Last Tuesday we looked at women of the Old Testament. Not commands and laws, but stories about people, what they did and how they did it. It is quite an amazing variety. Today we will look at women of the New Testament (like last week’s post, this is an edited repost from a few years ago). Like the ancient Near East and ancient Israel, first century Galilee, Judea, and the Greek and Roman world were patriarchal cultures. This culture is reflected in the narrative. Still, in the New Testament, even more than the Old Testament, biblical women were not passive wives and mothers staying in the background. Nor were they condemned for their actions (except for the same kinds of failures that condemned men). If there are other specific New Testament examples that we should consider, add them in a comment.

People of Faith

Then Mary said, “Here am I, the servant of the Lord; let it be with me according to your word.” (Luke 1:38)

When the woman saw that she could not remain hidden, she came trembling; and falling down before him, she declared in the presence of all the people why she had touched him, and how she had been immediately healed. He said to her, “Daughter, your faith has made you well; go in peace.” (Luke 8:47-48, also Matthew 9:20-22, Mark 5:25-33)

Just then a Canaanite woman from that region came out and started shouting, “Have mercy on me, Lord, Son of David; my daughter is tormented by a demon.” … He answered, “It is not fair to take the children’s food and throw it to the dogs.” She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.” Then Jesus answered her, “Woman, great is your faith! Let it be done for you as you wish.” And her daughter was healed instantly. (Matthew 15:22-28, also Mark 7:24-30)

When the wine gave out, the mother of Jesus said to him, “They have no wine.” And Jesus said to her, “Woman, what concern is that to you and to me? My hour has not yet come.” His mother said to the servants, “Do whatever he tells you.” (John 2:3-5)

This is a group of references, but Mary (in a class of her own) and the two women who came to Jesus for healing were clearly women of faith. They had faith in God and faith in Jesus as God’s prophet … Mary may have known more, but the people who came and heard Jesus in his life probably had no other idea concerning him than that of prophet. She certainly didn’t seem to know more when she came with his brothers to “take charge” of him. (Mark 3:20-34)

Devout Prophet

There was also a prophet, Anna, the daughter of Penuel, of the tribe of Asher. She was very old; she had lived with her husband seven years after her marriage, and then was a widow until she was eighty-four. She never left the temple but worshiped night and day, fasting and praying. Coming up to them at that very moment, she gave thanks to God and spoke about the child to all who were looking forward to the redemption of Jerusalem. (Luke 2: 36-38)

It is significant that Luke includes two witnesses here – one male, one female – when Mary and Joseph bring Jesus to the temple for his presentation as first born son. Anna is a prophet. What is the role of a prophet? Isn’t it to speak the word of the Lord to the people? In both the Old and New Testament to prophesy (to speak as a mediator between God and humankind or in God’s stead) is an equal opportunity calling, not one limited to men. We read in Acts 21:8-9 that “Philip the evangelist, one of the Seven. He had four unmarried daughters who prophesied.“

Sincere Questioner and Witness

Many Samaritans from that city believed in him because of the woman’s testimony, “He told me everything I have ever done.” (John 4:39)

The entire story of the encounter at the well is worth considering (John 4:1-42). Jesus met the woman when she came for water. She had an openness that is a positive contrast to Nicodemus who came at night (John 3).

Connivers

Prompted by her mother, she said, “Give me the head of John the Baptist here on a platter.” (Matthew 14:8, also Mark 6:22-25)

As in the Old Testament, not all examples are laudatory. Mother and daughter are both involved in the execution of John.

Followers and Supporters of Jesus

The twelve were with him, as well as some women who had been cured of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Herod’s steward Chuza, and Susanna, and many others, who provided for them out of their resources. (Luke 8:1-3)

The twelve and some women, three of whom are named, were in the closest circle of followers who were leaving all for Jesus. They traveled with the group, didn’t just support it from afar.

Avid Student of Jesus

As Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him. She had a sister named Mary, who sat at the Lord’s feet and listened to what he was saying. … “Mary has chosen the better part, which will not be taken away from her.” (Luke 10:38-42)

The women sat with the men to listen to Jesus. This passage is interesting because Jesus specifically commends this attitude and ordering of priorities. Nor should we neglect Martha who was also a devout follower.

Devout

… “Truly I tell you, this poor widow has put in more than all of them; for all of them have contributed out of their abundance, but she out of her poverty has put in all she had to live on.” (Luke 21:1-4)

Not Quite Getting It (But then neither did the twelve, Mark 9)

Then the mother of the sons of Zebedee came to him with her sons, and kneeling before him, she asked a favor of him. And he said to her, “What do you want?” She said to him, “Declare that these two sons of mine will sit, one at your right hand and one at your left, in your kingdom.” (Matthew 20:20-21)

A worldly understanding of power and prestige afflicts both men and women.

Anointing Jesus

Now while Jesus was at Bethany in the house of Simon the leper, a woman came to him with an alabaster jar of very costly ointment, and she poured it on his head as he sat at the table. (Matthew 26:6-13, also Mark 14:3-9)

And a woman in the city, who was a sinner, having learned that he was eating in the Pharisee’s house, brought an alabaster jar of ointment. … And he said to the woman, “Your faith has saved you; go in peace.” (Luke 7:37-50)

Martha served, while Lazarus was among those reclining at the table with him. Then Mary took about a pint of pure nard, an expensive perfume; she poured it on Jesus’ feet and wiped his feet with her hair. And the house was filled with the fragrance of the perfume. (John 12:1-8)

Each of the gospels has some variation of this incident or these incidents. The versions in Matthew, Mark, and John seem to refer to the same incident, but Luke’s story is quite different, making a different point, and doesn’t seem to mesh with the others completely.

