A New Day: Resplendent With Opportunities to Serve the Lord
Or so I thought, when I found Port City Community Church in Wilmington, N.C.
My Goal: TO INFORM WOMEN WHO DON'T HOLD THE TRADITIONAL/COMPLEMENTARIAN VIEWS ABOUT THE ROLES OF WOMEN IN THE BIBLE, CHURCH & SOCIETY. If you are unclear about what the traditional role of women is I refer you to: http://www.truewoman.com/ Search for the "True Woman Manifesto." Everyone has the right to their own beliefs, but when searching for a church it is imperative that they be INFORMED of a church's fundamental beliefs - and women's rights in any setting, are fundamental.
Excellent resources for the egalitarain views of women's roles are: I Suffer Not A Woman: Rethinking 1 Timothy 2:11-15 In Light of Ancient Evidence (Drs. Richard and Catherine Kroeger) and Beyond Sex Roles: What the Bible Says About a Woman's Place in Church and Family (Dr. Gilbert Bilezikian) Also, there are many scholarly articles about the "true" roles of women in regards to their relationships with men in the Bible and notably in the 21st century church and family. You can find these articles at the website http://godswordtowomen.org/ Another great website is the one for Christians For Biblical Equality at http://cbeinternational.org/
This blog was created to describe my devastating experience at Port City Community Church in Wilmington, North Carolina. The following discourse is promulgated in an effort to keep other unsuspecting women from falling into the trap I found myself in after learning of this church's views regarding the role of women in church life. Unfortunately for me, I didn't learn of the true beliefs of Pastor Mike Ashcraft until I had substantially invested myself, both spiritually and financially in this church. You will not find these statements of belief on the Port City Community Church (hereinafter called PC3) website, though they are firmly rooted in the policies and practices of this religious entity. In my telephone conversation with Pastor Ashcraft, he told me he firmly believed that men are intended to be the authority in the marital relationship. He further stated that he would not hire a woman in the childbearing age for any responsible professional position in the church. Finally, he acknowledged that his "inner circle" consisted only of men. Surely, a pastor who surrounds themselves with men are ill-equipped to adequately address the needs and concerns of women congregants. My intent here is not to seek revenge for the emotional harm I suffered, but rather to explain how that harm occurred; why I believe the church-seeking public needs to be informed upfront, of a church's beliefs; and perhaps most importantly, to present an alternative interpretation of the scriptures Pastor Ashcraft uses to subjugate women. It is important to know that prior to creating this blog, I went through the appropriate church channels to address and seek guidance on the issues presented in the body of this blog, culminating with a written presentation to Pastor Ashcraft. While he did respond to my research paper, such response consisted only of a statement of his personal beliefs regarding women and how those beliefs are imposed in church policies and practices; and not a factual refutation of my findings or blibical support for his position. And so, without further explanation I present all interested readers with the entire written record of this significant event in my spiritual journey.
Cover Letter to Pastor Mike Ashcraft:
09/16/2008
Dear Mike:
I have been attending Port City Community Church since January 2008, my first return to church since 1968. I was raised in a local Presbyterian church, but when my parents gave me the choice to continue attending church, I dropped out at age 16. It has been a long and difficult journey back, and I thank God, (I think) for leading me to PC3. I say I think, because I am scared that if my interpretation of the Scriptures is deemed wrong by you and your staff, I will once again become a lost soul. I can't fathom how it could be that a community church presenting itself as contemporary and progressive, secretly espouses views that place gender restrictions on how women can walk with God. If this proves to be true, I feel I have been royally duped, mislead, and taken advantage of. If I wanted to become involved in a church with these beliefs about women, I would [not have chosen a contemporary non-denominational church like PC3.]
A recent communication with Jesse Stephenson [the Starting Point Director (oversees Bible study groups for new congregants)] raised some serious personal concerns regarding church beliefs, and I am really struggling to hold on to my infant commitment to follow Christ again. I know His presence in my life is of primary importance to my well-being. I've never felt so at home in a church before, and I attribute that to you and your very special gift to relate to the congregation. It frightens me to anticipate leaving because of a fundamental difference of opinion regarding the role of women in the church. [for the reader, Jesse Stephenson states: "...the Bible shows us the roles of men and women when it comes to positions in the church. Obviously, God gifts women with teaching abilities, and they are predominantly to be used in teaching other ladies and kids as well. It actually instructs us not to have women in teaching roles over men."]
I have spent numerous hours researching the issues raised in Jesse's email, and would very much like an opportunity to discuss my findings with you. I firmly believe that God's hand guided me in this endeavor, and that I am doing what He called on me to do - that is to present my findings to you. I know you are incredibly busy and I am asking a lot for you to take some time to review my enclosed paper. But, I would be eternally grateful for such an opportunity...Because I have never heard the slightest hint that you espouse the same beliefs [as Jesse] about women and their role in the church, I feel it necessary to approach you personally...My hope is that we are on the same page in regards to the issues raised in Jesse's email and that I have only misunderstood his position on the targeted Scriptures. I readily admit to being a novice in religious matters, but please believe I am earnestly seeking an understanding of God's Word and how it applies to my life.
Should you graciously agree to meet with me to discuss my concerns, I would be very appreciative. I long to remain an active member of the PC3 congregation, as my short exposure to you and your messages have made a tremendous difference in my troubled life. I hope that we are able to resolve these issues so I can continue to attend PC3. Thank you for your consideration of this request.
Sincerely -
My Research Paper on the Role of Women at Port City Community Church
I was very dismayed, indeed devastated to learn of Port City Community Church' (PC3) beliefs regarding women in a leadership position with the Starting Point Program [a Bible study group]. I am led to conclude that one of the core beliefs of the church actually places restrictions on how women can walk with God within the church environment. However, in perusing the "What We Believe" section on PC3's website, I discovered that there is no mention of the church's attitude towards women congregants. If I were to accept Pastor Ashcraft's statement of position on this issue, I realized that either I would be forced to accept that God saw me as less than a man, and/or that Scripture contradicted itself. Not willing to accept either, I delved into a thorough examination of God's Word with the assumption that if there were an apparent "contradiction" in Scripture, it is due to our lack of understanding; it is an issue of Bible interpretation, or rather, misinterpretation. My purpose in presenting this paper is to place the teachings of the Bible about male/female relationships in a comprehensive perspective that shows God's design/ideal in creation and its restoration in redemption.
