CORNERSTONE UNIVERSITY

A BIBLICAL THEOLOGY OF GENDER DISTINCTION IN THE PAULINE CORPUS

SUBMITTED TO DR. DOUGLAS C. MOHRMANN IN PARTIAL FULFILLMENT OF REL 358 N.T. HISTORY & THEOLOGY

BY MICHAEL WILTSHIRE APRIL, 26 2012

For centuries, the Apostle Paul has undoubtedly been one of the most influential theologians in Christianity. Today, his thirteen Epistles are ubiquitously cited as the theological foundation for Christian practice and belief around the world. In particular, Pauline theology has been claimed by many to establish and maintain a ecclesiological framework in which modern theologians have come to organize thought and practice concerning the distinctive roles men and womenboth within the structure of the church and household. Given Pauls significant attention to the subject of gender in his epistles, it is little wonder that so many look to him for theological guidance on the issue. Paul clearly considers that instruction of gender roles is a necessary task in his epistles. In order to conduct a brief overview of Pauls various instructions for gender appropriateness, the relating Pauline text can be somewhat divided into four major categories: general gender roles, head coverings, household codes, and ministry roles. Understanding the person of Paul himself is also vital to the task of developing any sort of biblical theology based on his epistles. Paul himself was a Jew born into Roman citizenship (Acts 16:37-38; 22:25-29; 23:27) at approximately 5-15 C.E. in Tarsus of Cilicia (Acts 22:3) a capital for spreading Hellenistic culture and philosophy.1 He trained as a Pharisee who would learn in Jerusalem under Gamaliel (Acts 22:3). Then called Saul, Paul would develop a consuming zeal for the traditions of his people and for the God of Israel (Phil. 3:5-6; Gal. 1:13-14; Acts 22:3-5). Pauls conversion in Acts 9 then, would change the trajectory of his mission, as a confrontation by the risen Christ would eventually become the grounds by on which Paul would consider himself a true apostle eventually tasked with the evangelism of the gentile world. The Pauline Epistles are composed of thirteen letters written to various churches and church leaders to whom Paul would come to minister between 44-68 C.E. Only seven of these
1

Luke Timothy Johnson, The Writings Of The New Testament . Minneapolis: Fortress Press, 2010. 231.

letters are certainly attributed to Paul (Rom., 1 Cor., 2 Cor., Gal., 1 Thess., Phil., and Phlm.). The authorship of the remaining six (Eph., Col., 2 Thess., 1 Tim., 2 Tim., and Tit.) is often disputed due to the varying degree of stylistic and vocabulary inconsistences throughout the corpus. This leads some to assume pseudonymity or at least to have been written by various scribes to whom Paul dictated.2 It can also be argued, however, that these inconsistencies simply show the development of Pauls growth and maturity as he underwent his three missionary journeys and eventual imprisonment.3 The purposes of Pauls letters are a subject of controversy. It has been noted that in no one place does Paul ever provide any sort of comprehensive systematic theology, (although it has been argued that Romans may be an attempt at such a task).4 His letters are often reactive and corrective of the young churches5 and show signs of maturation and growth of the author.6 They also demonstrate his pastoral care by means of the common rhetorical devices such as diatribe (Romans) and rhetorical digressions (1 Cor. 9:13) and epistolary form that would be known by his original audiences.7 Paul operated within the cultural structures of his setting (1 Cor. 7:2931). It is this observation which promotes the idea of that Pauls overall purpose for his letters were internal stability and external peace of the church so that the gospel may be spread without hindrance (Tit. 2; 1 Cor. 14:37-40).8 By understanding the author behind the Pauline literature, one can begin to appreciate the perplexing nature on his epistles. It is undoubtedly the sophistication and complexity of Pauls letters that allow both a complementarian and egalitarian hermeneutic to prosper in the modern
2 3

Timothy G. Gombis, Paul: A Guide for the Perplexed. London: T & T Clark, 2010. 3-5. James D. G. Dunn, The Theology of Paul the Apostle . Grand Rapids : Eerdmans Publishing Co., 1998. 131. 4 Thomas R. Schreiner, Paul Apostel of God's Glory in Christ . Downers Grove: IVP Academic , 2001. 15. 5 Johnson, The Writings Of The New Testament. 269. 6 Dunn, The Theology of Paul the Apostle .131. 7 Johnson, The Writings Of The New Testament. 237. 8 Ibid,. 394.

