The CBE Scroll

How often women lament that their lives were blocked from answering God’s call to ministry. So many obstructions were put in their way because of their gender. They could not receive theological education, ordination, or employment in a church setting, and many have experienced a lifelong heartbreak that they were not permitted to fulfill the mission to which they had felt God’s leading. But a new wind is blowing.

We live in a time of ecclesiastical upheaval. In my office I see a procession of students who have become disillusioned with the failures of their denominational affiliation and are seeking new forms of Christian community. Daily, the Boston Globe brings news not only of distressing developments within the Catholic Church, but within many other faith communities as well. Many are forsaking their folds of faith.

In some respects, we have entered a period of spiritual vacuum, but now is a time when the Holy Spirit can bring filling. If some can no longer place faith in what their church teaches, faithful Christians can share their convictions about God’s enduring love and faithfulness. Now is not a time for “sheep stealing” (persuading other people to leave their church and to join ours) but for faith affirming. Women, we now have the opportunity to love, listen and share a joyful assurance as to the character of God, the reliability of Scripture, the redemption freely available in Christ, and the presence and power of the Holy Spirit in the most surprising of circumstances. This very crisis gives us freedom to speak, where before there may have been barriers to honest discussion of spiritual matters.

Jeremiah wrote of a future day:

“No longer will they teach their neighbors, or say to one another, ‘Know the LORD,’ because they will all know me, from the least of them to the greatest,” declares the LORD. “For I will forgive their wickedness and will remember their sins no more.” (Jer. 31:34, TNIV)

Now is the time for such discussions, and it is here that simple and honest sharing can be the most effective. In his second letter to the Corinthians, St. Paul narrates how he brought his own simple sincerity against the polished rhetoric and dazzling platform appearance of his detractors. In the end, his was the enduringly effective approach. What we know for ourselves is the most convincing. Theological training is necessary for our clergy, but often a less sophisticated approach can enter more readily into the heart of the listener. The kitchen table, the backyard fence, the parking lot and the playground can be powerful pulpits.

Faithful women can become the most effective agents for a sweeping spiritual renewal that focuses on warm personal faith rather than ecclesiastical structure. Professionals may be at a distinct disadvantage. Those who do not boast a seminary education or formal ordination may be best suited to share a faith that has withstood disappointment, disenchantment and despair. From Catherine Bushnell’s translation, “The Lord giveth the Word: the women that publish the tidings are a great host.” (Ps. 68:11)

Catherine Kroeger is the former president of CBE and current president of Peace and Safety in the Christian Home. She is also adjunct professor of Classical and Ministry Studies at Gordon-Conwell Theological Seminary and author of numerous books.

Some interpreters have argued that Paul himself considered his words limiting women directly applicable not only to the women of Corinth (in the case of 1 Cor. 14) and Ephesus (in the case of 1 Tim. 2), but to all women in his era. If Paul intended such broad ancient application, as the argument goes, it is appropriate to take the next step and apply his words directly to women of other generations as well.

One key text for accomplishing such a move is 1 Corinthians 11:16, which has been used to teach that Paul himself applied his restrictions on women throughout his ministry, not only among the Corinthian recipients. Accurate translation of this passage, however, disallows such an interpretation.

The immediate context of this verse comprises a curious and difficult passage about praying and prophesying, headship and head coverings. In short, men should pray and prophesy with their heads uncovered; women should do the same but with heads covered. Verse 16 offers the concluding comment, “If anyone wants to be contentious about this, we have no other practice—nor do the churches of God” (1 Cor. 11:16, NIV). The apparent meaning of the NIV is that Paul’s words about headship and head coverings represent universal practice and should therefore be heeded all the more. This interpretation depends on translating the adjective toioutos as “other” in the phrase “we have no other practice.” Few translations, however, read “other” here; most English translations (going all the way back to Wycliffe and Tyndale!) instead read “such.” (Unfortunately, TNIV has maintained the NIV’s use of “other.”) Furthermore, NIV translates only one of the other fifty-six occurrences oftoioutos as “other,” and no Greek-English lexicon offers “other” as a suitable translation of toioutos.

The difference between “such” and “other” is easily overlooked. The two words, however, can function in opposite ways. Two examples, both from Paul’s letters, will demonstrate the difference. In both examples changing “such” to “other” would radically alter the meaning of the passage.

“Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them” (Rom. 1:32, NIV, italics added).

“But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law” (Gal. 5:22–23, NIV, italics added).

But how could Paul promote a practice and then insist there is “no such practice”? In 1 Corinthians 11:16, the practice in question is not the whole of the preceding passage; the practice is specified in the very same verse—contentiousness! Paul knows not everyone will agree with his instructions. In the face of inevitable disagreement, he warns against contentious disagreement—a valuable lesson for similar situations today. It seems the KJV had it right: “But if any man seems to be contentious, we have no such custom, neither the churches of God.” Paul is not claiming that “the churches of God” unanimously limit women; rather, they unanimously shun contentiousness. As we communicate egalitarian teachings today, let us keep this apostolic guideline in mind and do so without a contentious spirit.

Jeff Miller teaches New Testament at Milligan College in the mountains of eastern Tennessee. He also leads worship at Grandview Christian Church, where he worships with his wife, Dana, and two daughters.