I believe carefully analyzing Scripture does not show disrespect to God's Word, but is actually exhibiting an even higher level of respect. I want to know accurately what God actually wanted to convey to His followers--and to me--and to all women. My approach to this research was to see if "the truth" of Jesse Stephenson's [and Pastor Ashcraft's] comments holds fast throughout the whole of Scripture. This required an in depth study of applicable/relevant scriptures using four versions of the Bible, Internet search seeking the opinions of learned scholars and laypersons, and secondary source materials including books and DVD's. My question to PC3 is: Is it possible that an alternative interpretation of the Pastoral Epistles is more plausible? And, is PC3 choosing to apply some passages, but not all passages?
Broadly speaking, there are three views on the issue of women in church leadership positions.(I consider leading a Bible group as a "leadership" position). Firstly, there are the Fundamentalists; enough said. Secondly are those who argue that women should not be allowed to occupy any church leadership position which places them "in authority" over men, of which "teaching" a Bible study group or supervising a major church program would be included. Generally speaking, the first two views are espoused by those who strictly abide by the patriarchal prohibitions against women, as contained in a literal translation of the Pastoral Epistles (1 Corinthians, 1 Timothy and, Titus.)
And lastly, there are those who have no problem with women in any leadership position provided, like men they possess the God given spiritual gifts. While I submit that the burden of proof should lie with those arguing that women should not be in leadership/teaching positions over men, I will attempt to effectively challenge PC3's point of view based on the best facts and evidences from the sources noted above.
There are two primary viewpoints regarding the interpretation and application of God's Word. The Traditionalists (sometimes called Complementarians) are noted for their literal translation of the Scriptures. This point of reference has had devastating impact on women blessed with the God given gift to teach or lead without gender restrictions, and thus to reach their full potential as one of God's children. Standing in opposition to the Traditionalist position on religious matters are the Egalitarians. This rapidly increasing strata of the national Christian community and in other parts of the Christianized world, believe first in the inerrancy and authority of the Bible, as do most Traditionalists. And while the Holy Spirit is certainly active in the work of translation and interpretation, we cannot claim inerrancy for our interpretations of the Scriptures. Egalitarians, unlike Traditionalists, believe in true social/gender equality in all of the church's functions. Men and women should be regarded as equals in authority in the secular and religious segments of society, and given the same access to all positions of leadership in the church. They further advocate that in order to accurately interpret the Bible, one must examine each verse within the context of the time at which it was written, and more importantly, must conduct an exhaustive whole Bible study. Caution must be exercised in giving authoritative importance to interpretations that do not have indisputable support from the whole of Scripture. This discourse will attempt to see if the "truth" spoken by PC3 staff conforms throughout the entirety of God's Word. First, let's identify what these "truths" are, as revealed in Jesse Stephenson's email.
1. "The Bible shows us the roles of men and women when it comes to positions in the church."
2. "God gifts women with teaching abilities, and they are predominantly to be used in teaching
other ladies and kids as well."
3. "It [the Bible] actually instructs us not to have women in teaching roles over men."
The following Scripture is primary both for the Traditionalists and Egalitarian arguments:
- (Genesis 3:15) "...yet your desire shall be for your husband, and he shall rule over you."
- (1 Corinthians 11:3) "But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God." note: purported reason women are to be submissive is that God has specified that man is the head of woman and is to rule over the woman.
- (1 Corinthians 14:34-36) "Let your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the law also says."
- (1 Timothy 2:11-14) "Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived, fell into transgression."
- (Titus 2:4-5) "These older women must train the younger women to love their husbands and their children, to live wisely and be pure, to take care of their homes, to do good, and to be submissive to their husbands. Then they will not bring shame on the word of God."
I cite the Genesis and Corinthians passages realizing that these specific issues were not directly raised in Jesse's email. However, I stringently maintain that God did not intend us to pick and choose what scriptures to apply within any given congregation of Christians. Secondly, these scriptures are usually cited as reinforcement of the Timothy and Titus scriptures. If PC3 is going to prohibit women from teaching men in a bible group, then all of the applicable scriptures must likewise be applied; ie. Women cannot lead the congregation in prayer; women cannot raise their hands and sing out their praises to God - for women are to be silent. An extreme fundamentalist would admonish: "God intends for women to be subordinate to men in worship. When a woman gets up before the church with men present to teach, preach, lead prayer, or lead singing, she is in violation of what God has commanded. She is perverting the worship of God. As a result of this rebellion, God is not worshipped in spirit and truth. For us to ignore what God has said, on this matter or any other, is spiritual anarchy and will have horrible consequences."
I am not at all proposing that Port City Community Church demonstrates this degree of extremism. However, my salient point is that if PC3 chooses to enforce a literal interpretation of these scriptures they obligate themselves to enforce all of the these scriptures. With over twenty-three thousand verses to choose from, you can find a verse to prove your position on just about any issue. Whole Bible study is therefore essential to a proper interpretation of any one scripture. We (men and women), do not always read the Bible objectively, but through the lenses of a long tradition of gender inequality. As one scholar commented, "The Bible is the greatest book nobody knows."
If there is one chapter in the Bible more than any other which is used to disbar women from proclaiming the Good News of Jesus Christ and exercising their God-given talents for His glory, it is 1 Timothy 2:11-15. And, this is the only major doctrine in the Bible that depends on such scant verbiage. The proper interpretation of these passages can release women to serve wherever God may call them; a misinterpretation can consign one half of the congregation to leave its ministry to the other half. (Actually, women are predominantly represented in the congregation at PC3.) I think it behooves us to ask whether there are other avenues of interpretation. When we address ourselves to a study of a passage which has occasioned so much grief for women, we must not expect the task to be an easy one. It will require careful examination of both text and context.
