Alan Garrett's Blog
September 10, 2016
UnSilenced: Giving a Voice to Women Silenced by Ignorance is now on Amazon.com
UnSilenced: Giving a Voice to Women Silenced by Ignorance is now on Amazon.com
A preview is available at:
https://read.amazon.com/kp/embed?asin...UNSilenced: Giving a Voice to Women Silenced by Ignorance
A preview is available at:
https://read.amazon.com/kp/embed?asin...UNSilenced: Giving a Voice to Women Silenced by Ignorance
August 7, 2016
What Did Paul Mean by, Man is the Head of Woman?" (Part 2)
What Did Paul Mean by "Man is the Head of Woman?" (Part 2)
There are three main ways of interpreting Paul’s metaphorical use of the word head (kephalē) in these two passages:
1. Head as “authority over” or “leader.”
2. Head as “source.”
3. Head as “prominent” or “preeminent.”
Head (kephalē) as Authority Over or Leader
Wayne Grudem, John Piper, and others believe that the word head (kephalē) should be understood as meaning “authority over” or “leader” in 1 Corinthians 11:3-16 and Ephesians 5:21-24.[1] They argue that their interpretation is the traditional view and cite support from New Testament Greek dictionaries and word studies they have done.[2] People who hold this view call themselves complementarians. They believe that men and women were created to have different but complementary roles and responsibilities in marriage, family life, and church leadership. They see men and women as having equal value, but differing roles in marriage and church leadership.
A growing number of scholars have called this view into question for the following reasons:
1. The Greek word kephalē rarely equates with “authority over” or “leader” when used metaphorically in ancient Greek literature.[3] Examples can be found in Greek literature where it means “source,” “prominent,” or “preeminent.”[4]
2. The Greek version of the Hebrew Old Testament that Paul used was called the Septuagint (LXX). The translators of the Septuagint chose to use kephalē for the Hebrew word rosh “head” roughly ninety-five percent of the time.[5] But, when the word rosh referred to “leader” or “ruler,” they chose another word besides kephalē as a translation the majority of the time.[6] The translators would have only done that if they believed “leader” or “ruler” was a poor translation of the Greek word head (kephalē).
3. Dr. Richard Cervin has a Ph.D. in Linguistics and is well read in ancient Greek literature. He argues that kephalē is not used as a metaphor for “authority over” in ancient Greek literature. Dr. Cervin points out that “authority” as a meaning for kephalē is not found in any specialized dictionaries of classical authors and that the definition of kephalē as “authority” is only found in New Testament dictionaries. If “authority” were a common meaning of kephalē, it should also be found as a meaning in classical dictionaries.[7]
4. An interpretation of kephalē as “authority” or “leader over” can have doctrinal implications that are heretical when applied to the Trinity (specifically concerning God the Father and Jesus). Consider the following passage:
If God is the “authority” or “leader” over Christ in any permanent hierarchical sense, then a doctrinal problem called Subordinationism is created. Subordinationism was first taught by Arius. His teachings were ruled heretical by the first Council of Nicaea (AD 325) and again by the First Council of Constantinople (AD 381). Subordinationism teaches that Jesus and the Holy Spirit are subordinate to the Father in nature and being.[8]
The Bible does teach that Jesus voluntarily submitted himself to the Father (Phil. 2:5-8; John 14:10). But, that submission must be seen as voluntary and temporary. One cannot use this passage to call for the permanent submission of women to men claiming that the nature of woman is different from the nature of man. If this is done, then one must also say that Christ is permanently submitted to the Father and created fundamentally different in being and nature from the Father. Thus, the doctrine of the Trinity is undermined.
In his book The Trinity and Subordinationism, Kevin Giles states:
Any submission by Christ to the Father must be seen as voluntary and temporary. In the same way, any submission a woman grants to a man should be on a voluntary and temporary basis.
Paul Calls for Mutual Submission
Furthermore, we must take into consideration that in Ephesians 5:21-25, Paul calls for mutual submission between the man and the woman. In 5:21 he says, “and be subject to one another in the fear of Christ.” The Greek word for “be subject to” is, hupotasso. An alternative translation is “be subordinate to.” So, even though Paul is asking wives to submit to their husbands, that submission needs to be taken in context. Paul is calling for a mutual submission or subordination where the husband and the wife submit to each other.
