Scripture & Perspectives

Significant Women is a project of discovery and advocacy. Each story invites you to consider the significance of women in the gospel and early church and what that means for women in church ministry today.

Our passages of Scripture are from the 2011 edition of the New International Version (NIV). This translation uses gender-inclusive language, which is helpful when studying women in the Bible.

Below is a summary of the key perspectives and scriptures surrounding this topic.

Two Prominent Points of View

Are there biblical limitations on women’s roles in the church? This foundational question underpins a decades-long debate. The two sides of this argument are generally defined by two terms: egalitarianism and complementarianism.

Egalitarian
This view, also referred to as biblical mutuality or biblical equality, affirms that men and women are equal in value, status, and capacity for ministry and leadership. Gender differences are seen as complementary without implying a hierarchy of men over women.

The leading organization for the egalitarian point of view is CBE International, founded as Christians for Biblical Equality in 1988. From its website: “CBE International (CBE) is a nonprofit organization of Christian men and women who believe that the Bible, properly interpreted, teaches the fundamental equality of men and women of all ethnic groups, all economic classes, and all age groups.”

Complementarian
This term describes the view that men and women have equal but different roles that complement each other. Complementarians believe a gender hierarchy was established in Genesis. Only men can assume the highest role as leader and elder of the church. Women can serve in other areas of the church but not in positions that assume leadership over men.

The primary organization promoting the complementarian view is the Council on Biblical Manhood and Womanhood. A list of its core beliefs can be found on its website.

Key Scriptures Passages

The passages below represent decades of debate regarding how scripture impacts women in the church. A careful examination of the text, including the original Hebrew and Greek, is necessary. Below is a brief summary of each. (This is not a comprehensive list of all scripture regarding women in ministry.)

Genesis 2-3: The Hierarchical Debate
In Genesis 2:20, Eve’s relationship to Adam is described by the Hebrew term “ezer,” but many English translations use the word “helper.” The Hebrew word “ezer” is also used fifteen times in the Old Testament to describe God as a “mighty helper.” Viewing Eve through the lens of the original Hebrew establishes her as Adam's equal in both value and role. Without this context, the English word “helper” can imply a status subordinate to Adam. The consequence of the fall in Genesis 3 is that Adam will rule over Eve, but a hierarchical relationship is not God’s original intent in Genesis 1-2.

1 Corinthians 11:2-15 and 14:26-35
These verses contain instructions for women in a particular community, church, and period of time. It is important to understand Paul’s overall intent for his letter to the church at Corinth. False teaching was one of the main threats to the early church. To address these effects, Paul gave instructions to men and women—both separately and together—to maintain peaceful and orderly worship. Today these verses remain a source of debate: How do Paul’s instructions regarding women remaining quiet in service, and the man being the source or “head” of the woman, impact a woman’s leadership within the church?

1 Timothy 2:8-15 and 1 Timothy 3:1-13
Like his letter to the Corinthians, Paul’s letter to Timothy concerns the church of Ephesus and the false teaching threatening its witness. The cultural pressures surrounding the church came from the city of Ephesus, home to the Temple of Artemis, one of Seven Wonders of the Ancient World. Paul provides instructions for order in worship for men and women, followed by instructions for overseers and deacons in chapter three. Two questions are still debated today: Does Paul mean to exclude women from all teaching of men indefinitely? Does his reference to only men as overseers prohibit women from this role—past, present and future?