Present at the Cross

But all his acquaintances, including the women who had followed him from Galilee, stood at a distance, watching these things. (Luke 23:49)

Many women were also there, looking on from a distance; they had followed Jesus from Galilee and had provided for him. Among them were Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee. (Matthew 27:55-56)

There were also women looking on from a distance; among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome. These used to follow him and provided for him when he was in Galilee; and there were many other women who had come up with him to Jerusalem. (Mark 15:40-41)

Meanwhile, standing near the cross of Jesus were his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. (John 19:25)

The women who traveled with Jesus, the twelve, and the other disciples, were witnesses at the cross to the crucifixion.

The First Witnesses to the Resurrection

On the first day of the week, very early in the morning, the women took the spices they had prepared and went to the tomb. They found the stone rolled away from the tomb, but when they entered, they did not find the body of the Lord Jesus. … Now it was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told this to the apostles. (Luke 24:10)

Mary Magdalene and the other Mary went to see the tomb. … But the angel said to the women, “Do not be afraid; I know that you are looking for Jesus who was crucified. He is not here; for he has been raised, as he said. … So they left the tomb quickly with fear and great joy, and ran to tell his disciples. Suddenly Jesus met them and said, “Greetings!” And they came to him, took hold of his feet, and worshiped him. (Matthew 28:1-10)

When the Sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might go and anoint him. … But he said to them, “Do not be alarmed; you are looking for Jesus of Nazareth, who was crucified. He has been raised; (Mark 16:1-8)

Early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been removed from the tomb. … When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus. Jesus said to her, “Woman, why are you weeping? Whom are you looking for?” … Jesus said to her, “Mary!” She turned and said to him in Hebrew, “Rabbouni!” (John 20)

All of the Gospels agree on this point. It was the women, Mary Magdalene and others, who traveled with Jesus who were the first to find the empty tomb, to learn that he was risen, and to spread the news.

In a Central Circle with the Disciples

When they had entered the city, they went to the room upstairs where they were staying, Peter, and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus, and Simon the Zealot, and Judas son of James. All these were constantly devoting themselves to prayer, together with certain women, including Mary the mother of Jesus, as well as his brothers. (Acts 1:13-14)

The remaining 11 and certain women comprised the core circle here. They who traveled with Jesus in his ministry.

Independently Responsible for Deceit

About three hours later his wife came in, not knowing what had happened. Peter asked her, “Tell me, is this the price you and Ananias got for the land?” “Yes,” she said, “that is the price.” Peter said to her, “How could you conspire to test the Spirit of the Lord? Listen! The feet of the men who buried your husband are at the door, and they will carry you out also.” (Acts 5:7-9)

Sapphira was a co-conspirator with her husband. She wasn’t condemned for his misdeed, but for hers.

Devoted to Good Works and Charity

Now in Joppa there was a disciple whose name was Tabitha, which in Greek is Dorcas. She was devoted to good works and acts of charity. (Acts 9:36)

Business Woman, Head of Household

A certain woman named Lydia, a worshiper of God, was listening to us; she was from the city of Thyatira and a dealer in purple cloth. The Lord opened her heart to listen eagerly to what was said by Paul. When she and her household were baptized, she urged us, saying, “If you have judged me to be faithful to the Lord, come and stay at my home.” And she prevailed upon us. (Acts 16:14-15)

Note in particular that she and her household were baptized, the same phrase used when men are the lead in the story (Cornelius and the head of the prison guard for example.)

Fellow Traveler, Witness with Paul

Paul said farewell to the believers and sailed for Syria, accompanied by Priscilla and Aquila. (Acts 18:18)

He began to speak boldly in the synagogue; but when Priscilla and Aquila heard him, they took him aside and explained the Way of God to him more accurately. (Acts 18:26)

Greet Priscilla and Aquila, my co-workers in Christ Jesus. They risked their lives for me. Not only I but all the churches of the Gentiles are grateful to them. (Romans 16:3-4)

Aquila and Priscilla greet you warmly in the Lord, and so does the church that meets at their house. (1 Corinthians 16:19)

Greet Priscilla and Aquila and the household of Oneisiphorus. (2 Timothy 4)

This couple clearly had a role in the early church. Both of them were involved and both are emphasized in every story.

The letters of Paul could be quite personal, especially in the final greetings at the end. Priscilla and Aquila figured here, but so did many others. These personal greetings include an interesting array of both men and women. Here we are concerned with the women.

Deacon and Benefactor

I commend to you our sister Phoebe, a deacon of the church in Cenchreae. I ask you to receive her in the Lord in a way worthy of his people and to give her any help she may need from you, for she has been the benefactor of many people, including me. (Romans 16:1-2)

A deacon and a benefactor. Quite the reference from Paul! This recommendation probably means that Phoebe delivered Paul’s letter to the church in Rome. N.T. Wright in his Commentary on Romans notes:

The implication is that Phoebe is a businesswoman who is able to travel independently, and for Paul to trust her with a letter like this speaks volumes for the respect in which she was held, so it is no surprise that she is a deacon in the church. … She was in a position of leadership, and Paul respected here as such and expected the Roman church to do so as well. … The word “benefactor” means much more, in Paul’s world, than simply “she has been a great help” (NIV): benefaction and patronage were a vital part of the culture, and this makes Phoebe someone to be reckoned with socially and financially and a leader – of whatever sort – in her local church. (p. 761-762)

In this section, Wright’s complaints with the NIV on the word “deacon” (the material bypassed by the first ellipse in the quote) and “benefactor” relate to NIV1984. The 2011 update uses deacon and benefactor.

