In part 1 of this study paper, we surveyed New Testament principles that emphasize the duty of all Christians to minister to one another, each person serving as his or her gifts allow (June 18, 1996, WN). In part 2 (Sept. 17, 1996, WN), we saw that elders are appointed to shepherd, direct and teach. Elders lead and serve by equipping others.
Now, the question arises: May women serve as elders and pastors? Are they permitted to shepherd, lead and teach? All our elders are men. Should the church also train women as pastors and teachers?
Let's review how God has used women to help his people. Then, we will see what the evidence says and does not say.
When Jesus answered a question about divorce, he used the Genesis story to show God's original intent for marriage (Matthew 19:4-5).
In the beginning, "God said, `Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.' So God created man1 in his own image, in the image of God he created him; male and female he created them'' (Genesis 1:26-27).
This passage tells us that, despite differences in appearance, men and women are created in the image of God. Men and women were given dominion over creation. "Let them rule,'' God said.
Verse 28 tells us: "God blessed them and said to them, `Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground.' " These commands were given to both male and female. Genesis 1 treats men and women equally.
In Genesis 2, however, we see gender distinctions. The male was created before the female, and as we will see later, Paul tells us that this sequence has some significance.
Genesis 2 also tells us that God gave a certain job and certain commands to the man before Eve was created (Genesis 2:15-17, 19).
But it was not good for the man to be alone. So God made a woman for him. Paul notes this, too, but observes that "woman is not independent of man, nor is man independent of woman'' (1 Corinthians 11:8-11).
Adam recognized that the woman was the same kind of being that he was: "bone of my bones and flesh of my flesh'' (Genesis 2:23). This text emphasizes similarity, not difference. Verse 24 then says that husband and wife become a unit.
Then sin entered the picture. Both Eve and Adam sinned, and both were ashamed. God spoke to Adam first, and then to Eve.
When God explained the consequences of their sin, he made some distinctions based on sex. To the woman, he said that childbirth would become painful. To the man, he said that agricultural work would become difficult (Genesis 3:16-17).
Genesis does not directly answer the question we want to answer, but it does give us some clues.
First, men and women are equally made in the image of God (Genesis 1). However, equal value and equal significance do not require identical roles. Since the story tells us that God did not deal with the man and woman in identical ways, we conclude that some sex distinctions can be made.
The Old Testament reflects a male-dominated society. Many of the laws are written from a male perspective, and give preferential treatment to men.
At various times and in various ways, God has used women as leaders for his people. Just as with male leaders, some were good and some were not.
Women had important roles in the Exodus and in the formation of the Israelite nation. Miriam the prophetess sang praises to God, leading other women in public praises to God (Exodus 15:20-21).
Later, when she exercised leadership in a wrong way, she was criticized for rebellion, but not for being a woman in leadership (Numbers 12:1-15). Miriam continued to be credited as one of the nation's original leaders (Micah 6:4).
Deborah led the Israelites for several years (Judges 4:4-5). The text says nothing about this leadership role being inappropriate.
It says nothing to suggest that none of the Israelite men were qualified. God spoke to her, apparently on a regular basis, and she gave the Lord's commands to Barak (verses 6, 14).
She had civil, military and religious roles. Deborah and Barak sang a song of praise (Judges 5:1-31). Verse 7 attributes the song primarily to Deborah. Huldah the prophetess gave an authoritative message to the high priest and several men (2 Kings 22:14-20).
Although Israel was a male-dominated society, and female leadership was unusual, it is not incompatible with the way God works. God sometimes called women to positions of leadership, including civil, military and religious roles, and the people accepted that leadership.
Women were important in Jesus' ministry, too. Unlike most rabbis, Jesus taught women (Luke 10:38-42). Women were among his traveling disciples (Luke 8:1-3). Martha was given the spiritual insight to recognize Jesus as the Messiah, the Son of God (John 11:27).
Jesus told the Samaritan woman he was the Messiah (John 4:7-26). The lesson he gave her about living water was just as profound as what he taught Nicodemus--and the woman had a better response. She told her townspeople about the Messiah, and she was effective in testifying about him. Many believed in Jesus because of what she said (verses 28-29, 39).
After Jesus was resurrected, he revealed himself to women first, and told them to relay his orders to the men (Matthew 28:8-10). He apparently expected the men to follow the women's instructions.
Women were an important part of the early church. They were included among the 120 disciples (Acts 1:13-15). Peter said that the Holy Spirit caused women as well as men to speak (Acts 2:17).
