Here is recital ‘R’:
“R. The biblical requirement that elders must be men is consistent with the wider teaching of Scripture regarding men and women, since Scripture, taken as a whole, teaches that men and women are: (a) equally created in the image of God (Gen 1:26–28), equally fallen in sin (Rom 3:23), and equally redeemed by Christ, being co-heirs of the gracious gift of life (Gal 3:28; 1 Pet 3:7); mutually inter-dependent, since “in the Lord woman is not independent of man nor man of woman” (1 Cor 11:11–12); (c) set in good, ordered relationships from the beginning, since “Adam was formed first, then Eve” (1 Tim 2:13 with Gen 2:7, 18–25; cf. 1 Cor 11:8–9), such that; (d) in marriage, “the husband is head of the wife even as Christ is head of the church” (Eph 5:23 with 1:22; cf. 1 Cor 11:3), and husbands are to love their wives as Christ loved the church (Eph 5:25; Col 3:19; 1 Pet 3:7), even as wives are to submit to their husbands in the Lord (Eph 5:22; Col 3:18; Tit 2:5; 1 Pet 3:1–6), and; (e) in the church: under the old covenant, the office of priest was assigned exclusively to men (Exod 29:4, 8–9, 29–30), and; under the new covenant, Jesus appointed twelve men as his apostles (Matt 10:2–4 // Mark 3:13–19 // Luke 6:12–16) and, further; the apostle Paul teaches that while a “woman” (CSB) or “wife” (NIV, ESV) may “pray or prophesy” (1 Cor 11:5, 13) in church, when it comes to the authoritative act of weighing prophecy, “women should keep silent in the churches” and “should be in submission,” which command Paul grounds in “the Law” of God, the common practice of “all the churches,” and “a command of the Lord” himself (1 Cor 14:26–40); thus, taken as a whole, the teaching of Scripture regarding men and women provides a framework in which the full equality of men and women before God is compatible with ordered relationships in both the family and the church;”
Male only eldership is an authority hierarchy based on gender. For the given passages to be consistent with male only eldership they must be consistent with gender hierarchy.
(a) Genesis 1:26-28. – we are equally created in God’s image.
Romans 3:23 – we are equally fallen as all have sinned and fallen short.
Galatians 3:28 – we are equally redeemed and co-heirs of life.
1 Peter 3:7 – we are co-heirs in the gift of life.
These verses are not consistent with gender hierarchy.
(b) 1 Corinthians 11:11-12 – we are mutually dependent.
These verses are not consistent with gender hierarchy.
(c) 1 Timothy 2:13 – gives the order in which Adam and Eve were formed.
Genesis 2:7 – states that Adam was formed by God.
Genesis 2:18-25 – gives the order of formation and the need for a ‘helper’ to address the perceived need of Adam’s aloneness. Eve met this need, as indeed Adam did for Eve (we are mutually dependent).
1 Corinthians 11:8-9 – is in the context of mutual dependence in 1 Corinthians 11:11-12.
These verses are not consistent with gender hierarchy.
(d) Ephesians 5:23 with 1:22. Ephesians 5:23 and 1:22 tell us Christ is the Head of the Church. Ephesians 5:23 adds that the husband is the head of the wife. In Greek the metaphorical use of head does not mean authority, but source. Evidence that ‘head’ means source can be found in the next verse the EDC reference;
1 Corinthians 11:3. This verse gives a list of relationships that only make sense if ‘head’ means source. Paul says, “the head of every man is Christ, and the head of the woman is man, and the head of Christ is God.” Although God is the source of Christ, God is not the authority over the risen Christ. 1 Corinthians 11:10 is clear that a woman has authority over her own head.
Eph 5:25; Col 3:19; 1 Pet 3:7 These verses all encourage husbands to love their wives, something that all Christians are asked to do to others (Matthew 22:34-40).