Hard Workers in the Lord

Greet Mary, who worked very hard for you. (Romans 16:6)

Greet Tryphena and Tryphosa, those women who work hard in the Lord. Greet my dear friend Persis, another woman who has worked very hard in the Lord. (Romans 16:12)

Outstanding Among the Apostles

Greet Andronicus and Junia, my fellow Jews who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was. (Romans 16:7)

Here Wright comments that, for Paul, an apostle was one who witnessed the risen Christ. “Junia is thus one of the female “apostles,” the only one so called; though presumably others, such as Mary Magdalene, were known as such as well.” (p. 762)

A Woman of Standing

My brothers and sisters, some from Chloe’s household have informed me that there are quarrels among you. (1 Corinthians 1:11)

Presumably another woman of standing. Members of her household traveled abroad.

Contending for the Gospel (and at odds)

I plead with Euodia and I plead with Syntyche to be of the same mind in the Lord. Yes, and I ask you, my true companion, help these women since they have contended at my side in the cause of the gospel, along with Clement and the rest of my co-workers, whose names are in the book of life. (Philippians 4:2-3)

Hostess (perhaps more)

Give my greetings to the brothers and sisters at Laodicea, and to Nympha and the church in her house. (Colossians 4:15)

Recipient of 2 John

To the lady chosen by God and to her children, whom I love in the truth—and not I only, but also all who know the truth (2 John 1)

Several things are apparent from this list.

• Anna, the prophet, was one of the two to welcome the Messiah in the temple.

• Jesus preached to and taught both men and women. Mary was welcome to learn with the others.

• Women played a prominent role in band of people who traveled with Jesus during his earthly ministry. The twelve were all men, and there is important symbolism in the selection of twelve. But it is not clear that inner circle of followers were all male. Women were provided support, traveled along, were at the cross, witnessed the resurrection, and were with the 12 in the upper room before Pentecost, received the Holy Spirit.

• Women, including women of substance, played an important role in the early church.

As with the women we recounted from the Old Testament, these women are multidimensional people capable of almost anything, good or bad. All of the images were taken from Wikipedia and again convey as much or more about the artist and his culture as they do about the subjects.

Is there any example you would add to the list?

If you wish to contact me directly you may do so at rjs4mail[at]att.net.

If interested you can subscribe to a full text feed of my posts at Musings on Science and Theology.

From CBE, by Jeffrey Miller

Many Christians, certainly most egalitarians, are familiar with Ephesians 5:21, “Submit to one another out of reverence for Christ” (NIV). But as well-known as this passage is, it’s still common to wonder what mutual submission actually looks like in practice. Here’s my take on it:

Isaac and Me

A friend of mine, Isaac, and I recently went out for a meal together. Neither of us had an agenda. We ate our burgers and chatted for a while. Then we each paid for our own food and left.

Isaac is the worship minister where I attend church and play in the band. At Wednesday evening rehearsals and on Sunday mornings, he’s my leader. His authority over me, of course, isn’t absolute. It also isn’t eternal. As a good leader, he has my best interests in mind. He listens to my questions and suggestions. He’s never critical or harsh. He’s honest with me if I’m playing something wrong.

On the other hand, I’m a professor where Isaac goes to school. At various times, I have authority over him. Once again, my authority over him is neither absolute nor eternal. As a good leader, I have his best interests in mind. If he were to ask for guidance in choosing courses or to seek my opinion about a paper topic, I would gladly answer. And I would be honest with him if I thought he was doing something wrong.

When Isaac and I share a meal, neither one of us is the leader. Neither one of us has authority over the other. Across the meal table, and in countless other settings, our primary relationship is on display. First and foremost, we are brothers in Christ.

This simple story about Isaac and me illustrates how authority can change hands depending on context, gift, and need. Now, let’s turn to Paul himself for an example from the Bible.

Paul and Phoebe

Paul introduces Phoebe in Romans 16:1-2 with these words, “I commend to you our sister Phoebe, a deacon of the church in Cenchreae. I ask you to receive her in the Lord in a way worthy of his people and to give her any help she may need from you, for she has been the benefactor of many people, including me” (NIV).

Paul and Phoebe have a three-fold relationship. In certain circumstances, he’s her leader. After all, he’s an apostle and he’s the one sending her to Rome. Paul is writing from Corinth, and Phoebe is part of his missionary team there. As part of his team, he’s her leader.

In other circumstances, it’s clear that Phoebe is Paul’s leader. Notice that he calls her his “benefactor” toward the end of verse 2. The Greek word here (prostatis) gets translated in various ways, including “patron.” Paul’s word choice reveals that Phoebe is above him on the social ladder.

But the first thing Paul calls Phoebe is “sister,” a word that suggests equality. First and foremost, they are brother and sister in Christ.

So here in Romans 16, we have a snapshot of mutual submission: Paul is above Phoebe, below Phoebe, and side-by-side with Phoebe.

Phoebe and the Christians of Rome

Notice that Paul doesn’t simply call Phoebe “sister,” but “our sister.” She’s also an equal with the several other people on Paul‘s missionary team (including Timothy and various others, see Romans 16:21-23). Similarly, she’s an equal with the Roman Christians who will meet Phoebe during her visit to Rome.

She’s not only their equal, she’s their servant. For their sake, she’ll undergo the hardship of traveling from Corinth to Rome. She’ll deliver Paul’s letter to the several Roman house churches, reading it aloud to them and answering their questions about the letter and about Paul’s missionary work.

Not only their equal, not only their servant, Phoebe is also in a position of authority over the Roman Christians, for she is the apostle Paul’s ambassador among them. But this authority is, again, not absolute. For example, Paul’s core co-workers Priscilla and Aquila (see Romans 16:3-4), as well as the apostles Andronicus and Junia (see Romans 16:7), are among those who will receive Paul’s letter from Phoebe’s hand.