church. However, though careful examination of the Pauline corpus, an accurate understanding of Pauls view of humanity and gender can begin to be sought out by categorizing and synthesizing certain thematic elements of Pauline thought and theology. The category of general gender roles primarily encompasses the two specific texts of 1 Cor. 7:1-16 which deals with a sort of Hellenistic sexual ideology and 1 Tim. 5: 14-16 where Paul calls women to the caring of widows. In 1 Cor. 7, Paul gives instruction to Corinthian believers, both single and married, who have come to value singleness and celibacy (7:1). This presents an unusual situation of sexual temptation for men and women, especially if they are within the sanction of marriage.9 Contrary to the teaching of some Jewish texts, Paul writes in vv.2-5 that intercourse is a reciprocal duty. 10 He also defers to the words of Jesus (Mark 10:1112) regarding issues of potential divorce of believers. Finally, Paul remarks that it is well to remain in ones present state of marriage, single or otherwise (7:27-28). Pauls reasoning for this argument is contingent upon an eschatology that Christs return would happen possibly within his own lifetime.11 Throughout this passage, it is imperative to notice that Paul is somewhat radical in his use of inclusive language and willingness to instruct sexual mutuality between male and female. In doing so, Paul choses to transcend the majority of Greek and Jewish customs for the sake of increased gender equality in marriage.12 Here, Paul notes distinction does not promote hierarchy. 1 Corinthians 11:2-16 is essentially, the only New Testament pericope that reveals Pauls instructions regarding head coverings for believers worshiping in the church. In this portion of

Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid. Dictionary of Paul and His Letters. 1993: InterVarsity Press, Downers Grove. 584. 10 Ibid. 11 Wade Berry, "Paul, People, and Pointing the Way:Exploring The Relationship Between Paul's Anthropology and His Practice of Leadership." Restoration Quarterly, 2010: 1-17. 12 Hawthorne, Martin, and Reid. Dictionary of Paul and His Letters. 584.

his letter, Paul turns his attention to head covering for both men and women as he insists in vv.45 that, Every man who prays or prophesies with his head covered dishonors his head. But every woman who prays or prophesies with her head uncovered dishonors her head Paul continues to note in vv. 8-9 For man did not come from woman, but woman from man; neither was man created for woman, but woman for man. The authors reasoning and intended meaning of this instruction is so unclear that it has led Thomas Schreiner to name it one of the most difficult and controversial passages in the Bible.13 Gordon Fee also noticed the danger in constructing any sort of practical theology by means of this passage when he wrote, The argumentation as a whole is especially uncharacteristic of Paul, both in terms of his generally relaxed attitude to the presenting issue itself and of his arguing primarily on the basis of cultural shame rather than from the person and work of Christ.14 Despite the uneasy task of exegeting this pericope, there are some observations that are too important to overlook. Gordon Fee notes that the women in this passage are assumed to pray and prophesy in the gathered community (1 Cor. 11:5) which stands in contrast to Pauls requirement of absolute silence in the church later in 1 Cor. 14:34-35.15 Furthermore, these verses can be added to the amount of similar ones that show Paul himself overseeing churches which allowed women to regularly pray and prophesy (1 Cor. 14:26-29). For Schreiner, this passage still supports the idea that God has ordained that men have the responsibility to lead, while women have a complementary and supportive role.16 In contrast, however, verse 11 may be seen as the center point for Pauls argument which supports the idea that the authors intention

13

John Piper, and Wayne A. Grudem, Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism. Wheaton: Crossway Books, 1991. 117. 14 Ronald W. Pierce, Rebecca Merrill Groothuis, and Gordon D. Fee, Discovering Biblical Equality: Complementarity Without Hierachy . Downers Grove, Ill: InterVarsity Press, 2004. 142. 15 Ibid,. 143. 16 Piper and Grudem, Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism.129.

