Does Scripture Make a Place for Women in Ministry?

Recently, I was asked to explain why the United Methodist Church affirms the ministry of clergywomen. Those who argue against clergywomen point to a passage in 1 Timothy. However, there is much evidence in Scripture that supports women as spiritual leaders.

My wife, Susan, is pastor of St. James UMC in Newport, NC and under her leadership the church has grown tremendously and has recently completed a 1.5 million dollar Community Life Center. And, our associate pastor here at Ann Street UMC in Beaufort is Anne Sims, herself an uncommonly gifted pastor.

The following are the notes of a lecture I gave on the subject.

Reasons for Clergywomen



What does it mean to accept the authority of Scripture? How does Scripture, the written Word of God stand in relation to Jesus, the Incarnate, Living, Word of God? How do we begin to decide if this or that stance is in keeping with God?

Example: fifty-year old widow loses everything in a hurricane. She comes to the church asking for food and clothing. Do we help her? What is our Scriptural justification?
1TI 5:3 Give proper recognition to those widows who are really in need.
1TI 5:9 No widow may be put on the list of widows unless she is over sixty, has been faithful to her husband.

What truth in Scripture is conditional: that is, only for a certain time and age, and what truth is eternal, that for all times and places?
For instance, the dietary laws of the Old Testament are no longer followed.
And there are exceptions to the prohibition of working on the Sabbath.
And today we would not consider the New Testament cure for stomach and other illnesses to be mandatory, although in those days it made sense, knowing what we do about bacteria in water. 1TI 5:23 Stop drinking only water, and use a little wine because of your stomach and your frequent illnesses.

Example: the issue of slavery. New Testament gives slaves status: 1 Cor 12:13 For we were all baptized by one Spirit into one body--whether Jews or Greeks, slave or free--and we were all given the one Spirit to drink. Galatians 3:28 There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.
Yet, Bible accepts the reality of slavery: EPH 6:5 Slaves, obey your earthly masters with respect and fear, and with sincerity of heart, just as you would obey Christ.
And yet brings a new dynamic into the equation: EPH 6:9 And masters, treat your slaves in the same way. Do not threaten them, since you know that he who is both their Master and yours is in heaven, and there is no favoritism with him.
As Christian people who regard slavery as wrong, we point to Scripture as at least pointing us in the right direction. We accept that Scripture deals with reality (which at that time said that slavery was legal), and the Spirit leads us to where Scripture begins to point: that if in Jesus slave and free are of equal value, then slavery itself might be wrong.

Jesus: never ordained and never gave the church guidelines.

So, we look to Scripture and we seek truth from Jesus Christ, the Incarnate Word of God. And we listen for the whisper of the Spirit as we seek to find God’s leading.


Does Scripture point us to women as spiritual leaders? Yes

Exodus 15:20 speaks of Miriam, the prophetess. Numbers 12:4 makes it clear that Miriam is counted, along with her brothers Moses and Aaron as a spiritual leader. Micah 6:4 reiterates this point: MIC 6:4 I brought you up out of Egypt and redeemed you from the land of slavery I sent before you Moses, Aaron, and Miriam.

Then we have the judges. Now judges were legal, political, military, and spiritual leaders. Judges 4 and 5 speak of Deborah as a judge and military leader.

It is the prophetess Huldah who in 2 Kings 22:14-19 is asked to validate the book found in the temple now known as Deuteronomy.

New Testament: Let’s think of the context of Jesus’ ministry as being more and more inclusive. He eats with sinners, hangs out with lepers. Allows women to be a part of his ministry. Expands his ministry not just to Jewish people, but to all.

More precisely, in Luke 10 we find the story of Mary and Martha. Martha is gently chastised for taking on the traditional (for that time) role of a woman, while Mary is honored for sitting at Jesus’ feet... which by the way was the accepted position of a disciple.

John 4:39 tells us that many believed because of the testimony (preaching) of an unnamed women forever famous as the Woman at the Well.

The Easter story tells us that the story would not be told, except that the women spoke the truth of Resurrection to the disciples. Matthew 28:7 tells us that an angel himself commanded the women to tell the disciples.

Romans 16:3 speaks of Priscilla: Greet Priscilla and Aquila, my fellow workers in Christ Jesus.

And Acts 18:26 has Priscilla teaching Apollos , even correcting him presumably (“they explained the way of God more adequately.”)

1 Corinthians 11 speaks of women prophesying and praying. So, in Corinth, it was OK to have women preachers.

In this Chapter we also have an example of Christ leading us beyond societal norms. Paul has spoken of an inferior position of women to men. That was indeed true in his society. However, he then writes this: 1CO 11:11 In the Lord, however, woman is not independent of man, nor is man independent of woman.