As regards 1 Timothy 2:11-14 (the verses that PC3 uses to prohibit women from leading a Bible group with male participants), my question is, "is PC3's interpretation consistent with the meaning of other Scriptures? Is it possible that they are applying cultural customs and bias of the first century ce. Can we prove what is the true meaning of these verses? What is the historical setting that prompted Paul to make these statements? Is the command here applicable to all women and all men? What does the term "teach" mean? What does it mean for one person to have "authority" over another? What does it mean to be silent, "with all subjection?" To whom is the woman to be in subjection to, her husband, or to all men? What are the real topics that Paul, Timothy and Titus are conversing about in these letters?
The Creation Story is often misinterpreted to mean that men shall rule over women, thereby preventing women from holding any position that reflects/implies dominance over men. Traditionalists maintain that God purposely created a hierarchy in the Garden of Eden and that this same structure applies to male-female relations in all facets of society, including the conduct of religious services in some churches. Obviously, secular society has accomplished much in eradicating this most unfortunate principle in most of its functions and institutions. Yet some churches persist in these overtones of patriarchal culture. Such is the culture of PC3 under Pastor Ashcraft.
Creation history is best understood in terms of: (a) God's Original Design/Ideal; (b) The Fall; and (c) The Consequences of the Fall.
Genesis 1 and 2 set out the story of the beginning of women and men - God's "ideal" design for humankind. These passages give us a clear picture of perfection. When God created "man" (humankind) in His image, He had to create man and woman to reflect His image; for God is neither male or female, but both maleness and femaleness pertain to the image of God. Then God appointed them to rule over all life; the fish, birds, cattle, wild animals, and creeping creatures. However, within this authority-intensive structuring of the order of creation, conspicuously absent is any reference to an authority link between the man and the woman. This strongly supports a relationship of mutuality in equality. Further, it is important to note that unlike Adam and the animals who were created from the earth, the woman was created of man, thereby illustrating that she was fully participating in Adam's humanity. In fact, Adam exclaims, "She is part of my own flesh and bone!" No justification can be found here for this supporting subordination. Neither is the order in which they were formed suggestive of the granting of authority of man over woman. If there was chronological primacy of Adam, then it should also hold that animals were superior to woman because they were created first. (Ref. 1 Timothy 2:13-14).
Some would point to the reference of "Helper" in the Genesis passages, as implying that the woman was inferior to man. For the first time we run into a problem with SEMANTICS. Not only do words have many meanings, they also change over time. This holds true not only in the Hebrew and Greek languages, but also in English. Since Scripture was written over a period of sixteen hundred years two thousand years ago, we cannot assume that the meaning of the word in say, 1600 BCE. is the same as it is today. In today's culture one might refer to a child as "a good helper" when they pick up their toys. Yet this is not the meaning of this word in Hebrew (which is "ezer".) In the Bible, the word "ezer" is used twenty-one times to refer to God himself; as in, "the Lord is my help and strength, whom should I fear?" God created a woman because the man needed her. Adam needed Eve even before the Fall...before sin entered into the world. As an aside, the Hebrew word "tsela" does not generally translate as "rib", but rather "side." The translation of "rib" is derived from a late medieval rabbinical teaching that woman was made from Adam's rib to demonstrate her subordination.
Then sin entered into the world - "the Fall." Much emphasis is given to the fact that Eve, not Adam, was deceived by the serpent. (remember the serpent was "the craftiest animal on earth.") On its face this might imply that Eve was held responsible for introducing sin. Yet further study of the Scripture indicates that after Eve partook of the fruit, "She also gave some to her husband, who was with her, and he ate it." (Genesis 3:6). Adam's willingness to follow Eve's example and eat the fruit, confirms the absence of predetermined roles in the Garden and points out that, whereas Eve put up a good fight with the crafty serpent, Adam fell instantly. Much can be made of the fact that Eve was perhaps only more vulnerable to deception because she lacked direct knowledge from God regarding the consequences of eating of the forbidden tree; yet Adam, in full knowledge chose to also eat the fruit; and this after observing Eve's interaction with the serpent. So, in fact, God only held Adam responsible for sin entering the world. "Through Adam we die." Jesus was referred to as the "Second Adam" because He had to die, "for Adam's sin." There is absolutely no indication in the story thus far, that would intimate that women are more vulnerable to deception than men. This fact blows out of the water this "excuse" for subordinating women.
Then we are drawn to the Consequences of Sin, used to further the traditionalists' argument that men are to "rule over" women - for ever and ever. Once the Fall was consummated, the intrusion of death caused devastating reversals in the relationship of humans with God and within their own social structure. The Fall had spawned the twin evils of woman's suffering in labor and of man's laboring in suffering. And, as a result of Satan's work man was now given mastery over woman. Yet, the "he shall rule over you" passage should not be viewed as "prescribing God's will any more than death may be regarded as God's will for humanity." Because this designation resulted from the Fall, the rule of Adam over Eve represents a satanic parody of God's original design, no less than is death itself. If we try to use the consequences of sin as an ideal state of woman, we reject the gift of Christ. Even a cursory study of the attitude Jesus had for the women in His life does not reflect condescension or apathy, but respect and love, in equal measure to their male counterparts. But somewhere the gender roles get all mixed up and we begin to have problems. However, as we will see, women were in fact exalted in leadership, teaching and ministry in both the Old and New Testaments. In so doing, they enjoyed God's blessings and won the praise of other believers - even in the first century c.e!!
