Womens Speaking Dishonors Men
Another common objection to women in ministry is the claim that when women speak and lead publicly it dishonors men
Date: 2010-02-09
URL: https://mmoutreach.org/wim/2010/02/09/womens-speaking-dishonors-men/

The “role” of men and dishonor
Another common objection to women in ministry is the claim that when women speak and lead publicly it dishonors men.
The Council on Biblical Manhood and Womanhood (CBMW) speaks of this as dishonoring the “calling” of men:
We would say that the teaching inappropriate for a woman is the teaching of men in settings or ways that dishonor the calling of men to bear the primary responsibility for teaching and leadership. This primary responsibility is to be carried by the pastors or elders. Therefore we think it is God’s will that only men bear the responsibility for this office. (pg 64 online version)
One thing that we can notice from the quote above is that CBMW says “we think it is God’s will…”. The fact that they don’t know for sure is telling. The fact is that God has not revealed in the Scriptures that it is His will that only men can teach and lead in their gifts. God has also not revealed that women can never teach and lead with their gifts in the body of Christ. Instead of a sure word from God, “inappropriateness” of the public use of women’s gifts is a position based on what some surmise is God’s will. It is a result of the teaching that men alone bear the God-ordained responsibility for teaching.
CBMW continues with the thought that it isn’t about competency:
The issue is not whether women are competent or intelligent or wise or well-taught. The issue is how they relate to the men of the church. … So the issue of shamefulness is at root an issue of doing something that would dishonor the role of the men as leaders of the congregation. (pg 65 online version, my emphasis)
So, according to CBMW, the issue is not about whether God gifts women or about women’s intelligence or their wisdom or how well-taught they are. The focus is solely on men’s dishonor. Where does this issue of shame and dishonor come from? Is it a Biblical teaching or does it come from shame-based cultural “laws”? There is no doubt that the worldly system is based on honor and shame. In worldly Islamic societies if a woman does something that is considered a shame to the man she may suffer punishment even to the extent of losing her own life. In ancient Jewish culture recorded in the Talmud, a man may suffer shame by his wife exposing the hair on her head in public or by exposing a bare ankle or her forearm. A man was encouraged to deal with this shame by divorcing his wife. It was his right to punish her for his dishonor. This was the world’s way of handling men’s dishonor, but is it Biblical to accuse women of shaming and dishonoring men by using their God-given gifts?
If we do a Biblical search for the issue of shame or dishonor coming upon godly Christian men merely because of a woman using her spiritual gifts, we find no verse that teaches such a thing. No woman is ever charged with dishonoring a man by giving her gifts for the benefit of the body of Christ. So where does CBMW get such an idea that women teaching the truth of God’s Word shames and dishonors men? I suggest that issues of shame and dishonor follow quite naturally with the issue of pride. Proverbs 11:2 speaks of pride that brings dishonor:
Proverbs 11:2 When pride comes, then comes dishonor, But with the humble is wisdom. (NASB)
When one has a coveted “position” or “office” to defend, the pride that follows will set up boundaries to hold others outside. Then when women dare to function in the gifting that these men believe they alone have received from God, their pride is hurt, and shame, and dishonor follows.
Paul did not experience this shame. Instead of experiencing any kind of competition and thus dishonor, Paul gave his personal commendation on behalf of a woman to the Romans. This woman who received Paul’s personal recommendation was a servant or minister or deacon of the church at Cenchrea. Depending on the translation, Phoebe is called “a deacon of the church,” “who serves the church,” “our sister, who is a minister of the assembly.”
Paul describes this woman as one who actively served the entire church at Cenchrea. Because she was one who served in this way, she was to be received favorably by the Romans and because she had been the benefactor, protector, helper of many people, including Paul himself.
Romans 16:2 I ask you to receive her in the Lord in a way worthy of his people and to give her any help she may need from you, for she has been the benefactor of many people, including me. (TNIV)
Paul was not dishonored that a woman had been his benefactor. Nor did Paul indicate that the church at Cenchrea was dishonored by having a woman minister to the entire church. She is not said to be a deacon of the women but a deacon, minister, or servant of the church. ‘She is not said to bring dishonor, but Paul’s extended his commendation in honoring her. Phoebe used her gifts to benefit many people including men because she used her gifts to benefit Paul.
