier by sitting at Jesus’s feet, “listening to what he said” (Luke 10:39). This posture of learning was typically reserved for male disciples.[8] Yet, Jesus defended Mary’s choice, allowing her to learn (Luke 10:42). Similarly, Paul affirms Phoebe as a deacon and patron (Rom. 16:1–2) who most scholars believe delivered the book of Romans to the house churches in Rome. Therefore, Paul would have instructed her on the text and prepared her to teach its complex theology to the congregants.[9] Priscilla is another powerhouse theologian whom Paul upheld. She and her husband led a house church (1 Cor. 16:19) and corrected the doctrine of the great evangelist, Apollos (Acts 18:24–26).[10]
Yet some protest and proclaim Paul defined a place for women in the Church, stripping them of influence, and relegating them to subordination, as infamously detailed in 1 Timothy 2:8–15 and 1 Corinthians 14:34–35. Understanding a few key truths about biblical interpretation clears this confusion, preventing interpretative error and helping Bible readers to “correctly handle the word of truth” (2 Tim. 2:15). Of first importance, it’s essential to remember that the Bible was written for us, not to us. Proper hermeneutics, a key part of actionable empathy, requires understanding that a cultural context exists within God’s Word. William Webb wisely stresses the importance of reading the Bible through a cultural and transcultural lens, the former having implications solely upon the first century and the latter having a universal impact on all readers.[11] Building a doctrine on one verse weaponizes Scripture to control others and fuels the fires of spiritual abuse.
When Scripture is read in this way, Paul cannot be silencing women in 1 Corinthians 14:34, or he wouldn’t affirm their prophesying a few verses later (1 Cor. 14:39). Rather, he calls for order (1 Cor. 14:40) by preventing disruptive questions and encouraging husbands to answer their wives’ inquiries at home.[12] Likewise, when Paul tells women to submit to their husbands (Eph. 5:22; Col. 3:18), in no way does this belittle her as a doormat under his feet. He says, “Submit yourselves to your own husbands as you do to the Lord.” Submitting to Christ means coming under his authority, and he lifts women up, empowering them to live a godly life that uses their gifts to further his kingdom. Submitting to God makes women better. His sacrificial love infuses the female heart with confidence and strength . . . and husbands are commanded to love their wives with the exact same sacrificial love of Christ (Eph. 5:25). This sacrificial love would never require her role as “helper” (Gen. 2:18, 20) to check her dreams at the Cleaver’s door.[13] In fact, the Hebrew word ezer (translated in Gen. 3:18 as helper) most often refers to God aiding his people in military settings.[14] Thus, a woman as ezer is like an ally supporting a battling country in war.[15] One country is not greater than another because they need each other to accomplish a mission.[16] Similarly, a loving husband partners with his wife to accomplish the mission of God. As she submits to him, he lifts her up, equipping and empowering her to accomplish all God has called her to do—whether that’s working as a stay-at-home mom, working in the marketplace, or in full-time ministry.
Therefore, healing begins in Christian households where a proper view of biblical submission is outworked. Yet this mission is hindered when the Church denies women certain positions because of their femineity. Leaders who limit the use of women’s spiritual gifts because they don’t fit within a theological framework will give an account to God. Spiritual gifts are not gender specific, and The Great Commission (Matt. 28:16–20) is given to men and women alike. No spiritual authority or theological giants like Tertullian and St. Augustine can undermine the redemptive trajectory established by Jesus and his apostles.
Undeniably, a war has been waged against women, but Jesus won the battle. Christ became the target, defeating death and conquering sin. The weapons forged by the devil have not prevailed (Isaiah 54:17). Dear church lady, because of Jesus, you are a victor, not a victim. God raised you up! He seated you with Christ in the heavenly realms (Eph. 2:6). There is no higher seat. There is no higher position. The enemy tried to cancel you, but Psalm 68:11 says, “The Lord announces the word, and the women who proclaim it are a mighty throng.” Jesus never silenced women. He values your voice! So, teach his truth to your children, neighbors, congregations, and the world because Christ himself commissioned you (Matt. 28:18–20), and souls are waiting to be transformed by the gospel!
[1] An American comedy sketch show. The “church lady” character was created by Carvey during his tenure from 1986–1993.
[2] Ben Witherington III, Women in the Earliest Churches (New York, NY: Cambridge University Press, 1996), 7.
[3] Scot McKnight, The Blue Parakeet: Rethinking How You Read the Bible (Grand Rapids: Zondervan, 2018), 206.
[4] Ibid., 208.
[5] https://ccel.org/ccel/tertullian/women_apparel/anf04.iii.iii.i.i.html.
[6] https://ccel.org/ccel/augustine/confess/confess.vii.xv.html.
[7] William J. Webb, Slaves, Women and Homosexuals (Downers Grove, IL: IVP Academic, 2001), 257-258.
[8] Robert H. Stein, Luke, vol. 24, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 321.
[9] Ronald B. Allen, “Module 10: Romans,” online class lecture for BE109OL (Dallas Theological Seminary, Fall Semester, 2018).
[10] McKnight, 233; Keener, Craig S. Paul, Women &Wives: Marriage and Women’s Ministry in the Letters of Paul. Grand Rapids: Baker Academic, 1992.
[11] Webb, Slaves, Women and Homosexuals, 24–25, 237–39, 273.
[12] Keener, 85–88.
[13] June Cleaver was a character on the American sitcom Leave it to Beaver. She was known for keeping a perfect home, her impeccable appearance, and keeping her husband happy at all times.
[14] Sue Edwards and Kelley Mathews, 40 Questions About Women in Ministry (Grand Rapids: Kregel Publications, 2022), 70.
[15] Ibid., 74.
[16] Ibid., 74.
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