This article is a companion to the article entitled Of Male Headship and Women and Ministry which provides the baseline framework for the subject. So if you are not familiar with its content, I recommend you read it first.
Consider the following there is no:
- There is no biblical example of a female publicly proclaiming what thus saith the Lord or otherwise publicly speaking as one having headship in the synagogue or Christian church assembly.
- There is no clear biblical example of a female being assigned the function of apostle, bishop, pastor, elder, or similar functions that indicate the actual or potential for headship over a congregation or similar grouping. Yet, see my special note toward the end of this article as I address this matter is some measure of detail.
- There is no biblical example of a female proclaiming what thus saith the Lord publicly on the physical street, house to house, in a house or physical mountain in a forum or manner that assigns or projects them as having congregation level headship or otherwise having spiritual authority or spiritual honor over men, especially their husbands. Radio, TV, Internet are modern day equivalents to the physical street and mountain.
Consider the following there is:
- There is a biblical example of a female proclaiming what thus saith the Lord publicly on the physical street and perhaps house to house, in a house, as a lay witness (John 4:27-42). But she did not do so in a forum or manner that assigns or projects her as having congregation level headship or otherwise having spiritual authority or spiritual honor over men, especially their husbands. Radio, TV, Internet are modern day equivalents to the physical street.
- There is a biblical example of a female (Hulda) privately responding to the questions of the King and other men.
- There is a biblical example of a female (Priscilla) assisting her husband in privately expounding the Word of God to a man.
- There is a biblical example of a female (Deborah) applying the principles of God in resolving questions of men/women who came to her “place of business/operation/judgment”. Yet, she did not do so as having authority over men. She did not preach in the public arena/square. She judged by answering people inquiries when they came up to her.
- There is a biblical example of Esther, a Jewish female, who became queen of a Gentile King to whom the Jews were in captivity. She exercised leadership to exhort the Jews to prayer and by using her access to the King to save the Jews from slaughter,
- There is a biblical example of females (1 Cor 11:5) permitted to prophesy and pray in the assembly under male authority and in the presence of male authority and in the presence of submission symbolism.
- There is a biblical example of a female (Anna) speaking in the Temple in that she “spake of him to all them that looked for redemption in Jerusalem”. Yet, there is no indication that this was before a captive audience or congregation.
- There is a biblical distinction between roles of male and female in the body of Christ that is sound doctrine even to this day. Galatians 3:28 is about equality in opportunity for salvation; this scripture is not about roles of male and female. This view is supported by the biblical truth that both Peter and Paul speak of the male headship principle after Jesus went to the cross and even after the day of Pentecost. Thus, Acts 2:17 reference to Joel 2:28 does not invalidate or cancel this biblical distinction in roles of males and females.
And also consider the below:
Luke 2:36-38 as well as 1 Corinthians 11:1-16 and 1 Timothy 2:11-15 provide a foundational doctrinal framework for female participation in the public assembly in a ministerial role. This doctrinal framework includes the male headship principle. The male headship principle is a commandment or at least a biblical doctrine throughout scripture (Gen 2:15-17; Gen 3:17; 1 Cor 11:1-3; Eph 5:22-23; 1 Pet 3:5-7; Jer 1:7; 2 Tim 3:16-17) and therefore throughout the universal church of Jesus Christ. Note that all of God’s prescriptions he gave in Genesis 3:16-19 are yet in effect.
Anna (Luke 2:36-38) spoke in a public or at least semi-public forum in the synagogue but not as one having spiritual authority over men in the synagogue. The women of 1 Corinthians 11:5 are listed as speaking prophetically in the assembly but whose role, authority and honor is in subjection to men not as having headship in the assembly.
1 Corinthians 11:1-16 provides headship symbolism provisions for both male and female in the assembly. The 1 Cor 11 head covering symbolism is discussed in the article entitled Of Male and Female Head Covering.
1 Timothy 2:12 does not prohibit females from teaching but rather prohibits them from teaching in a way that projects, assumes, or gives the perception of one having spiritual authority over adult males.
Colossians 3:16 provides a biblical example of such allowable teaching. Here Colossians demonstrates that a female soloist or lead singer may teach and admonish others in the assembly through song. Yet, she does not do so as one having spiritual authority over males.
In 1 Timothy 2:11-15 the bible speaks of the woman’s silence and submission to the male. This silence is not without qualification and depends on the context and circumstance. The idea is that because God has ordained for the male to be the head of the woman she is to defer to the male whenever possible and in the absence of clear and compelling abuse. This means that even if the woman enjoys speaking more than the man or even is more communicative and educated than the man, she still is to defer to the man. Even if it takes him 10 minutes to say what she can say in five minutes she is to patiently wait on him to speak. Even if he does not say as much as the woman could say, she is to not overshadow him in her speech participation. This does not mean that she should not speak but it does mean she should be careful not to overshadow the male.
Voluntary compliance to the spirit of Luke 2:36-38 as well as 1 Corinthians 11:1-16 and 1 Timothy 2:11-15 demonstrate the man’s and woman’s degree of faithfulness to biblical principles as set forth by God.
Although it may apply in other contexts, the male headship principle certainly applies whenever there is a captive audience. In this context a captive audience is a group who is expected to be present even if they cannot be forced to be there. For example, a regular worship service on Sunday morning is a captive audience as the members and others who seek God is expected to be present. However, a professional gospel music concert is not a captive audience in that there is no expectation for any particular person to be present. Any worship element held in a church sanctuary is generally expected to be a captive audience; there are exceptions however if such exceptions do not violate the spirit of the male headship principle.
