Theological Thoughts on Women in Ministry
Thoughts on women in ministry after reading the book Two Views on Women in Ministry eds. James R. Beck & Stanley N. Gundry for my Systematic Theology class. The two dominating views on women in ministry are the complementarian or traditional perspective and the egalitarian perspective. Much like liberal and conservative political positions the inclination exist for each faction to believe their ideological line of reasoning is stronger. The differing perspectives in this case, mutually rest heavily on the principles of bible hermeneutics. The complementarian perspective places the burden of proof upon those supporting the egalitarian view. Thomas R. Schreiner in his representation of the complementarian view says, “But the burden of proof is surely on those who promote a new interpretation, especially since the new interpretation follows on the heels of the feminist revolution in our society.” [1] The complementarian relies on the historical status quo to sustain their primary contention that women should not serve in official Christian ministry leadership roles and is subordinate to the husband in the home. The egalitarian has to maintain a defensive posture in their assertion that women can offer equitable service indistinguishable from men in ministry to the body of Christ and are equal partners with the husband in the home. Each side of the issue has confidence in their exegetical interpretation as to the witness of a particular set of guiding scriptures used to bolster their view. The complementarian views the scripture through a hermeneutical lens tinted by tradition of the male dominated church culture and society of the biblical day.
The danger of legalism is present in such a view, which places a prohibition on who has an “official” God sanctioned right to minister and serve the body of Christ in a certain capacity. The egalitarian perspective is weighed down with the inability to transcend the defensive posture, along with the profound influence of the cultural and societal norms of our present day. Even Martin Luther‘s challenge to the traditional practices of his day were not absolute in reconciling differing doctrinal views. [2]
My Christian upbringing was shaped by the Pentecostal and Baptist indoctrination of my childhood and youth. Women did not preach or teach men in the church and men were the de facto head of the household. My thoughts on this subject tend to be egalitarian by default, albeit I find it difficult to acquiesce to a prescribed position on this subject considering the dissonant range of bible texts on the role of women serving the body of Christ.
Three distinct ideas in the Two Views on Women in the Ministry (2005) proffered seized my attention. Craig Bloomberg in his response to Craig Keener’s egalitarian perspective relents on the equal spiritual gifting of both men and women in the body of Christ. “In Craig’s [Keener] closing personal note, he recognizes, as do I, that God gifts women in all the same areas in which he gifts men. He also calls women to a wide variety of roles, as he does men.[3](emphasis added) The sovereign discretion of God to gift as he wills says God has the sovereign right to utilize persons similarly gifted regardless of gender. Man would be unwise to dismiss this right and refrain from placing prohibitions on the capability of women equally gifted. Two, the notion of oneness connecting male and female “and they shall be one flesh” (Genesis 2:24) implies a union of two separate human beings becoming one “they are no longer two but one” (Matthew 19:20). This notion leads me to contemplate facetiously, how half of “one flesh” can be gifted with certain privileges and the other half not endowed with the same. Lastly, the notion of the woman being created as “help” to man, therefore the position of “helper” implies subordination. “It is not good that the man should be alone; I will make him an help meet for him.” (Genesis 2:18) Not wanting to become laden with the semantics of what “help” and “helper” means in Hebrew, this thought moved me to consider the nature of the act of offering help. Typically, the person needing help is lacking and has a need, where another can offer aid or assistance. Difficulties arise with the thought of universally placing anyone who offers “help” or is a “helper” in a subordinate role, as that is not necessarily the case. [4] Discourse over gender equity in ministry to the body of Christ is divisive. Exegetical scholarships such as the views espoused on both sides of the discussion in Two Views on Women in the Ministry (2005) do more to fuel and ignite controversy regarding the official recognized roles of women in Christian ministry than to bridge divergent positions. The polarization of thought on any Christian issue into contentious camps distract from the one accord of the body of Christ. The intellectual resources expended debating the egalitarian and complementarian positions can be productively spent furthering the great commission of Matthew 28:19-20 and using the indistinguishable spiritual gifts to build up the body of Christ.
The more I read views on women in ministry, I am persuaded that much is given to analysis and little is given to the actual move of the spirit of God in the body of Christ. God is God all by hisself and his soverienty reigns over all of his creation. Who am I to tell God who he can and can not use in his kingdom. I submit to his spirit and to his move in the body of Christ without hesitation and chose to presume Paul’s position in I Corinthians 13:8-13.
We all look through a dimly lit glass knowing a portion of the truth and await the day when we can see perfectly.