Paul also was not dishonored by the ministry of Priscilla who was a “fellow worker” of Paul’s (Romans 16:3). Priscilla was one of the teachers who taught Apollos the way of God more accurately. Apollos did not experience shame or dishonor by being taught and corrected by a woman.
Some are so dishonored by a woman using her gifts for the benefit of the entire church that they have kept some of the best of men’s teaching away from women. Just in case that a woman might dishonor them, they will not allow her to learn about anything that has been held in high regard for the use of men alone. They will not allow her into their seminaries or take pastoral courses even though the Scriptures never hold back learning from women, and Paul himself commands that a woman should be allowed learn. A man’s protection of his “office” from suffering “dishonor” causes him to disobey the Bible’s clear injunction to allow a woman to learn.
Rather than holding to a position of boasting in an “office,” the Bible turns men away from such a boastful way and it commands all who desire to be the greatest in the kingdom to be the servants of all. The servant then must equip the saints for the work of service. (Eph 4:12) The true servant of God will equip all for service for the express purpose of building up the entire body. There can be no dishonor in equipping women to serve the body.
Eph 4:11 And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, 12 for the equipping of the saints for the work of service, to the building up of the body of Christ; 13 until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ. NASB
True servants of God should never suffer dishonor through their position of equipping the saints when these godly women saints take that equipping and use it to build up the body of Christ. When a Christian man turns aside from both protecting the flock and preparing them for ministry, pride will cause them to feel a need for protection from the flock especially from the gifts of godly Christian women. Any Christian leader who is dishonored and fearful of equipped Christian women is short sighted and has taken his eyes off of Jesus as the giver of the gifts and the One who has empowered us with the Holy Spirit for body service. When men’s shame and dishonor comes before the work of God, it is time for men to repent and seek His forgiveness. I believe that when godly men turn from their pride in an “office” and turn back to the Lord Jesus in humility and start practicing the equipping of the entire body of Christ for service, God will be honored, and the Church will go out triumphant in all her glory to win the lost for Christ.
Lin – by “observed differences” I do not mean only outward physical differences. Never-the-less, your expanded questions are spot on.
Never mind. I forgot – hierarchist’s doctrine of ESS. But then, where does that leave the Holy Spirit?
Shouldn’t there be third ‘role’?
“Trying to define ‘roles’ for God is rather like nailing Jello to the wall…”
Well, God has no gender…I’m not sure what you are getting at here.
Now that I’m back home and on my own little computer, I can finish my comment. (I was at the library, doing job hunting research, having been umemployed for some time). As I was saying, Gordon Fee explains how Paul addresses this very shame/honor issue we’ve been discussing in 2 Cor 5:11-21 and Gal 3:26-4:7. So now I’ll complete my quote of Fee’s explanation:
…Thus the Gentiles had all the advantages over thew Jews, so Jews took refuge in their relationship with God, which they believed advantaged them before God over the Gentiles. The hatreds were deep and natural. Likewise, masters and slaves were consigned to roles where the advantages went to the masters; and the same was true for men and women, where women were dominated by men and basically consigned to childbearing. In fact, according to Diogenes Laertius, Socrates used to say every day: “There were three blessings for which he was grateful to Fortune: first, that I was born a human being, and not one of the brutes; next, that I was born a man and not a man; thirdly, a Greek and not a barbarian.” The Jewish version of this, obviously influenced by the Greco-Roman worldview, is the rabbi who says that “every day you should say, “Blessed are you, O God,…that I ‘m not a brute creature, nor a Gentile, nor a woman.” It is especially difficult for most of us to imagine the effect of Paul’s words in a culture where position and status preserved order through basically uncrossable boundries. Paul asserts that when people come into the fellowship of Christ Jesus, significance is no longer to be found in being Jew or Greek, slave or free, male or female. The all-embracing nature of this affirmation, its counter-cultural significance, the fact that it equally disadvantages all by equally advantaging all–these stab at the very heart of a culture sustained by people maintaining the right position and status. But in Christ Jesus, the One whose death and resurrection inaugurated the new creation, all things have become new; the new era has dawned. The new creation, therefore, must be our starting point regarding gender issues, because this is theologically where Paul lived. Everything else he says comes out of this worldview of what has happened in the coming of Christ in the Spirit (cf. “Gender Issues: Reflections on the Perspective of the Apostle Paul,” LISTENING TO THE SPIRIT IN THE TEXT, pp. 60-61).
