The Churches of Christ and Leadership (Part 2)
Does the Bible authorize women in leadership roles? A lawyer, Steve Gardner, has been (and still may be) the president of something called Aukenjam LLC. They reserve all rights to everything they publish; thus, we are paraphrasing his positions on the role of women in leadership in the church, concerning which he wrote on September 17, 2019.
Gardner has attempted (without success) to tear down arguments and facts that have generally through the ages been accepted as true. Now he comes to his main thesis, which is that women be allowed to preach publicly with men present, lead in singing, read Scriptures, and serve on the Lord able examep. The bulk of this article will examine the sixth heading in his article—the one concerning Christ’s example. But before looking at his claims, let’s consider the facts set forth in the gospel narratives. On the morning of the resurrection, certain women were given three charges.
The Three Messages
Various women went to Jesus’ tomb on the first day of the week. Mary Magdalene seems to have been the most prominent one, but also present were “the other Mary” (Matt. 28:1), who may have also been designated “Mary the mother of James” (Mark 16:1; Luke 24:10) and Mary the wife of Clopas (John 19:25), Joanna (Luke 24:10), Salome (Mark 16:1), and “certain other women” (Luke 24:1). These women were given instructions first by an angel at the tomb and, second, by Jesus Himself, to tell the disciples:
that Jesus “is risen from the dead” (Matt. 28:7; Mark 16:6).
that He was going before them into Galilee (Matt. 28:7, 9; Mark 16:7).
that He was ascending to the Father (John 20:11-17).
These are the simple facts set forth by the gospel writers. One might wonder why Jesus didn’t appear first to the disciples as He would later that day. Could the reason be that His apostles were not the ones who came to the tomb that morning? They were still discombobulated by the events that had occurred. When the women told them Jesus had risen from the dead, they were reluctant to believe them—even though the number of eyewitnesses was six or more (the four who were named plus the other women). Notice the gospel writers’ comments on the disciples’ reluctance to believe eyewitness testimony.
“And when they heard that He was alive and had been seen by her, they did not believe” (Mark 16:11). They did not believe the two disciples on the road to Emmaus, either (Mark 16:13-14).
“And their words seemed to be like idle tales, and they did not believe them” (Luke 24:11).
In fact, they had a difficult time believing even when Jesus appeared to them. “When they saw Him, they worshiped Him, but some doubted” (Matt. 28:17). The three messages above are all that the angels and Jesus said to communicate to the disciples. Can anyone seriously think that these situations justify women preaching? Gardner does.
Assembled Men
Probably, it would be helpful to ask ourselves, “To whom did the women speak?” and “What were the hearers doing when they told them the news?” All that Matthew says is that the women “ran to bring the disciples word” (Matt. 28:8). Mark records that Mary Magdalene “went and told those who had been with Him, as they mourned and wept” (Mark 16:10). The two disciples on the road to Emmaus who had seen Jesus returned to Jerusalem “and found the eleven and those who were with them gathered together” (Luke 24:33). They “told it to the rest, but they did not believe them either” (Mark 16:13). Luke says that the women “told all these things to the eleven and to all the rest.” He adds in the next verse that the women “told these things to the apostles” (Luke 24:9-10).
Mary Magdalene ran and told of the Lord’s body not being in the tomb specifically to Peter and John, upon which they ran to the tomb (John 20:1-3). After Peter and John left the tomb, Mary remained nearby. Jesus appeared to her! After He gave her the third message (referenced previously), she “came and told the disciples that she had seen the Lord, and that He had spoken these things to her” (John 20:18).
Only one of these descriptions says specifically that the disciples were gathered together, although the other accounts imply it. But absolutely none of them indicates that the group was assembled together for worship. Nothing is said about reading any psalms or singing or a public proclamation of Scriptures. Probably mourning and weeping were not part of their usual assemblies (Mark 16:10).
Neither Mary Magdalene nor the other ladies ask for a public forum to make the announcement of Jesus rising from the dead. She certainly did not preach a sermon as Peter later would do on the Day of Pentecost. In fact, since Mary Magdalene was the first to see the risen Savior, she could have gone out on a preaching tour (if women had the authority to do so). However, we hear nothing more about her after the Day of the Lord’s resurrection. She is not mentioned as being in the upper room in Acts 1 (although she might have been present); certainly, she did not stand up with Peter and the eleven (Acts 2:14).
