RELIGION

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NOTES: WOMEN AND THE BIBLE, CHURCH AND HOME

For Family Relations Course

Amberton University

Dr. Lesly F. Massey

The Bible as a whole was written in a male centered cultural context, and there is much in

both Old and New Testaments that represents and teaches the ancient concept of male

dominance and female subordination. The seven classic “female subordination” passages

in the New Testament are: 1 Corinthians 11:1-16, 14:34-35; 1 Peter 3:1-7; 1 Timothy 2:9-

15; Titus 2:4-8, Ephesians 5:22-24, and Colossians 3:18. Some of these clearly reflect the

Genesis story of Adam and Eve. If you have never done so, read them all in one sitting.

In contrast with these texts, the general tone of the New Testament message presents

certain values that counter and overturn injustice of all kinds. The idea of “mutual

submission” in marriage, although hinted in Ephesians 5:21-25, has not been the teaching

in the Church until very recent times. Equality of the sexes is suggested in Galatians

3:28, along with overcoming slavery and racial distinctions. Paul says there is no

distinction in Christ. Those were ideals for life in the church, but not recognized as

socially attainable until recently. Lamentably, it took 1700 years before Christians

managed to recognize that slavery was a moral evil. Mentioned in the same context in a

couple of NT texts called House Code, Christians now reject one (slavery) but cling to

the other (female subordination).

The subordination of women has been the norm in nearly every culture of the world all

through history, and has only shifted toward equality in the last 150 years (beginning in

the west). And it is worth noting that while these changes are evident in society, very

few Christian denominations today support female equality in home and church. The

largest denominations (Roman Catholic and Orthodox churches, and among Protestants

the Southern Baptist churches), as well as most conservative Protestant churches, still

support the traditional model of marriage (wife subordinate), and reject female leadership

in the church. Some have softened their stance but have not accepted full gender equity

in church and home.

Slavery itself was supported by the church for centuries because “it is in the Bible” and it

was viewed as “God’s way.” In the 1800s slavery was defended by many church

ministers in America based on some of the same texts that teach the subordination of

women.

For those churches that see the Bible as authoritative and inerrant, the concept of gender

equity is a major problem. Consequently, many who have recognized a need to change

have found a way by reinterpreting key passages, to make them mean something other

than what they have always been understood to say. Thus, change is allowed within the

authority of scripture. In reality, that is not academically honest because it intentionally

promotes a false interpretation of relevant texts. Without a doubt, the writers of those

New Testament texts meant what they wrote. But the real question is whether what they

wrote should be considered binding universal rules.

There are a couple of simple but solid illustrations. In I Corinthians 11 Paul suggests that

a woman must have a covering on her head to pray in church. That has been a Roman

Catholic policy for centuries, but Protestants ignore it because “it is simply a cultural

matter.” The same is true of Paul’s suggestion in that same text that it is a shame for a

woman to cut her hair short. Likewise, in I Peter 3 the writer speaks against braided hair,

gold jewelry, and expensive garments. Most Christian women ignore that because they

see it as “merely cultural.” Ignoring culturally based teachings in the New Testament is

common among Christians, who fail to acknowledge the inconsistency in their

interpretation of scripture. Yet, for many Christians the status of women in the church

and home remains set in stone, firmly embedded in the patriarchal paradigm of ancient

cultures.

Despite the lack of change in many church denominations (as mentioned above) The fifth

edition of The Family (by Jack and Judith Balswick and Thomas Frederick) indicates that

relevant views and doctrines among evangelicals is in the process of change toward

gender equity (pp 205-211).

Since this is my field of research and publication, I recommend my books (mentioned

below) along with others that set forth the case for gender equity in society, church and

home. Mine are in the university library, but they can also be ordered on-line from the

publisher or through Amazon.