The story of Ananias and Sapphira shows that women were held equally accountable (Acts 5:1-11). The church grew in men and women alike (Acts 5:14; 8:12).
When Paul persecuted the church, trying to stop its growth, he imprisoned men and women (Acts 8:3). Apparently women were also spreading the gospel. (Although men did all the public preaching we know about, women were apparently effective evangelizers in other settings.)
Women were prominent in the start-up of the church in Philippi. Lydia, apparently the head of her household, was the first to believe (Acts 16:12-15). The church met at her house (verse 40).
In Colosse, the church met at Nympha's house (Colossians 4:15). In Thessalonica and Berea, prominent women became Christians (Acts 17:1-4, 12). They were probably leaders in their cities and congregations.
Priscilla was another prominent woman. She and Aquila gave Apollos a lesson in Christianity (Acts 17:26). Paul called Priscilla and Aquila "fellow workers'' (Romans 16:3), a term he used for Timothy, Titus, Epaphroditus and other men.
Paul mentioned other women important to his ministry, although their roles are not given in detail. He commended Phoebe, a diakonos servant of the church in Cenchrea (Romans 16:1). Paul asked the Romans to help Phoebe in any way she wanted, which indicates she was a person of importance (verse 2).
Paul greeted Mary, Tryphena, Tryphosa and Persis, "women who work hard in the Lord'' (verses 6, 12). Similarly, Paul said that Euodia and Syntyche "contended at my side in the cause of the gospel, along with Clement and the rest of my fellow workers'' (Philippians 4:2-3).
These women had important roles in Paul's evangelistic work, but it is not clear what they were. They may have been key support staff, or they may have taught women, or they may have worked with men to teach men, like Priscilla did.
All believers should be servants of the church, working for the Lord, contending for the gospel.
Paul had a higher view of women than most Jewish rabbis did. For example, he gave women just as much control over conjugal rights as he gave men (1 Corinthians 7:3-5). He considered all believers equal in Christ (Galatians 3:26-28).
This does not imply a complete elimination of sex differences. Paul gave certain commands to males and others to females (1 Corinthians 11:10; 14:34; Ephesians 5:22, 25; 6:4; Colossians 3:18-21; Titus 2:2-6).
Women influenced the church through prophecy. Anna was a prophetess (Luke 2:36). Philip's daughters had the gift of prophecy (Acts 21:8-9). Since they spoke God's word, they spoke with authority.
In Corinth, both men and women prayed and prophesied (1 Corinthians 11:4-16). Paul's concern about head coverings shows that this praying and prophesying was done in public. He was concerned about their appearance when they met or came together "as a church'' (verses 17-18). Women were praying and speaking in the Corinthian church.
Prophecy is inspired speaking that strengthens, encourages and edifies (1 Corinthians 14:3-4). In church meetings, prophecy may convict people of sin and bring them to faith (verses 23-25).
In Corinth, the Holy Spirit was inspiring both men and women to speak edifying messages during services. Paul encouraged all the Corinthians to seek the gift of prophesying, and he did not forbid women from using that gift if they had it.
However, Paul also wrote: "Women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church'' (1 Corinthians 14:34-35).
Earlier, Paul gave guidelines about how women should appear when they pray and prophesy in public (1 Corinthians 11:4-15). Does he now forbid them to pray and prophesy? How are we to understand 1 Corinthians 14:34-35 without making it contradict what Paul wrote earlier? The context indicates that Paul's command in 14:34-35 is limited to certain situations.
First, we know that Paul does not forbid all speaking. He does not mean that women cannot say amen after a prayer. He does not mean they cannot whisper to their children.
Although the verse says that women are not allowed to speak, it should not be interpreted in a literal extreme. It does not contradict what Paul wrote in 1 Corinthians 11, and it does not contradict what he wrote in 14:1 and 14:39, telling all the Corinthian Christians to seek the gift of prophesying.
Second, women are not the only people Paul told to be silent. In verse 28, he told tongues-speakers to be quiet (same Greek word) if interpreters were not present. In verse 30, he told prophets to stop (same Greek word) if a revelation came to someone else. For these groups, the silence Paul commands is for some church situations but not for others. This appears to be true for his comments about women, as well.
Paul's concern throughout this chapter is peace and order in church meetings. The Corinthian meetings apparently had been rather chaotic, and Paul was giving some basic rules of order.