was simply to maintain a cultural tradition rather than to construct a spiritual hierarchy between the genders.17 Pauls comment in v.16 also affirms that the matter is simply customary for him.18 In both Colossians 2:18-19 and Ephesians 5:21-33, Paul provides instruction to believers though a series of household codes. Similarly, both passages are concerned with Christian behavior that comes from the influence of being in the Lord (Col. 3:18; 5:8). When these texts stand juxtaposed, it quickly becomes clear that Paul is not writing about mutually submissive relationships. Rather, he seems in both to resort to a system of patriarchalism (Col.3:18-19; Eph. 5:22-23, 25).19 However patriarchal Paul may come across in these passages, he still may be seen as an author working within structures available to him.20 Paul writes of marriage as patriarchal in structure not for theological purposes, but rather as a corrective reaction that remains within an appropriate sociological framework. While hierarchical relationships may be maintained, the instructions are cultural bound. I. Howard Marshall comes to a similar conclusion regarding these two passages. For Marshall, the gospel itself leads us out of patriarchalism into a different kind of relationship that mirrors more adequately the mutual love and respect that is Gods purpose for his redeemed people.21 It is this gospel of Christ that Paul lives and suffers to spread and protect (Rom. 1:1; 1 Cor. 1:17, 9:23). Perhaps the area in which the Apostle Paul appears the most contradictory of himself is his position regarding the roles of women and men in ministry. Men in ministry, according to Paul, certainly must fit a specific set of criteria (1 Tim. 3:1-12, Tit. 1:5-9), however the Apostles distinctive instructions for women in ministry are not as clear cut (1 Tim. 2:11-15; 1 Cor. 14:3417 18

Pierce, Groothuis, and Fee, Discovering Biblical Equality: Complementarity Without Hierachy. 160. Johnson, The Writings Of The New Testament. 274. 19 Gombis, Paul: A Guide for the Perplexed. 125. 20 Pierce, Groothuis, and Fee, Discovering Biblical Equality: Complementarity Without Hierachy. 186. 21 Ibid,. 204.

35). The question of whether Pauls theology of women in ministry is one of movement toward radical equality or supportive of hierarchy for the sake of complementary is not easily decoded. One way to uncover Pauls view of women in ministry is by surveying his network of church partners who fully participated as co-workers in sharing the gospel of Christ. Pauls letter to the Roman church, for example, includes many examples of Pauls interaction with women in ministry. The specific mention of Phoebe, a deacon of the church at Cenchreae (Rom. 16:1-7) stands out especially. Pauls words here indicate that Phoebe is not only a church leader, but a deacon who fits the qualifications for the leadership roles in 1 Tim. 3.22 In Romans 16:3-5 (and 2 Tim. 4:19), Paul mentions Prisca and Aquila who have had been co-workers with him on his second missionary journey (Acts 18:1-3). The major significance here is the mention of Prisca before her husband Aquila. 23 This indicates that Priscas role in partnership with Paul was not only noteworthy but more significant than Aquilas role.24 This idea is furthered by the evidence of Prisca (or Priscilla according to Luke) and Aquilas leadership in Pauls encounter with Apollos in Acts 18:24-28. Pauls greeting to Andronicus and Junia in Romans 16:7 reveals that he considers her an apostle of Jesus Christ. 25 This is significant, in part, due to Pauls words in 1 Cor. 12:28 where he writes of unity and diversity within the body of Christ. In this passage, Paul lists the roles God has placed in the church, listing the title of apostle before prophets and teachers. It seems here, that for Paul, who regarded himself as such an apostle, any distinction for ministry roles should be defined not by gender, but rather by the spiritual gifts given to each member of the body of Christ (1 Cor. 12:28-29).
22 23

Gombis, Paul: A Guide for the Perplexed. 118. I. H. Marshall, The Acts Of The Apostles. Sheffield: Sheffield Academic Press, 1992. 77. 24 Ibid. 25 Once considered a masculine name, the labeling of Junia as a woman only occurs in more recent translation. For a complete study, Junia: The First Woman Apostle by Eldon Jay Epp may be consulted.