Old Testament history includes numerous accounts of strong female leadership and ministry. The stories in Genesis and Exodus show women as independent and strong, smart and tough. They display leadership and initiative. This was probably because women were necessary for the survival of the tribe, and they knew it. They moved freely in society, and were only later confined to the home. Women also played an active role in the tribal religious matters. Notable women in the Old Testament include: Eve (as mother of all people), Esther (became queen of one of the most powerful world empires), Hannah (a prophetess and mother of Samuel), Jael (a heroine of the Israelites in the war between the Israelites and Canaanites - Judges 4:18-23, Miriam (sister of Moses who put him in the Nile to protect him), Abigail (wife of Nabal who protected his life from David - 1 Samuel 25:1-42), Deborah (wife, prophet, ruler, warrior, judge and poet) - Judges 4 and 5, Hulda (the woman who inspired a revival in Israel - 2 Kings 22:14-20 and 2 Chronicles 34:22-23,Hagar (who took her young son into the desert where God spoke directly to her), and Athaliah (mother of King Ahaziah who seized the throne of Judah when her son was killed), Eunice and Lois (mother and grandmother of Timothy who taught him about God); and Matthew 1:1-16 identifies the female ancestors of Jesus (each of these women were chosen by God to serve and be remembered as an ancestor of Jesus), and the list goes on > Bathsheba, Michal, Rahab, Rebecca, Tamar, Ruth... In Joel 2:28 God proclaims, "Your sons and daughters will prophesy." And finally, in Proverbs 8 we discover that Wisdom is cited as a female: "Does not wisdom call out? Does not understanding raise her voice? To you, O men, I call out...Listen, for I have worthy things to say; I open my lips to speak what is right." and etc. And indeed, many Old Testament women could claim, My advice is wholesome and good. There is nothing crooked or twisted in it. My words are plain to anyone with understanding, clear to those who want to learn...Listen to my counsel and be wise. Don't ignore me." (Proverbs 8:8).
Redemptive history refers to the increasing manifestation of God's plan to deliver sinners from bondage and punishment. The historical narratives of the Old and New Testaments are a glorious unfolding of God's redemptive purposes - His plan to restore lost sinners, men and women, into communion and relationship with Him. The first promise made with Adam and Eve contained the essence and substance of the entire plan of salvation, even though it was only in its elementary form. With the progression of time, God's graciousness was revealed, culminating in the substitutionary death of Jesus Christ. However, the Christological focus of redemptive history did not end with Christ's first coming, but it also includes the manifestations of His grace and mercy in this present age, and it anticipates His second advent when He will make a final restoration of all things unto Himself. Nowhere in redemptive history does it indicate that Eve's sin was unforgivable - that all women for all time, must bear the consequences of her transgression. No more so than all men must forever more suffer from Adam's sin. The Fall and its consequences are to be seen as aberrations that are being corrected in the ministry and teaching of Jesus Christ. He thus abrogated the abusive hierarchical structures spawned by the Fall. "I have redeemed thee...I have called you by name; thou art mine." (Isaiah 43:1).
The manner that Jesus dealt with the women of His day gives undeniable evidence that the oppressive treatment of women, by the edicts of the Old Covenant was ended. Jesus nullified many centuries of denigrating Jewish law and customs. As exemplified in Luke 10:38-42 and John 4:7-10, Christ consistently violated the rules concerning women postulated by the three major Jewish religious groups of His day: the Essenes, Pharisees, and Sadducees. The treatment of women by Jesus was nothing short of radical for His day. Following are a few examples of that revolutionary change:
- He called a woman a daughter of Abraham as equal to men (Luke 13:16);
- He accepted women in His inner circle (Luke 8:1-3);
- He appeared first to women after His resurrection (Matthew 28:1-9);
- After His resurrection, a woman receives His first apostolic commission of any human (Matthew 28:5-7);
- Women were present at Jesus' crucifixion, when His male disciples abandoned Him (Matthew 27:55-56, Mark 15:40-41, John 19:25);
- He ignored ritual impurity laws (Mark 5:25-34);
- He changed the male-favored divorce laws (Mark 10:11-12);
- He accepted Mary of Bethany outside of her "role" as homemaker.
Over and over again in the New Testament, our Savior's compassion for those too often passed by is exemplified. Particularly in Luke, women and children are elevated. The Christ of compassion makes no distinction between man and woman, adult and child, Jew and Gentile, wounded and healthy. Jesus was "a barrier breaker." As Paul expresses in Romans 2:11, "For God does not show favoritism." Remember, the first news of the Incarnation was made to a woman > Mary. The angel of God came to Mary in person and he opened before her the cosmic panorama of God's design. To presume that God favored man over woman is quite absurd in light of the scriptural evidence to the contrary.
In conducting a study of the Pauline Letters, one must draw special note to one of his most famous passages - the passage that defines and finally answers our questions of interpretation of the herein stated issues. Those verses are contained in Galatians 3:27-28: "And all who have been united with Christ in baptism have been made like Him. There is no longer Jew or Gentile, slave or free, male or female. For you are all Christians - you are one in Christ Jesus." I ask that you keep this Pauline quote foremost in your mind as you continue reading this paper.
1 Corinthians 14 is perhaps the best place to begin a discussion about Paul and his writings regarding women. Let me state unequivocally, Paul believed in women's basic equality with men. He does not deserve the primary credit for this attitude, as God has demonstrated it throughout the Old and New Testaments. With Christ, this foundational belief was woven into the fabric of the early Christian fellowhships. The early gatherings of the Brethen were the most egalitarian groups of their day. Paul worked with and paid tribute to the women who labored with him in promulgating the Good News. However, history shows that there has been a concerted effort, over entire centuries, to hide or diminish this fact. Passages in 1 Corinthians, 1 Timothy and Titus have been misused and misinterpreted to return women to their former inferior status under Judaic Law. That Paul opposes this is evident throughout his epistles when read in the appropriate historical context. As regards 1 Corinthians, the reason Paul wrote this letter to the church in Corinth was in response to an appeal by, "some members of Chloe's household," (1 Corinthians 1:11). Of all the gatherings Paul addressed, those in Corinth were perhaps the most refractory. There were problems of doctrine, discipline, and vision; problems of class, of gender, and of personalities. The verses in Chapter 1 speak to the arguments in the church over false teachings and Paul's admonishment that only the wisdom of God has relevancy, not the perceived wisdom of humankind. As the Scriptures state: "I will destroy human wisdom and discard their most brilliant ideas." Paul continues in vs. 20, "So where does this leave the philosophers, the scholars, and the world's most brilliant debaters? God has made them all look foolish and has shown their wisdom to be useless nonsense." In these passages, Paul is obviously addressing those in the Corinth church who are attempting to impose divisive worship practices based on Judaizing hierarchical traditions. The issues include arguments over head coverings, sexual immorality, assumed wisdom, idolatry and a lack of order at the Lord's Supper. (1 Corinthians 11:1-16).
