The Role of Women in Public Worship

Women and Worship

“Many mature Christians perceive that one of the major issues looming on the horizon concerns the role of women in the church. The digression from the scriptures on this subject is growing stronger with each passing day and is going to hit the church like a roaring freight train. The house church movement is one vehicle that is bringing this issue to the forefront. The movement itself is actually divided over the issue of gender roles. In the book, Ekklesia, two dissenting articles are printed. One of these articles is by Steve Atkerson and the other by Jon Zens. Atkerson forthrightly says that ‘women are to remain silent with respect to speaking in the church meeting’ (Women’s Silence? 94). To the contrary, Zens declares, ‘The silence position militates against the very thing we are all for—open meetings with mutual participation’” (Women’s Silence? 103).

Subordination equals inferiority?

In his book, The House Church, Del Birkey concludes, “One cannot separate female subordination from female inferiority. Since, women in fact, are not inferior to males, then, in fact, they cannot be subordinate to men because of their sex” (p. 102). Yet his claim that female subordination or subjection is inherently tied to a mistaken concept of female inferiority is false. The very first thing that needs to be noted is that a woman being in subjection is not a curse or consequence stemming from Eve’s disobedience, and therefore something that must be removed in Christ. Prior to any sin entering, Eve is Adam’s helpmeet (2:18). Adam also names Eve (2:23; 3:20), thus demonstrating his leadership and role as head in the relationship. In the New Testament, Paul bases male leadership in the church on the basis that, “For it was Adam who was first created, and then Eve” (1 Timothy 2:13). We equally understand that submission does not necessarily imply inferiority, for employees are not inferior to their bosses (Ephesians 6:5), citizens are not inferior to legislators or politicians (1 Peter 2:13), and members of the Church are not inferior to the elders (Hebrews 13:17). Add to this the truth that Jesus subjected Himself to the Father (1 Corinthians 11:3 “God is the head of Christ”), yet Jesus is not inferior to the Father (Hebrews 1:3). “If our understanding of these Creation origins is correct, it must be emphasized that the principle of male spiritual leadership was established before custom or culture ever came into existence. It was not initiated by woman-denouncing Jewish religious leaders, and it did not result from misunderstandings of the original languages of the Scripture text” (Smith p. 37). “The man is the head of a woman” (1 Corinthians 11:3). “Headship stresses leadership, and prior authority. It seems clear that the passage is teaching the subordination principle. Men are subordinate to Christ. Women are subordinate to men. Christ is subordinate to his Father. No one is suggesting that the subordination of each one is of exactly the same kind, degree, or expression. But surely, we mustn't go so deep into the text so that when we come out we have nothing whatever to say about it” (McGuiggan p. 146).

Galatians 3:28

From Galatians 3:28 Birkey argues, “The texts of that revolutionary gospel regarding the role and ministry of women in the New Testament house churches can be summarized around nine theses: First, women, alongside men, were full-membered participants in the Christian communities. Second, women, side by side with men, were partners in leadership and ministry in the early churches. Third, women, along with men, led in public prayer. Fourth, women, alongside men, prophesied in the church. Fifth, women, with and in the presence of men, had authority in the church body. Sixth, women were encouraged to learn the Scriptures. Seventh, women, even as men, had gifts for edifying the body. Eighth, wives, as well as their husbands, were partners in mutual submission, arising out of their mutual love” (The House Church pp. 93-102). First, let us examine Galatians 3:28:

“There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus”

Unfortunately, some have tried to twist this passage into teaching that all gender roles have become irrelevant in the church, that is, women can be elders and so on. The very man who wrote this verse, is the very same writer who recognized that male and female roles still exist, even after one has become a Christian. Paul addresses slaves in the condition of being slaves (Ephesians 6:5-9); he addresses women as women, wives as wives, husbands as husbands (Ephesians 5:22-33; Titus 2:4-5; 1 Timothy 2:11-13). Secondly: If women are no longer subject to the commands of submission, then men are no longer subject to the commands to love their wives and provide for their families. (Ephesians 5:25; 1 Timothy 5:8; 1 Peter 3:7), children are no longer subject to the command to honor and obey their parents (Ephesians 6:1-2), and servants or employees are no longer subject to their masters or employers (Ephesians 6:5-8).

Full-membered participants

Yet being a member of the body of Christ does not mean that one is automatically in a position of authority. Single men are full-membered participants yet cannot be elders and neither do they have equal authority with the elders (1 Timothy 3:2; Hebrews 13:17), the same is true of new converts and baptized boys and girls.

