Men and women serving and leading as equals - Spring 2021
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Spring 2021 Men and women serving and leading as equals
CONT E N TS
DEPA RTMENTS
3 From the Editor
4 Paul Gives Me Grief
Processing Paul’s words about women using the stages of grief as a model.
by Wren Bouwman
Seeing Paul as Our Advocate
31 Praise and Prayer
31 Ministry News
8 A New Kind of Household: Colossians 3:18–25
Paul’s letter to the Colossians in its historical context.
by Amy Rowe
32 Giving Opportunities
34 President’s Message
13 Phoebe Through the Eyes of Paul
Phoebe’s position as deacon is not an exception.
by Julie R. Frady
Priscilla Speaks
ED ITO R IAL STA FF
18 She Desires a Noble Task
What if 1 Timothy 3:1 was directed to the women from 1 Timothy 2?
by Jim Reiher
Guest Editor: Katie McEachern
Graphic Designer: Margaret Lawrence
Publisher/President: Mimi Haddad
22 Modeling Jesus’s Power
Paul teaches Christians to model the power dynamics of Jesus.
by Jennifer Reil
Mutuality vol. 28 no. 1, Spring 2021
Cover design by Margaret Lawrence
26
Mutuality (ISSN: 1533-2470) offers
Hanging onto Galatians 3:28: How Long After the New articles from diverse writers who share
Testament were Women Ordained? egalitarian theology and explore its
intersection with everyday life.
Meet a group of early Christians who ordained women for hundreds of years.
by Chesna Hinkley
Spring 2021
Men and women serving and leading as equals
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2 M U T U A L I T Y | Spring 2021 website : cbeinternational.org
From the Editor by Katie McEachern
Seeing Paul as Our Advocate
I can remember quite vividly the first time I really feels when it is turned into a sword and brandished to
wrestled with the “terror” passages about women keep women away from church leadership or teaching
in the Bible, specifically the New Testament ones the Bible. I am far from the only one; there are millions
like 1 Timothy 2, 1 Corinthians 11, and all of the of us, maybe even billions of us, who have experienced
passages detailing the household codes. I was 18, Paul as enemy rather than Christian brother.
it was my freshman year at a Christian university.
The environment at this college was much different The good news contained in the pages of this magazine
from what I was used to. I’d grown up attending can be boiled down to this: the good news of Jesus brings
an evangelical church that was more egalitarian equality, and Paul clung to this good news of Jesus above
than not and located in a liberal college town. all else. He held it above Roman custom and law, he held it
I went to a school where I was one of the few above social hierarchy, he held it above power itself.
practicing Christians. My mom was (and still is)
a university professor and my dad was a full-time Regardless of where you are in your journey of making
stay-at-home dad. Egalitarianism was assumed in my peace with Paul, this issue will offer something to take
worldview; it was the baseline. It was all I knew. with you for the road. You’ll be given space to walk
through the grieving process of wrestling with Paul’s
So, when I got to college and a friend I had just words. You’ll be invited to imagine yourself sitting
made mentioned off hand that she didn’t believe in the Colossian house church when the letter Paul
women should preach or be pastors and that they also wrote was read aloud, hearing the implication of his
probably shouldn’t work after they had kids or at the words from an entirely different social location and
very least that their careers should take a back seat to mindset. You’ll be introduced to women Paul admired
their husbands’, I was floored. People still believe that? and empowered like Phoebe and Priscilla, invited to
I thought. When I pressed her about why, she cited see them not as exceptions but reflections of the rule.
verses from the Bible almost exclusively written by You’ll be given tools to think critically about how
Paul to back up her point, and I had my first enemy. tradition has grouped verses in the Bible, and why
No, not my friend (who has since changed her mind), that could obscure for us today what Paul was saying
but Paul. Paul, the great persecutor of the church then. You’ll be asked to redefine how you think Paul
turned great apostle and missionary, remained the thought about power. And finally, you’ll be given an
great persecutor of women, at least in my mind. example of an early Christian movement that believed
what Paul said in Galatians 3:28 meant women could
After that conversation I remember spending a and should be ordained, just like we do today.
significant amount of time pouring over texts like
1 Timothy 2, Ephesians 5, 1 Corinthians 11. I had One of the articles in this issue ends beautifully by
never paid much attention to these verses before asking you to remember Phoebe first when you read
because they had never been wielded as weapons words Paul wrote that seem to oppress women. I want
against me before. But these verses seemed, as I read to reaffirm and widen that sentiment: Remember
them, to support my friend’s point. The thought that Phoebe, and remember Priscilla, Lydia, Junia, and
ran through my head was almost exclusively, If this the many other women Paul called his coworkers, his
is true, I can’t believe in this God. equals. Remember Galatians 3:28. Remember the
gospel of Jesus that Paul gave everything else up for.
This issue of Mutuality is titled “Making Peace with Paul”
because I am not the only person who has wrestled Maybe, eventually, we will come to see Paul not as our
with the words of the apostle. I am not the only person enemy but as our brother in Christ and an advocate in
who has felt how sharp the edge of 1 Timothy 2:11-15 the fight for our equality.
bookstore : cbebookstore.org M U T U A L I T Y | “ Making Peace With Paul” 3
Paul Gives
Me Grief
By Wren Bouwman
This article is
one of the Top 15
2020 CBE Writing
Contest winners!
I was was emphasized repeatedly, as was
introduced my role as cheerleader. “You were
to the conflict designed to be his helper.” While my
of Paul’s letters husband and I were put off by these
during premarital verses and their application, we soon
counseling. “Wives, brushed them off as minor qualms
submit to your husband” and moved on to more important
(Eph. 5:22, Col. 3:18), I was told. things like flowers and vows.