And when I was a Bible college student, I can remeber the lively discussions that went on regarding “the heart of Paul’s theology”: Was it justification, reconciliation, sanctification, union with Christ, oneness of the Body of Christ, whatever? Well, after much study and thought of Paul’s letters, I agree that it is only Paul’s doctrine of the New Creation, inaugurated by the death and resurrection of Christ and his pouring out of the Spirit upon the Church, that really unites and explains Paul’s theology.
Consider, for example, his teaching in 1 Cor 11:2-34. Apart from his directives that men are not to wear a head covering while the women are so as to maintain proper sexual distinctions in worship–i.e., not engage in unisexist or androgynist worship–yet he otherwise commends the Corinthians for not only keeping the “tradition” he had given regarding men and women praying and prophesying together, but other authoritative teachings pertaining worship which maintained in all the churches he had established. But it is not until 11:17, that he actually and directly reukes them for violating these traditions.
Now, I would ask our hierarchicalist friends, what “tradition” called for Paul’s “gentle” rebuke of the apparent unisexism in 11:2-16? I believe it was a misunderstanding of the tradition he first sets forth in Gal 3:26-4:7, a vital element of his “New Creation” theology, “the adoption to sonship of all believers.” And this doctrine of adoption and all it means is further developed by Paul in such passages as Rom. 4:13-17; 8:9-25; 1 Cor. 12:12-27, and Eph. 2:11-12. According to this teaching, through “the Christ event”–i.e., as a result of Jesus Christ’s life, death, resurrection and pouring out of the Spirit upon his new covenant people–the eschatological promise of the Abrahamic Covenant is now being realized at the end of the Old Age and at the inauguration of the New Age, which will be fully manifested by Christ’s Second Advent and his Millennial Reign. And this fulfillment of the Abrahamic promise is now manifested by the new covenant family of Abraham, the true Israel, united with Christ, the Seed of Abraham (Gal 6:15-16, NIV)–“the new humanity” in which distinctions of ethnicity, race, age and gender are no longer valid barriers in either having fellowship with God, nor in how and where they serve him. They are heirs of Abraham and co-heirs of Christ, destined to rule and reign with him in the future, while serving as priests, prophets and ambassadors of God’s Kingdom in the present time (cf. Matt. 28:18-20 and 2 Cor 5:11-21).
So I think that part of our challenge in winning our hierarchicalist friends over to our view has to do with convincing them as to the nature of the New Creation in Christ and its centrality to Paul’s theology. But as Gengwall has pointed out, the various presuppositions governing their understanding of the Scripture regarding Adam and the Old Creation vs. Christ and the New Creation, as well as their supporting arguments, have to be constantly exposed and challenged, in but the spirit and methodology of 2 Tim. 2:23-26. Or at least that is how I see it.
Look at the brightside, at least CMBW doesn’t advocate honor killings for recalcitrant and uppity wimminz.
Great observation, Kay. I have enjoyed reading all the comments on this post. Many excellent points.
Frank, you are right and I stand corrected.
The subjegation of human beings based on gender, race, religion, national origin or sexual preference is no laughing matter.
Hi all,
I have ignored this post while I was so busy and when I had time I answered the comments in on this post http://strivetoenter.com/wim/2009/12/20/equal-in-value-and-worth-in-whose-eyes/ I should get time to get back to the issue of honor and dishonor within a few days and just to let you know that I am working on a new post that deals with the issues of men’s original design from the book of Genesis.
Thanks for your good comments and I will engage again later as I have time.
PS @ Cheryl: looking forward to your post on Genesis. You bring such great stuff to the table; looking forward to your thoughts on the design issue.
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