Everybody wanted to speak at once--some with tongues, some with interpretations, some with prophecies, some with teaching, some with hymns (verse 26). So Paul told them to speak one at a time (verses 27-31). He was putting order on the chaos.
We see why Paul told tongues-speakers to be silent: to reduce the confusing babble. We see why he told prophets to be quiet: to reduce the confusion.
Paul does not tell us why he mentions women but not men, but his concern is probably the same as it was earlier in the chapter. Paul wanted one person to talk at a time. When someone else was talking, the women were to be quiet.
What were the women talking about? Verse 34 indicates that women were speaking in a nonsubmissive way. Verse 35 indicates that women were asking questions, presumably in a way to add to the chaos.
We do not know what the situation was, but we might speculate that women were speaking at the same time as the men, perhaps acting disrespectfully toward them. Whatever it was, Paul told them to stop talking.
Why did Paul tell women not to ask questions in church? Obviously, he did not intend to forbid all questions. For a modern example, if a woman is taking notes on a sermon and misses a point, she can quietly ask her husband (or someone else) what the speaker said. Questions are permissible if they are not disruptive.
When we read verse 35 we should consider the context. Paul is concerned about reducing chaos in church.
Presumably the Corinthian Christians would know what kind of questions were causing problems. In their chaotic meetings, questions would have to be asked in a loud voice. (Men and women may have even been in different parts of the meeting room.)
With everyone talking at once, questions would be sure to arise. "What did he say?" "What's going on over there?" These questions were adding to the chaos, so Paul told women to save their questions for later. His concern was order.2
After Paul wrote about how women should appear when prophesying in public, and after exhorting everyone to seek the gift of prophecy, he is not now forbidding women to speak.
His command for quiet is not a demand for absolutely no talking. Rather, it is a directive for order. We should understand verses 34-35 in their context: the need for peace in a disorderly situation.
We prohibit inappropriate speaking, disruptive questions, argumentative interruptions and more than one speaker at a time. But we do not forbid women from praying in church. We do not forbid prophesying--we do not forbid women from giving messages that comfort, encourage and edify.
Paul dealt with a similar subject when he urged that prayers be made for everyone (1 Timothy 2:1). He gave instructions for how men should pray (verse 8 uses the Greek word aner, meaning males, rather than the generic word anthropos, meaning humans). "I want men everywhere to lift up holy hands in prayer, without anger or disputing.''
This command contains a temporary, cultural aspect, and a timeless aspect. Christians generally conclude that the physical details (lifting hands) are not universally required today, but the attitudinal principles (without anger) are timeless and appropriate today.
This distinction between physical details on one hand and attitudes on the other illustrates the way the modern church sometimes needs to analyze the instructions Paul gave the first century church.
Starting in verse 9, Paul gave some instructions for women--first, that they "dress modestly, with decency and propriety, not with braided hair or gold or pearls or expensive clothes.'' Again, the principle that Paul uses--modesty and the avoidance of excess--is timeless, but the physical details he mentions are shaped by culture and are temporary.
Nothing is inherently wrong with braided hair; the Bible does not forbid braids. Likewise, the Bible does not forbid women from wearing gold on their fingers or in their hair.
It does not forbid pearls. And many of the dresses that American women wear to church would be judged expensive in many other cultures. The concept of expensive is culturally determined.
Paul's instruction is essential, but the details of form he gives are based on a specific culture. The principle of modesty is valid across cultures and centuries, but the prohibition of braids, gold and pearls is not. In first century Ephesus, these things indicated immodesty, perhaps a lack of humility. In modern America, they do not necessarily indicate immodesty.
Paul then says: "A woman should learn in quietness and full submission. I do not permit a woman to teach or to have authority over a man; she must be silent'' (verses 11-12).
Why did Paul say this? Probably because some in Ephesus were not learning in quietness and not learning in submissiveness. They were attempting to teach and exercise authority over men. So Paul told them to be silent when they were being taught.
Just as in the previous verses, some of what Paul wrote concerns attitudes, and some of it concerns the details of how attitudes are expressed in behavior. Paul's primary concern here seems to be the attitude of submission.
Different cultures express submission in different ways. Judging by what Paul wrote here, apparently women who taught men in public were not considered submissive in first century Ephesus--just as it was considered inappropriate for them to wear braided hair and gold.
In most nations today, however, customs are different. For example, a professor may say, "If you do not understand any part of the lecture, ask your questions now.''