“Your husband should lead you
in the right direction and protect As we continued to participate in
your spiritual growth.” The burden studies, however, it became evident
placed on my husband’s shoulders that our church relied on these
4 M U T U A L I T Y | Spring 2021 website : cbeinternational.org
gendered roles. of biological gender differences,” to be workers and disciplinarians, we
The man led the my husband would respond. would have scripture that holds men
Denial
household and, back from tasks that are perceived
since the church was a We touched on many good leads as feminine. Instead, restrictions
family of families, men during those first weeks, but every were placed solely on women.
led the Church. Scripture step forward was met with denial
was thrown at every challenge, and more questions. When we When a man would bring a study to
reminding women, “the woman found cultural context to Paul’s share with a group, it was heralded as
was deceived first and became a letters, we were told that the Bible a teaching, while my own studies were
sinner” (1 Tim. 2:14) and “I do transcends culture. When we found called “thought exercises.” I watched
not permit a woman to speak” an alternative definition, we were mothers miss entire services to change
(1 Tim. 2:12). The weight of these either “quarreling over words” or diapers and care for children, while
verses pulled at my husband and me. those definitions were scattered and their husbands engaged with the
At first, we played along in the hope inconsistent. I had come to my first sermons. The Bible was being used
that we would eventually understand. crossroads: continue to deny that as a weapon to limit me and other
As time passed, we became more Paul gave commands based on gender women from teaching and decision-
and more fed up with the answers or start asking why. making, which seemed to contradict
we were given to questions like our experiential relationship
“is there a biblical definition of with the Holy Spirit.
masculinity” and “what makes Anger
women incapable of guarding their My husband and I began to question
own spiritual wellbeing,” so we set to Once I believed that the verse our church leaders, and the more
work trying to prove the opposition translations were accurate, I felt we pushed the angrier I became.
wrong. Our faith was fraying at angry. I was angry I didn’t know Repeatedly, I was reminded that, as
the edges as we were told that God about these verses sooner. I was a woman, I was too trusting and
designed women to be “different” angry that my church thought I was that made me dangerous. I needed a
(and, consequently, without agency) somehow more prone to deception man to protect me or I might believe
while our hearts promised a loving than male churchgoers who post something that wasn’t true. I was pitied
creator. We found our church conspiracy theories on Facebook. for doubting Paul and scolded for
at odds with our experiential I was angry that my gender had not trusting Scripture. My faith and
reality, and we were determined been weaponized against me. I was my relationships were crumbling as I
to find the God who loved their angry that a God who loved me questioned every action and scripture
children and not just their sons. and made me in their image would that led me to God’s love.
make me less than others.
What followed was a struggle akin to
the Kübler-Ross stages of What I realized as I raged was this: Bargaining
grief, as we searched to find there cannot be “separate but equal”
hope in this daunting dogma. gender roles when women are limited In my anger with Paul, I started
and men are not. Bible verses are seeking out reasons not to trust him.
not used to stop men from doting Who was this false teacher and what
Denial on their children or organizing gave him the right to regulate my
a potluck. They are used to stop gifts? It became a habit to start
First, we poured over concordances women from speaking from a pulpit bargaining with God over
and scientific studies, searching for and pursuing a career. Every time Paul. “I’ll keep Galatians,” I
every shred of evidence to prove that I was told about the beautiful (but would say. “But you have
Paul didn’t actually say these things. different!) tasks set out for me because to take back 1 Timothy
“This concordance says ‘submit’ of chromosomes, I was actually because Paul might
can mean compromise, but I can’t being put in a box. If the Bible truly not have even
find a source for it,” I would call called for women to be exclusively written it.” I
out. “Here’s more about the lack homemakers and nurturers and men continued to
bookstore : cbebookstore.org M U T U A L I T Y | “ Making Peace With Paul” 5
love others, who laughed, who wept,
Jesus never said in the Great Commission, and who helped people. Jesus, who
“Men, go make disciples of all nations. Women, died so that I could spend eternity
with him. I was reminded that even
prepare a hot meal for them when they return.” in my doubting, I never doubted
Christ. So, I started building
He gave us all an equal task to do. back up from my foundation.
plead with God over every was nothing left of my faith except a
argument. I challenged God on the vague feeling that the Hebrew God Acceptance
historical Adam, on the nature of was probably the real God.
sin, on the purpose of family and As a member of an epistle-focused
relationships. I begged God for church, it had been a long time since
clarity, offering that if God would just Depression I had read the Gospels. But, as I
make it really clear I was supposed to scrambled to pick up the bricks of
submit, then I would. The problem with deconstructing my faith through Rachel Held Evans
is that, at some point, you end up books and issues of Priscilla Papers, I
Surprisingly, a voice did not echo sitting among the rubble of your was reminded of the women in Jesus’
from the heavens telling me to either beliefs, scattered and uncertain how ministry (Luke 10:38–42). Mary, a
throw out 1 Timothy or to just to rebuild. When I lost faith in Paul, woman, learned at the feet of Jesus.
submit to my husband. The outcome I began to worry I was losing faith in I met women who were the first
was, instead, a swift deconstruction God. I had deserted the Scriptures, witnesses to Jesus’s resurrection and,
of my faith. The more I pulled at lost respect for my leaders, and I consequently, became the apostles
Scripture, the more bricks came was scared I had started a process I to the apostles (Luke 24:1–12). It
loose. The issue with dismissing couldn’t finish. I felt like I had tried to was women who took Jesus into
parts of Scripture is that it forces clean the house by tearing everything their homes and funded his travel.
you to look at the rest of Scripture out the closets, and now I faced the These women traveled with Jesus
through the same lens. If I can throw daunting task of sorting everything alongside the twelve, witnessing
out 1 Timothy, why can’t I throw into “keep” and “toss” piles. Christ’s miracles and hearing his
out the rape and genocide in the parables, too. Jesus loved these
Old Testament? I haggled over every I lost many hours of sleep blaming women and taught them. He never
book and Sunday-school story with Paul for my doubt. If Paul really said in the Great Commission, “Men,
God, trying to leverage my faith with said these things, if my church go make disciples of all nations.
a more palatable Holy Book. believed them, how could I tell my Women, prepare a hot meal for
friends about Jesus? How could I them when they return.” He gave
In the walls that contained my faith, invite my loved ones to join me at us all an equal task to do.