Paul’s relationship with Phoebe is a snapshot of mutual submission. As is Phoebe’s relationship with the Roman Christians. And as is my relationship with Isaac.

Mutual submission happens from above, below, and beside. It means that authority between believers is temporary and situational. It changes hands depending on context, giftedness, and need. In marriage, this means that leadership is shared and exchanged based on each spouse’s expertise and need. In the church and world, this means that men will sometimes need to submit to women and women sometimes to men—but not because of their gender. In the same way, older believers will sometimes submit to young people and young to old, and leaders and pastors to their congregations and communities. This is what mutual submission looks like in practice.

By Tim Krueger

Tim Krueger is the editor of Mutuality magazine
and is publications coordinator at CBE International.
He was raised in the Philippines and studied history
and Bible at Bethel University (MN).
He and his wife, Naomi, have a son and live in Saint Paul, MN.

In April of 2017, the hashtag #ThingsOnlyChristianWomenHear went viral on Twitter.

Thousands of women took to social media to share painful things they’d been told by other Christians. One woman shared this:

“Sure, women are equal to men, but I still believe they’re different.”

Most, if not all, egalitarians have heard this before. Critics consistently accuse us of trying to erase gender differences. I’m almost surprised when someone doesn’t assume that because I’m egalitarian I think men and women are exactly the same.

If you’ve never read this book, it’s time.
Discovering Biblical Equality: Complementarity without Hierarchy
ed. by Pierce, Groothuis, Fee

You don’t have to look farther than the Christian blogosphere for the logic behind this myth. At least among American Christians, the same argument appears over and over: Feminism pulled the thread that is unraveling the moral fabric of society. Power-hungry women wanted what men had, so they stepped into men’s spheres. The culture jumped on board, and now our society sees men as worthless, so much that men are trying to become women. Because of feminism, our God-given gender has become meaningless, expendable. Feminism is ultimately a rebellion against God’s created order, which is for our flourishing. Egalitarians are just Christians who have fallen into the feminist trap. They are complicit in erasing gender and undermining a biblical worldview.

I won’t dive into the faults in this reasoning (and there are many) here. Instead, I will try to offer a straight answer to the question, what do egalitarians think about gender differences?

We egalitarians are a critical and free-thinking lot, and we have our differences. I can only honestly say what this egalitarian believes, but I do think most would agree with these five points.

1. Equality is not sameness

First, let’s define “equality.” Where better to start than the dictionary? Merriam-Webster lists several definitions of “equal.” If, like most people, you read “Merriam-Webster defines…” and tune out, stay with me. Definitions matter. How we understand “equality” relates to how we understand gender differences. The primary definition has three parts:

a (1): of the same measure, quantity, amount, or number as another (2): identical in mathematical value or logical denotation: equivalent

b: like in quality, nature, or status

c: like for each member of a group, class, or society

Can equal mean identical? Yes, if we’re talking about math, but we’re not. What if we’re talking about the way God created women and men to coexist?

Let’s try definition b: like in quality, nature, or status. That sounds more like it. Women and men are alike in their quality and their nature. Both bear the image of God. Both are fully human. Both have the same status before God. On this, complementarians and egalitarians agree! (In this, we both break with church tradition.)

We disagree on the implications. Complementarians believe the Bible outlines a gender-based hierarchy that forbids a woman holding authority over a man. Egalitarians believe the Bible demands equal treatment of women and men in relationships and institutions. That is, in the sense of definition c: like for each member of a group, class, or society.

So, egalitarians believe the Bible promotes two senses of equality: equality of nature and equality of opportunity. Neither requires or even hints that women and men are or should be identical.

Egalitarians don’t deny difference, we deny that difference is destiny.

2. There are differences, on average

There are clear differences between male and female. Different DNA. Different genitalia and reproductive systems. Other differences are obvious but less universal. Males are generally taller with more muscle strength. Females are generally shorter with less muscle strength. But, these are only averages. Not in a million tries would I defeat a female athlete—professional, collegiate, or probably high school—in any feat of strength or athleticism.

When it comes to how women and men think and behave, things get fuzzier. Popular wisdom dictates such things as:

Men are more competitive and rational, and less emotional, than women.

Women are more cooperative, nurturing, and emotional than men.

Researchers do observe differences between men and women. However, it’s impossible to know whether they are innate or simply learned. Importantly, there’s more variability within sexes than between them.¹ Differences exist on average, but any one person is unlikely to mirror the average. That matters.

I live in Minnesota, where the weather is erratic. “Today, we’re twenty degrees above/below average!” our meteorologists declare self-importantly. “So what?” I complain to my TV. Here, it can be forty degrees one day and eighty the next. Average them, and you get sixty, but that doesn’t help me. If I dressed for sixty degrees both days, I’d be too cold one day, too hot the next. The average does nothing to help me wear the right clothes.

Fixating on average gender differences is similarly unhelpful. It tells us nothing about the actual people in our lives. When we idealize the average, it goes from unhelpful to harmful. We dress the body of Christ for average, not actual, weather. We stifle each other’s unique gifts. We elevate a statistical, composite average “person” over the actual people that God created, gifted, and called.

Jesus ignored what tax collectors, zealots, prostitutes, Samaritans, centurions, the rich, the poor, men, and women were “supposed” to be. Instead he invited them to something greater. We obey God when we do the same.