A submissive student, male or female, would obey by asking questions then rather than later in private.
In other situations, men might recognize that a woman has more knowledge about a subject and ask her to teach them about it. In such a case, a submissive woman would teach the men.
Modern cultures do not expect women to be completely silent. In Bible study discussions, for example, women may ask questions and interact with the leader. If a woman has access to facts that the others do not know, she may supply that information. In most cultures, this is not seen as rebellious or immodest.
In church services, too, women are not required to maintain strict silence. We do not forbid them from singing hymns or solos. They can be completely submissive, willing to learn, without being completely silent. In our services, most men and women are expected to act in almost identical ways: singing when everyone sings, speaking when everyone speaks (saying amen), and listening when everyone listens.
Whatever the Ephesian situation was, we do not believe that women must be completely silent in church today. Likewise, we do not forbid women from all forms of teaching. Women teach at home; they teach children during children's church; they teach other women and they conduct training sessions that include men and women.
Can women teach men? We have seen biblical examples of women teaching men, both in private and in public. It was not wrong for Deborah to tell men the word of the Lord. It was not wrong for Huldah to give authoritative information to the high priest. It was not wrong for Anna to publicly speak about Jesus "to all who were looking forward to the redemption of Jerusalem'' (Luke 2:38). These are all forms of teaching.
It was not wrong for Rhoda to tell everyone that Peter was at the door (Acts 12:14). It was not wrong for women to relay commands to men (Matthew 28:10). It was not wrong for women to tell the apostles that the Lord had risen (verse 7). They were relaying spiritually significant information to the men, and Jesus wanted the men to learn from the women.
It was not wrong for the Samaritan woman to tell people what Jesus had done (John 4:29). It was not wrong for Priscilla and Aquila to work together to teach Apollos (Acts 18:26). It was not wrong for Philip's daughters (Acts 21:8-9) to tell their inspired messages to men.
It is not wrong for a woman to teach her husband by example (1 Peter 3:1-2). We also see in Scripture it is sometimes appropriate for a woman to teach with words, as well.
It is not wrong for a woman to give an answer if a man asks a reason for the hope within her (verse 15). It is not wrong for a woman to prophesy edifying words during church services (1 Corinthians 11:4-16). When Paul told the Colossians to teach each other (Colossians 3:16), he did not mention any sex restrictions.
Obviously, Paul is not saying that it is always wrong for a woman to say anything that a man might learn something from. Nevertheless, 1 Timothy 2:12 says that he did not allow a woman to teach a man.
The context is the church, and yet we have already seen that Paul allowed women to pray and prophesy in the Corinthian church. To avoid interpreting Paul in such a way as to make him contradict himself, we conclude that Paul allowed certain forms of teaching, but not others.
Another sex restriction Paul makes is that a bishop or overseer must be "the husband of but one wife'' (1 Timothy 3:2; Titus 1:6). He used the gender-specific word aner, which refers only to males (unlike the generic word anthropos, which can refer to either males or females).
Note: 1) Paul said that women were not allowed to have certain kinds of teaching roles or authority in the church; 2) Paul said that elders were to be married men; 3) Elders are to teach and rule, and members are to obey their authority (Hebrew 13:17).
We can conclude that Paul did not allow women to be elders or to exercise the teaching, ruling and rebuking functions restricted to elders.3
It is not that women are unable to lead and teach effectively. The Bible makes no such claim. Indeed, as we saw above, the Bible has numerous examples of women who were spiritually mature and able to lead.
Also, men and women are of equal value (Galatians 3:28; 1 Peter 3:7). But men and women can have different roles in the church without denying equal value.
Many think all gender distinctions are sexist. However, the biblical example is that it is sometimes appropriate to make gender distinctions.
Nevertheless, many sincerely believe that Paul's comments about women are culturally limited. They believe that proper principles of interpretation lead to the conclusion that Paul's restrictions are no longer valid, neither in detail nor in principle.
We respect their sincerity, and we admit that more study needs to be done. But we cannot conscientiously appoint women as elders until we see persuasive evidence that the proper application of Paul's instructions in our culture would be to appoint women as elders.
Foundational to further study is the fact that we accept Paul's writings as canonical and therefore as authoritative guidance for faith and practice. As our Statement of Beliefs says, the Scriptures are our ultimate authority in all matters of doctrine, and that includes church leadership.