I pulled out all the “Paul” bricks and the table when they might be told
a few “Joshua” and “Kings” bricks that God made women less than In my search to reconcile Paul with
for good measure, evening out the men? I struggled to see a point in Jesus, I stumbled onto descriptions
empty spaces and trading them in for having faith. If my purpose was to of the Roman social order, pater
a “just Jesus” mentality until there make disciples, I was set to fail. familias, which prohibited women
from owning property or making
I began devouring books and blog any legal decisions. I learned about
I was reminded posts, digging at the rubble in search Aristotle’s own household codes, laid
that even in my of a foundation. The beautiful thing, out in Aristotle’s Politics: Book 1, XII,
the thing that makes deconstructing which call for husbands to dominate
doubting, I never worth it, is finding that foundation. their wives. I read about the cult of
As I wallowed in doubt and worried Artemis, which boasted out-spoken
doubted Christ. I was losing my faith, I was reminded priestesses that might have distorted
of Jesus. Jesus, who taught me to the gospel. I discovered Jewish
6 M U T U A L I T Y | Spring 2021 website : cbeinternational.org
rebellions and distrust that made the people within the rules of his society. those walls of faith but, just as the
Roman world a dangerous place for Paul’s bricks fit better this time, as stages of grief are a natural process
the followers of the Hebrew God. I placed them back into my faith. to come to a greater understanding,
They aren’t as simple, and some of every brick that falls and is replaced
Each new discovery became a brick them still don’t fit quite right, but is a natural part of coming to love the
for me to hesitantly place. I learned he has a place there, reminding me God who loves us all equally.
the early church was in danger of to love Jesus in the time and place in
being branded an extremist cult or a which I exist.
rebellion that needed to be quelled.
With this lens, Paul’s writing becomes Accepting the grief Paul caused
Wren Bouwman is a
a twist of what would have been helped me accept the humanity of
graduate student in
familiar ideas to his audience. Where Scripture, and my place in it. While applied linguistics
his readers expected husbands to rule I can’t know Paul’s mind, I believe at Iowa State
over their wives, slaves to be without his letters transcend his time and University.
rights, the spiritually weak to be cast speak to the real-world application of She currently researches
out, Paul called for care, humanity, Jesus’s teaching. They point toward the Gothic language and
translation techniques used
and learning. The divisions caused progress; they point toward a new
in the Gothic Bible. She
by class, ethnicity, and gender were kingdom. We cannot correct every grew up in the church
gone in the eyes of Christ, but Caesar injustice but, just as Paul did, we can but became ardently
still enforced them. Paul, who loved take steps forward. My own walls are egalitarian in the last
Christ but lived under Caesar, was far from rebuilt. There are still holes year thanks to the
charged with growing the seeds of where I have questions and bricks hard work of other
“e x - v a n g e l i c a l s”
Christianity in hostile soil. He found that I will later find crumble just as
before her.
a way to break the inequities of the easily as the old ones of patriarchy
world from the inside, a task that we and oppression. However, these
should be continuing in our churches walls are still stronger than they
today. We are so often told to be “in were before. My process has not only
the world, but not of it,” but what equipped me to keep rebuilding, but
we forget is that Paul was also in it has also made me more prepared
the world. Affected by the time and for when things fall apart. There is
culture, he fought to bring Jesus to nothing easy about deconstructing
Paul, who loved Christ but lived under
Caesar, was charged with growing
the seeds of Christianity in hostile
soil. He found a way to break
the inequities of the world
from the inside, a task that
we should be continuing
in our churches today.
bookstore : cbebookstore.org M U T U A L I T Y | “ Making Peace With Paul” 7
A New Kind of Household Colossians 3:18–25 By Amy Rowe 8 M U T U A L I T Y | Spring 2021 website : cbeinternational.org
I worship in a liturgical church tradition that follows a
lectionary, a prescribed order of four readings for every
Sunday of the church year: An Old Testament passage,
a Psalm, a New Testament passage, and a Gospel
passage. One or more of these readings corresponds
to the weekly sermon, but the others are simply read
aloud and received in an affirmation of the authority of
Scripture. These non-sermon readings sometimes create
uncomfortable moments, such as when a particularly
brutal Old Testament proclamation of judgment or a
particularly thorny Pauline passage is left ringing in the
ears of the congregation without explanation, without
sermonizing, without any wrap-up beyond a simple
“thanks be to God” following in its wake.
Colossians 3:18–25 is one of these uncomfortable
passages. Its public reading produces clenched stomachs,
inward groaning, the sting of old wounds, and the
vigilance of self-protection among those in a congregation
against whom such words have been weaponized. This
passage has been used throughout the centuries to bless
Wives, submit yourselves to your husbands, as is patriarchy, racism, slavery, and domestic abuse in the
fitting in the Lord. Husbands, love your wives and name of Christian obedience, and its proclamation
do not be harsh with them. Children, obey your from the pulpit is enough to make one squirm in the
pew and scan the room for the nearest exit.
parents in everything, for this pleases the Lord.
Fathers, do not embitter your children, or they It may surprise a modern pew-squirmer, then, to know
will become discouraged. Slaves, obey your earthly that this passage was likely received in a similarly
masters in everything; and do it, not only when uncomfortable manner on its very first hearing in a
their eye is on you and to curry their favor, but little house church in ancient Colossae. There, Paul’s
with sincerity of heart and reverence for the Lord. words would have issued a discomfiting challenge
Whatever you do, work at it with all your heart, to everything its listeners thought they knew about
household life in the Roman empire. Remembering
as working for the Lord, not for human masters,
the original context of this letter helps us better
since you know that you will receive an inheritance grasp the new kind of household Paul envisioned
from the Lord as a reward. It is the Lord Christ and reclaim that vision in our own context.
you are serving. Anyone who does wrong will be
repaid for their wrongs, and there is no favoritism. Putting Paul’s Words in Context
One key aspect of this original context was the
Colossians 3:18–25 makeup of the Colossian church itself. The community
assembled to listen to Paul’s letter was already wildly
subverting the social norms of the Roman empire.
Imagine a room of mixed genders, ethnicities, and
socioeconomic statuses listening with rapt attention
to the story of a humiliated, crucified criminal named
Jesus. This story was being told by a prisoner named Paul
and delivered by a runaway slave named Onesimus—a
slave whose master was almost certainly in the room.
