Search — Theology Explorer

ὑβριστής (hybristEs)

insolent aggressor / violent transgressor

ἐπισκοπή (episkopē)

office, oversight, supervision

κλῆρος (klēros)

lot, allotment, portion

πρεσβύτιδας (presbutidas)

older women, female elders

διακρίνω (diakrino)

to discern, to evaluate, to judge

τις (tis)

anyone, someone (indefinite pronoun)

προΐστημι (proistemi)

to lead, to manage, to be over, to care for

κόσμιος (kosmios)

orderly, well-arranged, respectable

σωφροσύνη (sophrosyne)

sound-mindedness, self-control, discretion

ὑποτάσσω (hypotassō)

to subject, to submit, to place under

ποιμαίνω (poimaino)

to shepherd, to tend a flock, to pastor, to rule

πρεσβύτερος (presbuteros)

elder, older man; church overseer/leader by seniority

αὐτοδικεῖν (autodikein)

to plead one's own cause; to act as one's own advocate (Attic Greek equivalent of authentein)

יִנָּבְאוּ (yinnābe'û)

they will prophesy (niphal imperfect 3mp of נָבָא)

complementarianism eldership gender roles

Definition of complementarianism: women and men are equal in value but have different roles, particularly that women should not serve as elders.

Framing the debate — defining key terms

eldership gender roles egalitarianism

Definition of egalitarianism: equality in both personhood and role, with no limits on what women can do in the church including serving as elders.

Framing the debate — defining key terms

John Piper complementarianism Nancy Pearcey John Piper

For egalitarians these role questions are easy; for complementarians they require nuance. Examples include women theologians like Nancy Pearcey and the debate over women seminary teachers (John Piper opposes it).

Scope of practical questions raised by this debate

women deacons Junia women apostles

Video 4 will address women in the New Testament: women as apostles, elders, deacons, and teachers, including the Junia question.

Series overview and roadmap

eldership duration of submission eternal perspective

Rebuttal: women's submission is not permanent — it is limited to this life, and Christians should not view this life as their permanent state. Most Christians permanently submit to elders anyway.

Mistake #4: Rebutting 'permanent'

Rebecca Merrill Groothuis straw man argument relational submission

Groothuis's argument only works against an extreme form of complementarianism that most complementarians would also reject — it attacks a straw man.

Mistake #4: Straw man critique

eldership Philip Payne equality in Christ

Mike's rebuttal to Payne: role differences are about God's calling/assignment, not nature or equality in Christ. Payne's logic would make eldership part of what it means to be Christian.

Mistake #4: Rebutting Payne

submission cultural assumptions 1 Pet 5:5

Mistake #6: Thinking submission is inherently evil — submission was not a bad word in biblical culture, though it is in modern culture.

Mistake #6: Submission is inherently evil

Mike Winger idea 2022-03-14

Male and female are both made in God's image -- the highest statement about human value, foundational to the debate.

Genesis 1 analysis -- imago Dei

image of God Gen 1:27 human dignity

1 Timothy women in ministry complementarianism egalitarianism

Complementarian vs. egalitarian views on women's roles summarized

Mike recaps the two major positions before diving into the evidence.

Linda Belleville hosting vs. leading overseer

Central egalitarian claim: hosting a house church made you the leader/overseer of that church

Mike identifies this as a pervasive claim that recurs throughout egalitarian literature.

Titus 1 John hosting vs. leading Timothy Titus

Additional arguments against host-as-leader: Timothy/Titus appointing elders, reductio ad absurdum examples

Mike piles on counter-evidence to the host-as-leader claim.

Acts 18:26 Priscilla private vs. public teaching eldership teaching

Priscilla's teaching was doctrinal but private and informal, not public elder-type teaching

Mike distinguishes what Priscilla's teaching was from what it was not.

