In the December 2015 issue of the Gospel Advocate magazine, my article, “The Widows Church of Christ” was published.[1] It focused on my experience one summer filling in at a small congregation near Freed-Hardeman University that at the time was composed exclusively of women and widows. In the piece, I briefly retold a conversation I had with one of the sisters there, rehearsed a few biblical examples of areas of women’s evangelistic involvement, and discussed women’s role in the assembly.
A reader called my attention to share her disagreement with the following few lines:
Scripture shows that Christian women prophesied and prayed in New Testament times (1 Corinthians 11:5; Acts 22:8-9), taught the Word of God accurately (Acts 18:26), and brought people to salvation (2 Timothy 1:5; 3:14-15). Christian women also served one another in many diverse ways (1 Timothy 5:2; Titus 2:3-5; Acts 9:36-43). Too, Christian women were patrons, fellow workers for the truth, and “house church” hostesses (Romans 16:1-16).[2]
She disagreed with my assessment, but not because the early church used women in its ministry. She said, “I disagree because we [i.e. women] are stupid.” I responded, “Who told you women are stupid?” She matter-of-factly responded, “we are.” I flatly denied her claim. I do not know who taught her this, all I know is that an entire life in the church has not changed her mind. Unfortunately, this has not been my only experience.
Many women in church ask me to speak on their behalf about ideas. Why? It is not because they are shy, but because they are “women” and women have no “right to share” ideas about the church. Perhaps it is not fair to put all the blame on the church. However, if the church truly embraces a culture of female dignity and equality as image-bearers of God, and equality as recipients of salvation (Gal 3:26-28), then it would be hoped that our sisters and fellow heirs in Christ should have a better perception of themselves as women in the church and society, and as wives and mothers in the home.
The issue at hand may be reduced to one word —power. Who has the power and who does not in the family, the church, in the world? Who should? Furthermore, what is power, and is it an innate quality or something else. The late Diana A. Garland (d. 2015), former dean of the Baylor School of Social Work at Baylor University, discusses power in detail within the sociological perspective of marital relationships and the impact of biblical interpretation in a chapter of her insightful volume, Family Ministry: A Comprehensive Guide.[3]
In it, she provides a working definition of power, explores Jesus’ teaching about power in Mark 9:33-37, summarizes gender roles in the home within the American context of the last century, and offers her interpretations of certain key biblical passages (Gen 1-3; Col 3:18-19; Eph 5:21-33, 1 Pet 3:1-6; 1 Cor 7, etc). It is argued here that Garland has presented a cohesive argument regarding power and Jesus’ teaching about power, but they are not complete discussions. Furthermore, Garland presents a brief social-historical summarization of gender roles which reflects a hierarchy —a model of marital headship— that has a built-in “inferiority of women” point of view. Garland’s interpretive trajectory is built on this framework.
This is problematic because Garland generalizes this viewpoint as one that is shared across cultures and eras, which it is not; moreover, she proceeds an attempt to dispel the notion that the biblical references of marriage and family headship do not teach an “inferiority of women” model. Garland offers an egalitarian framework, but although she raises important concerns, I believe a complementarian framework is a better-supported framework for matters of church work.
Definition of Power
Defining Power
In the first place, it is important to understand Garland’s point of view on power, gender roles, and hierarchy.[4] Garland provides a working definition of power that is helpful as a starting point for the present discussion and builds her discussion of power with M. Weber’s words in mind: “the probability that one person is able to exert his or her will despite resistance from others.” Such power may be an influence on another “whether or not that influence is resisted or even recognized by any of the actors.” From this it is suggested that power is not best thought of as a personal characteristic but instead as an influence from relational dynamics; thus, “power is,” Garland concludes, “a dynamic in all family relationships. We are always attempting to influence one another.”
While she regards power as ultimately “neutral” she points out that this relationship influence may be used for good (protect the vulnerable) or for ill (take advantage of the vulnerable).
Power and Gender Hierarchy
Garland paints a picture of a community and culture which shapes a power dynamic within the family that has historically given men more power in marriage than women.[5] Similarly, family theorists David H. Olson and John DeFrain suggest: “Tradition has dictated that considerable power go to the males in the family,” and add the caveat, “but women often have more power than they or anyone else admit.”[6] Still, Garland argues that culture and economics have played a historic role in reinforcing certain gender roles in the home and the workforce.