Something radically new and controversial was already
underway in this little room, and the contents of Paul’s
bookstore : cbebookstore.org M U T U A L I T Y | “ Making Peace With Paul” 9
This was the philosophy in which the Colossian church was
steeped. But against such a code, Paul had already warned the
Colossians not to be taken “captive by philosophy and empty
deceit, according to human tradition”.
letter had the difficult task of calling this disparate Roman Households in Paul’s Time
fellowship to a lifestyle of Christian maturity in the
face of overwhelming opposition. Whatever Paul had I cannot claim to know the mind of Paul, but I do know
to say would be worked out in real time in the real the context of the Roman empire in which he was writing.
relationships in this room. It was probably going to get In that context, the emperor was already giving detailed
messy, and it would certainly be uncomfortable. rules for how to order one’s household relationships,
rules which demanded a Christian rewrite if Paul
Furthermore, it’s important to remember that these hoped to counter the empire’s claims. A few decades
Colossian Christians would have listened to Paul’s letter before Paul’s letter was written, the emperor Augustus
in a single sitting. Paul’s household instructions in had instituted sweeping social reforms designed to
chapter 3 were not an isolated set of rules, but part of restore Rome’s mos maiorum (traditional social norms)
a broader letter that reimagined the entire notion of and its publica magnificentia (public magnificence)—a
household altogether. Just minutes before the Colossians sort of ancient campaign to “make the Roman empire
heard the words “wives, submit,” they would have heard great again.”1 The emperor knew that households—
that they were all heirs of the kingdom, all brothers those most intimate habits and relationships of daily
and sisters, that God was their Father and Christ was life—were the places where people’s true loyalties
their head (Col. 1:9–20). They would have heard those were formed. Thus, to produce obedient Roman
miraculous, reconciling words that in Christ, “there subjects, the Roman empire set forth detailed rules for
is no Gentile or Jew, slave or free” (Col. 3:11) and how people ordered their household lives.2
that everyone in this new household ought to treat
one another with “compassion, kindness, humility, One such rule was compulsory marriage. Every man
gentleness, and patience. . . . [and] love, which binds and woman between certain ages was required to
them all together in perfect unity" (Col. 3:12,14). And marry or else face steep taxes. The head of each
then, just minutes after hearing “slaves, obey,” they would household by law was the oldest man—usually the
hear Paul call the fugitive slave Onesimus a “faithful and father—and he answered to the head of all households,
beloved brother who is one of you” (Col. 4:9). the emperor, who saw himself as father and head of
the empire. Within this hierarchy, the male head’s job
Gone was the patriarchy and hierarchy of the Roman was to ensure that those in his household—usually
empire. Gone was the ancient divide between Jew and wives, children, and slaves—behaved as good Roman
Gentile. In their place was an entirely new social unit citizens, paid taxes, sacrificed to imperial gods, and
called the church, a big extended family in which all generally upheld the economy and order of the empire.
kinds of people would live as close as kin, humble Thus when Paul assumes the household in Colossae
servants of one another, equally loved in the fatherhood includes husbands, wives, children, and slaves, he is
of God, equally submitted to the headship of Christ. not tacitly endorsing marriage, parenthood, or slavery
Sounds wonderful, doesn’t it? So why doesn’t Paul just . . . as a superior way of life for the Christian; he is simply
leave it at that? Why can’t he simply extol the egalitarian addressing the state-mandated household norm.3
virtues of this new kind of household and omit those But the empire cared about more than who was in the
pesky rules about submission and obedience? household; it also cared deeply about how those people
10 M U T U A L I T Y | Spring 2021 website : cbeinternational.orgrelated to one another. To regulate those relationships,
the empire relied on ancient household codes developed
by Greek and Roman philosophers. Among the most
famous of these was Aristotle’s. Every Roman subject, Paul’s code is
including Paul’s audience in Colossae, would have
understood this code as the basis for relationships
within the home. Aristotle’s code states:
centered on the
“For the male is by nature better fitted to command Lord Jesus Christ.
than the female. . . and the older and more fully
developed person than the younger and immature.
. . . All human beings that differ as widely as the men are by nature suited for leadership. In this way, the
soul does from the body . . . are by nature slaves for reasoning of this pagan philosopher finds odd resonance
whom to be governed by this kind of authority is with early American slavery apologists and more recent
advantageous. . . . For the free rule the slave, the evangelical complementarians whose arguments rely on a
male the female, the man the child.”⁴ natural order based on race or sex.
This was the philosophy in which the Colossian church was But Paul makes no such claims. In his reimagined
steeped. But against such a code, Paul had already warned household, everyone is equally subject to the rule of
the Colossians not to be taken “captive by philosophy Christ. The powerful now have duties, not just rights.
and empty deceit, according to human tradition” (Col. And the powerless now have rights, not just duties.
2:8). Paul’s reimagined Christian household no longer Everyone is called in one way or another to a lifestyle
follows Aristotle or any other philosophy or tradition of serving one another; not because nature dictates
of the empire. Into this vacuum, Paul writes a new they do so, but because loving submission is the way of
household code in Colossians 3:18–25, and this code’s Christ. As if to underline this new reality, Paul does
empire-rattling subversiveness becomes clear when something unheard of for his time: he addresses the
juxtaposed with the dominant code of the day. bulk of his household code to the lowest people in the
room. He speaks directly to wives, children, and slaves,
Called to Be a New Household acknowledging their presence, elevating their dignity,
and including them in the conversation, just as Jesus
First, Paul’s code is centered on the Lord Jesus Christ. had done throughout his earthly ministry.
Six times he references “the Lord” as the one who is
reverenced, served, and pleased by well-ordered household Hearing Paul’s household code spoken for the first time
relationships. Just as the Aristotelian code cultivated must have created quite a stir among the fellowship in
good subjects of the empire, Paul’s code cultivates good Colossae, upending relational norms between the people
subjects of the “kingdom of the Son,” those whose lives in the room and challenging them to new rhythms of loving
demonstrate the new reality ushered in by the life, servitude in their everyday lives. His rationale for these
death, and resurrection of Jesus (Col. 1:13). rhythms was not to produce happy marriages or obedient
children (though such outcomes would be welcome!).
Second, Paul’s code makes no claims to natural order. No, Paul was after something far more consequential:
The basis of Aristotle’s household relationships is rooted a new kind of household loyal to the kingdom of God,
in one’s gender, age, or social status: women, children, a household of liberating equality, radical welcome,
and slaves are by nature suited for servitude, while humble service, and Christ-honoring love.