The question is one of interpretation and application. Although the Bible gives examples of women in various positions of responsibility and leadership, it gives no examples of female elders.
We do not want to allow something Scripture forbids. Neither do we want to forbid what Scripture allows. While further study on this subject is being conducted, we want to ensure that women are permitted and even encouraged to participate as much as possible within scriptural guidelines as we understand them.
Every member is an important part to any fully functioning church. All members are spiritually gifted and should be equipped for works of ministry. Numerous activities within the church are not restricted to elders.
No matter what one thinks about the ordination of women, women can participate in numerous activities--some traditional and some not. Traditional roles include singing and teaching children.
Our tradition includes service roles that go with the office of deaconess, such as organizing socials, serving the ill and helping new mothers.
An important, but under-used role includes teaching other women to help them mature in the faith. Spiritually mature women may serve as ministers to other women.
They may train other women for works of ministry. (This can be done in women's ministry, women's classes or through one-on-one mentoring.)
Women may also share the gospel, either in a public forum or in a private home, for either men or women. They may answer questions from both men and women.
Less in keeping with our tradition, but still permissible, is that women may pray publicly in church. Many special music songs are actually prayers, and there is no reason to say that a woman may sing a prayer but not say one.
Paul allowed women to pray and to prophesy (1 Corinthians 11:4-16). Prayer is not a function restricted to pastors or elders. It is not a teaching function nor an authoritative function. A woman may also lead the congregation in songs of praise and worship as well as lead choirs.
A woman may serve as treasurer of the local church account. Women may supervise the organization of socials, telling men where to put tables and food. They may supervise children's or teen church teachers, even if some of them are men. Women may chair committee meetings, facilitating discussion and decisions. Women may facilitate small groups.
A woman may be an usher, to help people find seats. She may count attendance. She may help collect offerings and may help distribute the bread and wine at the Lord's Supper. These are service roles.
Just as first century women could pray and prophesy in public, women today may speak to the church. They may give reports, ministry updates, describe events, read announcements and give testimonies to illustrate spiritual principles. They may read scriptures from the pulpit.4
A woman may also perform a baptism. In our tradition, women have not baptized, but the Bible has no requirement for this restriction. We have taught for decades that laypersons may perform baptisms.5
However, the layperson should be authorized by the church to perform the baptism, and if possible, it is preferred that an elder or other leader of the congregation be present. The elder and the baptizer may participate in the laying on of hands. (Other members of the congregation may also join in.)
Just as a qualified woman may be a spiritual leader and a minister to other women, she may also lead when no qualified men are present. For example, in some of our satellite churches, the men might all be new to the faith, not able to lead, or unwilling to lead. In such cases, qualified women will lead.
Although the woman's leadership role may be temporary, she can still be recognized as the leader. Such situations may be rare, but it is helpful to discuss the possibility ahead of time so people will not be surprised if it happens.
Women and men are of equal value to God. Jesus Christ came and died to serve and save women as well as men. But this equality does not require identical roles.
The same verse that says women are equal heirs of salvation also tells men to treat women differently than they do men (1 Peter 3:7). Just as God values women highly, the church should also value women highly.
God gives spiritual gifts for the common good, and it is through the exercise of those gifts that the church grows. Individual members also grow as they use their gifts to serve others.
To help women grow spiritually, the church needs to help them use their Spirit-given gifts, to encourage them to participate in works of ministry in the church.
Let us return to one of our introductory questions: "As pastors equip the members for works of ministry, should they be training and equipping women to pastor and to teach?'' The answer is yes. Many women have pastoral or shepherding skills.
This does not make them ordained pastors or elders, but it does mean that they have pastoral responsibilities in the church: toward other women, toward children and teens, and sometimes toward men.
If a woman's gifts are in this area, she should be encouraged to pastor and teach in the ways that Scripture permits. A wise pastor will find a way to equip and enable women and men to use their spiritual gifts for the common good.
They may be given training and allowed to minister as God gives them the ability and as Scripture allows. Pastors should strive to maximize the ministry potential of all members, each according to his or her gifts.
The Greek words for "ministry" mean service--to do work that helps someone.
Paul described himself and his co-workers as servants of the Lord, as slaves of the Lord.
All members are to be involved in service.
Christians have numerous responsibilities toward one another.
Service to one another is a form of worship to God.
Christians are to serve one another, encourage one another and teach one another.
Lay members had important roles in the first century church, provid- ing homes for the believers to meet in and in spreading the gospel.