Praying and Prophesying

“But every woman who has her head uncovered while praying or prophesying disgraces her head” (1 Corinthians 11:5).

Birkey contended “women, along with men, led in public prayer—women, alongside men, prophesied in the church”. I would assume that he is arguing that the praying and prophesying mentioned in 1 Corinthians 11:5 took place in the assembly, where men and women were present. The problem with such a view is that it would contradict two clear and definite passages, one of which is in the same letter, and both are penned by the same writer! “The women are to keep silent in the churches; for they are not permitted to speak” (1 Corinthians 14:34). Observe that this passage is addressing women speaking in an assembly where men would be present (14:26 “When you assemble”). It would also be an assembly where men would be prophesying (14:26,29). Thus Paul is actually forbidding what Birkey claims, that is, that women alongside with men, prophesying in the church. Paul also adds in writing to Timothy, “A woman must quietly receive instruction with entire submissiveness. But I do not allow a woman to teach or exercise authority over a man, but to remain quiet” (1 Timothy 2:11-12). Lenski offers a good comment when he says, “It is quite essential to note that no modifier is attached to the participles to denote a place where these activities were exercised. So we on our part should not introduce one...By omitting reference to a place Paul says this: "Wherever and whenever it is proper and right for a man or for a woman to pray or to prophesy, the difference between sexes should be marked “ (p. 436). From the above passages we already know that is not proper for a woman to pray or prophesy in the assembly. Carefully note that the silence mentioned in 1 Corinthians 14:34 is not an absolute silence. There were times when prophets and tongue-speakers had to remain silent (14:28,30) in reference to speaking in tongues and prophesying, yet such men could still sing. Thus, in reference to addressing the assembly or using their spiritual gifts in the assembly, like prophesy, they must remain silent, but they could still do such things as sing and confess Christ.

Both had spiritual gifts

While both men and women had spiritual gifts (1 Corinthians 11:5; Acts 2:18; 21:9 “Now this man had four virgin daughters who were prophetesses”), this fact does not override the passages that we noted above that does not allow women to use such gifts in the assembly. 1 Corinthians chapter 14 is a chapter that deals exclusively with the proper use of spiritual gifts in the assembly, and women are not allowed to use their gifts!

Mutual Submission

When Birkey writes that “wives, as well as their husbands, were partners in mutual submission”, I assume he is referring to Ephesians 5:21 “And be subject to one another in the fear of Christ”. Yet this passage is not teaching that husbands and wives have equal authority or equal roles, for the very next verse says, “Wives, be subject to your own husbands” (5:22). To argue that Ephesians 5:21 eliminates male headship and female subjection, would not only contradict the rest of the chapter and other chapters as well (1 Corinthians 11,14; 1 Peter 3; 1 Timothy 2), it would equally eliminate proper authority in the parent-child relationship (Ephesians 6:1-4); and the employee-employer relationship (Ephesians 6:5-9).

Women led in public prayers

Some times people will argue that a woman leading a prayer in the assembly is not a violation of her submission or the teaching in 1 Timothy 2:11-12. Yet carefully note that men like Birkey clearly see it as such, and they equate it with preaching (prophesying) in the assembly. “It is becoming increasingly obvious that one of the driving forces in the house church movement is an increased role for women beyond what scripture allows. In some of the house churches established from non-institutional roots, women are already addressing the assembly, openly conversing during the partaking of the Lord’s Supper, and participating in leading chain prayers in the presence of men” (True Worship, FC Annual Lectures, 2005, p. 181). John Mark Hicks a professor at David Lipscomb University complains “only males are permitted to serve the table (Lord’s Supper)…. Some are excluded from serving the table because of their gender. When women are excluded from serving at the table, they are excluded from service, not authority” (Come to the Table p. 172). It appears that Hicks is arguing that a woman serving the Lord’s Supper would not be a violation of passages such as (1 Timothy 2:11-12). The argument he makes is, “she is only serving, she is not occupying a position of authority”. Yet, men like Birkey see the issue a little more clearer on this point, for he argues, “women, side by side with men, were partners in leadership and ministry (service) in the early churches”. Some may argue that women serving on the table (and not saying anything) are not exercising authority over men anymore than boys who are serving on the Lord’s table are having authority, yet the point is that the boys serving are being trained to exercise authority. The boys who are involved in the worship are there for the express purpose of developing them into men who will exercise authority.

Mark Dunagan/Beaverton Church of Christ/503-644-9017