In his reimagined household, everyone is equally subject to
the rule of Christ. The powerful now have duties, not just
rights. And the powerless now have rights, not just duties.
bookstore : cbebookstore.org M U T U A L I T Y | “ Making Peace With Paul” 11For our identities and accept the circumstances we constantly find ourselves in
as the place of God’s kingdom and blessing. God has yet
to bless anyone except where they actually are.”5
loyalties to be formed by
How can we live with Paul’s words where we actually
the kingdom of God... are, now, in the 21st century? As we dig deeper into the
context surrounding Paul’s letter, we can begin to make
...we must practice the peace with these uncomfortable words. We can begin
to dislodge them from their tragic legacy of racism and
disruptive way of Jesus in patriarchy, a legacy that more closely resembles Roman
imperial philosophy than the radical way of Jesus. And
we can begin to reclaim them as our own powerful
our ordinary relationships, words of empire-shaking resistance. This work of
making peace, dislodging, and reclaiming Paul’s words
the way of loving is slow and sensitive, especially for those who have been
hurt by them in the past. But ultimately, our work
submission described in goes even further; not just to reclaim, but to actually
live by these words. For our identities and loyalties
Colossians 3:18–25. to be formed by the kingdom of God rather than our
contemporary empires, we must practice the disruptive
Reclaiming Mutual Submission Today way of Jesus in our ordinary relationships, the way of
loving submission described in Colossians 3:18–25.
Paul knew, just as the Roman empire knew, that the
ordinary relationships of our everyday lives are where
Amy Rowe is the executive pastor of Incarnation
our deepest sense of identity and loyalty are formed.
Anglican in Arlington, Virginia, a church she helped
Theologian Dallas Willard captured this reality when plant in 2018. She is also a postulant for ordination to
he wrote, “Where transformation is actually carried the priesthood, student at Trinity School for Ministry,
out is in our real life, where we dwell . . . we must graphic designer, wife, and mom of two.
1. Paul Zanker, trans. Alan Shapiro, Augustus and the Power of Images (Ann Arbor, MI: University of Michigan Press, 1988), 2–6; 156–158.
2. N.T. Wright, Colossians and Philemon: Introduction and Commentary, Tyndale New Testament Commentaries, Vol. 12 (Downers Grove, IL: IVP
Academic), 180–183, Scribd Ebook.
3. Brian Walsh and Sylvia Keesmaat, Colossians Remixed: Subverting the Empire (Downers Grove, IL: InterVarsity Press, 2004), 57, 211. See also
G.K. Beale, Colossians and Philemon, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker, 2019), 753–754.
4. Aristotle, Politics, 1259b, 1253b, 1254b. Quoted in Brian Walsh and Sylvia Keesmaat, Colossians Remixed: Subverting the Empire (Downers
Grove, IL: InterVarsity Press, 2004), 203.
5. Dallas Willard, The Divine Conspiracy (New York: Harper One, 2009), 497.
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12 M U T U A L I T Y | Spring 2021 website : cbeinternational.orgPhoebe
Through the
Eyes of Paul
By Julie R. Frady
Paul taught that women were second-class citizens
in God’s Kingdom. Or did he?
How Paul spoke of one specific woman, Phoebe,
is telling. We know about her only through Paul’s
eyes. What did he see?
In Romans 16, Paul affirmed twenty-eight co-workers
in ministry, including ten women. Considering the
patriarchal culture of the time, that is amazing!
Leading this list is Phoebe, of whom Paul wrote: “I
commend to you our sister Phoebe, a deacon of the
church at Cenchreae, so that you may welcome her
in the Lord as is fitting for the saints, and help her in
whatever she may require from you, for she has been
a benefactor of many and of myself as well” (Rom.
16:1–2, NRSV).
Scholars agree that Paul wrote Romans. Yet it is
hard to believe the man who authored Romans
16:1–2 thought that women should not speak in
the churches or that women are easily deceived and
should not teach or have authority over men. Even
so, many people read 1 Corinthians 14:34–35 and
1 Timothy 2:11–15 to say just that. If we accept
that Paul wrote all three of these letters (and I do),
then this means we have misunderstood something
somewhere. But why should two seemingly obscure
verses from the final chapter of Romans cause us to
reconsider the restrictions many believe Paul put
on women in other letters?
A basic principle of Bible interpretation is to
use “clear” texts to shed light on “unclear” texts,
not the other way around. What is “clear” or
“unclear” depends on the way Paul wrote in Greek,
bookstore : cbebookstore.org M U T U A L I T Y | “ Making Peace With Paul” 13noting where he spoke with sarcasm or sadness,
Paul highly commended Phoebe and where his eyes rolled or flashed with intensity.
This was especially important because Paul had not
so the Christians in Rome yet visited the Christians in Rome, so they would
not know how he spoke when he preached.
would know that he trusted her
Paul highly commended Phoebe so the Christians in
to read his letter exactly the Rome would know that he trusted her to read his letter
exactly the way he wanted them to hear it.
way he wanted them to hear it.
A man who believed women should not speak in
church would never have done that.
not on our English translations. If we consider 1
Corinthians as a whole, the passage in chapter 14 “…a deacon of the church at Cenchreae…”
seems to contradict what Paul wrote in chapter 11
verse 5, when he gave instructions on how women After commending Phoebe, Paul informed
were to speak in church. The 1 Timothy 2 passage the Romans that she was a deacon in the church
lends itself to several interpretations. Yet many people at Cenchreae. Many churches have deacons
interpret Phoebe’s ministry through the lenses of today, and their duties vary by denomination.
these unclear passages, rather than by what Paul What was a deacon in the early church?
clearly wrote in the Greek of Romans 16:1–2.
Diakonos literally means “servant.” It is used with
What Does Romans 16:1–2 Teach Us About Phoebe? that meaning in the Gospels, but by the time of
Paul, diakonos was being used by Christians to
First, Paul commended (synistēmi) Phoebe to the indicate a leader set apart for ministry. How did
Christians in Rome. Then, he called her a deacon this come to be? People first filled the type of role
(diakonon) of the church in Cenchreae. Next, he instructed we now recognize as deacons in Acts 6, when the
the Roman believers to welcome (prosdexēsthe) Phoebe apostles needed leaders who could minister to widows
and give her any help that she needed because she had and heal relations between minority and majority
been a benefactor (prostatis) to many people. culture Christians. The early church likely chose the
word diakonos as a church leadership title precisely
As a suburb of Corinth in Greece, Cenchreae because it meant servant, as in Jesus’ command to his
was far from Rome. Why would the Romans care disciples in Matthew 20:25b–26.1
who Phoebe was or what she did?
