Cultural Pressures And the Role of Women In the Church

Cultural Pressures And the Role Of Women
In The Church

by
Kurt Simmons

Today's woman is the legal, political and economic equal of man. The equality today's woman enjoys in many areas of life naturally tends to overflow into the home and church. The career woman who daily wields authority and influence in the work force is unlikely to find it easy to play the submissive wife at home. Probably few American wives can say with honesty that they obey from the heart the commandment to be subject to their husbands as the church is unto Christ. (Eph. 5:22-24) Probably few American wives hold their husbands in the respect and reverence their counterparts did a hundred years or so ago. Likewise, the command for women to be silent in assemblies of the church is largely nonexistent. Today's woman participates equally in Bible discussion and offers her opinion without hesitation. The suggestion that she is to be under obedience and learn in silence (I Cor. 14:34; I Tim. 2:11,112) is met with astonishment and disbelief. In many places, the day of the "men's business meeting" is a thing of the past and the number of churches permitting women to give announcements, lead singing, and participate audibly in congregational prayer is on the rise. What is more, it is becoming increasingly common for women to be featured speakers in college lectureships and church related programs. This month's article will thus look at the biblical doctrines of male headship and the limitations scripture places upon women in church.
Male Headship And Creation
Churches attempting to expand the role of women in the church are immediately confronted with the principle of male headship in the home and church. The position of teacher carries with it a certain amount of authority. A woman cannot be set over the man as a teacher or leader without being in authority over him, thereby subverting and annulling the principle of male headship. Most advocates of increased roles for women attempt to avoid this problem by arguing that male headship was merely a cultural anomaly of earlier times that has no basis in the Christian church. Yet, as we shall see, the headship of man began at the creation and has continued unbroken through every age and generation. It is not merely a culture preference; it is a divine command.
The headship of man began with Adam. Adam was given power or authority to name the other creatures in the garden: "and whatsoever Adam called every living creature that was the name thereof." (Gen. 2:19) It was by his process of naming the animals that God caused Adam to become aware of his lack of a suitable mate. God thus made Eve and brought her to Adam. "And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man." (Gen. 2:23) Thus, just as it had been given unto Adam to name the other creatures of God, so it was given him to name Eve. The power to name another is generally held by one in authority over the person or thing to be named. For example, God changed the names of Abram and Jacob to Abraham and Israel, respectively. (Gen. 17:5; 32:28) God could do this because of his authority over Abraham and Jacob. In the same way, Adam's power to name Eve implies he had authority and was set over her. A similar implication arises from the fact that after the fall God "called unto Adam" (Gen. 3:9) and examined him regarding the circumstances of the couple's sin. God addressed Adam because Adam was responsible for the welfare of his home and wife, and was charged with the responsibility of teaching them God's law and seeing that it was obeyed. The authority and responsibility God placed in Adam is true of all men. Every man is charged to take leadership over the woman and the home.
In consequence of their sin, God told the woman "thy desire shall be to thy husband, and he shall rule over thee." (Gen. 3:16) [i] This phrase occurs only twice in scripture. Here, and in Genesis 4:7 where it is used in reference to sin's desire to dominate man. When Cain saw that his offering was not respected, his countenance fell. (Gen. 4:5) God then said to Cain "If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him." (v. 7, emphasis added) The obvious import of this passage is that the "desire" of sin was to rule over Cain, but Cain was charged to rule over sin. So it would seem to be with woman: Sin upset the established order of nature. Woman was made to complement man. He was aggressive, she was passive. By sin's entering in, she would no longer naturally be submissive to her husband but would become self-willed and desire to rule over him. However, God told Eve that His design for creation was to be preserved: The husband was to rule over the wife. Thus we see that from the very first male headship was the order established of God.
Male Headship And The Law
The principle of male headship also finds expression in numerous customs of national Israel and ordinances of the mosaic law. For example, women were not sui juris (of her own legal right), but were under the coverture of their fathers, husbands or other male guardian who had power over their legal affairs, including vows and choice of husband. A woman had no power to contract debts or other legal obligations but that they were subject to disallowance by her husband or father. Only if she was a widow or divorced was a woman sui juris and possessed of power to make vows, choose whom she would marry, etc. (Num. 30:3-9; Ruth 3:10) Other incidents of male headship are seen in the fact that the sign of the covenant (circumcision) was put in the man, not in the woman. Moreover the tribes of Israel were named for the sons, not daughters, of Israel, and the right of inheritance was reposed in sons. It is worthy also of note that the priesthood was exclusively male, and the women were even segregated from the males in worship of God. In the synagogues, women were also segregated from men, and were not permitted to speak or read aloud from the scriptures. Instances of of women leading the nation (i.e., Deborah) are characterized as a reproach upon the men for failing to fulfill their God given role. Thus the prophet Isaiah reproaches Israel saying "As for my people, children are their oppressors, and women rule over them." (Isa. 3:12)
Incidents of male headship in the laws and customs of Israel cannot be passed off as merely cultural anomalies. Such laws and customs had their roots in the Creator's order established in the garden and the decree that the husband rule over the wife. While certain customs may have been unique to Jewish life and history, the underlying principle of male headship that gave birth to them is valid for every age and people and should be honored accordingly.