Each member should serve according to his or her gifts and abilities.
Those who have the gift of leadership should serve by leading.
God provides leaders to help prepare members for greater service.
Apostles were used to preach the gospel and raise up churches.
Prophets spoke the word of God to teach and encourage the church.
Evangelists preached the gospel.
Pastors lead the church by being examples of service.
Teachers strengthen the church with sound doctrine.
Elders or pastors are to teach, take care of and direct the church.
Lay members are also to teach, edify and help other members.
Christians are exhorted to obey their church leaders.
The New Testament indicates that elders or pastors had authority, but it does not command any particular administrative structure.
Both men and women are created in the image of God; both were given dominion over creation. But God does not always deal with men and women in identical ways.
Although ancient Israel was a male-dominated society, women had some notable leadership roles. Miriam and Huldah had religious roles. Deborah had both religious and civil leadership roles.
Jesus treated women with respect, never demeaning their abilities. Women were important in the early church, helping spread the gospel. Paul allowed both men and women to prophesy in church meetings.
But Paul also wrote that women were not to speak in church. Since Paul himself allowed women to prophesy in church, we conclude that it was only in limited circumstances that women could not speak.
Some of Paul's commands are based on the culture of his day. He applied basic principles to his specific situations. We need to understand how the same principle applies in modern cultures.
We see biblical examples of women teaching men. Yet Paul says he did not allow women to teach men. Therefore, we conclude that it was in limited circumstances that women could not speak or teach.
Apparently Paul did not permit women to have the teaching authority that pastors or elders had.
Women are permitted to do all other functions in the church. Women may sing prayers and scriptures; they may also read scriptures and pray in the church. Women may share the gospel and teach in many different situations. Women may read announcements and give reports and testimonies in church. Women may lead small groups.
This is a complex subject, and additional study is needed.
We have much to learn on this subject, both from Scripture and from experience. It remains open for study. For those who wish to study more about the subject, we listed a few books below. We especially recommend that people read a book that has a conclusion different from their own:
Clouse, Bonnidell, and Robert G. Clouse. Women in Ministry: Four Views. InterVarsity, 1989. Robert Culver and Susan Foh argue against the ordination of women, Walter Liefeld argues that ordination itself is erroneous, and Alvera Mickelsen argues in favor of women's ordination.
Grenz, Stanley J. and Denise Muir Kjesbo. Women in the Church: A Biblical Theology of Women in Ministry. InterVarsity, 1995. A readable presentation of the egalitarian view.
Keener, Craig S. Paul, Women and Wives: Marriage and Women's Ministry in the Letters of Paul. Hendrickson, 1995. Egalitarian, with extensive footnotes about historical situations.
Koestenberger, Andreas J., Thomas R. Schreiner, and H. Scott Baldwin, eds. Women in the Church: A Fresh Analysis of 1 Timothy 2:9-15. Baker, 1995. Argues against the ordination of women.
Piper, John, and Wayne Grudem, editors. Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism. Crossway Books, 1991. The most thorough (more than 500 pages) argument against ordaining women.
1 The Hebrew word h'adam, which the New International Version translates as "man," refers to all humanity, both men and women.
2 Paul does not tell us why he mentions women but not men. To discuss his purpose, we must speculate what the situation was. We use hints in the text to sketch the historical situation in which Paul would tell women to be silent, just a few chapters after indicating that they could prophesy in public.
3 What kind of teaching was done only by elders? What kind of authority did elders exercise in the church? Unfortunately, Paul does not give us much detail. Teaching and authority may have worked differently than they do now.
4 We are deliberately exploring the boundaries of what women may or may not do in churches in Western society. What is appropriate in Western culture may or may not be appropriate in other cultures. Our discussion is guided by a desire to conform to Scripture as our guide to doctrine and practice. We want to forbid what God forbids, but we do not want to forbid more than he does. For example, Paul allowed women to prophesy in Corinth. We do not know exactly what this prophesying was, but it seems to have involved more personal authority than would be needed for someone to read Scripture today.
5 Many baptism counselings and baptisms in the 1950s were done on baptizing tours by nonordained Ambassador students. But this does not mean that members can baptize people in secret, or at their own whim. Baptism is an introduction into the community of faith, and as such, it should be done in the context of that community. The congregation (or a person designated as a representative of the congregation) should be present.
May 20, 1997, WN, pages 13 to 15
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