Corinth and Ephesus were plagued not only by the Judaizers (Jewish Christians who preached the necessity of obedience to the Torah Laws), but also the pagan religions of their respective regions. Particularly in Corinth, the Judaizing opponents were attempting to impose synagogue beliefs on the congregations Paul was establishing in the Gentile world. Among these beliefs were prohibitions against women, including but not limited to the practice of forbidding women to actively participate in church services. The Judaizers position was rigidly structured and hierarchical. They derived their "rules" regarding women on their concept of the word "head" as it is used in the Old Testament and their own language. Again we run into problems with semantics. Judaizers interpeted this word to mean "authority" and used it as a weapon to subordinate women. Paul, on the other hand, insisted on total participation of all members in the worship and life of the church (1 Corinthians 12:7,11; 14:31). Had eh wanted to establish a hierarchy in 1 Corinthians 11:3, he would have typically arranged the headship sequence in a downward order of authority as God/Christ/man/woman. Yet he didn't do that. Actually, the figurative meaning of head is "provider of life" or, "source." So, both man and woman must ascribe primacy and headship only to God, who is the source of all things. "He is the Lord over every ruler and authority in the universe." (Colossians 2:9-10). The key message of Colossians is that Christ and Christ alone is the head of the church. As Christians and members of the church, Christ is our head, not man. When Christ is truly our head, others recognize us as Christians. To be truly Christian, we must let the word of God dwell in us, allowing Christ, not husbands, to be the most important in our lives. Should the New Testament describe the headship of Christ to the church as a relation of lordship and authority, we would be compelled to accept the same meaning for the headship of husbands to wives. However, if the New Testament defines the headship of Christ to the church as that of servant and provider, the same meaning must prevail in regard to the headship of husbands to wives. Ephesians 4:15-16 furthers this concept: Believers "grow up in every way into Him who is the head." In no uncertain terms, Paul demonstrates the practical outworking of this non-hierarchical relation between men and women in the church. Both men and women may pray and prophesy in the assembly of believers (1 Corinthians 11:4-5). These two verses present one of the clearest statements in the Bible about men and women having the same access to ministry in the church. They may both lead in worship and speak the Word of God to God's people, without gender restrictions. Because they involve direct communication with God and from God, prayer and prophecy constitute the essence of worship. The significance of the prophetic function in the New Testament is akin to that in the Old Testament. It is endowed with the highest ascription of authority, since the church is said to be, "built upon the foundation of the apostles and prophets" (Ephesians 2:20). At the level of the local church, the purpose of prophesying is that "all may learn." (1 Corinthians 14:31). Notice Paul doesn't say that all men may prophesy, but that ALL can prophesy if it is done, "one by one." Nor does he say that women can only prophesy to other women and "kids."
Perhaps it is appropriate to further expound on the role semantics plays in the interpretation of the Scriptures. Hebrews 4:12 warns us that, "the Word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing the soul and spirit..." This double-edged sword can be spiritually deadly. For example, the Crusades, the Inquisition, and slavery have all been justified with biblical "proof texts." And, the majority of heresies developed from a misinterpretation of the Scriptures. Obviously, as indicated previously, words can have multiple meanings; and the meanings can change over time. Actually, the word "authority" (authentia) didn't have the meaning of "rulership" or "leadership" until 200 A.D.! And the word authentia is only found in one place in the entire Greek New Testament, nor is it to be found in the Greek version of the Old Testament, the Septuagint; so there is much controversy about its rightful interpretation. Several sources, notably Vincent's Word Studies of the New Testament, say that the King James Version "to usurp authority over a man" is not accurate! Charles Trombley in his book, Who Said Women Can't Teach, argues convincingly that at the time of Paul, "authenein" had not yet taken on the meaning "to usurp authority." Yet, Pastor Ashcraft chooses to opine the view that woman is not to have authority over man - at least not in the marital relationship! And, he further chooses to apply the "rulership" definition of authenein. Submission to God's authority is the essence of what it means to be a human being - of either gender.
As regards that controversial word, submissiveness, Paul opines that submission of one is the appropriate response to the servant hood of another. Jesus often referred to Himself as a "servant." This is the very meaning of mutual submission, which Paul advocated. Mutual submission pertains to the character of Christ and to the nature of His servant ministry. Mutual submission is the proper attitude of believers toward one another within the church; it is the rule for all believers. Husbands are never universally instructed to exercise authority over their wives. Wives are never universally commanded to obey their husbands or to submit to the authority of their husbands, and not threat ever accompanies the injunction for wives to submit to their husbands. On the contrary, it is the disposition of one's whole being for another's sake, the espousing of total servant hood in every dimension of shared lives. Such surrender is miles away from mere obedience to authority. As an aside, it is important to mention that in the first century, marriage was obligatory. The Pharisees taught that it was sinful for a man to live unmarried beyond his 20th year. Hence, the question of the "proper" relationship for a single man and woman was not addressed. Interestingly, the Greek word for "woman"(gunee), is the same word used for "wife." (Strong's Greek Hebrew Dictionary). Could it be that Paul's instructions relate only to married women? Paul also states in Romans 13:1-5 that people should submit/obey their governments. Surely, he didn't mean that 21st century Chinese Christians should submit to their oppressive government; or that slaves should submit to their masters! Obviously, either our interpretation of "submit" differs from that of the first century (which actually it does - in Ephesians 5:21 it means, "being subject to one another" - or the context in which it is used in the epistles differs. At any rate, if one (like Pastor Ashcraft) insists on misapplying the terms "submission", "headship" and "authority" to the 21st century congregation, to my knowledge there are no biblical rules or commandments to substantiate or otherwise support this position. Perhaps that is why Pastor Ashcraft never factually responded to this paper.