(Part 3 coming soon)
From chapter 8 of the book UNSilenced. Projected release Aug/Sept 2016.
© 2016 Alan Garrett, alsgarrett.net
--------------------------------------------------------------
1. John Piper and Wayne Grudem, Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism. (Carol Stream, IL: Crossway, 2006).
2. Wayne Grudem, The Meaning of Kephalē ed. John Piper and Wayne Grudem, Rediscovering Biblical Manhood and Womanhood (Carol Stream, IL: Crossway, 2006), 425-468.
3. Richard S. Cervin, “Does Kephalē Mean ‘Source’ or ‘Authority over’ in Greek Literature? A Rebuttal,” http://theriveroflife.com/ wp-content/plugins/Cervin-kephale-1989-pp-1-10.pdf (accessed March 15, 2016).
4. Hawthorne, Martin, and Reid, Dictionary of Paul and His Letters, 375-377. See Also: Catherine Clark Kroeger, “Toward an Understanding of Ancient Conceptions of “Head”,” Priscilla Papers 20, 3 (Summer 2006). And: BibleStudyTools, “Kephalē,” 102.BibleStudyTools. http://www.biblestudytools.com/lexico... kjv/kephale.html (accessed March 16, 2016).
5. Cunningham and Hamilton, Why Not Women?
6. Cervin, “Does Kephalē Mean ‘Source’ or ‘Authority over’ in Greek Literature? A Rebuttal.” See also: Alvera Mickelsen, Women, Authority & the Bible. (Downers Grove, IL: InterVarsity Press, 1986), 102.
7. Alan Garrett, Summary/Review of Two Word Studies About Kephalē. (October 2013). An interview with Dr. Richard Cervin in Sacramento, CA. 103.
8. Kevin Giles, The Trinity & Subordinationism: The Doctrine of God & the Contemporary Gender Debate. (Downers Grove, IL: InterVarsity Press, 2002), 13. 104.
9. Ibid., 16.
There are three main ways of interpreting Paul’s metaphorical use of the word head (kephalē) in these two passages:
1. Head as “authority over” or “leader.”
2. Head as “source.”
3. Head as “prominent” or “preeminent.”
Head (kephalē) as Authority Over or Leader
Wayne Grudem, John Piper, and others believe that the word head (kephalē) should be understood as meaning “authority over” or “leader” in 1 Corinthians 11:3-16 and Ephesians 5:21-24.[1] They argue that their interpretation is the traditional view and cite support from New Testament Greek dictionaries and word studies they have done.[2] People who hold this view call themselves complementarians. They believe that men and women were created to have different but complementary roles and responsibilities in marriage, family life, and church leadership. They see men and women as having equal value, but differing roles in marriage and church leadership.
A growing number of scholars have called this view into question for the following reasons:
1. The Greek word kephalē rarely equates with “authority over” or “leader” when used metaphorically in ancient Greek literature.[3] Examples can be found in Greek literature where it means “source,” “prominent,” or “preeminent.”[4]
2. The Greek version of the Hebrew Old Testament that Paul used was called the Septuagint (LXX). The translators of the Septuagint chose to use kephalē for the Hebrew word rosh “head” roughly ninety-five percent of the time.[5] But, when the word rosh referred to “leader” or “ruler,” they chose another word besides kephalē as a translation the majority of the time.[6] The translators would have only done that if they believed “leader” or “ruler” was a poor translation of the Greek word head (kephalē).
3. Dr. Richard Cervin has a Ph.D. in Linguistics and is well read in ancient Greek literature. He argues that kephalē is not used as a metaphor for “authority over” in ancient Greek literature. Dr. Cervin points out that “authority” as a meaning for kephalē is not found in any specialized dictionaries of classical authors and that the definition of kephalē as “authority” is only found in New Testament dictionaries. If “authority” were a common meaning of kephalē, it should also be found as a meaning in classical dictionaries.[7]
4. An interpretation of kephalē as “authority” or “leader over” can have doctrinal implications that are heretical when applied to the Trinity (specifically concerning God the Father and Jesus). Consider the following passage:
But I want you to understand that Christ is the head [kephalē] of every man, and the man is the head [kephalē] of a woman, and God is the head [kephalē] of Christ (1 Cor. 11:3).