These passages, along with others like them (Phil. 4:2-3, 23; 1 Cor. 11:5; Phlm. 1:2), reveal that Pauls ministry partners seem to have been fully inclusive of women. As Junia is called an apostle, and Pricilla is noted as having leadership is instructing Apollos, it is difficult, if not impossible, to argue that Paul himself took issue with involving women in his own ministry or constructed any sort of ecclesiological hierarchy in these relationships.26 The observation of Pauls inclusion of both genders practicing within his own ministry cause the Apostles instructions in the Pastoral Letters (1 Tim., 2 Tim., and Tit.) to come across entirely inconsistent and even contradictory. 1 Timothy 2:11-15 stands out especially as a text that seems to limit teaching and leadership roles exclusively to men. Paul reacts to the situation in the church in Ephesus by correcting women, restricting them to, learn in quietness and full submission (1 Tim. 2:11) and in v.12 permitting them from teaching or to assuming authority over a man (1 Tim. 2:15; 2 Tim.1:5; Tit. 2:3). Pauls justification of this instruction seems transcultural as it is based on the sin of Eve (1 Tim. 2:13-14). This callback to the creation narrative seems harsher toward women than a similar reference to Genesis in 2 Cor. 11:2-3. The difficulty that arises with grasping Pauls intent in 1 Timothy 2:11-15 is often intensified by many exegetical assumptions that get brought to the text. For example, many assume that Pauls main concern in 1 Timothy 2 is one of leadership roles and offices. However, it is much more accurate to conclude that church order, propriety and graciousness in the lives of believers were the primary concern for Paul in this passage.27 Luke Timothy Johnson argues of 1 Timothy, The overall goal is internal stability and external peacehere approached through the

26 27

Pierce, Groothuis, and Fee, Discovering Biblical Equality: Complementarity Without Hierachy. 125. Johnson, The Writings Of The New Testament. 392.

instructions given to a delegate. This is not much different from what is expressed in the most charismatic of Pauls letters (1 Cor. 14:37-40).28 Another critical assumption that is often made of 1 Timothy 2 is that Pauls restraint on teaching (v. 12) is a restriction of a church office or position of church authority. This assumption is somewhat unconvincing due to the fact that teaching the gospel of Christ, according to Paul, was an activity (Mt. 28:19-20) or gift (Rom.12:7; 1 Cor. 12:28; 14:16; Eph. 4:11) rather than an office.29 Some also assume this passage to only mean that Paul restricts women teaching official church doctrine. Linda L. Belleville points out that this too is unconvincing in that doctrine as a system of thought would have been foreign to 1 Timothy.30 A third ungrounded assumption often occurs due to Pauls reference to Genesis and the creative order of Adam and Eve (1 Tim. 2:13-15). This argument in question here is the idea that authority has been given to man over women based on creative order.31 If, however, a transcultural hierarchy has been given to men over women in some way, is it not a somewhat a fallacy to assume that the given authority has implications for the act of pastoral teaching?32 A final assumption often made is one of cultural analysis. Many scholars such as Linda, Belleville has suggested that the cultural concerns of the church in Ephesus had led Paul to restrict womens roles in ministry in such a patriarchal fashion. The cult of Artemis, uneducated women, easily offended Jewish sects, and a sexist society have all been listed as reasoning for Pauls instructionsand rightly so. However, it is important to heed to words of Douglas Moo when he posed, Is it not a dangerous procedure to import such factors without clear warrant in

28 29

Ibid. 394 Pierce, Groothuis, and Fee, Discovering Biblical Equality: Complementarity Without Hierachy. 221. 30 Ibid,. 222. 31 John Wesley, Wesley's Notes on the Bible. Grand Rapids: Francis Asbury Press, 1987.555. 32 William J Webb, Slaves, Women & Homosexuals: Exploring the Hermeneutics of Cultural Analysis. Downers Grove: InterVarsity Press, 2001. 327.

the text?33 Because Paul makes no mention of such factors, it is a difficult task to assume his theology in this situation is culturally affected by study of scripture alone. Overall, 1 Timothy 2 must be read by observing the overall message of the letter, and its author. Consistent within Pauls message is the instruction of order in the household and church which is essential for witness to the world (1 Tim. 2:1-4). In the Pastoral Epistles especially, Paul seeks to develop a community of men and women that is task oriented and practicala prerequisite to spreading the gospel in a good and pleasing way. For Paul, the role of women in this mission is one of importance. Yet in the case of the unique Ephesian community, Paul found reason to draw clear an ecclesiological distinction between them and their male co-workers in Christ. Yet, this patriarchal distinction between men and women in ministry was not kept consistently by Paul himself (Rom.16; 1-16; Phil. 4:1-16, 23; 1 Cor. 11:5; 12:28). A final lens through which a Pauline theology of gender distinctions must be viewed is the passage of Galatians 3:28. Here, Paul portrays absolute equality between Jew and Gentile, slaves and free, male and female (Rom. 3:29-30; 1 Cor. 12:13; Eph. 2:15; Col. 3:11). And while both complementation and egalitarian circles affirm that this text deals mainly with salvation, the question must be asked whether equality in salvation has significant social implications for believers, particularly in the church.34 Furthermore, does Pauls call for inclusion of the Gentiles into the Christian Church (Col. 3:11, Rom. 3:22, 10:12), and slaves into freedom (Phlm.1:8-16), provide a trajectory to be followed by believers in their treatment of women in the church and household settings? Galatians 3:28 essentially provides a broader picture of Pauls view of humanity and the social distinctions within the worlda view that is driven by his eschatology that seeks a new
33