Philemon 1-2 Philemon Craig Keener hosting vs. leading Philemon 1-2

Philemon 1-2: church in Philemon's house does not make Apphia or Archippus leaders

Mike examines Keener's third reference.

1 Timothy 2 women in ministry 1 Timothy 2 teaching and authority

Mike's tentative position: teaching allowed if it doesn't carry eldership authority; real-life examples balance rules

Mike begins articulating his personal landing point.

Elder, overseer, bishop, and presbyter are all the same biblical role

Mike clarifies terminology before discussing eldership requirements.

overseer episkopos elder

pastor vs. elder vs. deacon church terminology

The term 'pastor' is used in confusing ways; may describe deacon-level work

Mike distinguishes between the biblical office and modern church usage.

1 Timothy 5:9-10 Linda Belleville elder presbuteros

Belleville's case for women elders from 1 Timothy 5:9-10 (enrolled widows)

Mike examines Belleville's argument that enrolled widows were functioning as elders.

1 Timothy 5:9-10 1 Timothy 3 Linda Belleville 1 Timothy 5:9-10 elder qualifications

Belleville's claim that widow requirements parallel elder qualifications -- they don't

Mike addresses Belleville's second argument for widows as elders.

1 Timothy 5:9-10 Linda Belleville 1 Timothy 5:9-10 enrolled widows

Belleville's third argument: enrolled widows were paid for ministry like elders -- refuted

Mike addresses the compensation argument.

1 Timothy 3 1 Timothy 5:1-2 presbuteros equivocation fallacy 1 Timothy 3

1 Timothy 5:1-2: 'older women' does not mean women elders; equivocation fallacy

Mike addresses another passage sometimes cited for women elders.

Titus 2:3-5 presbuteros Titus 2:3-5 presbytis

Titus 2:3: 'older women' uses a different Greek word (presbytis), not the elder office term

Mike addresses a less common egalitarian proof text.

1 Timothy 3:1-7 overseer elder qualifications able to teach

1 Timothy 3:1-7: elder requirements are distinctly masculine

Mike reads the definitive passage on elder qualifications.

1 Timothy 3:2 able to teach didaktikos elder vs. deacon distinction

The unique elder requirement: able to teach -- distinguishes elders from deacons

Mike highlights what makes elder requirements distinct.

1 Timothy 3 1 Timothy 3 apostolic doctrine elder teaching role

Elders as official teachers carrying apostolic doctrine

Mike describes the teaching function of elders.

women in ministry mutual edification informal teaching

Balance: all believers should be open to learning from one another, including across genders

Mike offers a balanced complementarian application.

eldership women deacons deacons

Transition to deacons: eldership is male; deacons are the question

Mike frames the deacon discussion.

1 Timothy 3 1 Timothy 3 elder vs. deacon distinction diakonos

Definition of deacon: can mean generic servant or official church position

Mike defines the semantic range of 'diakonos.'

Acts 6 apostles Acts 6 deacon definition

Acts 6: the seven men as proto-deacons; deacons do everything that isn't eldership

Mike discusses the origin of the deacon role.

pastor vs. elder vs. deacon church terminology deacon authority

Deacons do whatever is needed as official church representatives; the 'pastor' label confusion

Mike completes his deacon definition.

1 Timothy 3:11 women deacons 1 Timothy 3:11 hosautos (likewise)

Argument for women deacons: the word 'likewise' creates a three-part structure (elders, deacons, women)

Mike builds the case for reading verse 11 as female deacons.

1 Timothy 3:1-7 1 Timothy 3:11 women deacons 1 Timothy 3:1-7 1 Timothy 3:11

Key argument: elder's wives have no requirements, but deacon's wives do -- because they're ministry participants

Mike presents what he considers a strong argument for women deacons.

1 Timothy 3:11 1 Corinthians 7 women deacons Phoebe 1 Timothy 3:11

Mike's nuanced conclusion: women were functional deaconesses, possibly wives of deacons serving alongside them

Mike states his final position on women deacons.