If God is the “authority” or “leader” over Christ in any permanent hierarchical sense, then a doctrinal problem called Subordinationism is created. Subordinationism was first taught by Arius. His teachings were ruled heretical by the first Council of Nicaea (AD 325) and again by the First Council of Constantinople (AD 381). Subordinationism teaches that Jesus and the Holy Spirit are subordinate to the Father in nature and being.[8]
The Bible does teach that Jesus voluntarily submitted himself to the Father (Phil. 2:5-8; John 14:10). But, that submission must be seen as voluntary and temporary. One cannot use this passage to call for the permanent submission of women to men claiming that the nature of woman is different from the nature of man. If this is done, then one must also say that Christ is permanently submitted to the Father and created fundamentally different in being and nature from the Father. Thus, the doctrine of the Trinity is undermined.
In his book The Trinity and Subordinationism, Kevin Giles states:
What seems to have happened is that contemporary conservative evangelicals who are opposed to women’s liberation in the church and in the home have read back into the Trinity their understanding of the subordination of woman: God the Father has become the eternal “head” of Christ, and the differences among the divine persons have been redefined in terms of differing roles or functions. Rather than working as one, the divine persons have been set in opposition with the Father commanding and the Son obeying.[9]
Any submission by Christ to the Father must be seen as voluntary and temporary. In the same way, any submission a woman grants to a man should be on a voluntary and temporary basis.
Paul Calls for Mutual Submission
Furthermore, we must take into consideration that in Ephesians 5:21-25, Paul calls for mutual submission between the man and the woman. In 5:21 he says, “and be subject to one another in the fear of Christ.” The Greek word for “be subject to” is, hupotasso. An alternative translation is “be subordinate to.” So, even though Paul is asking wives to submit to their husbands, that submission needs to be taken in context. Paul is calling for a mutual submission or subordination where the husband and the wife submit to each other.
(Part 3 coming soon)
From chapter 8 of the book UNSilenced. Projected release Aug/Sept 2016.
© 2016 Alan Garrett, alsgarrett.net
--------------------------------------------------------------
1. John Piper and Wayne Grudem, Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism. (Carol Stream, IL: Crossway, 2006).
2. Wayne Grudem, The Meaning of Kephalē ed. John Piper and Wayne Grudem, Rediscovering Biblical Manhood and Womanhood (Carol Stream, IL: Crossway, 2006), 425-468.
3. Richard S. Cervin, “Does Kephalē Mean ‘Source’ or ‘Authority over’ in Greek Literature? A Rebuttal,” http://theriveroflife.com/ wp-content/plugins/Cervin-kephale-1989-pp-1-10.pdf (accessed March 15, 2016).
4. Hawthorne, Martin, and Reid, Dictionary of Paul and His Letters, 375-377. See Also: Catherine Clark Kroeger, “Toward an Understanding of Ancient Conceptions of “Head”,” Priscilla Papers 20, 3 (Summer 2006). And: BibleStudyTools, “Kephalē,” 102.BibleStudyTools. http://www.biblestudytools.com/lexico... kjv/kephale.html (accessed March 16, 2016).
5. Cunningham and Hamilton, Why Not Women?
6. Cervin, “Does Kephalē Mean ‘Source’ or ‘Authority over’ in Greek Literature? A Rebuttal.” See also: Alvera Mickelsen, Women, Authority & the Bible. (Downers Grove, IL: InterVarsity Press, 1986), 102.
7. Alan Garrett, Summary/Review of Two Word Studies About Kephalē. (October 2013). An interview with Dr. Richard Cervin in Sacramento, CA. 103.
8. Kevin Giles, The Trinity & Subordinationism: The Doctrine of God & the Contemporary Gender Debate. (Downers Grove, IL: InterVarsity Press, 2002), 13. 104.
9. Ibid., 16.
August 6, 2016
What Did Paul Mean by "Man is the Head of Woman?" (Part 1)
What Did Paul Mean by "Man is the Head of Woman?" (Part 1)
Much of the current debate over whether women should be subordinate to men in marriage and in the church centers around Paul’s use of the word head (kephale) in 1 Corinthians 11:3-16 and Ephesians 5:21-24. In both of these passages, Paul says that "man is the head of the woman.”