We see evidence in Acts and Paul’s letters that deacons
“I commend to you our sister Phoebe…” referred to leaders who ministered to the poor and
who taught and preached. We see Stephen and Philip
Phoebe carried Paul’s letter to the Christians in Rome, preaching and teaching in Acts 6:8–10; 8:5, 26–40.
and he wanted them to know they could trust her. The In his letters, Paul referred to Apollos, Timothy,
Greek verb for “commend” has a variety of meanings, Epaphras, and Tychicus2 as ministers, using the
but they all have to do with the idea of standing with term diakonos. Much of the book of Acts depicts
someone in a trusted relationship. Paul was telling the Paul’s ministry, and he referred to himself as a
Romans that he knew Phoebe well, and he endorsed her diakonos in five of his letters.3 The idea that deacons
without reservation. Why would that be important?
Phoebe did not just carry Paul’s letter: she delivered
it. Punctuation had not yet been invented to indicate A man who believed women
how the text should be read, so couriers likely
read letters aloud to the recipients, mimicking the
should not speak in church
author’s tone of voice and facial expressions. Phoebe would never have done that.
would probably have rehearsed the letter with Paul,
14 M U T U A L I T Y | Spring 2021 website : cbeinternational.orgpreached is not a new or controversial idea. Back fully. That is, he was commanding them to embrace
in 1891 the Rev. B.T. Roberts wrote, “there is not her and her ministry with enthusiasm. The prevailing
a single passage in which the word deacon is used to culture considered women to be inferior, but Paul
designate an officer of the church, where there is any thought otherwise. By commanding the Roman
indication that this deacon was not a preacher.”4 Christians to receive Phoebe in this way, Paul declares
that she is trustworthy and should be accepted as
How do we know that Phoebe was a deacon and not fully as a male believer in the same position.
just a servant? First, Paul used the same term for the
men named above as he does for Phoebe. If we are In addition, Paul instructed the Romans to “help her
going to translate diakonos as “deacon” or “minister” in whatever she may require from you.” This may have
for men, but as “servant” for Phoebe, then we make a included financial help. Given that Paul stated his
distinction that Paul never did. Second, Paul wrote that desire to take the gospel to Spain and that he wanted
Phoebe was a diakonos of the church in Cenchreae. the Romans to “assist me on my journey there” (Rom.
As Roberts noted, “The churches of that day had no 15:24b), Phoebe’s mission likely involved collecting
servants, in the ordinary sense of the word servant. money to fund that missionary journey.
The churches were poor. Their meetings were held in
private houses. They had no church edifices.”5 He does not sound like a man who believed women are easily
deceived and could not be trusted as leaders in the church.
When Paul called Phoebe a diakonos in the church at
Cenchreae, he was not praising her “spirit of servanthood” But wait, there’s more!
to the Roman Christians. He was telling them that
Phoebe held an official, titled position in her church. “…for she has been a benefactor of many and of myself as well!"
This meant that she had been vetted in her character
and doctrine, and she had authority to preach and teach. Paul then called Phoebe a “prostatis of many.” This
She was thus qualified to be Paul’s representative and term does not have an English word that perfectly
to interpret anything in his letter—including points communicates its various meanings, but many scholars
of theology—that they did not understand. agree that “benefactor” or “patron” are the closest. Many
older English translations translate prostatis merely as
He does not sound like a man who didn’t believe “help” or “helper,” but a Greco-Roman prostatis was
women should teach or have authority over men. much stronger than that. A benefactor had the means
to intervene on behalf of people in legal, political, or
“…so that you may welcome her in the Lord as is fitting for financial trouble. Benefactors wielded great influence
the saints…” toward the well-being of those under their care. Craig
Keener notes that patrons of religious groups were
Paul then told the Roman Christians to “welcome” wealthy individuals who facilitated meetings in their
Phoebe “as is fitting for the saints.” The Greek verb homes, adding: “A patron was generally a prominent
for welcome used here means to receive, to accept and honored member of the group and generally
When Paul called Phoebe a diakonos in the church at
Cenchreae, he was not praising her “spirit of servanthood” to
the Roman Christians. He was telling them that Phoebe held
an official, titled position in her church. This meant that she
had been vetted in her character and doctrine, and she had
authority to preach and teach.
bookstore : cbebookstore.org M U T U A L I T Y | “ Making Peace With Paul” 15What Paul clearly wrote about Phoebe in Romans 16:1–2
shows that we need to do more digging into what he must
have meant in these other passages.
exercised some authority over it.”6 Benefactor and The Greek of Romans 16:1–2 is clear. If Paul wrote these
patron best convey the sort of prostatis Paul intended. verses—and I am not aware of any scholars who doubt
that he did—then we need to use them to inform our
However, he could have had other meanings in mind as understanding of passages like 1 Corinthians 14:34–35
well. One of the most respected Greek-English lexicons and 1 Timothy 2:11–15. Phoebe could not have been
says that prostatis is the feminine form of prostates,⁷ and just an exception to the rule of God-ordained male
that a prostates is someone who “stands before” or is “a authority, because if God had so ordained, God would
front-rank-man” and can refer to a president or ruler. A not make exceptions. Breaking manmade cultural
prostates can be a “protector, guard, or champion,” a patron taboos is one thing (Jesus did that, after all), but
who takes care of the disenfranchised, and even someone breaking God’s moral order is sin, and Paul would not
who can “stand before a god to entreat him.”.⁸ As a prostatis, have so highly commended Phoebe if she were sinning.
then, Phoebe likely stood before the congregation to lead. What Paul clearly wrote about Phoebe in Romans
She had clout in both the community at large and in the 16:1–2 shows that we need to do more digging into
church. Phoebe had power, and she used that power for the what he must have meant in these other passages.
benefit of others, rather than for herself. That is why Paul
told the Romans to give Phoebe whatever she requested. Paul simply could not have written the way he did
He added that she had been a prostatis of not just a few, but about Phoebe while also teaching that women should
many people, even Paul himself! Had Paul placed himself not speak in church, were easily deceived, or should
under the leadership of Phoebe in any way? Given the not teach or have authority over any man. When we
meanings of prostatis/prostates, that seems possible. try to understand what Paul is saying about women
in 1 Timothy and 1 Corinthians, let’s begin by
Not an Exception to the Rule remembering Phoebe.