3. Gender difference does not require gender roles

The truth is, this isn’t a question of sex or gender differences at all. Complementarians know that even the secular community recognizes differences. One complementarian leader writes:

Non-Christian scientists have recognized the bodily differences of the sexes. Anne and Bill Moir, for example, note that men have on average ten times more testosterone than women. Studies show that women use a vocabulary that is different enough from men’s to be “statistically significant.” We are distinct emotionally, too. The Scripture gives voice to this reality when it calls godly husbands to treat their wives as the “weaker vessel” and challenges fathers to not “provoke” their children (1 Peter 3:7; Colossians 3:19). These and other patterns constitute the markers of our manhood and womanhood. Our differences, as is clear, are considerable. They are also God given.²

Did you catch the last part? Observable differences are only symptoms of what really matters: manhood and womanhood. These are defined by so-called “roles” (men lead and provide; women submit and nurture). The symptom (differences) and condition (roles) are inextricably linked. To unlink them is to rebel against God’s design. This explains the alarm when egalitarians say gender roles are invalid.

But there is no cause for alarm. We acknowledge that differences exist, but we don’t believe they’re linked to God-ordained “roles.” This isn’t because we want to undermine God’s way. We honestly don’t believe “roles” are God’s design, and we want to be faithful to God and the Bible.

4. Gender roles aren’t the Bible’s (or God’s) way

If you’re an American evangelical, you’ve probably heard about biblical manhood and womanhood. It’s in sermons, blog posts, articles, podcasts, books, Bible studies, curricula, movies, music. Just about everywhere. Everywhere except the Bible, that is.

Sure, there are the favorite passages that supposedly teach God-ordained gender roles. Ephesians 5, 1 Timothy 2, Genesis 1–3, 1 Peter 2:1. The list goes on. We’re told that gender equality is a secular idea. Complementarianism is the Bible’s clear stance. Case closed.

Not so fast.

First, the passages in question are not simple. There’s no need for me to break down all the controversial passages here. Plenty of others have done it far better than I could. I will only say that when we consider literary and cultural context of the passages, translation issues, and the work of Jesus, a different picture emerges. A lot of these passages actually make a strong case for the full inclusion of women. The few restrictions are revealed as conditional, never meant for all churches or Christians for all time.

Second, it’s absurd to suggest that egalitarianism is tainted by culture, while complementarianism is straight from the Bible. Both are influenced by culture. Culture always interacts with the Bible and vice versa. No one views the Bible without a cultural lens.

The defining belief of complementarianism is that women and men are equal in worth but different in role. Despite what we’re told, this is not traditional at all. The “equal in worth” part is a flashy new idea like human rights and democracy. Until recently, the church taught that women were innately inferior to men. Even today, many people around the world believe the Bible clearly says that only men are created in God’s image, while women are created in man’s image. To most people in the world and in history, complementarianism would be a concession to Western, post-Enlightenment culture.

Are egalitarians influenced by our culture? Yes. Are complementarians? Yes. Culture always impacts how we read the Bible. We both take the Bible very seriously. We both work to make sure our cultures sharpen, rather than dull, our understanding. From creation through Jesus’ ministry and beyond, the biblical account is of a God who always calls his people to give up privilege and authority over others. The Bible undermines patriarchy and calls us to a better way.

5. Humanity before gender

When I’m asked to share marriage advice, I always make sure to say this: remember that your spouse is human before he/she is a man/woman.

Too many men dismiss the ideas, wisdom, needs, experiences, and feelings of women because they see gender before humanity. I have done it myself. When I write off my wife’s sadness or joy as her just “being a woman,” I don’t see the full humanity of the person I married. I prevent myself from learning from her, being inspired by her, loving God more because of her.

Awhile back I cracked open a Christian book on gender. It said:

At the core of who we are, we are gendered. Femininity or masculinity is so irrevocably and irreversibly embedded in our being that no one can accurately say “I am first a person and then male or female.” With the privileged excitement of destiny, we must rather say, “I am a male person, a man,” or “I am a female person, a woman.” Our soul’s center is alive with either masculinity or femininity.³

Yes, sex and gender are important. But first, we are human. Yes, there are differences between men and women, but first, we are human. Let’s stop idealizing differences and remember our shared humanity.

We are all tainted by sin and redeemed by grace. We serve the God whose Word celebrates women who broke all the rules—judges, prophets, warriors, queens. We follow the same Jesus who welcomed female disciples and praised women’s understanding and faith. We are empowered by the same Spirit that descended on women and men alike. The same Spirit that inspired the leadership of women like Lydia, Priscilla, Junia, and Phoebe. Who are we to stand in the way?

Notes

1. For an in-depth discussion on male-female differences, see Mary Stewart Van Leeuwen, “Social Sciences Cannot Define Gender Differences,” Priscilla Papers 27, no. 2 (Spring 2013), online at https://www.cbeinternational.org/resources/article/priscilla-papers/soci….
2. Owen Strachan, “Transgender Identity—Wishing Away God’s Design,” Answers in Genesis, March 15, 2015, https://answersingenesis.org/family/gender/transgender-identity-wishing-…
3. Larry Crabb, Fully Alive: A Biblical Vision of Gender That Frees Men and Women to Live Beyond Stereotypes (Baker, 2013), 21–22. Emphasis added.

This article originally appeared in the print version of Mutuality as “Difference Is Not Destiny: 5 Things Egalitarians Believe about Gender Differences.”

Just in case you think an interpretation of Scripture can’t go wrong and stay wrong, think about Romans 16:7 and the story of Junia. She was a woman whose name was changed to Junias because, so it was believed, the person was an apostle and an apostle can’t be a woman. So some males changed the woman into a man and, presto, we got a man named Junias. The problem is that there is no evidence for a male name “Junias” in the 1^st Century. The deed was done, and that’s not our point: Junia remained Junias until, truth be told, the last quarter of the 20^th Century when scholars realized the truth, admitted the mistaken history of interpretation, and acted on their convictions to restore the woman.