The Greek word didaskein is normally used to refer to the activities of a teacher. In the Pastoral Epistles this word is used in contexts which express or imply the content of the teaching. Timothy must stand fast against the proponents of a strange teaching and follow instead the doctrine of Paul as espoused to correct the false doctrines which the opponents were promulgating. Scripture itself is profitable for teaching as well as for reproof and correction of those who have deviated from the truth. Teaching of the truth must not be blasphemed, but rather ornamented by the lives of Believers. If the context of 1 Timothy 2:12 is neutral and refers only to the activity of teaching rather than to its positive or negative content, then it is the only time that didaskein is so used in the Pastorals. Richard and Catherine Kroeger in their book I Suffer Not a Woman, believe that the word forbids women to teach a wrong doctrine, not to teach. They further note that in Paul's writing in 2 Timothy 2:2, "The things which you have heard from me in the presence of many witnesses, these entrust to faithful persons who will be able to teach others also." Here the word for "persons" is anthropos, which is used to designate persons of either sex. Those of either sex who are able to teach hereby receive a summons to make known the doctrines of Jesus Christ. Paul further addresses the activity of "teaching" at Romans 12:7, "If your gift is that of serving others, serve them well. If you are a teacher, do a good job of teaching." Again, Paul fails to identify any gender restrictions, but true to form he admonishes teachers to do a good job.
The next word over which we should pause is epigraph,usually translated, "I allow or permit." Professor John Toews suggests that when this word occurs in the Septuagint, it speaks to a specific and limited situation rather than a universal one. This accords with the thesis that the apostle is here addressing a particular circumstance rather than laying down a widespread interdiction against the leadership activities of women. As we can readily see, translation is crucial to an understanding of Paul's writings. Where more than one rendering is possible, an alternative translation alters the entire sense of the verse. Hence, a literal translation should not be used to restrict women from serving the church in whatever their gifts from God dictate.
The first letter to the Corinthians includes Chapter 12: Spiritual Gifts. In this discourse, Paul writes about the special abilities or gifts each (man and woman) receives from the Holy Spirit. He states, "A spiritual gift is given to each of us as a means of helping the entire church." Paul then delineates some of these gifts, (including teaching and prophesying), conspicuously avoiding any reference to "gender typing." In verses,24-25, we see that God composed the body so that there may be no division, but rather that the members may have the same care for one another. To me, this implies no hierarchy and no subordination of women in the disposition of spiritual gifts, including teaching. And if God did not construct divisions, what right does mortal man to do so? As Paul states at Romans 12:2 , "Don't copy the behavior and customs of this world, but let God transform you into a new person by changing the way you think." In other words, cast aside the patriarchal traditions of the Judaizers and embrace the freedom of Christ; the precepts of His ministry! Throughout the Pauline letters, Paul addresses "right teaching," obviously more important to him than any assumed gender restrictions. This conforms to the teachings of Christ who clearly commands for all of us to teach the true gospel. It is a dangerous thing to turn people from their call, or to oppose their call if it is genuinely from God. A woman with a gift of teaching, or preaching should be allowed to teach the truth to all who want to learn. God sees women as equal to serve Him with whatever gifts He has given them to use for the common good. This is exemplified by Paul's "co-workers," Phoebe, Prisca (who went to prison with Paul for preaching the Good News), Junia, Chloe, Lydia and many others who accompanied him in his ministry or hosted congregations in their homes. And, like Paul and Peter, women were also prominent as martyrs and suffered violently from torture and painful execution, because they proclaimed their faith. In fact, Peter's wife was executed for teaching the Good News of Jesus Christ.
In order to properly assess the true meaning of 1 Corinthians and the Pastoral Epistles, it is important to understand something of the times in which they were written. Context is imperative when properly interpreting the Scriptures. The passages of the Pauline Letters reflect the patriarchal culture of the first century Mediterranean and Middle Eastern regions. They are written against a predominantly Jewish background, (remember Paul was Jewish). Officially, in the eyes of the Jews, women held a very low position. Under Judaic Law, women were considered as property owned by either her father or her husband. She was not entitled to an education, rather her work was centered around the home, her children and her husband. From the Second Temple Period (586 B.C - 2 A.D.), women were seldom allowed to go out in public, and were never to talk to strangers. When outside of their homes, they were to be doubly veiled (so as to not tempt men). One scholar states, "They had become second-class Jews, excluded from the worship and teaching of God, with status scarcely above that of slaves." Their status was not unlike that of women under Taliban-ruled Afghanistan. The Pastoral Epistles were also written against a Greek background (Paul was also Greek). The place of women (not goddesses) in Greek religion was also very low. In many of the Greek temples, women served as sacred prostitutes who plied their trade on the city streets. Undoubtedly, the Jewish and Greek views of women spilled over into the early Christian churches, though I maintain they did not color Paul's overall view of women.
In 1 Timothy Paul writes in response to a plea for assistance by the young evangelist, Timothy, whom he had directed to serve the congregation at the church in Ephesus, the fourth largest city in the Roman Empire. There is consistent evidence in the New Testament, that Ephesus was the site of an acute crisis created by false teaching and cultic intrusions (Acts 19:21-41). The year was c. 66 A.D. The Jewish Wars with Rome had just begun. Ephesus was a wealthy Asian city that revolved around the massive Temple of Artemis (or the Roman goddess, Diana), one of the seven wonders of the ancient world. The worship of Artemis involved frantic and fanatical behaviors perpetrated by the young priestesses and priests who serviced the temple. Several thousand men and women served the goddess. It is quite probable that some of Artemis' followers had infiltrated the Timothy congregation along with some Gnostics and Judaizers. In fact, Paul alludes to this in 1 Timothy 1:6-7, "But some teachers [male and female] have missed this whole point. They have turned away from these things and spend their time arguing and talking foolishness. They want to be known as teachers...but they don't know what they are talking about, even though they seem so confident." Here, Paul is obviously referring to specific individuals who were disrupting the church services with false teachings, a lack of order when speaking in tongues, and probably the frantic and fanatical proclamations by personnel from Artemis' Temple. Paul clearly speaks out against the men and women causing the disturbances, stating: "for God is not a God of confusion and disorder, but of peace..." Paul continues at 1 Timothy 1:19-20 when he entreats Timothy to, "...keep the faith...which some have rejected and suffered shipwreck in regard to their faith. Among these are Hymenaeus and Alexander, whom I have handed over to Satan, so that they will be taught not to blaspheme." So we know immediately in 1 Timothy that Paul is dealing with false teachers, just as he did in Corinth; and one of those false teachers is a woman, Hymenaeus; and another a man, Alexander. This would seem to indicate that women teaching was not an anomaly; Paul is just chastising Hymenaeus because of what she was teaching. In 1 Philippians 4:2, Paul entreats his "dear friends" to, "plead with those two women, Euodia and Syntyche...to settle their disagreement. And I ask you, my true teammate, to help these women, for they worked hard with me in telling others the good news." This establishes then that at the time of this writing, women were indeed involved in teaching the Good News of Christ Jesus. And, like some of the male congregants, some others were no doubt swayed by the teachings of the Gnostics, the Judaizers and the people representing the Temple of Artemis.