Specifically, the debate revolves around what Paul meant by the phrase “man is the head of woman?” Did Paul mean head in the sense of “authoritative head,” “leader,” or “boss?” Did he mean “source” as in the source or head of a river? Or, did he have in mind another meaning like “prominent” as in the top or head of a mountain, which is the most prominent part? Consider Paul’s use of “head” (kephale) in the following passages:
The Use of Metaphors
In these two passages Paul is using the word head (kephale) in a metaphorical sense. A metaphor is a figure of speech that creates a mental picture by comparing objects and ideas.
The phrase, “John is a worm,” is a metaphor that compares a person with a worm. Culture and context are important in determining the appropriate meaning. If the phrase is used in the context of a person reading in a library, it might mean that John reads a lot of books. Used in the context of a dating relationship, it might mean that John is a lowly creature about to be stepped on. The same phrase might also convey different meanings to different cultures. A person from a culture in which books are not common would have a difficult time grasping the meaning of the phrase used in the context of the library. The lack of a cultural concept of a library might lead to an interpretation not intended by the original author.
Similarly, Paul’s metaphorical usage of the word head (kephale) is important to examine. We must ask what Paul meant by the metaphor, “man is the head of a woman.”
There are three main ways of interpreting Paul’s metaphorical use of the word head (kephalē) in these two passages: 1. Head as “authority over” or “leader.” 2. Head as “source.” 3. Head as “prominent” or “preeminent.”
Part 2 and 3 to follow
This is an excerpt from chapter eight of the book UNSilenced (projected release Aug/Sept 2016).
© 2016 Alan Garrett, alsgarrett.net
Much of the current debate over whether women should be subordinate to men in marriage and in the church centers around Paul’s use of the word head (kephale) in 1 Corinthians 11:3-16 and Ephesians 5:21-24. In both of these passages, Paul says that "man is the head of the woman.”
Specifically, the debate revolves around what Paul meant by the phrase “man is the head of woman?” Did Paul mean head in the sense of “authoritative head,” “leader,” or “boss?” Did he mean “source” as in the source or head of a river? Or, did he have in mind another meaning like “prominent” as in the top or head of a mountain, which is the most prominent part? Consider Paul’s use of “head” (kephale) in the following passages:
But I want you to understand that Christ is the head [kephale] of every man, and the man is the head [kephale] of a woman, and God is the head [kephale] of Christ (1Co 11:3 NASB).
…and be subject [hupotasso] to one another in the fear of Christ. Wives, be subject to your own husbands, as to the Lord. For the husband is the head [kephale] of the wife, as Christ also is the head [kephale] of the church, He Himself being the Savior of the body. But as the church is subject to Christ, so also the wives ought to be to their husbands in everything. Husbands, love your wives, just as Christ also loved the church and gave Himself up for her (Eph 5:21-25 NASB).
The Use of Metaphors
In these two passages Paul is using the word head (kephale) in a metaphorical sense. A metaphor is a figure of speech that creates a mental picture by comparing objects and ideas.
The phrase, “John is a worm,” is a metaphor that compares a person with a worm. Culture and context are important in determining the appropriate meaning. If the phrase is used in the context of a person reading in a library, it might mean that John reads a lot of books. Used in the context of a dating relationship, it might mean that John is a lowly creature about to be stepped on. The same phrase might also convey different meanings to different cultures. A person from a culture in which books are not common would have a difficult time grasping the meaning of the phrase used in the context of the library. The lack of a cultural concept of a library might lead to an interpretation not intended by the original author.
Similarly, Paul’s metaphorical usage of the word head (kephale) is important to examine. We must ask what Paul meant by the metaphor, “man is the head of a woman.”
There are three main ways of interpreting Paul’s metaphorical use of the word head (kephalē) in these two passages: 1. Head as “authority over” or “leader.” 2. Head as “source.” 3. Head as “prominent” or “preeminent.”
Part 2 and 3 to follow
This is an excerpt from chapter eight of the book UNSilenced (projected release Aug/Sept 2016).
© 2016 Alan Garrett, alsgarrett.net
July 8, 2016
Check out these UNSilenced Endorsements!