Bibliography Beck, James R. and Stanley N. Gundry., eds. Two Views on Women in Ministry. Grand Rapids, MI: Zondervan, 2005
[1] Thomas R. Schreiner, “Women in Ministry: Another Complementarian Perspective,” in Two Views on Women in Ministry, eds. James R. Beck & Stanley N. Gundry (Grand Rapids, MI: Zondervan, 2005), 267. [2] Craig S. Keener, “Women in Ministry: Another Egalitarian Perspective,” in Two Views on Women in Ministry, eds. James R. Beck & Stanley N. Gundry (Grand Rapids, MI: Zondervan, 2005), 243. [3] Craig L. Blomberg, “Women in Ministry: Another Egalitarian Perspective: Responses - Craig S. Keener,” in Two Views on Women in Ministry, eds. James R. Beck & Stanley N. Gundry (Grand Rapids, MI: Zondervan, 2005), 253. [4] Linda L. Belleville, “Women in Ministry: An Egalitarian Perspective,” in Two Views on Women in Ministry, eds. James R. Beck & Stanley N. Gundry (Grand Rapids, MI: Zondervan, 2005), 25-27.
The danger of legalism is present in such a view, which places a prohibition on who has an “official” God sanctioned right to minister and serve the body of Christ in a certain capacity. The egalitarian perspective is weighed down with the inability to transcend the defensive posture, along with the profound influence of the cultural and societal norms of our present day. Even Martin Luther‘s challenge to the traditional practices of his day were not absolute in reconciling differing doctrinal views. [2]
My Christian upbringing was shaped by the Pentecostal and Baptist indoctrination of my childhood and youth. Women did not preach or teach men in the church and men were the de facto head of the household. My thoughts on this subject tend to be egalitarian by default, albeit I find it difficult to acquiesce to a prescribed position on this subject considering the dissonant range of bible texts on the role of women serving the body of Christ.
Three distinct ideas in the Two Views on Women in the Ministry (2005) proffered seized my attention. Craig Bloomberg in his response to Craig Keener’s egalitarian perspective relents on the equal spiritual gifting of both men and women in the body of Christ. “In Craig’s [Keener] closing personal note, he recognizes, as do I, that God gifts women in all the same areas in which he gifts men. He also calls women to a wide variety of roles, as he does men.[3](emphasis added) The sovereign discretion of God to gift as he wills says God has the sovereign right to utilize persons similarly gifted regardless of gender. Man would be unwise to dismiss this right and refrain from placing prohibitions on the capability of women equally gifted. Two, the notion of oneness connecting male and female “and they shall be one flesh” (Genesis 2:24) implies a union of two separate human beings becoming one “they are no longer two but one” (Matthew 19:20). This notion leads me to contemplate facetiously, how half of “one flesh” can be gifted with certain privileges and the other half not endowed with the same. Lastly, the notion of the woman being created as “help” to man, therefore the position of “helper” implies subordination. “It is not good that the man should be alone; I will make him an help meet for him.” (Genesis 2:18) Not wanting to become laden with the semantics of what “help” and “helper” means in Hebrew, this thought moved me to consider the nature of the act of offering help. Typically, the person needing help is lacking and has a need, where another can offer aid or assistance. Difficulties arise with the thought of universally placing anyone who offers “help” or is a “helper” in a subordinate role, as that is not necessarily the case. [4] Discourse over gender equity in ministry to the body of Christ is divisive. Exegetical scholarships such as the views espoused on both sides of the discussion in Two Views on Women in the Ministry (2005) do more to fuel and ignite controversy regarding the official recognized roles of women in Christian ministry than to bridge divergent positions. The polarization of thought on any Christian issue into contentious camps distract from the one accord of the body of Christ. The intellectual resources expended debating the egalitarian and complementarian positions can be productively spent furthering the great commission of Matthew 28:19-20 and using the indistinguishable spiritual gifts to build up the body of Christ.
The more I read views on women in ministry, I am persuaded that much is given to analysis and little is given to the actual move of the spirit of God in the body of Christ. God is God all by hisself and his soverienty reigns over all of his creation. Who am I to tell God who he can and can not use in his kingdom. I submit to his spirit and to his move in the body of Christ without hesitation and chose to presume Paul’s position in I Corinthians 13:8-13.
We all look through a dimly lit glass knowing a portion of the truth and await the day when we can see perfectly.
Bibliography Beck, James R. and Stanley N. Gundry., eds. Two Views on Women in Ministry. Grand Rapids, MI: Zondervan, 2005
[1] Thomas R. Schreiner, “Women in Ministry: Another Complementarian Perspective,” in Two Views on Women in Ministry, eds. James R. Beck & Stanley N. Gundry (Grand Rapids, MI: Zondervan, 2005), 267. [2] Craig S. Keener, “Women in Ministry: Another Egalitarian Perspective,” in Two Views on Women in Ministry, eds. James R. Beck & Stanley N. Gundry (Grand Rapids, MI: Zondervan, 2005), 243. [3] Craig L. Blomberg, “Women in Ministry: Another Egalitarian Perspective: Responses - Craig S. Keener,” in Two Views on Women in Ministry, eds. James R. Beck & Stanley N. Gundry (Grand Rapids, MI: Zondervan, 2005), 253. [4] Linda L. Belleville, “Women in Ministry: An Egalitarian Perspective,” in Two Views on Women in Ministry, eds. James R. Beck & Stanley N. Gundry (Grand Rapids, MI: Zondervan, 2005), 25-27.
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