Paul highly valued his relationship with Phoebe. He
informed the Romans that she was a respected leader
in her local church. The apostle esteemed Phoebe so
much that he entrusted her to deliver an important Julie R. Frady teaches Bible and preaches
occasionally at her Free Methodist church in Kansas
letter to a church he had not yet visited, to explain
(USA). She plays saxophone, clarinet, and trumpet
complex theological issues to adults of both sexes, and in the Praise Band. Julie has an M.A. in Spanish with
possibly to collect a large sum of money on his behalf. an area of specialization in translation and is an
She was a teacher, a preacher, and a champion of others. experienced translator. She has also studied Koine Greek.
1. See also Mark 10:42–43 and Luke 22:25–26.
2. 1 Cor. 3:5, Phil. 1:1, Col. 1:7, and Eph. 6:21, respectively.
3. 1 Cor. 3:5; 2 Cor. 3:6; Eph. 3:7; Col. 1:23; and 1 Thess. 3:2
4. B.T. Roberts, Ordaining Women New Edition with Introduction and Notes, ed. Benjamin D Wayman, (Wipf & Stock, 1993), 74.
5. Ibid., 75. Emphasis his.
6. Craig Keener, The IVP Bible Background Commentary: New Testament, (Downers Grove: IVP, 1993), 44.
7. προστατις. An Intermediate Greek-English Lexicon, (Oxford: Oxford University Press, 1992), 698.
8. Ibid., 698.
16 M U T U A L I T Y | Spring 2021 website : cbeinternational.orgSHE DESIRES A NOBLE TASK By Jim Reiher 18 M U T U A L I T Y | Spring 2021 website : cbeinternational.org
It is a trustworthy statement: if any man aspires to the office of
overseer, it is a fine work he desires to do. (1 Timothy 3:1, NASV)
This is a faithful saying: If a man desires the position of a bishop,
he desires a good work (1 Timothy 3:1, NKJV)
Here is a trustworthy saying: Whoever aspires to be an overseer
desires a noble task. (1 Timothy 3:1, NIV)
---------------------
Have you ever wondered how chapter of both genders serving God in
divisions came to be in the Bible? They leadership roles, so long as they are
were not in the original documents. trained up and mature in the faith.
They did not come in until the 1200s, Yes, he has put some restrictions on
in fact. When they did become a part women in the Ephesian church for
of the text, it helped to change the the moment, but he does not want
way we read and interpret the Bible. that to be seen as his “end game.”
After all, we often study the Bible in Rather, he adds more generally that
chapters. We start and finish between it is a good thing for men and women
chapter numbers. Some of the decisions both to aspire to be elders.
about where a new chapter begins have
been seen to be rather strange, even The Problem of Immature
mistaken. Colossians 4:1 really should Leadership in Chapter 2
have gone with chapter 3, for example.
Other possible mistakes are not so To understand why I suggest this,
obvious but should be noted. we must consider also what comes
just before 3:1: chapter 2:8–15.
The Interesting Case of 1 Timothy 3:1 (That passage, the controversial
paragraph that is often used to
1 Timothy 3:1 serves both as a suppress the ministry and leadership
conclusion to chapter 2 and as a of women in the church.) Chapter
segue into chapter 3. Because this 2:8–15 has traditionally been
verse is talking about elders in the interpreted to keep women out of
church, many see 3:1 primarily as the church leadership and ministry, but
logical start to the rest of chapter this is a f lawed interpretation. At
3, which contains a long discussion the very least, we can say that there
about elders and deacons. However, are other equally valid (even more
I would argue it actually belongs as valid) ways of understanding that
a conclusion to chapter 2, even more passage. The key difference between
than an introduction to chapter 3. these interpretations is whether
This is of significance for women in we see this passage as some kind
church because it would mean verse of universal command for all time,
1 encourages both men and women on every Christian in every culture
to aspire to be elders. If it concludes and nation of the world, or if we
chapter 2, Paul is seen to be supportive see it as addressing a contemporary
bookstore : cbebookstore.org M U T U A L I T Y | “ Making Peace With Paul” 19issue in Ephesus in the late first century AD. In No. It might be a reference to just men. However, it
other words, is it like “love God and love your equally could be a reference to just women. Or, quite
neighbor,” or is it more like “treat your slaves well, probably, it is a reference to both men and women.
and slaves—work hard for your masters”? The NIV has done the better translation here. The
text says, “Here is a trustworthy saying: Whoever
1 Timothy 2:8–15 is about certain wealthy women in the aspires to be an overseer desires a noble task.”
church—probably newly converted from the Ephesian
community—wanting to be leaders in the church Some translations have inserted the English word
before they are properly trained or mature in the new “man” into 3:1 because of 3:2–14 (male elders, male
faith.1 They want to be elders who can teach and have deacons, female deacons or deacons’ wives, male
authority in the church (2:12). Paul makes it very clear deacons). Because of this decision many Christians
that he wants women to be trained up correctly (2:11). have concluded that while there might be an argument
That verse, interestingly, holds the only imperative for women deacons, there is no place for women elders.
verb used in the paragraph. That means verse 11 is the This might appear reasonable on the surface, but it is
closest thing we have in the paragraph to a command by a flawed argument. In verse 1 the Greek for “men” or
Paul: he insists that women be trained. It is a high point “man” is not used. Nor is the stand-alone word for “he.”
in his mind and writing. That is indeed the key to the The Greek word tis, however, is used. This same word
paragraph: Paul wants all the members of churches to is used for men and women. Similarly, the word for
be trained up properly in the faith. Not just men, but “he or she desires” is a verb stem for the word “desires”
men and women both. After being properly trained with the ending “he, she, or it” attached. Context
and matured, then teaching and leadership positions has to decide who this verb is referring to.
will be options for women and men alike.
