1
Jun-22
12. Christianity, gender, and sexuality
Women in the Church: pre 19th-century
In the New Testament, women had positions of power (e.g., Phoebe the deacon, Junia the apostle).
However, in the fifth century they were banned from ordination.
Convents offered an escape for women from patriarchal society and the responsibility of motherhood.
As women’s roles in society grew, issues arose regarding how to interpret NT passages appearing to
oppose female empowerment.
Biblical criticism:
Originally Christian teachings came straight from the Church because few people could read or
write but the Reformation allowed the Bible to be more readily accessible and people could
interpret and apply it themselves.
‘Liberal theology’ = attempt to show the relevance of religious ideas in modern life.
Led to Biblical criticism (systematic and critical analysis of biblical text), believing that the Bible
should be studied like any other ancient document.
Features of Biblical criticism:
o Aims to find the ‘truth’ in scripture – it should not always be understood literally.
o Examine original languages to see if translated words reflect intended meaning.
o Looks at form (e.g., letter) to find context as to how it should be understood.
o Examines background of passage (e.g., views held in the day and what it would be assumed
that a reader would already understand).
Challenges to Biblical criticism:
1. Karl Barth:
The role of the Bible was to challenge human reason/assumptions; human reason should
not be used to challenge it.
2. Fundamentalists: Protestant
Emphasis on the ‘fundamentals’ of faith – the Bible should be interpreted literally.
Everyone inspired by the HS and therefore can interpret the Bible correctly because
God’s word is clear. Wrong to study it critically and undermines meaning.
Believed we should use the rules from early centuries because they were accepted by
early Christians.
Biblical support for gender equality: using Biblical criticism
Romans 16:1-2: “Our sister Phoebe, a deacon of the Church.” (Paul introducing Phoebe).
Priscilla and Aquila as “fellow workers” (Paul) – implies men and women have an equal share in
church work.
Galatians 3:26-28: “In Christ Jesus you are all children of God … nor is there male of female.” – all
equal in Christ.
Biblical opposition to gender equality: using Biblical criticism
Ephesians 5:22-23: “Wives, submit to your husbands” (thought to be Paul but found not to be
the case).
1 Corinthians 14:34-5: “Women should remain silent in the churches … it is disgraceful for a
woman to speak.” – most scholars agree that this was a response to a specific situation rather
than a law.
, 2
Jun-22
1 Timothy 2:8-15: “I do not permit a woman to assume authority over a man … it was Adam
formed first … the woman who was deceived … women will be saved through childbearing.” –
unlikely that it was written by Paul.
o May have been a specific issue that was responded to; not necessarily universally
applicable.
o Women had less education therefore were more likely to be led astray by teachings that
they misunderstood – these teachings do not apply today.
o It is a letter – we only have one side of the story.
Responses to NT texts on the issue of gender/female ordination:
Christian Egalitarians argue that there should be no distinction between men and women in church
roles, whereas Christian Complementarians see men and women as of equal importance but with
different roles to fill.
Catholic: complementarian
NML: people should live in a way that reflects their inherent nature, therefore men and women
should play different roles that complement one another.
Early Church: opposed women being Church leaders (5 th century), and Pope Gelasius opposed to
women being in the Eucharist.
Jesus appointed only men as his apostles to continue to spread the word of God via apostolic
succession.
The 1976 Vatican questioned if women should be ordained, however because it was condemned
in the Early Church, Jesus only chose men as his apostles and Jesus valued women highly but did
not ordain them, this was rejected.
Jesus showed a model for a high view of women but not to ordain them.
Protestant: priesthood of all believers
All are equal before God; God’s grace does not need to be mediated through a priest.
Reformation caused women to be seen as in need of protection ether within a family or by
marriage, however the role of wife and mother was seen as equally important to monastic roles.
Ordination was not necessary for men, therefore the question of women did not arise.
Varying views on women holding positions of leadership within the Protestant church – less
concern specifically with holy priesthood.
Therefore, arguments are similar to those regarding gender equality in general.
Debates about female ordination:
Ordination of women to priesthood:
1920: Lambeth conference – ruled out by Archbishop’s commission.
1944: Shortage of men due to war in China – Florence Li Tim-Oi ordained and resigned after war.
1971: Hong Kong and Macao ordained two female priests – Florence re-ordained.
1978: CofE removed barriers to ordination of women, however House of Clergy objected.
1981: Agreed that women could be deacons (General Synod) but not priests.
1987: First female deacon.
1992: Women as priests passed.
1994: First 32 female priests in CofE.
Consecration of women as bishops:
1989: USA’s first female bishop – Barbara Harris.
2015: UK’S first female bishop – Libby Lane.
