Should women serve as preachers, teachers, and bishops? Does the Scripture support women in roles of leadership equal to men?
The term “bishop” (episkopos) is used in the New Testament only six times. Five of these occurrences are Pauline and speak to oversight of the church (Acts 20:28; Philippians 1:1; 1 Timothy 3:1ff; and Titus 1:7). To be a bishop is to lead a local congregation in worship and teaching. If there is just one example of a female leading a local church in the New Testament then we must acknowledge that women have served as bishops. In fact, the same Paul who wrote that “women are to be silent” affirmed many women in pastoral leadership (see here). Any understanding of the office of bishop as pastor and teacher must acknowledge that godly men and women, full of the Spirit, wisdom, and knowledge, are qualified to serve. If a woman serves as pastor, or as a teacher in authority, she is effectively serving as a bishop.
How long will we discuss this issue? Some of my colleagues resent that this issue continues to be included on the General Assembly agenda in some manner every few years. They insist that this has been debated and rejected by the General Assembly again and again. They are correct. But, I would point out that the issue of women in ministry has been discussed since the earliest days of the Pentecostal movement. We continue to discuss this issue because many male ministers who support the full status of women in ministry have asked that this issue be placed on the agenda for further discussion. That’s the process. I’m happy to engage in the dialogue.
It should also be acknowledged that from the earliest days of Pentecostalism we have embraced women in ministry in some form, and that understanding has changed from decade to decade. In other words, Pentecostal practice and hermeneutic has never insisted on a literal reading of Paul that “women are to keep silent in the churches” (1 Corinthians 14:28; 1 Timothy 2:12). Women have served as missionaries, evangelists, teachers, and pastors. In fact, the first teacher of Bible Training School (now Lee University) was a woman – Nora I. Chambers, “a women of rare intelligence, ability, and . . . education” (Like a Mighty Army, 1955). So, the charge from some that those of us who support the full status of women in ministry are compromising the integrity of Scripture (or the Minutes of the International General Assembly) is utterly false. Pentecostals have always embraced a hermeneutic informed by baptism in the Spirit, that sons and daughters will prophesy (Joel 2:28).
The real issue before us is not biblical qualification to serve as bishop. The real issue is the status of women as human beings. Are females created to compliment males? Or, are females created as equal to males? Does the Bible teach that women ultimately exist for the pleasure and glory of men? Or, does the Bible teach that men and women are created in the image of God and for God’s glory? In other words, are females in some way less human than males, less the image of God than males?
An honest appraisal of the various texts suggest that women were created to be an equal partner with men. Yes, the Genesis narrative tells us that Eve was created from Adam, for Adam (Genesis 2:18ff). But, it also insist that both male and female are created in the image of God (Genesis 1:27). Male and female have equal dominion, or authority – “let them rule” (Genesis 1:26). In other words, the only way that the woman could be a “suitable helper” for the man is that she be equally created in the image of God.
You might object, “But Paul said, ‘man was not created for the woman’s sake, but woman for the man’s sake!'” (1 Corinthians 11:9). Yes, he did. But he further explained,
However, in the Lord, neither is woman independent of man, nor is man independent of woman. For as the woman originates from the man, so also the man has his birth through the woman; and all things originate from God (1 Corinthians 11:11-12).
Even as Paul acknowledges the traditional Jewish hermeneutic of the superiority of men, he rejects and reinterprets it by saying that to be “in the Lord” is to acknowledge the mutual dependence and equality of men and women because both men and women “originate from God.” God created man and woman in the image of God as equal partners to rule together over creation. Likewise, “in Christ” men and women are “to be a kingdom and priests to our God; and they will reign upon the earth” (Revelation 5:10). If the church is called to exemplify the kingdom of God, then we must acknowledge that “in Christ” the Holy Spirit fills, baptizes, and anoints men and women to rule together in the church.
