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Does 1 Timothy 3:8-13 discount the possibility of women deacons? Not at all.

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The occasion for writing the following article is this: at a recent summer convention [probably 1893] a young lady missionary had been appointed to give an account of her work at one of the public sessions. The scruples of certain of the delegates against a woman’s addressing a mixed assembly were found to be so strong, however, that the lady was withdrawn from the programme, and further public participation in the conference confined to its male constituency.

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In every corner of the world, religious teachings on gender and power have an enormous impact on human lives, especially those of girls and women. For this reason, Christians have a responsibility to accurately critique biblical teachings on gender. 

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We Lutherans all want to argue on the basis of God's revealed truth in the authoritative Scripture. Yet all of us come to this debate with our own personal history and agenda. My own history includes aversion to women in the public ministry as a result of experiences, first as a teenager, then as a student in Germany. More recently, I have developed a growing understanding of the just claims of Christian women who have been disempowered and marginalized in the church and a horror for what has been perpetrated in the name of male headship. A re-examination of the texts and another (this time happy) experience of having a woman as my pastor in the United States about a decade ago led me to abandon my previously held view that the ordination of women is not the Lord's will for his church today. I am now convinced to the contrary, although I do not like using the broad term feminist. My own personal pain is not only that close friends and relatives hold an opposing view, but that I fully understand that view as one who once held it (this is not said in any spirit of superiority).

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This paper seeks to begin to correct the equation of biblical egalitarianism with liberal feminism by considering them on a foundational level—looking at where each locates its authority and how each understands the Bible’s authority.

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“Mr. President, how long must women wait for liberty?”

This was the question stretched across banners in front of the White House, distributed on pamphlets, and spoken all over the country in the 1910s. Inez Milholland, an icon of the women’s suffrage movement, first uttered them. They were her last words before she collapsed, and soon died, while campaigning for women’s suffrage through the western United States. This is also the question that pervaded my mind as I watched the film Iron Jawed Angels.

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The Song of Songs stands alone among the books of the Jewish and Christian canons as an unabashed exploration of sensual human love. 

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Excerpts from the booklet, The Feminist Bogeywoman, written by Rebecca Merrill Groothuis and published in 1995 by Baker Academic, a division of Baker Publishing Group. It is used here by permission. 

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2017 is CBE International’s thirtieth anniversary and is being celebrated as a “Year of Jubilee.” This expanded issue of Priscilla Papers functions as part of this Jubilee celebration. 

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