Jun-22
12. Christianity, gender, and sexuality
Women in the Church: pre 19th-century
In the New Testament, women had positions of power (e.g., Phoebe the deacon, Junia the apostle).
However, in the fifth century they were banned from ordination.
Convents offered an escape for women from patriarchal society and the responsibility of motherhood.
As women’s roles in society grew, issues arose regarding how to interpret NT passages appearing to
oppose female empowerment.
Biblical criticism:
Originally Christian teachings came straight from the Church because few people could read or
write but the Reformation allowed the Bible to be more readily accessible and people could
interpret and apply it themselves.
‘Liberal theology’ = attempt to show the relevance of religious ideas in modern life.
Led to Biblical criticism (systematic and critical analysis of biblical text), believing that the Bible
should be studied like any other ancient document.
Features of Biblical criticism:
o Aims to find the ‘truth’ in scripture – it should not always be understood literally.
o Examine original languages to see if translated words reflect intended meaning.
o Looks at form (e.g., letter) to find context as to how it should be understood.
o Examines background of passage (e.g., views held in the day and what it would be assumed
that a reader would already understand).
Challenges to Biblical criticism:
1. Karl Barth:
The role of the Bible was to challenge human reason/assumptions; human reason should
not be used to challenge it.
2. Fundamentalists: Protestant
Emphasis on the ‘fundamentals’ of faith – the Bible should be interpreted literally.
Everyone inspired by the HS and therefore can interpret the Bible correctly because
God’s word is clear. Wrong to study it critically and undermines meaning.
Believed we should use the rules from early centuries because they were accepted by
early Christians.
Biblical support for gender equality: using Biblical criticism
Romans 16:1-2: “Our sister Phoebe, a deacon of the Church.” (Paul introducing Phoebe).
Priscilla and Aquila as “fellow workers” (Paul) – implies men and women have an equal share in
church work.
Galatians 3:26-28: “In Christ Jesus you are all children of God … nor is there male of female.” – all
equal in Christ.
Biblical opposition to gender equality: using Biblical criticism
Ephesians 5:22-23: “Wives, submit to your husbands” (thought to be Paul but found not to be
the case).
1 Corinthians 14:34-5: “Women should remain silent in the churches … it is disgraceful for a
woman to speak.” – most scholars agree that this was a response to a specific situation rather
than a law.
, 2
Jun-22
1 Timothy 2:8-15: “I do not permit a woman to assume authority over a man … it was Adam
formed first … the woman who was deceived … women will be saved through childbearing.” –
unlikely that it was written by Paul.
o May have been a specific issue that was responded to; not necessarily universally
applicable.
o Women had less education therefore were more likely to be led astray by teachings that
they misunderstood – these teachings do not apply today.
o It is a letter – we only have one side of the story.
Responses to NT texts on the issue of gender/female ordination:
Christian Egalitarians argue that there should be no distinction between men and women in church
roles, whereas Christian Complementarians see men and women as of equal importance but with
different roles to fill.
Catholic: complementarian
NML: people should live in a way that reflects their inherent nature, therefore men and women
should play different roles that complement one another.
Early Church: opposed women being Church leaders (5 th century), and Pope Gelasius opposed to
women being in the Eucharist.
Jesus appointed only men as his apostles to continue to spread the word of God via apostolic
succession.
The 1976 Vatican questioned if women should be ordained, however because it was condemned
in the Early Church, Jesus only chose men as his apostles and Jesus valued women highly but did
not ordain them, this was rejected.
Jesus showed a model for a high view of women but not to ordain them.
Protestant: priesthood of all believers
All are equal before God; God’s grace does not need to be mediated through a priest.
Reformation caused women to be seen as in need of protection ether within a family or by
marriage, however the role of wife and mother was seen as equally important to monastic roles.
Ordination was not necessary for men, therefore the question of women did not arise.
Varying views on women holding positions of leadership within the Protestant church – less
concern specifically with holy priesthood.
Therefore, arguments are similar to those regarding gender equality in general.
Debates about female ordination:
Ordination of women to priesthood:
1920: Lambeth conference – ruled out by Archbishop’s commission.
1944: Shortage of men due to war in China – Florence Li Tim-Oi ordained and resigned after war.
1971: Hong Kong and Macao ordained two female priests – Florence re-ordained.
1978: CofE removed barriers to ordination of women, however House of Clergy objected.
1981: Agreed that women could be deacons (General Synod) but not priests.
1987: First female deacon.
1992: Women as priests passed.
1994: First 32 female priests in CofE.
Consecration of women as bishops:
1989: USA’s first female bishop – Barbara Harris.
2015: UK’S first female bishop – Libby Lane.
