It is apparent that the Christian church is grappling with the issue of women’s roles in ministry. Many churches rely on conclusions not founded in Scripture as the basis for their policies. This article seeks to illustrate such inconsistencies and challenge each church to carefully examine the scriptures as the basis for their attitudes and policies regarding the contribution of women to the ministry of the local church.
The introduction of the word “submission” into a Christian conversation about adult human relations immediately strikes different responses. For some Christians, submission is a happy word describing the proper biblical relation of a wife to her husband or of a woman, whether married or single, to the males in the church congregation.
There are several New Testament passages dealing with the proper relationship between husband and wife. The words of Jesus and the writings of Paul and Peter are quite explicit about the roles and responsibilities of husband and wife. But there are only a few stories in the New Testament that give us any information about married couples who were related to the mission of Christ and to the forming and expanding of the church in the first century.
Scripture and church history make abundantly clear that women can and do exercise significant influence and power in a variety of contexts, including the church. Yet, most of the books and articles available on Christian leadership are written by and for men. In this paper, I will address some leadership issues with a focus on women as leaders.
Why would a woman espouse an ideology that consigns her to a less-than status? Howell and Duncan surveyed 72 women to explore the rationale behind women’s beliefs in the subordination of women to the authority of men.
Complementarianism is nothing more than the old argument of “separate but equal” applied to gender roles and dressed in a type of theological clothing. This is the same argument earlier generations used to justify segregation of the races.
Over the past forty years, the remarkable presence of women in Prov 1–9 has drawn an equally remarkable number of studies, a gift from the rise of feminism and women in the academy. The combination of these two forces brings attention to the once invisible women in the text, figures generally overlooked or ignored as males have read and interpreted the text for other males. Now, however, the text again gives birth to these marginalized figures, providing them with bodies, eyes, ears, hands, feet, and especially, mouths for speech. Of 256 verses in Prov 1–9, 132 specifically mention or speak about women and another seventeen verses either introduce these texts or draw conclusions from them;hence fifty-eight percent of Prov 1–9. Yet, ironically, all this attention to women comes because of the writer’s interest and concern for young men (1:4), with a secondary appeal to older, wise men (1:5). For the sages, it would seem that the way to a man’s heart is not through food, but through women. After all, the author seems to assume, what better way to engage the attention of a young man than by speaking about or describing women?