34

Pierce, Groothuis, and Fee, Discovering Biblical Equality: Complementarity Without Hierachy. 187-188. Webb, Slaves, Women & Homosexuals: Exploring the Hermeneutics of Cultural Analysis. 85.

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covenant and a new creation brought forth through the death and resurrection of Christ.35 Galatians 3:28 supports the idea that for Paul, hierarchy between genders is not given as a theological grounding, but only a possible structure that is maintained for the sole purpose of the spreading of the gospel within a society that required such a cultural style. Paul works within such a structure, but never gives significance to such a system (Rom. 12:2; 1 Cor. 7:19, 31, 9:2123; Gal. 5:6; Col. 3:11). Gordon Fee notes that if Paul would have given a theological significance to the societal structures of his day, The Jew will demand that the Gentile be circumcised, the husband will want his wife to be his servant, and Philemon can take Onesimus back only as a slave, not as a brother.36 Therefore, to construct a theology which maintains the Apostle Paul as a champion of a male-authority structure within the home or the church, according to Fee, is to reject the new creation in favor of the norms of a fallen world.37 With such a view of Pauls theology of men and women in mind, the modern church must continue the trajectory Paul began by living both engaged with, and detached from, worldly structures. Although the Apostle himself may have been, at times, misogynistic at worst or contradictory at best, he may best be seen a servant of Christ, working within his given structures. His overall goal was internal stability and external peace for the sake of the gospel which at times required him to adherer to the society known to him. As the gospel today (in many cultural settings) is not limited by the same societal barriers that Paul encountered, men and women may continue to be guided by Pauline theology as they equally share roles and experiences within the body of Christ without any limitations based solely on genderboth within the home and church.

35 36

Pierce, Groothuis, and Fee, Discovering Biblical Equality: Complementarity Without Hierachy. 184. Ibid,. 185. 37 Ibid.

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Bibliography
Berry, Wade. "Paul, People, and Pointing the Way:Exploring The Relationship Between Paul's Anthropology and His Practice of Leadership." Restoration Quarterly, 2010: 1-17. Dunn, James D. G. The Theology of Paul the Apostle . Grand Rapids : Eerdmans Publishing Co. , 1998. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid. Dictionary of Paul and His Letters. 1993: InterVarsity Press, Downers Grove. Gombis, Timothy G. Paul: A Guide for the Perplexed. London: T & T Clark, 2010. John Piper, and Wayne A. Grudem. Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism. Wheaton: Crossway Books, 1991. Johnson, Luke Timothy. The Writings Of The New Testament. Minneapolis: Fortress Press, 2010. Marshall, I. H. The Acts Of The Apostles. Sheffield: Sheffield Academic Press, 1992. Mounce, William D. Pastoral Epistles. Nashville: Nelson , 2000. Perry, Greg. "Phoebe of Cenchreae and "Women" of Ephesus: "Deacons" in the Earliest Churches." Presbyterion, 2010: 9-36. Ronald W. Pierce, Rebecca Merrill Groothuis, and Gordon D. Fee. Discovering Biblical Equality: Complementarity Without Hierachy . Downers Grove, Ill: InterVarsity Press, 2004. Schreiner, Thomas R. Paul Apostel of God's Glory in Christ . Downers Grove: InterVarsity Press Academic, 2001. Webb, William J. Slaves, Women & Homosexuals: Exploring the Hermeneutics of Cultural Analysis. Downers Grove: InterVarsity Press, 2001. Wesley, John. Wesley's Notes on the Bible. Grand Rapids: Francis Asbury Press, 1987.