Eph 5:22; Col 3:18; Tit 2:5; 1 Pet 3:1-6 – These verses encourage wives to submit to their husbands, as indeed we are all encouraged to do to one another (Ephesians 5:21, 1 Peter 5:5). John Calvin understood submission to be a part of Christian life in his commentary on Ephesians 5:21 when he said,
“God has bound us so strongly to each other, that no man ought to endeavour to avoid subjection; and where love reigns, mutual services will be rendered. I do not except even kings and governors, whose very authority is held for the service of the community. It is highly proper that all should be exhorted to be subject to each other in their turn.”
These verses are not consistent with gender hierarchy.
(e) Exod 29:4, 8–9, 29–30 – These verses speak of Aaron’s sons being priests. There was nothing intrinsically different about Aaron or the tribe of Levi that meant they could be priests. They were called by God to be priests. Priests were also required to be perfect physical specimens (Leviticus 21:17-24) who must be married to a never married virgin (Leviticus 21:13-15). This does not suggest a married/unmarried, able/disabled or male/female hierarchy.
Matt 10:2–4/Mark 3:13–19/Luke 6:12–16 – These three references are the Gospel accounts of the 12 disciples being chosen. There are many reasons why Jesus may have chosen men such as: women were often illiterate, women were not considered witnesses, women were less autonomous and free to follow Jesus. There is no record of Jesus’ rationale for choosing male apostles.
These verses are not consistent with gender hierarchy.
The EDC claim,
“the apostle Paul teaches that while a “woman” (CSB) or “wife” (NIV, ESV) may “pray or prophesy” (1 Cor 11:5, 13) in church, when it comes to the authoritative act of weighing prophecy, “women should keep silent in the churches” and “should be in submission,” which command Paul grounds in “the Law” of God, the common practice of “all the churches,” and “a command of the Lord” himself (1 Cor 14:26–40);”
1 Corinthians 11:5 and 13 indicate that a woman can prophesy. The ‘authoritative act of weighing up prophesy’ is not mentioned in 1 Corinthians 14:26-40 nor anywhere in scripture. Verses 26-34 are not gender specific and allow anyone in the assembly to have: a psalm, a teaching, a revelation, a tongue, an interpretation, a prophecy, a discernment, and a revelation. Paul says in verse 31, “all can prophesy so all can learn and all be exhorted.”
Verses 34-35 encourages wives (not all women) to ask questions of their own husbands at home. This is the only gender limited part of the whole passage, and it is jarring when held up against the gender inclusive prophecy, teaching, revelation, tongues, discernment etc. Paul directly contradicts himself with what he has stated in verses 26-33 and in 1 Corinthians 11:5 & 13 where he views women as being able to speak and prophesy.
Paul’s statement, “They are not allowed to speak, but must be in submission, as the law says,” is problematic as there is no biblical law that requires this. Ignoring these internal contradictions suits the EDC as it allows a reading that supports a male hierarchy, but only while ignoring Paul’s clear statement that all can prophesy, and teach, and discern, etc. The EDC has previously rejected arguments that verses 34-35 might be a later addition or a quote, preferring not to question the contradictions. They choose instead to place the hierarchical verses (34-35) over the inclusive verses (26-33).
The EDC conclude,
“thus, taken as a whole, the teaching of Scripture regarding men and women provides a framework in which the full equality of men and women before God is compatible with ordered relationships in both the family and the church;”
The EDC’s idea of ‘ordered relationships’ is a gendered hierarchy, and this is not compatible with a framework of full equality of men and women before God. Equality is the absence of an authoritative hierarchy. Scripture supports full equality before God regardless of race, gender, age, ability or any other distinction we might point to. This is not suggesting that we are the same as we stand before God, but we are equal. Some of us might have differing responsibilities, roles and calling, but no one has authority over another based on gender.
Conclusions
As we have looked closely at recitals N, O, P, Q, & R, we have discovered the following:
1 – The EDC cannot support the assertion that scripture describes eldership as male only.
2 – The EDC cannot support the assertion that scripture commands male only eldership.
3 – The EDC cannot support the assertion that ‘authoritative teaching’ is scriptural and/or male only.
4 – The EDC cannot support the assertion that 1 Timothy 2:12 is an enduring and universal command.
5 – The EDC cannot support the assertion that scripture supports an authoritative gender hierarchy.
