Pt. 6: Things I Didn't Know as a Complementarian - Women in Ministry Series
May 30, 2022
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Dive into a thought-provoking exploration of women in ministry, challenging traditional views. The discussion examines if Jesus trained women as teachers and the implications of their persecution for leadership roles. Arguments are presented for the spiritual gifts of teaching and leadership being accessible to both genders. The concept of the universal priesthood is dissected, highlighting women's capability in ministry. Engaging questions arise about prophecy and its relation to teaching in church settings, sparking rich conversations on gender roles.
02:13:19
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Quick takeaways
The speaker's extensive research reveals compelling egalitarian arguments that challenge traditional complementarian views on women in ministry.
The persecution of women in early Christianity, while significant, does not provide concrete evidence of their leadership roles.
Arguments suggesting women trained as rabbis through their experiences with Jesus lack substantial scholarly support and must be critically analyzed.
Although women possess spiritual gifts such as teaching, these gifts do not automatically qualify them for specific roles like eldership.
Deep dives
The Background of Questions on Women in Ministry
The speaker expresses hesitance in addressing women in ministry due to a lack of exposure to strong egalitarian arguments within a predominantly complementarian environment. After extensive research, the speaker found several compelling arguments for women in ministry that were previously unconsidered. This journey highlighted the need for a careful analysis of scripture and cultural context around the topic of women's roles in the church. The speaker aims to explore different perspectives on this issue during the series to provide a balanced discussion.
The Persecution Argument
The first argument discussed is the persecution argument proposed by N.T. Wright, which suggests that the persecution of women in the early church indicates their leadership roles. The speaker critiques this argument by examining scriptural evidence that shows persecution was not limited to leaders but affected all believers. The distinction is made that mere persecution does not suffice as evidence for women being leaders, as it does not account for the nature or role of those persecuted. Ultimately, the conclusion is that this argument lacks substantial foundational support.
Women as Rabbis Argument
The argument that women were being trained as rabbis through their engagement with Jesus is considered next, particularly focusing on the incident involving Mary and Martha. The speaker critiques the interpretation that sitting at Jesus’ feet means a woman was being trained as a rabbi, arguing that this interpretation lacks robust scholarly backing. Instead, it is posited that the phrase simply indicates a relationship of learning rather than a formal training process. The speaker calls for a broader understanding of women in theological education without concluding that this specifically validates their elder roles.
Universal Priesthood Argument
The discussion shifts to the universal priesthood argument, which posits that since all believers are priests, women should hold any ministry position available. The speaker acknowledges that while all Christians possess priesthood in Christ, this does not automatically grant them all roles in ministry, especially with elder expectations. The complexity of roles versus spiritual gifts is emphasized, distinguishing between general priesthood and specific leadership roles. It is concluded that merely being a priest does not qualify one for the elder position, highlighting the unique responsibilities tied to that office.
The Prophecy Argument
The prophecy argument asserts that because women can prophesy in public gatherings, they should also be allowed to teach or occupy elder positions. The speaker acknowledges the authority of prophecy but contends that the role of a prophet is different from the role of an elder. Key distinctions are made regarding authority, governance, and the testing of prophecies, which suggests that while women can engage in prophetic acts, this does not equate them with holding elder-like authority in the church. The speaker reiterates that both roles are distinct, which limits the application of the prophecy argument to validate women as elders.
The Spiritual Gifts Argument
The final argument centers on the notion that spiritual gifts bestowed upon women, such as teaching and leadership, warrant their inclusion in all ministry roles. The speaker highlights a variety of scriptural references that support the idea that women have gifts and that those gifts should be utilized for the common good of the church. Although there is recognition of women’s abilities, it is clarified that possessing a gift does not equate to eligibility for specific offices, like eldership. Thus, while women should express their gifts creatively and in various contexts, it does not necessitate their appointment as elders.
Summary of Arguments Covered
Overall, the speaker organizes the presented arguments into clear categories, providing a critique of each. The persecution argument is deemed insufficient to prove leadership roles, while the rabbi training argument is seen as lacking scholarly support. The universal priesthood is affirmed, yet not seen as a qualifying factor for eldership. The distinction between prophecy and elder authority is emphasized, and finally, the spiritual gifts argument is recognized but clarified that gifts alone do not qualify one for leadership roles. Each argument warrants further exploration to balance the perspectives on women in ministry.
After years of being a bit confused about the topic of women in ministry, I set out to spend months researching the topic in great detail to produce this exhaustive teaching series on the topic. In today's teaching we will cover several topics that, to be honest, I didn't really think much about as a complementarian. These egalitarian arguments really do challenge some complementarians ideas in a good way. Though I can't agree with them all the way through.
1) Was Jesus training women to be rabbis/teachers? 2) Does the fact that women were persecuted imply that they were in leadership? 3) What about the egalitarian argument that men and women both can have the gifts of teaching or leadership? If women are gifted in those areas, can't they express those gifts in the biblical role of elder? 4) The Bible clearly indicates that all believers are priests. Does this mean that women, who are also priests in Christ, can be elders? And does this challenge the idea that a man is the priest of his home? 5) If women in the NT times freely prophesied at church gatherings, to mixed sex audiences, why can't they teach in that same context? Doesn't prophecy involve an element of teaching?
CLICK HERE for the playlist of ALL the videos in this series (more will be added as I make them).
CLICK HERE for John MacArthur's paper, which I referenced in today's video.
You can also find more videos freely available on my website: https://BibleThinker.org
Time Stamp Guide:
0:00 – Intro
7:12 Persecuted women = women leaders
17:50 Jesus trained women to be rabbis
28:23 If NT women are priests, they can be elders, too
59:35 Women prophets = women elders
1:33:38 Spiritual gifts in women means they can teach and lead 2:08:53 Today’s conclusion and summary
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