Furthermore, Peter did not introduce her as the first witness that saw Jesus after His resurrection. He does, however, say that he and the eleven, all of whom had been baptized in the Holy Spirit, were witnesses of the resurrection (Acts 2:32). In fact, if women are to have the same roles as men in the church, why was she not considered as a possible choice as an apostle to replace Judas? Why appoint another male? What better way to show the equality of men and women in the church than to have Mary Magdalene be an apostle? Unfortunately, we do not know what happened to her; she is not named after the day of the Lord’s resurrection. Gardner would likely have billed her as the first Christian evangelist. None of these comments are made to denigrate a lady very special to Jesus, whom we all hope to meet some day; our only purpose is to refute Gardner’s thesis, which is that she spoke in a public assembly.
Delivering a Message
Having looked at what actually happened, now we ought to examine Gardner’s claims. The first one is that Jesus told females to address “assembled men” what He wanted the men to do. He contrasts this to members of the church who forbid women telling “assembled men” what to do. As we have already shown, brethren were gathered together, but no evidence of a worship assembly can be found.
Second, he vehemently denies that the ladies were just delivering a message. He calls it arrogant to even suggest such a thing. Of the three messages listed earlier, the latter two would make very short sermons. Jesus is not going before us into Galilee today, nor is His ascending to the Father yet future. These are obviously just instructions to communicate.
What about the third message—that Christ is risen? This is the most profound declaration in human history. It changes everything, as Paul so logically explains in 1 Corinthians 15. Jesus overcame death! This fact proves that others can also, if they are obedient to Him (Heb. 5:9). What an announcement—Christ is risen! But it is also a fact, which needed to be shared with the disciples. Did the women just deliver a message? No; they delivered the greatest message of all time. But they did not present it as a public sermon; they imparted knowledge gained from firsthand experience. To take a message from someone and give it to another does not make one a preacher.
Gardner says that anyone who disagrees with him on this point is arrogant. That he is wrong on this point should be obvious in the fact that, when these women informed the disciples of the resurrection, it did not mark a turning point in the role of women. No female preachers can be found after the Day of Pentecost. Why not? Philip is noted, along with Timothy, Titus, and other men. Where are the female evangelists in the New Testament? That the women spoke the message to the disciples is true. That doing so made them preachers is false.
20 Other Passages
Any port in a storm is an expression describing desperation. When a person is in a bad situation and in need of help, he will seek solace wherever he can find it. Since the lawyer, who seems almost to be possessed by women, wrote a different article containing 20 passages (actually more), your congenial editor thought it might be worthwhile looking at these Scriptures which allegedly authorize women to have public leadership roles in the church. Many of them were like these:
How is it then, brethren? Whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation. Let all things be done for edification (1 Cor. 14:26).
He claims that brethren can be translated “brothers and sisters,” which actually the NIV and some newer translation do. Of course, the women in the congregation are always implied when the term brethren is used. On that basis, Gardner alleges that the women were teaching, prophesying, and leading singing, also. Even though Paul is addressing both men and women, such does not prove Gardner’s case. Those who believe the Biblical position on the role of women would address the congregation in the same way, and it would not imply women leading the assembly.
But the port in the storm is his reason #19. Gardner refers to 1 Corinthians 7:4, in which Paul writes, concerning the sexual relationship in marriage, that “the husband does not have authority over his own body, but the wife.” Having authority over his body in an intimate situation does not translate to exercising authority in the church! What is the connection between the bedroom and brethren worshiping God? One wonders if anyone else on earth in favor of women preachers would use this argument. Hopefully not.
Other “Evidence”
Other efforts to establish Gardner’s case involve citing Deborah as a judge, along with Huldah and Anna as prophetesses. These instances have long been answered; they all occurred under the Old Testament system and have no relationship to an assembly in which Christians are worshiping. The lawyer presents Phoebe as a deaconess, which is an assertion—not a fact.
Gardner points out in his #7 that women are part of the great commission. Certainly, they are; whoever said women could not be evangelistic? Several ladies have been converted in this congregation due to women teaching women. In #20, Gardner quotes Joel 2:28-29 concerning women prophesying. Yes, but Joel does not say they will do so in a worship assembly—with men present.
In his closing remarks, Gardner suggests that churches of Christ apologize to women and change. And if they don’t, then he recommends people leave them. The Lord’s church will survive this “loss.”