Here is what people are saying about the book UNSilenced...
Dean Deguara, Local Church Team Pastor, Jesus Culture Sacramento
Kurt W. Bubna, Pastor Eastpoint Church; Author of Epic Grace:
Jack Little, Association of Vineyard Churches:
Danny Steyne Founder of Mountain of Worship (MOW):
Jennifer Faith, Author & Speaker, jenniferfaith.org:
Sean Scheper, Pastor, Mountain of Worship West Coast
Jaime Pierce, Pastor, Sacramento, CA:
© 2016 Alan Garrett, alsgarrett.net
Dean Deguara, Local Church Team Pastor, Jesus Culture Sacramento
"More than a good read, Alan lays down a foundation of sound doctrine leading the reader to a healthy perspective of women in the church. Through the lens of scripture, this book brings a fresh vision for the female expression in churches and ministries."
Kurt W. Bubna, Pastor Eastpoint Church; Author of Epic Grace:
"With a broad and profound approach to both history and the languages and theology of the Bible, Alan Garrett presents a convincing and robust case for the equality of women in the Church. I appreciated his insights and boldness in addressing a controversial issue. For too long, Christians have been confused about this matter. Garrett presents a clear Biblical argument for releasing women in the Church to fulfill their God-given roles and responsibilities. I highly recommend UnSilenced and endorse this book with delight."
Jack Little, Association of Vineyard Churches:
“As a church leader I found Unsilenced a great resource for pastors, church leaders, and especially for women who wish to be free and use their gifts and talents in the advance of the Kingdom of God. Keep Swinging the Sword Alan!"
Danny Steyne Founder of Mountain of Worship (MOW):
“Alan Garrett has written a brilliant and scholarly treatise in his book, "Unsilenced!" This book carries a weighty message that leaders need to hear. As I was drawn into the sound arguments and cultural applications of this work, I found numerous areas of my own theology shifting. What Alan has written will challenge leaders to make a place for women and create opportunities for them to lead."
Jennifer Faith, Author & Speaker, jenniferfaith.org:
“I want to send a big thank you to Alan Garrett on behalf of all the women I affectionately call my co-laborers in Christ. We all have a desire to serve our great God in the church and in the world – and honestly, I have found that the world is much more accepting of our gifts, service, and leadership abilities than some in the church. I believe this book will change that.
Sean Scheper, Pastor, Mountain of Worship West Coast
"A must have biblical study on the leadership role of women in the contemporary church. Alan Garrett takes the reader on a journey to discover God's heart for women in ministry."
Jaime Pierce, Pastor, Sacramento, CA:
“Alan Garrett helps bring clarity to passages of scripture that have been confusing to many. I am excited about the truth of God’s word revealed in this book and even more excited to see women released into their destiny by what he has written.“
© 2016 Alan Garrett, alsgarrett.net
June 26, 2016
The Heart Behind the Book UNSilenced
Why Write a Book on Women in Ministry?
On a number of occasions I have been asked the question, “Why did you write a book on women in ministry.” The question is sometimes followed by the statement, “I thought only women read those books.”
There are several reasons why I chose to write about women in ministry. But, the biggest reason is that I wanted to facilitate change in the body of Christ. Many branches of the Church bar women from teaching men. The voices of countless women have been silenced by ignorance, poor theology, and sometimes prejudice. Many use Paul’s words in 1 Timothy 2:11-15 and 1 Corinthians 14:34-35 to bar women from pastoral roles and from teaching men in the church. There is a pro-complementarian1 bias in the way some passages of scripture have been translated and many in the church have not had proper teaching on the subject of women in ministry.
A Common Story
A number of years ago my wife and I were a part of the leadership of a church of about 200 people. We were seen as leaders and were released to do a number of things within that church. We lead small groups, ran the children’s ministry, prayed for the sick and gave prophetic words. But we were never invited to be elders/pastors.