If we group 1 Timothy 3:1 as the conclusion of 2:8–15,
Another word that Paul uses twice in that paragraph that verse then becomes a strong supportive comment
(1 Tim. 2:8–15) to specifically address women is the affirming women’s leadership in the church. Because,
word often translated (I would argue mistranslated) as noted, the words used can be about men or women,
“propriety” in verses 9 and 15.2 That word actually it is possible that 3:1 might simply mean “if any
means “clear headed, mature, and rational in thinking; women desire to be an overseer, that is a good thing
not muddled in thought.” Sometimes it can be combined she desires.” This means Paul could be communicating
with other moral qualities, but to leave it to only mean something like, “despite my insistence that women be
a specific moral quality is to rob it of its essential trained up and that they can’t teach or have authority
meaning. Paul wants women in the church to be clear until they are mature and competent—it is a good
thinking and proper in their understanding (in verse 9 thing for a woman to desire to be an elder.”
to do with modesty and choice of clothing; in verse 15
to do with maturing and remaining in the faith) before Finding Women in the Rest of Chapter 3
they assume leadership positions in the church.
Chapter 3:2–7 then goes on to address elders, thinking
What If 1 Timothy 3:1 Was Directed Toward of them in terms of the current male majority that
Those Women? they are made up of. My suggestion that verse 1 is a
conclusion to the previous material and verse 2 really
Then we come to chapter 3 verse 1. What does it starts a new thought for Paul is supported by the
say exactly? Well one thing it does not say is that “it opening words of verse 2 in the Greek: “it is necessary”
is a good thing for only men to seek to be elders.” (or “it is proper”). It can be translated as “then,” “now
He wasn’t the chauvinist that some people have accused
him of being. He was someone willing to have women as
well as men minister in the church.
20 M U T U A L I T Y | Spring 2021 website : cbeinternational.orgthen,” “consequently,” or “therefore.” It is of course • Male deacons (3:8–10)
linked in thought to the previous, but it is a change of • Female deacons (or male deacons wives) (3:11)
tack. Paul has just talked about training up women for
• Male deacons again (3:12–14)
ministry and not permitting them to be in authority
until they are properly trained and mature in the faith, We should see the movement of the letter this way:
and he concludes by reminding everyone that it is not a • Women and men in church (2:8–3:1).
bad ambition to hope to be an elder in the church. He
then pauses, and then he addresses other issues relevant • The current situation: addressing the current leldership
right then and there. “Okay . . . now then, concerning our in a gender stereotyping way (3:2–7).
elders right now . . .” This next material (3:2–7) is about • Male deacons (3:8–10).
the current or soon to be appointed elders in the church.
It is certainly reasonable to see 3:2–7 as a gender • Female deacons (3:11).
inclusive conversation if we can deal with the phrase, • Male deacons (3:12–14).
elders should be “the husband of one wife” or “be
faithful to his wife” (as some translate it). Paul is likely However you interpret 3:2–7, the emphasis of this
using a “gender-generalisation” here. If the majority article has been to highlight 3:1. When seen as a
of the elders at the time were men, then it might be a conclusion to 2:8–15, it reminds women that if any
way of saying “be faithful to your one partner.” I recall woman desires to be an elder that is a good thing.
when I was lecturing in a Bible college in Melbourne Even if you disagree, this verse is gender inclusive: if
during the 1990s; all but one of the faculty were men, anyone, male or female, aspires to church leadership,
and the one woman was part time. When we had it is a good thing! Even if you leave it at the start of
special events of a social nature, it was common for chapter 3, it is still gender inclusive and would then
the letter to go to all staff to include, “and bring along point to the whole paragraph being gender inclusive
your wives.” Not only was the one woman arguably left as well. To see 1 Timothy 3:1 as a gender inclusive
out by that phrase, but the one single male lecturer invitation to aspire to be leaders in the church is a
felt overlooked too. I shudder when I think back to most affirming aspect of the apostle Paul’s teaching.
those kind of gender-generalizations. As much as I feel Women have been deeply hurt by interpretations of
uncomfortable with them, it does not mean that we only Paul’s teaching in this part of the Bible. But I would
had married male lecturers. Furthermore, considering suggest that with this alternative understanding of the
this statement here (“be the husband of one wife”), if we passage, we can make peace with Paul on this account.
were strict with such an interpretative method, then the He wasn’t the chauvinist that some people have accused
commandment “do not covet your neighbour’s wife” only him of being. He was someone willing to have women
applies to men and has nothing to say to women as well as men minister in the church.
Rethinking 1 Timothy 2–3 Jim Reiher has an MA in theology from Asian Pacific
Theological Seminary. He has authored many articles
So rather than the divisions of 1 Timothy 2:8–3:14 and books, including Women Leadership and the
which we often see: Church (Acorn Press, 2006) and Timothy, 2 Timothy
and Titus, an Egalitarian Commentary (forthcoming).
• Women and men in church (2:8–15) Previously a Bible college lecturer, Jim now enjoys teaching children's
• Male elders (3:1–7) ministry using magic and clowning.
1. To unpack the alternative view of this passage, see Women: Leadership & the Church, Melbourne: Acorn Press, 2006, pp.85–93. See also Judy L.
Brown, Women Ministers According to Scripture, (Kearney: Morris Publishing, 1996), 279–312; and Rebecca Merrill Groothuis, Good News for
Women: A Biblical Picture of Gender Equality (Grand Rapids: Baker Books, 1997), 209–229.
2. Walter Bauer offers the first and most obvious meaning of this word as “reasonableness, rationality, mental soundness.” He offers a second
meaning of “good judgement, moderation, and self-control.” Gerhard Kittel likewise explains that when that secondary meaning comes into
play, it is always because of sound thinking at work. The form used in 1 Timothy 2:9, 15 is only used in one other place in the New Testament:
Acts 26:25. There it is always translated as “clear thinking” or “reasonable.” See William F. Arndt, F. Wilbur Gingrich, Frederick W Danker,
Walter Bauer, and William Arndt, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 2nd ed. (Chicago:
University of Chicago Press, 1979), 802; G.W. Bromiley and Geoffrey William Bromiley, Theological Dictionary of the New Testament, ed.
Gerhard Kittel and Gerhard Friedrich (Grand Rapids: Eerdmans, 1964), 1097–1104.
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