Perhaps more pervasive than the Judaizers in Ephesus were the Gnostic influence and the activities associated with the Temple of Artemis. In light of these various influences, including the Judaizers, I maintain that the restrictions imposed by Paul were a remedial palliative designed to bring the church at Ephesus back to normalcy, with open ministries and total participation of the congregation. In fact, in 1 Timothy 3:15, Paul responds to Timothy, "I write so that you will know how one ought to conduct himself in the household of God, which is the church of the living God." This would seem to substantiate that Timothy was dealing with aberrant conduct within the Christian church. He cautions Timothy in 1 Timothy 4:1-2, "...some will turn away from what we believe; they will follow lying spirits and teachings that come from demons. These teachers are hypocrits and liars. They pretend to be religious, but their consciences are dead." In this passage, Paul is also addressing men who are disrupting services in the church and teaching false doctrines. I think it's important to understand something of Gnosticism in order to properly interpret Paul's responses to its influence in the Christian church in Ephesus. Gnosticism, according to most scholars, actually pre-dated Christ in its original design. It was perhaps most prevalent in the second, third and fourth centuries of the common era [A.D.]. Gnosticism was a type of religious movement that purported to have secret insights, knowledge, and revelations that would allow its followers to know truth (gnosis is the Greek word for "know.") Salvation was by what you knew; or rather what you thought you knew. This was very much a male-dominated cult as evidenced in one of its writings: "Every woman who will make herself male will enter the kingdom of heaven." Now that's sexism in its purest form! Some Gnostics, and there were several sects, claimed that Eve was created first. This probably explains Paul's comments in 1 Timothy 2:13-14, "For God made Adam first, and afterward He made Eve." Surely, Timothy was aware of this - evidence of the fact that indeed Paul responding to a Gnostic proclamation. (It should also be noted that the pagan worship of Artemis also promoted Eve as the originator of humankind.) Secondly, Paul states, "And it was the woman, not Adam, who was deceived by Satan, and sin was the result." This could imply that woman was responsible for sin, yet we have already seen that Adam, in fact was held accountable by God (Romans 5:12). But, if one insists that Eve in some way disadvantaged all women, I refer them to Colossians 2:14, "God canceled the record that contained the charges against us. He took it and destroyed it by nailing it to Christ's cross." Thus, to use these verses to support man's superiority over woman, or to indicate that a woman in some sense is incapable of or unprepared to teach men, is incorrect.
Another point to make concerns Paul's literary style. As he often does in the Timothy epistles and others, the apostle Paul quotes his opponent's arguments in order to more effectively and convincingly discredit them. (In fact, this tactic was also utilized by Jesus). Some have misinterpreted these as Paul's arguments. To attribute these proscriptions to Paul constitutes such a monumental contradiction of his commands that only a state of mental dissociation could explain an authorial inconsistency of such proportions. All the evidence however, indicates that he was in fact in perfect control of his mind and that he was consciously relying on divine guidance as he wrote his intructions to the churches in Corinth, Ephesus and Crete. In any case, should he have been tempted to do so, he would have found no ordinance in the Old Testament prescribing women to be silent because they were subordinate; the same would apply to the perceived "command" that women not instruct men. What's in the oral traditions of the Talmud is a different matter, however. Paul alludes to this when in 1 Corinthians 14:34 he states, "Women should be silent during the church meetings. It is not proper for them to speak. They should be submissive just as the law says." Now we all know that Paul repudiated the Judaic Law when he became an apostle of Jesus, so why would he make this statement? It's a reiteration of what Paul has been told - the Judaizers included mention of the law to substantiate or support their teachings regarding the role of women in the church service and their relationship with their husbands.
As regards the issue of women teachers, this prohibition seems oddly discordant with the rest of Paul's teaching. It stands to reason that if the restriction needs to be mentioned in one epistle, it is worth repeating in several others. References to the church's teaching ministry are also found in Romans 12, 1 Corinthians 12 and Ephesians 4, but none of those passages contains any exclusion concerning women. To the contrary, the mandate laid down in all those texts is for all members of the body to participate in ministry on the basis of their spiritual gifts. The gifts of the Spirit to the church body are never differentiated on the basis of gender in the New Testament, except in one sentence of eight Greek words. In Colossians 3:16, Paul tells the congregants, Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God." In this passage the word "teach" is the same as in 1 Timothy 2:12, which appears to forbid women to teach. And, there are no restrictions indicated for women teaching men. Additionally, if women are permitted via this passage to "sing," then that would appear to contradict Paul's instruction for women to be silent. Obviously, the Timothy passages were not a prohibition for all times and places, but uniquely for this new church in Ephesus. As an aside, I find it interesting that Port City Community Church permits women to sing solos and pray with men in the congregation, as such is considered as imparting God's word. That would seem to contradict Paul's perceived command that women remain silent in church. In addition, note that Paul does not say, "women are not permitted to teach," but, I do not permit a woman to teach or exercise authority over a man..." (NASB). Could that possibly indicate that he was expressing his personal views in response to a particular situation, rather than stating a timeless principle of God? I think so. It seems quite absurd to assume that Paul's call for mutual compassion and kindness (verse 12), mutual forgiveness (verse 13), mutual love (verse 14), and mutual admonishment (verse 16) was addressed only to men.
