Who is a Minister? Part 4

Dear Readers,

Thanks for reading and interacting with these articles the past few weeks. Here is another offering today where I tackle the anthropology, mindset, and assumptions behind people who do not believe women can be pastors. As always, be kind.

Dear CBC Family,

The past three articles I have focused on the positive affirmation of women in ministry. The first one was based solely on experience of being ministered to and ministering with women. Some of the women are called “pastor” or “deacon” and some are not. The next two articles I focused on the positive contributions and affirmations of women functioning as ministers in scripture. I did not give an exhaustive list, but wanted to point out that the scripture is full of women performing the pastoral, prophetic, and deacon tasks of the church. The same Holy Spirit that gifted me has gifted women. The same power of the resurrection that flows through me, flows through women.

So what about the negative passages in scripture that seem to keep women out of pastoral roles? These are the texts that many point to shut down debate about women in ministry. One of the mandates given to me as a young minister was to “preach the whole counsel of God.” That means we must wrestle with hard or uncomfortable passages. The next two articles will focus on these texts that seem to prohibit women in pastoral ministry.

Before heading straight to 1 Timothy 2, which is the main passage used in prohibiting women, I want to interact with a couple of others that are typically paired with 1 Timothy 2. The interpretation of these passages often assume a certain type of anthropology that views women as equal in reflecting the image of God, but different in the roles assigned by God. This idea is born out of Genesis 3, the fall of humanity. In Genesis 3, Eve of course takes the forbidden fruit first and gives it to Adam (who is with her – no getting around that). Part of Eve’s consequence is that “her husband will rule over her.” Jesus of course came to reverse the curse. Jesus wants us to live not in authoritarian roles, but rather co-equal, mutual relationships as demonstrated in Genesis 2. (Genesis 2 calls woman a “helpmate” of man. That word is used 19 times in the Old Testament. Twelve of those times it is used of God as a “helpmate” to Israel. I do not think you can build much of an role assigned anthropology on Genesis 2).

The second passage used in this interpretation of human anthropology is from Ephesians 5:22, also known as the “household codes passage.” In this passage, Paul tells women that they are “submit themselves to their husbands.” Again, in the worldview of people who want to prevent women in pastoral roles, the thinking goes, “How can a woman submit to her husband’s authority over her, but then have authority over him in the church?” (This is a question I have been asked several times over the years). However, would it surprise you that the word “submit” is not in verse 22? It is in the verse before which says, “Submit to one another out of reverence for Christ.” How do we submit to one another? Women, submit to your husband. Husbands, love your wives as Christ loved the church. How did Christ love the church? He submitted his own life. In other words Paul gives a picture of mutual submission or relational servanthood for both wives and husbands! Once again, this is not a picture of authority but rather relationship that is based on Christ. The best marriages of course are picture of mutual submission whether they call it that or not.

It is my interpretation that many of the people who want to prevent women from pastoral ministry, who are again trying to be faithful followers of Jesus, have a faulty view of biblical anthropology. In other words, they assume that pastoral ministry (and marriage for that matter) is about power and authority. While pastoral ministry does come with power and authority, it is the power and authority that is from God’s Kingdom, which is an upside down Kingdom. It is a kingdom that is seeking to restore through the power of Jesus and the Holy Spirit God’s intention for creation through restored relationships with the Triune God and with our neighbors, enemies, and spouses.

Next week, we will tackle 1 Timothy 2 and 1 Corinthians 14 and ask some hard questions about those passages. Thanks for sticking with me through the weeds in this letter!

Grace and Peace,

Ray Miller, DMIN

Pastor, CBC Nashville