Knocking off non-existent males is no moral problem, and raising a woman from the dead is a good thing. Junia is now inscribed in the best translations.

Sometimes our readings of the Bible are both mistaken and harmless: though many preachers during Advent can get worked up about whether or not Jesus was not given room in an “inn” or “guest room,” the second translation will not affect many of us (Luke 2:7). Sometimes our readings may be mistaken and an improved, refined reading will convey deeper and more accurate truths.

Studies now show that the word used by Paul in Romans 3:25, often translated “propitiation” (KJV), means “sacrifice of atonement” (NIV), and this improvement shifts the evocations of theology and atonement in the passage. One of the gifts of living in the 21^st Century is the accumulation of insights and improvements in our understanding of the Bible.

I’m persuaded that Lucy Peppiatt, in this new and very accessible and brief book, Unveiling Paul’s Women, is pushing us to significant improvement when it comes to 1 Corinthians 11. The history of interpretation has had one angle: the women were the problem. But were they? What happens when we ask instead, as Lucy does with aplomb, if the men were the problem? Lots, that’s what happens.

Every pastor, especially complementarian pastors who are prone to use 1 Cor 11 through the lens of women being the problem, needs to read this book and have it accessible on the shelf for quick reference. One view has been existent for too long and it just doesn’t work. Read any commentary on 1 Corinthians 11 and you will see that confusion abounds. Read a dozen and you may say that no one understands this passage. I kid you not. Try it.

Here’s why we need to rethink how we read 1 Corinthians 11: that text says things about women that (1) are not like anything else in the whole Bible, (2) that are at odds with Paul’s own theology, (3) that cut against the grain of Paul’s own practice as seen in the Book of Acts, and (4) that create unbearable tension in 1 Corinthians itself.

When I first discovered Lucy’s theory, and recalled seeing anything like it only one other time (and it impressed me but I didn’t have time to come to terms with the approach), what I most wanted was a printed version of 1 Corinthians 11:2-16 with the bits from Paul distinguished from the bits by those who were in tension with Paul’s own teaching. I wanted to see it in a way that made the reading of it with his fresh approach compelling and simple. As with others, however, I also wanted a version of her argument for lay folks and non-specialists so more could see the beauty and simplicity and accuracy of her reading. We now have this in Unveiling Paul’s Women.

Look, folks, there’s been too much power of males used against women and when it is males, males, males making decisions on (1) what this passage means and (2) what women can do in churches, the early misreading of this text is simply multiplied and propagated and unchecked. It is time for us all to take a deep breath, take a step back, find a chair and a table for conversation, and rethink the traditional reading of this crucial and history-shaping passage in Paul. The irony of the traditional view is that, while there are hardly any agreements on what individual expressions and terms mean, there is one agreement: the women were the problem.

Not so.

From Atlantic Post:

“There is certainly a growing trend towards bi-vocational ministry in both mainline and evangelical churches,” says Kurt Fredrickson, a professor of pastoral ministry at Fuller Theological Seminary in Pasadena, California.This trend dovetails with other recent developments that are troubling to many religious communities. Not only is church attendance in long-term decline, but financial giving by church members is at Depression-era lows. Meanwhile, seminary students are taking on ballooning debt for a career that may not exist by the time they graduate. This trend began before the Great Recession, and has only worsened since then.

Of the seminary students who graduated in 2011 with a Master of Divinity degree (the typical degree for a full-time pastor), more than 25 percent accrued more than $40,000 in educational debt, and five percent accumulated more than $80,000 in debt. Those lucky enough to get a full-time job as a pastor will join a profession whose median wage is $43,800, according to the U.S. Department of Labor.“Many denominations are concerned about the burden of student debt and how that impacts the vocational lives of clergy,” says Sharon Miller, interim co-director of the Center for the Study of Theological Education at Auburn Theological Seminary in New York City.Miller says some denominations are addressing the problem by covering a student’s tuition in exchange for a promise to later work as a pastor in that denomination. Other denominations are helping clergy who minister in underserved areas (and who thus aren’t compensated all that well) pay off their student debt—“But these efforts are quite limited in scope, as denominations are financially stressed themselves,” she says.

This is why Northern Seminary has adopted an affordability plan:I’ve been teaching for 35 years and the best experiences I have had teaching have been the cohorts at Northern Seminary. The combination of a week-long intensive with an active Facebook cohort page along with trips abroad for 10plus days … the classes become a fellowship of friends, of fellow followers of Jesus, and a classroom joy that transcends ordinary classes.Think of joining us even this summer. We begin with a one-week intensive but then the classes during the school year can be on campus or in our innovative Northern Live alternative. Think about enrolling.And our affordability plan is an innovative approach that reduces the temptation to go into debt.

A whole new perspective. One night a week. From anywhere in the world.

Classes are held just once a week so you can still work in the church, have a job and spend time with your family.

Regardless if you are with us in person at our state of the art facilities or through our easily accessible Northern Live online platform, you get the opportunity to interact with our Faculty at Northern Seminary.

By studying the New Testament in a Jewish context, the life of Jesus, Paul, Peter and John — among other characters like Junia and Priscilla and Phoebe and Mary — are seen in a refreshingly new way. Class after class, you will feel your confidence rising as a competent minister of the gospel, built on a solid foundation of biblical understanding and application.

For more information, reach out to our admissions department or visit the website anytime at www.seminary.edu/mant/. Spots are filling up fast, so apply today!

I’ve been teaching for 35 years and the best experiences I have had teaching have been the cohorts at Northern Seminary. The combination of a week-long intensive with an active Facebook cohort page along with trips abroad for 10plus days … the classes become a fellowship of friends, of fellow followers of Jesus, and a classroom joy that transcends ordinary classes.