And of course we have numerous references in Scripture that in Christ there is no longer male nor female, Jew nor Greek, slave nor free. Of course there are differences, some biological (men/women), some societal (slave/free), other ethnic (Jew/Greek). However, in Christ, all these differences dissolve at the spiritual level.

In Christ, slave and free, man and woman, Jew and Greek, are all equally called, all equally allowed to participate fully in ministry.

If one would deny women ordination, then one has to cast aside much Scripture and, I think also the witness of Christ himself who empowered women to proclaim the truth of his Lordship, and in the case of Mary, explicitly commended her taking the position of a disciple.

We also have to take seriously what it means to be the Body of Christ, guided by the Holy Spirit. Women are in ministry because the Spirit has given them that call. Many women, my wife among them, faced obstacle after obstacle, yet still persevered.

And with all due modesty about my family, I would submit that the ministry taking place at St. James in Newport is a validation of the Sprit’s call upon my wife’s life. And I daresay the ministry of Anne has been a blessing to this congregation as well.

You know, when Peter preached a new thing, about Christ, many wanted him put to death. But a wise rabbi defended Peter in the Sanhedrin and said [Acts 5:38] Therefore, in the present case I advise you: Leave these men alone! Let them go! For if their purpose or activity is of human origin, it will fail. 39 But if it is from God, you will not be able to stop these men; you will only find yourselves fighting against God."

Can we truly argue that Susan’s calling is not from God? Or Anne’s? How could their ministry bear fruit, except that it is from God?

I would submit that a view that denies women ordination is contrary to the new life proclaimed in Jesus Christ. Are there Scriptures that would seem to speak against women clergy? Yes. And then it is up to the church to decide which truth is eternal and which statements were valid only for a certain time and place.

Yes, because of cultural conditions back then, there were places where women were silenced. But what right do we have to call these situations normative? Why aren’t the many places where women are given a pastoral role normative for us?





The Case of 1 Timothy 2:11

Another thought. It is ironic that 1 Tim 2:11 is lifted up as a definitive and final statement on the matter. Here’s what it says. 1TI 2:11 A woman should learn in quietness and full submission. 12 I do not permit a woman to teach or to have authority over a man; she must be silent. 13 For Adam was formed first, then Eve. 14 And Adam was not the one deceived; it was the woman who was deceived and became a sinner. 15 But women will be saved through childbearing--if they continue in faith, love and holiness with propriety.

We might surmise that the situation to which Paul writes is in fact specific to a certain time and place. And we know that Timothy is in Ephesus (1Tim 1:3), which as it turns out is the center of the cult of Diana. Her temple was one of the Seven Wonders of the World. Acts 19:27 speaks of how popular Diana and Diana-worship was. Spiritually, males were in danger of being completely marginalized.
Paul is in effect saying “Women, shut up and listen. Learn about Christ.” He is arguing against a pagan view in Ephesus in that day unique in the Roman Empire, that women were in charge. And so, to defend against a point of view that says, “males, you are inferior, for after all, sin came through Adam”, Paul says, wait a minute, Eve isn’t so innocent herself, for she was the one deceived. It’s important to note that elsewhere, Paul regards sin as coming not through Eve, but Adam (Romans 5:12). But in Ephesus, Paul does not want women to create a society that makes males irrelevant, so instead counsels women of their more traditional role as mother.

And a final comment about this passage: Even if we lay aside the historical background of the Cult of Diana (even though it is explicitly mentioned in Acts), we still do not have a prohibition against clergy women. For one thing, if women can’t be clergy because “they must keep silence” then logically this would not apply only to clergy women, but to all women. Do we really believe that Paul demands women not speak, ever, either at home or in church? If we use this passage to argue against clergywomen we must also realize with equal validity this passage could be used against any woman who even speaks at church. And finally, let’s look carefully at what is written. Paul does not say “God demands women not teach or have authority.” He only says “I do not permit.” Paul does not say “God does not permit.” Yes, in Ephesus, at that time and place, it made perfect sense for Paul to say “I do not permit women to teach or have authority.”

But it is the same Paul who accepts women prophets at Corinth, regards Priscilla as a fellow worker. And it is the same Scripture that tells us this same Priscilla taught, with authority, Apollos at another time and place.

Folks, we are free to say women must not be pastors. But I would argue it is more valid, to find a case for clergywomen in Scripture. I thank God we live in a time and live out our faith in a denomination that dares to let women to respond to the call of the Holy Spirit in their lives. Yes, back in Ephesus in Paul’s time, it might not have been such a good idea to have a clergywoman there. But we’re not in Ephesus any more.