Male Headship And The New Testament
In I Corinthians 11:1-16, Paul addresses a problem within the church regarding women praying and prophesying without covering the head with a veil. The veil was a sign of woman's submissiveness and of a man's power over his wife and daughters. (v. 10) Thus, by removing the veil, the Corinthian women were wittingly or unwittingly disclaiming their husbands' and fathers' authority over them. Although Paul concedes that the church itself has no official custom requiring a woman to wear a veil (v. 16), he urges them to honor their husbands and fathers by adhering to the tradition of wearing veils lest they scandalize the church and dishonor their head: "But I would have you to know that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. Every man praying or prophesying having his head covered, dishonoreth his head. But every woman that prayeth or prophesieth with her head uncovered dishonoreth her head: for that is even all one as if she were shaven." (I Cor. 11:3-5)
Note that Paul unequivocally affirms male headship over the woman, of which the veil was merely a cultural expression. Although the veil may come and go, the underlying principle of male headship endures. Thus, Paul writes in Ephesians 5:22-24: "Wives, submit yourselves unto you own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the savior of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing." As long as Christ is head of the church, the man is head of the woman and the wife is to be subject to her husband.
It is sometimes argued or assumed that the Corinthian women were praying and prophesying in the church and that Paul approves of this, provided she dons a veil as a sign of her subjection. However, this position is not supported by the text. Nowhere does the text indicate the situation Paul addresses concerns assemblies of the church. Indeed, in chapter fourteen, Paul expressly prohibits women to speak in church assemblies. Therefore, the better view is that Paul here is speaking to the women's conduct in other contexts.
Obedience And Silence Enjoined
After addressing the problem regarding male headship and the wearing of veils in chapter 11:1-16, in verse 17 Paul turns to problems occurring in assemblies of the church. Because verse 17 is the first of numerous references to the church's coming together (vv. 18,20,33,34; 14:4,19,23,24,26,28,34,35), it is generally accepted that chapters 11:17-14:40 have a common thread. Although Paul will make several "asides" in the course of his discussion, appropriate conduct in the church's assembly is the common theme running through all.
Chapter fourteen, is devoted primarily to correcting problems concerning abuses of spiritual gifts in the church's assembly. Paul does not want the Corinthians all speaking in tongues simultaneously, but by turns, and then only if there is present one who can interpret. If not, they are to be silent. (vv. 27,28) Likewise, prophets are to speak by turn, while the others remain silent. (vv. 29,30) In verses 34-37, Paul prohibits women from public utterances in the assembly: "Let your woman keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also sayeth the law. And if they will learn anything, let them ask their husbands at home: for it is a shame for women to speak in the church. What came the word of God out from you" or came it unto you only? If any man think himself to be a prophet, or spiritual, let him acknowledge that the things I write unto you are the commandments of the Lord."
The context of chapter fourteen is abuses of spiritual gifts in the assemblies of the church. Hence, not even inspired utterances were permitted the women, but they were to remain in silence. Questions concerning things taught or said were to be kept for home. Note that Paul appeals to the law in saying that woman are to be silent and under obedience. This is important because it establishes continuity between what Paul says here and what was enjoined by the mosaic law and the order established at creation. The church is the new creation and the original order of things is to be honored and restored. The church is the successor of the synagogue and, just as women were not allowed to read or speak in the synagogue, a similar rule obtains here. In saying, "What? came the word of God out from you? or came it unto you only?" (v. 36), Paul points out that the Lord chose men, not women, to be his apostles and to publish his word. Moreover, the message of the gospel did not come only to women, as if it depended upon them to be taught or spread. As it had come to men who were capable to speak the word, there was no excuse for women to usurp this role. Hence, women were/are to be silent in church.
In response to this it is sometimes argued that Paul enjoins only a particular type of speech; viz., that in saying she is prohibited "to speak" (I Cor. 14:34), Paul means that she is merely prohibited to be the speaker. However, this argument is without merit. Paul also expressly prohibited women from asking questions in the assembly, but to save them for home. Thus, clearly more is contemplated here than a mere prohibition against public preaching or teaching. Rather, she is to learn in silence.