Think of joining us even this summer. We begin with a one-week intensive but then the classes during the school year can be on campus or in our innovative Northern Live alternative. Think about enrolling.

A whole new perspective. One night a week. From anywhere in the world.

Transform the way you do life and ministry with Northern Seminary’s Master of Arts New Testament degree in whatever format works best for your busy life.

Classes are held just once a week so you can still work in the church, have a job and spend time with your family.

Regardless if you are with us in person at our state of the art facilities or through our easily accessible Northern Live online platform, you get the opportunity to interact with our Faculty at Northern Seminary.

By studying the New Testament in a Jewish context, the life of Jesus, Paul, Peter and John — among other characters like Junia and Priscilla and Phoebe and Mary — are seen in a refreshingly new way. Class after class, you will feel your confidence rising as a competent minister of the gospel, built on a solid foundation of biblical understanding and application.

For more information, reach out to our admissions department or visit the website anytime at www.seminary.edu/mant/.  Spots are filling up fast, so apply today!

A whole new perspective. One night a week. From anywhere in the world.

Transform the way you do life and ministry with Northern Seminary’s Master of Arts New Testament degree in whatever format works best for your busy life.

Classes are held just once a week so you can still work in the church, have a job and spend time with your family.

Regardless if you are with us in person at our state of the art facilities or through our easily accessible Northern Live online platform, you get the opportunity to interact with our Faculty at Northern Seminary.

By studying the New Testament in a Jewish context, the life of Jesus, Paul, Peter and John — among other characters like Junia and Priscilla and Phoebe and Mary — are seen in a refreshingly new way. Class after class, you will feel your confidence rising as a competent minister of the gospel, built on a solid foundation of biblical understanding and application.

For more information, reach out to our admissions department or visit the website anytime at www.seminary.edu/mant/.  Spots are filling up fast, so apply today!

Somehow, someway, affirm women today, pastor. From the pulpit.

Here’s a post from Becky Castle Miller on Things Women Need to be Hearing in Church.

Last week, Scot shared a post from Arise about the hashtag conversation around Sarah Bessey’s #ThingsOnlyChristianWomenHear. (Link: http://www.patheos.com/blogs/jesuscreed/2017/04/21/things-christian-women-hear-women/)

The Twitter conversation generated much conversation in the Christian blogosphere and publishing world. The hashtags #ThingsBlackChristianWomenHear and #ThingsOnlyBlackChristianWomenHear offer further important insight into prejudice in the church.

As I read the #ThingsOnlyChristianWomenHear tweets and shared some of my own, I felt heavy-hearted for my sisters in Christ and the ways we have been silenced and marginalized in our churches. It’s such a common experience. Look at this poll:

Sierra White‏ @iSierraNichole

Have you ever felt that being a woman made you less important in the Kingdom? #ThingsOnlyChristianWomenHear #ThingsChristianWomenShouldHear

87%Yes

08%No

04%Yes -by my father/husband

01%No – men have empower me

Suddenly I started seeing, mixed in to the Twitter talk, some beautifully encouraging messages with the hashtag #ThingsChristianWomenShouldHear. Thanks to the idea by Bronwen Speedie‏ (@GodsDesignPerth), people were offering ideas for how churches can support women who have been hurt by misogyny. This tweet summed up how I felt about the two hashtags:

Grace Arneberg‏ @ohhgracious

#ThingsOnlyChristianWomenHear—accurate. harmful. heartbreaking. #ThingsChristianWomenShouldHear—accurate. healing. heart mending.

I jumped in with this:

Becky Castle Miller‏ @bcastlemiller

“Junia has been silenced long enough!” –@scotmcknight #ThingsChristianWomenShouldHear

I was amused that someone responded and tried to argue about the female apostle with Scot, who literally wrote the book on Junia. ***ADD LINK

https://www.amazon.com/Junia-Not-Alone-Scot-McKnight-ebook/dp/B006H4PFZ8/ref=sr_1_1?ie=UTF8&qid=1493386289&sr=8-1&keywords=junia+is+not+alone

Here’s a collection of some of my favorite tweets of what Christian women SHOULD be hearing.

Apologies 

Cody McMurrin‏ @codydmac

#ThingsChristianWomenShouldHear I’m sorry.

Dr Bex Lewis‏ @drbexl

I’m sorry for how the church has sidelined women #ThingsChristianWomenShouldHear

Angie Sanderson‏ @AngieKSanderson

“We regret giving platform to celebrity pastors who spoke disparagingly abt women.” #ThingsChristianWomenShouldHear

Julie Meyer Taylor‏ @jloraye

“Your hurt and anger make so much sense. I wouldn’t want to be excluded, silenced, or insulted either.” #ThingsChristianWomenShouldHear

Katy Weatherly‏ @ktweatherly

Your mental illness is not the result of failing to submit to authority– male, god-given, or otherwise. #ThingsChristianWomenShouldHear

Encouragement

Pete Briscoe‏ @petebriscoe

“You bring things we desperately need. Join us, lead alongside us, be you, we will be richer for it.” #ThingsChristianWomenShouldHear

chadm02‏ @chadm02

“I am willing to do whatever I can to help you more fully live into your calling, giftedness, and passion.” #ThingsChristianWomenShouldHear

Chris Roberds‏ @differentpastor

Your gifts, leadership, passions, sermon, & heart helped me look like Jesus today. Thx for preaching. #ThingsChristianWomenShouldHear

Mrs. Carruthers‏ @alice_lbc

#ThingsChristianWomenShouldHear Your words are worth listening to, your wisdom is important, your participation in Xian life & Mass matters

Andrew Norton-Thorne‏ @AndrewNorThor

The first Xn messenger of the risen Christ was a woman. You follow in worthy footsteps. Be brave. #ThingsChristianWomenShouldHear

Gena McCown‏ @GMC3Mama

How can we bless your family while you are seminary? #ThingsChristianWomenShouldHear

Theology

Angie Sanderson‏ @AngieKSanderson

“We apologize for contorting the Trinity to bolster the ‘biblical manhood & womanhood’ movement.” #ThingsChristianWomenShouldHear

Lindsey Melden‏ @lmelden

We may disagree on our interpretation but I trust that you are seeking God as earnestly as I am.