One day I got a call from the senior pastor of that church asking me to meet with him for coffee. At one point in the phone call, I paused the conversation and asked my wife, “Hey Marialice, can I go out to coffee with (pastor’s name)? Marialice replied, “yes.” Upon resuming the conversation, the pastor confronted me and said, “Don’t do that.” To which I replied, “Do what?” He said, “You just asked your wife for permission. You should just tell her that you are going out for coffee, and then do it.” I explained to him that I was not asking her for permission because I saw myself subservient to her, or because I needed her permission. I was asking her if she felt she could handle the kids on her own. At the time, my wife had some health issues that made watching our three small kids difficult for her. I was asking my wife if she felt well enough for me to leave her by herself and go out to coffee. That is what I meant by asking her, “Can I go out for coffee?”.
So, I went out to coffee with my pastor and friend. At the meeting, he proceeded to tell me that my house was out of order. He explained to me that I needed to be the man in my house and not to let my wife lead me so much. That was the purpose of the meeting, to confront me about not functioning as the “head of the house.” The confrontation shook me a little. So, I asked other leaders who were close to me and those involved in my home group if they thought my house was out of order. Was I allowing my wife to dominate me? They all said, “no.”
Stories like the one I just shared are all too common in the church. This pastor was influenced by complementarian theology.1 I believe his heart was in the right place. He truly saw my house as being out of order and was trying to help me by confronting me in love. I also believe that he had not examined the issue of women’s roles in the Bible closely enough.
The conversation with this pastor was an impetus propelling me to study the issue of women’s roles in the Bible. I needed to answer some questions. What did Paul mean when he said , “man is the head of woman?” What did Paul mean by, “I do not allow a woman to teach of exercise authority over a man?” Are there really God-ordained roles requiring men to lead women? I needed to do some in-depth bible study. So, I spent about seven years reading hundreds of books, articles, and on-line blogs. I studied the original languages and tried to view the subject from both a complementarian and egalitarian perspectives. I now believe the Bible supports women teaching men and the ordination of women pastors.
Why I Wrote About Women in Ministry
I wrote the book UNSilenced for leaders like the pastor in the story above. I wanted to write a readable book that thoroughly addressed the topic of women’s roles in the Bible. My hope is that it will change the minds of pastors and leaders who see women’s issues through complementarian eyes. My heart was also to create a resource that could be used to educate others. I wanted a book that was user-friendly and could be used in small groups to study the issue.
I also wrote UNSilenced for the countless women who are held back from teaching and leading in the church because of their gender. I wanted to create leadership opportunities for women whose chances to lead have been stolen by ignorance and poor theology. Only eleven percent of current US churches have women as head pastors.2 Fifty-one percent of US churches do not allow women to become head pastors, and thirty-three percent of churches do not allow women to preach.3 Many women have been silenced by prejudice, ignorance and poor theology. I wrote the book UNSienced in order to give these women their voices back.
Click to watch the promo video!
UNSilenced is projected to be available on Amazon.com the summer of 2016.
© 2016 Alan Garrett, alsgarrett.net
------------------------------------------------------
Complementarians believe that men and women were created equal in value, but have different, god-ordained roles in the church and marriage. They believe that all husbands are to function as the authoritative heads in their households and that women are not allowed to function as pastors/elders over men.
____________________________________________________
The Hartford Institute, “What Percentage of Pastors Are Female?,” The Hartford Institute. (accessed October 2, 2015). See also: Pew Research Center, “The Divide over Ordaining Women,” Pew Research Center. http://www.pewresearch.org/fact-tank/... (accessed March 16, 2016). And: Barna.org, “Number of Female Senior Pastors in Protestant Churches Doubles in Past Decade,” Barna.org. https://www.barna.org/barna-update/le...#. Vumif1UrK9I (accessed March 16, 2016).
Sarah Pulliam, “Women Pastors Remain Scarce,” http://www.christianitytoday.com/wome... (accessed March 16, 2016).
On a number of occasions I have been asked the question, “Why did you write a book on women in ministry.” The question is sometimes followed by the statement, “I thought only women read those books.”
There are several reasons why I chose to write about women in ministry. But, the biggest reason is that I wanted to facilitate change in the body of Christ. Many branches of the Church bar women from teaching men. The voices of countless women have been silenced by ignorance, poor theology, and sometimes prejudice. Many use Paul’s words in 1 Timothy 2:11-15 and 1 Corinthians 14:34-35 to bar women from pastoral roles and from teaching men in the church. There is a pro-complementarian1 bias in the way some passages of scripture have been translated and many in the church have not had proper teaching on the subject of women in ministry.