The same is true of a text in Titus 2:3-4, where older women in the churches in Crete are instructed to train the younger women. The fact that one of the attributions of these women teachers was the training of younger women, does not limit their teaching to women/or women and "kids" only, as Jesse Stephenson of PC3 claims. As previously iterated, the Bible itself says that all Believers are responsible for sharing the Gospel. One might ask, if women are incapable of teaching men, why does Paul allow them to teach young women and especially children (of both genders) - the one's that are the most vulnerable to falsehoods? As we saw in Corinthians and Timothy, Titus is also facing false teachings and disturbances in the church. This context holds true in all the Pastoral Epistles. Again, I maintain that Paul does not restrict women in the manner espoused by Mr. Stephenson and Pastor Ashcraft.
CONCLUSION
I conclude that the issue of women teaching men only came up in the Pastoral Epistles because teaching was being used as a forum for those who were trying to usurp authority in the churches. The fact that God does not consider it inappropriate to have women in authority over men, even at the highest level, has been demonstrated. The God of the Bible calls whom He will and gives gifts and ministries as He chooses; PC3 should not put limitations on divine prerogatives. The evidence clearly shows that it is people and not God who construct gender characteristics and roles. Every Believer has to respond to the will of God, to the leading of the Spirit, picking up their cross and following Christ. God will make clear to each and everyone of us what it is He wants us to do. In 1 John 3:27, John the Baptist states: "God in heaven appoints each person's work." I think that any woman who wants to truly serve her God will be led (just as all Believers are led) into the perfect ministry for her, whatever that may be. The perceived restrictions in the Pastorals exclude from ministry and leadership functions in the church, not only women but also certain categories of men, including single men, childless married men, married men with only one child, and etc. Men with long hair are called "disgracefull." What about gay men? Will Pastor Ashcraft also restrict these men in the same manner as he restricts women? If women are to be silent, then why does Pastor Ashcraft permit them to sing and pray before the congregation? And what about slaves? Does Paul condone the practice of slavery? Apparently so depending on how you interpret 1 Corinthians 7:20 and 1 Timothy 6:1 ("Christians who are slaves should give their masters full respect.") Paul's proclamation of equality and Jesus' willingness to defy convention and accept women into His larger circle of disciples should be the guiding principles rather than the customs of the Roman Empire in the first century. Women took as large a role in the early Christian leadership as was allowed by the conventions of their society, so women today should be able to serve Port City Community Church in whatever positions they are qualified for. As the church strives to realize God's purpose for women, we must remember the truths of Scripture and apply them to our present day culture. This will allow men and women to present the Christian message to our world in the most powerful way. That is exactly what Paul desired along with all of the New Testament leaders and it is what Port City Community Church should desire as its current leaders consider the future of the church. Churches that claim or aspire to be mature and healthy must choose the normative model, which calls for nondiscriminatory structures of ministry participation based on spiritual gifts. Church leaders who choose to impose the situational prohibitions regarding women in the Pastorals, obligate themselves to enforce, with the same rigor, the restrictions that pertain to men. In my estimation, they are further obligated to enforce all the presumed prohibitions against women. FOR ONE CANNOT PICK AND CHOOSE WHAT SCRIPTURE THEY FEEL BEST SATISFIES THEIR PARTICULAR NEEDS, OPINIONS OR SITUATIONS. Yet, that is precisely what Pastor Ashcraft does!
When we criticize the way women are treated in other parts of the world, we should be willing to support the rights of women in our own country - in our own churches. I entreat Pastor Ashcraft and the Board of Directors at Port City Community Church to encourage and allow all congregants to develop his or her God-given talents, skills and interests, rather than being forced into a narrow role imposed by a narrow-minded or misunderstood dogma. I therefore challenge Pastor Ashcraft and the PC3 Board to conduct a reassessment of the meaning of some passages in Scripture - not a change in the content of the Bible, but a change in the reader's understanding of it. "Seek His will in all you do, and He will direct your paths." (Proverbs 3:6). In other words, in matters of religion, humans are not in a position to direct the paths of other humans. That is reserved for God.
With just the evidence presented, not considering the love and fairness Jesus expressed to all humanity, or His promise of salvation for humankind, the current treatment of women by the mainstream church is not the doctrine or the practice of the Son of God. Women are equal in every way to men; they should be treated with equality and respect in all matters in this world, and no doubt will be so in the true Kingdom of God. Port City Community Church, despite the opinions of Pastor Ashcraft, is a magnificent church with the promise of accomplishing great things in our coummunity and in the world. Indeed culture has influenced the extent of leadership a woman has been allowed to share. The church must always be sensitive to cultural concerns, but it must look to Scripture for the truth that applies to all times and cultures. As long as Pastor Ashcraft surrounds himself with men, at the exclusion of women in responsible, professional positions, his slanted interpretation of the scriptures will continue to be a disservice to the church and the community at large. The way women are allowed to function at PC3 will have a profound effect on how it is viewed by visitors, particularly those engaged in a spiritual journey. If a church that is predominantly female is dominated in meetings, Bible groups and governance by the minority of men, that will send an unappealing message to many women and men. Contrary to Pastor Ashcraft's opinion, women congregants and potential congregants have a right to know his beliefs before investing themselves emotionally and financially in this church. As a new congregant participating in a Starting Point Bible study group, I most certainly would have felt devalued and denigrated had I known women were not permitted to guide me in my spiritual journey because men were in my group. And, Pastor Ashcraft's idea of establishing all female study groups instructed by women, would certainly send a salient message that "I was different" by virtue of my gender alone. Segregation is not the appropriate answer to this issue. Just as in Creation, God designed man and woman to be one in His image; for He is neither male or female. To segregate men and women in the church prohibits the exchange of ideas and perspectives that is the only avenue to becoming one body in Christ Jesus. Personally, I believe I first have to answer to God for His gifts and calling in my life. I don't want to get to heaven and hear, "half-done" because I didn't stringently pursue my calling; whatever that might be. I don't believe women should bury their gifts or let anyone else bury them. There is a lost world of men and women waiting to hear what God's gifted women of the 21st century have to say to them. The eternal destiny of these souls may depend on it. As Paul states in Ephesians 4:3 , "Always keep yourselves united in the Holy Spirit and bind yourselves together with peace."
Comments On This Blog: amber.duchess@gmail.com
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