Lindsey Melden‏ @lmelden

We understand that we also serve the God of Sarah, Rebecca, and Leah. #ThingsChristianWomenShouldHear

Gender roles 

St. Simeon the Fool‏ @SimeonTheFool

Don’t you know what Ephesians 5 says? It says I need to submit to you. #ThingsChristianWomenShouldHear * Yes. Really. Verse 21. Look it up.

Leah Loftus‏ @LeahLoftus

#ThingsChristianWomenShouldHear your identity is not rooted in marriage or motherhood. Gentleness isn’t just for women.

John Eshleman‏ @badrobot28

Your husband’s cookies were to die for at the church’s potluck on Sunday!#ThingsChristianWomenShouldHear

(((Teresa Rincon)))‏ @ymmarta

“Why don’t you ask that nice guy from church out for coffee?” #ThingsChristianWomenShouldHear

Ministry work

Lisa Deam‏ @LisaKDeam

We’ve got nursery covered, so maybe you’d like to speak on the topics you’ve researched for ten years. #ThingsChristianWomenShouldHear

Elizabeth Hagan‏ @elizabethagan

You’re a great speaker & teacher. You should go to seminary. We can’t wait to ordain you &hire you to preach #ThingsChristianWomenShouldHear

Taryn Eudaly‏ @turborev86

I have no problem meeting in the children’s room so your kids can play while we discuss your ministry. #ThingsChristianWomenShouldHear

Beth Fox‏ @BothFex

Being approached after your sermon by a junior high girl: “I want to be a pastor one day, too.” #ThingsChristianWomenShouldHear

Katrina‏ @brgmnk

“We’re so glad to have you here. You bring a much needed POV to the table.” #ThingsChristianWomenShouldHear

Katy Weatherly‏ @ktweatherly

Thank you for your emotional and physical labor, in building and caring for Christ’s church. #ThingsChristianWomenShouldHear

Sierra White‏ @iSierraNichole

I’m the pastors husband, glad you’re visiting our church today! My wife always brings a good word! #ThingsChristianWomenShouldHear

Daniel Hopkins‏ @danielmhopkins

This is me. My wife is a wonderful pastor. I’m her greatest supporter, and incredibly proud of her. #ThingsChristianWomenShouldHear

Kathryn Stenta‏ @bookkats

We don’t think we are paying you enough…any female employees of #church #ThingsChristianWomenShouldHear

Ashley Easter‏ @ashleymeaster

You are an amazing leader! Let’s add you to the senior ministry team. #ThingsChristianWomenShouldHear

Tim Amor‏ @TimAAmor

We’ve been praying, and would like you to consider becoming an elder #ThingsChristianWomenShouldHear

Shelley Bryan Wee‏ @shelbwee

#ThingsChristianWomenShouldHear Martha 1st to declare Jesus Messiah. Mary Magdalene 1st to proclaim him risen. Sister you go out & preach!!!

Abuse

Kristen Marie‏ @kilinkia3012

We believe you when you said you were abused. It’s not your fault. It’s the abuser’s fault. #ThingsChristianWomenShouldHear

Jess Duncan‏ @jessdunc3

“I’m sorry for what you were told by the church. That is spiritual abuse.” #ThingsChristianWomenShouldHear

Andie Redwine‏ @AndieRedwine

We called the police. #ThingsChristianWomenShouldHear

Janelle Mack‏ @schoolsoutlaw

Being raped and abused was not God’s plan for you. What do you need from the church to help you heal? #ThingsChristianWomenShouldHear

Ezer Rising‏ @EzerRising

I believe you. I’m sorry our Pastor sexually abused you. It’s not your fault. He is no longer in leadership. #ThingsChristianWomenShouldHear

What do you think Christian women should hear?

Tara‏ @tamDuffy

#ThingsChristianWomenShouldHear was everything I didn’t know I needed to hear. It’s like I was holding my breath and now I can breathe.

More sermons need more stories about women. The one who controls the story controls the glory, and that includes both which women we draw attention to in the Bible — Huldah, Esther, Miriam, Deborah, Mary, Junia, Priscilla, and more — and the ones we point to in the history of the church.

While there are only some rich, thick biographies about some women in the history of the church, like Phoebe Palmer or Harriet Beecher Stowe, there are other collections about women in the church that provide shorter biographies. Our focus today is on women in the history of the church and not women in the Bible. (But I have to mention Lynn Cohick’s exceptional study about women in earliest Christianity: Women in the World of the Earliest Christians.

Now to women in the history of the church.

Every pastor needs to read the stories about women in the church and every preacher needs to tell stories about women — as many stories about women as about men. At the least they need to bring more stories about women into their sermons.

There are a number of these collection sources, but I suggest starting with these four books, and at the end I ask you for your recommendations:

Ruth Tucker, Extraordinary Women of Christian History: What We Can Learn from Their Struggles and Triumphs.

I also recommend:

Catherine A. Brekus, Strangers and Pilgrims: Female Preaching in America, 1740-1845

Laceye C. Warner, Saving Women: Retrieving Evangelistic Theology and Practice

Kirsi Stjerna, Women of the Reformation

Now, over to you, What are your recommendations?