A Common Story
A number of years ago my wife and I were a part of the leadership of a church of about 200 people. We were seen as leaders and were released to do a number of things within that church. We lead small groups, ran the children’s ministry, prayed for the sick and gave prophetic words. But we were never invited to be elders/pastors.
One day I got a call from the senior pastor of that church asking me to meet with him for coffee. At one point in the phone call, I paused the conversation and asked my wife, “Hey Marialice, can I go out to coffee with (pastor’s name)? Marialice replied, “yes.” Upon resuming the conversation, the pastor confronted me and said, “Don’t do that.” To which I replied, “Do what?” He said, “You just asked your wife for permission. You should just tell her that you are going out for coffee, and then do it.” I explained to him that I was not asking her for permission because I saw myself subservient to her, or because I needed her permission. I was asking her if she felt she could handle the kids on her own. At the time, my wife had some health issues that made watching our three small kids difficult for her. I was asking my wife if she felt well enough for me to leave her by herself and go out to coffee. That is what I meant by asking her, “Can I go out for coffee?”.
So, I went out to coffee with my pastor and friend. At the meeting, he proceeded to tell me that my house was out of order. He explained to me that I needed to be the man in my house and not to let my wife lead me so much. That was the purpose of the meeting, to confront me about not functioning as the “head of the house.” The confrontation shook me a little. So, I asked other leaders who were close to me and those involved in my home group if they thought my house was out of order. Was I allowing my wife to dominate me? They all said, “no.”
Stories like the one I just shared are all too common in the church. This pastor was influenced by complementarian theology.1 I believe his heart was in the right place. He truly saw my house as being out of order and was trying to help me by confronting me in love. I also believe that he had not examined the issue of women’s roles in the Bible closely enough.
The conversation with this pastor was an impetus propelling me to study the issue of women’s roles in the Bible. I needed to answer some questions. What did Paul mean when he said , “man is the head of woman?” What did Paul mean by, “I do not allow a woman to teach of exercise authority over a man?” Are there really God-ordained roles requiring men to lead women? I needed to do some in-depth bible study. So, I spent about seven years reading hundreds of books, articles, and on-line blogs. I studied the original languages and tried to view the subject from both a complementarian and egalitarian perspectives. I now believe the Bible supports women teaching men and the ordination of women pastors.
Why I Wrote About Women in Ministry
I wrote the book UNSilenced for leaders like the pastor in the story above. I wanted to write a readable book that thoroughly addressed the topic of women’s roles in the Bible. My hope is that it will change the minds of pastors and leaders who see women’s issues through complementarian eyes. My heart was also to create a resource that could be used to educate others. I wanted a book that was user-friendly and could be used in small groups to study the issue.
I also wrote UNSilenced for the countless women who are held back from teaching and leading in the church because of their gender. I wanted to create leadership opportunities for women whose chances to lead have been stolen by ignorance and poor theology. Only eleven percent of current US churches have women as head pastors.2 Fifty-one percent of US churches do not allow women to become head pastors, and thirty-three percent of churches do not allow women to preach.3 Many women have been silenced by prejudice, ignorance and poor theology. I wrote the book UNSienced in order to give these women their voices back.
Click to watch the promo video!
UNSilenced is projected to be available on Amazon.com the summer of 2016.
© 2016 Alan Garrett, alsgarrett.net
------------------------------------------------------
Complementarians believe that men and women were created equal in value, but have different, god-ordained roles in the church and marriage. They believe that all husbands are to function as the authoritative heads in their households and that women are not allowed to function as pastors/elders over men.
____________________________________________________
The Hartford Institute, “What Percentage of Pastors Are Female?,” The Hartford Institute. (accessed October 2, 2015). See also: Pew Research Center, “The Divide over Ordaining Women,” Pew Research Center. http://www.pewresearch.org/fact-tank/... (accessed March 16, 2016). And: Barna.org, “Number of Female Senior Pastors in Protestant Churches Doubles in Past Decade,” Barna.org. https://www.barna.org/barna-update/le...#. Vumif1UrK9I (accessed March 16, 2016).
Sarah Pulliam, “Women Pastors Remain Scarce,” http://www.christianitytoday.com/wome... (accessed March 16, 2016).