The male headship principle applies whenever the church (local or regional) officially assembles for worship, evangelism, preaching, and/or teaching of and/or decision-making on spiritual doctrines. Such males are usually clergy but also may be laity when no clergy is available. For example, in traditional Judaism, the synagogue service may be completely officiated by male laity when no Rabbi is available. The male headship doctrine normally does not apply to unofficial church gatherings (e.g., professional gospel music concert) outside the church building. The male headship doctrine normally does not apply to official or unofficial church gatherings when the focus of the gathering is not worship, evangelism, preaching, and/or teaching of spiritual doctrines (e.g., banquets). However, it may apply if the format and purpose warrants it in consideration of the spirit of the male headship principle.
The universal church consists of unassembled persons everywhere who have accepted Jesus Christ as Lord and Saviour in spirit and in truth. There are regional churches to include local churches. Our concern here is mainly with regional churches rather than the universal church. Note that such regional churches need not regularly meet in a designated public building/place such as one normally used by a local church. Such an assembly may meet outside in a park or in someone’s home or other multi-use buildings/places as was done during Bible days.
The church is the church no matter where assembled and no matter the purpose for the assembly. A meeting of members from various churches and denominations is still a church assembly, even if it carries a non-denominational, inter-denominational, or other generic identifying name/label. Persons will undoubtedly preach/teach/speak/act at such an assembly. Therefore, there needs to be accountability for what is said and done. Also, individuals contacted during an evangelistic initiative will eventually need to be followed up with; any such follow up needs to be consistent with biblical sound doctrine.
Special Note of Assignment of Terms like Bishop to Women
Earlier I mentioned there is no clear biblical example of a female being assigned the function of apostle, bishop, pastor, elder, or similar functions
However, there is no explicit prohibition against assignment of such labels (as some have done) by male bishops as a matter of apostolic preference (Matthew 16:19) to females as long as there is doctrinal consistency to include compliance to the male headship principle in actuality; unfortunately, some have made such assignments in violation of the male headship principle in actuality; but for my own peace, I generally humbly leave that matter in the hands of Jesus (Romans 14:1-4, 10-13) for its pervasiveness is clear. Indeed, one should beware of the slippery slope projection on to the universal church due to the perception such a preference introduces. I use the word clear in the first sentence because some say that Junia mentioned in Romans 16:7 is a female apostle. They say this claiming the Greek Word translated Junia to be of a feminine form and because Paul says that Junia is a fellow prisoner of Christ of note among the apostles then that makes Junia a female apostle they claim. But firstly, Junia is not necessarily a feminine form says some language scholars. Secondly, the phrase of note could simply mean the apostles took note of (e.g., noticed, knew well, considered outstanding) Junia’s (whether male or female is insignificant) commitment to Christ in ministry; considering the rest of scripture this is most probable.
References:
Biblical Principles Taught By Prophetess and Other Key Women in the Bible
For historical info on why Catholic do not admit females to the priesthood see ON THE QUESTION OF ADMISSION OF WOMEN TO THE MINISTERIAL PRIESTHOOD
For info on the Temple see see Court Of The Sanctuary; Tabernacle; Temple and Jerusalem Temple Illustration and
The Temple Treasury and The Court of the Women
For info on Church of Christ view of women in church leadership see Can Women Have Leadership Positions In Church Worship?
For info on the Church of God in Christ Handbook on Women in Ministry see Womens-Department-Handbook-2012. An updated version may be available at https://socal2nd.org/cogic-handbook-dept-of-women/. Notice COGIC seems to allow females to be evangelist at various levels but not bishops, pastors, or elder. Such evangelist at least at the highest women evangelist level seemingly are allowed to independently hold revivals even overseas. Such a policy seems doctrinally contradictory and represents the little leaven leavens the whole lump error in their attempt to accommodate female participation in ministry. They seemingly justify it by calling evangelist “A title, not of an office, but of an activity” as described on page 85 in its Training Manual and Handbook; that is erroneous in that evangelism is an activity but evangelist is an office. The fact that a COGIC female does not occupy the pulpit in a standard COGIC church assembly is of no significant doctrinal value if the female does not from the pew/floor exercise the modest behavior, subjection, and relative silence (modest speech) provisions of such scriptures as 1 Tim 2:9-15. Evangelism is an activity that every believer may perform as they go about their daily living; the evangelist is set apart for evangelism, however. An updated version of the Training Manual and Handbook may be available here.
For more info on titles of address see Of Biblical Ministry Functions, Titles of Address, and Positions
For more info on head covering symbolism see aforementioned article entitled Of Male and Female Head Covering
For more info on biblical typology see Significance of Biblical Typology and Biblical Typology
For example of a woman witnessing and in a sense preaching for Christ but not as one in authority see: War Room Movie Clip – Gospel & Grace (Marriage)
Key/additional scriptures include Col 3:18-19; Eph 5:21-23, 24-26, 27-29, 30-32, 33; 1 Pet 3:5-7; 1 Cor 11:3, 7-9, 10-12; 1 Tim 2:13-15; Gen 2:7, 18-20, 21-23, 24-25.
To God Be the Glory!