Teaching And Preaching Prohibited
Paul's first epistle to Timothy charges Timothy with correcting problems that had erupted at the church in Ephesus. Among the issues Paul addresses is the proper dress and demeanor of women claiming to be servants of God: "In like manner also, that the women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hear, or gold, or pearls, or costly array; but (which becometh women professing godliness) with good works. Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety." (I Tim. 2:9-15)
Modesty and submissiveness are the most attractive qualities of the fairer sex. Paul thus exhorts women to adorn themselves in the manner that is pleasing to God, and not according to the world's standards. Peter says substantially the same thing. (I Pet. 3:1-6) The woman is not to be a teacher of men. She is a teacher of other women and of children. (Tit. 2:2-5; cf. II Tim. 1:5) In saying that she will be saved in childbearing, Paul indicates that women must not suppose that their salvation depends upon being a preacher or teacher of men. A woman's salvation lies not in acting out the roles God has assigned the man, but in the faithful performance of the duties of a wife and mother. Here, as in I Corinthians 11:1-16, Paul bases his injunction, not upon culture, but upon creation and the fall. The apostle's reference to the fact that Adam was formed first, then Eve, goes to the order of God's creation. First in time is first in authority. In a manner similar to the authority of the firstborn son over the rest of the family upon the father's demise, so man being made first has authority over woman. Moreover, as Paul said in I Corinthians 11:9, man was not made for the woman, but woman for the man.
The tradition of permitting women to participate verbally in assemblies of the church for Bible class seems to violate the ordinance that she learn in silence and keep her questions for a private setting (i.e., ask her husband at home). In answer to this it is sometimes said that the word silence here is merely attitudinal, and does not imply the absence of all speech. However this seems plainly false. The Greek word used here is hesuchia - stillness, i.e., a distance from bustle or language; quietness, silence. The same term is used in the identical manner in Acts 22:2 where the mob, when they heard Paul make his defense in the Hebrew tongue, "kept the more silence" (i.e., stopped shouting and listened quietly). In the same manner, in assemblies of the church women are to listen and learn in silence.
One of the objections of the nonclass churches is/was that there is no scriptural distinction between the "worship" assembly and other assemblies of the church (i.e., Bible class) and that permitting women to participate violates this injunction. This objection is well made. If she can participate verbally in the class, she is free also to teach the class, for the injunction against teaching is coterminous with the command to learn in silence. In any circumstance she is prohibited to teach, she is also to learn in silence. But as we do not concede the right to teach, so we ought to require that she be in silence.
It is sometimes objected that women have many good thoughts to contribute to our public classes and therefore she ought not be prohibited to participate. True. But by this same reasoning one might justify a woman's preaching or teaching over the man. The question is not whether she is capable of contributing in a meaningful way to class, but whether she is authorized to. Doubtless women of the first century who had received the gift of the Holy Ghost had many meaningful and worthwhile things to contribute. But, despite their inspiration, they were prohibited to do so. (I Cor. 14:34) How much more then ought women today, who have no claim to inspiration, submit to the instruction to learn in silence?
Another argument that is often made by advocates of increased roles for women in the church is that in Christ the distinctions of "Jew and Greek, bond and free, male and female" have all be done away. (Gal. 3:28) Thus, the argument goes, limitations upon the authority and role of women have necessarily also been done away. But, this argument is without merit and does violence to the text.
The part of mankind that has "put on Christ" (Gal. 3:27) so as to no longer admit of differentiation is "the inner man of the heart." (I Pt. 3:4) It is the spirit that is "born again" (Jn. 3:3), and it is here, in the spirit, that the outward distinctions of gender do not obtain. Moreover, under the mosaic law, there were different courts for worship at the temple: a court for priests; another for Jewish men; another women; and another for gentiles. God's presence was secreted away in the Holy of Holies, accessible only to the High Priest. How close the worshiper could get to God therefore depended upon his status: Whether he was a Priest, Jewish male, etc. Another aspect of what Paul is getting at in Galatians 3:28, is that all these distinctions are now done away in Christ. All approach the throne of grace on equal terms. However, the removal of these distinctions is purely soteriological (i.e., pertaining sanctification). All other incidents of one's sex and position of authority (i.e., parent/child) remain undisturbed. Man is still head of the woman or wife, and she is to be under obedience to his God-given authority and responsibility in the home and church.
Conclusion
The Biblical doctrine and principal of male headship is as old as mankind itself. It originated in the garden by the commandment of God and has been the Creator's design for every succeeding age and generation. Woman is the equal of man in value and essence but not in authority or role. That woman is the legal, political, and economic equal of man in society offers no authority for her being made his equal in the home or church. The Bible speaks unequivocally to the headship of man and the duty of the wife to honor God's design in this regard.