For example, Garland argues that in “traditional” homes husbands earned a living for the family, and gave their wives “an allowance,” and the wife, in turn, managed the emotional and interpersonal relationships of the home. As an extension of the prevailing culture, the church followed suit by emphasizing strong hierarchal gender roles where men had authority and power, while women were expected to submit and obey their husbands in keeping with a military-type paradigm of authority and submission.[7]
Vulnerable and Inferior Women
This unavoidably led to what Garland speaks of as a view of hierarchy—or headship—with a built-in “inferiority of woman” model. In this view, women are vulnerable, in need of protection, in need of structure, and in need of a man to insulate them from the attacks of Satan.[8] She cites Judith Miles as her “poster child” of this viewpoint, who argues in her own work, “I was to treat my own human husband as though he were the Lord, resident in our own humble home.”[9] Consequently, she would never question her husband on anything because such was to question the Lord himself.
Unfortunately, not only did some hold that women were theologically vulnerable, but some even advocated women were emotionally not “up to the task” of ministry. The rise of a liberation movement of women stems was therefore a response to this form of hierarchy model that held an implied inferiority view of women. As the woman’s liberation movement emerged in the 1960s and 1970s, the church, according to Garland, was threatened by the rise of demands by women for better (egalitarian) family relationships.
This is Garland’s starting point: a historically rigid view of hierarchy and gender roles in society and the home as reinforced by society and church, which not only implied an “inferior woman” model but in many cases overstated the headship of man.
Inferiority Illustrated
Garland’s portrayal should not be dismissed out of hand as it relates to the American church. The relationship between culture and church is not always easily discernible. The church has been affected by this type of “inferior women” hierarchy and has been reaping the whirlwind of this type of gender oversimplification. A few examples are in order.
Roy H. Lanier, Sr., in his Contending for the Faith column, “The Problem Page,” once responded to a letter from an elder’s wife.[10] Her problem focused on her husband’s mistreatment and undermining of her maternal role based on stereotypical female “problems” (emotional and biological). His dismissive treatment of her had now trickled down to their children. Lanier’s response was extensive and centered on a demonstration from Ephesians 5:21–33 that headship does not permit, nor condone, such treatment. Lanier argued, “it is obvious that her husband does not love her as Christ loves His church.”[11]
In F. Dale Simpson’s 1972 book on leadership, Simpson addressed the problem of women in the mission field: “most married missionaries have to overcome the resistance of their wives to go to a foreign mission field.”[12] Therefore, while
women are biologically stronger than men… are as intelligent as men and more careful about details… women are not as temperamentally suited for carrying out the great commission as men.
F. Dale Simpson, Leading the First-Century Church in the Space Age
Simpson offers only his experience and his opinion about the temperament of women in the mission field.
Long-time missionary and educator, Earl D. Edwards, provides a correction based on several behavioral studies.[13] Edwards rightly points out that different genders tend to have differences that are present at birth and socially amplified; yet, such gender-specific roles (functions) are gender differences and are not a reflection of gender inferiorities or superiorities.[14]
The Struggle is Real
In short, Garland is addressing a real problem about church culture and power, and how it relates to women and wives. It strikes at the heart of a woman’s worth in the home and in the church, and in ministry in general. The church would be wise to hear her call to be alert to this problem. However, Garland does not reject a simply abusive hierarchal power within the marriage as expressed in certain stereotyped gender roles. She clearly rejects any hierarchy with a power structure within marriage—i.e., male headship is not biblical and therefore not normative biblical teaching.
Jesus’ Teaching on Power
In the second place, Garland moves toward a brief exploration of Jesus’ teaching about power in Mark 9:33–37 and uses it to frame her discussion of power dynamics within two broad Christian family contexts: gender roles and discipline.[15]
And they came to Capernaum. And when he was in the house he asked them, “What were you discussing on the way?” But they kept silent, for on the way they had argued with one another about who was the greatest. And he sat down and called the twelve. And he said to them, “If anyone would be first, he must be last of all and servant of all.” And he took a child and put him in the midst of them, and taking him in his arms, he said to them, “Whoever receives one such child in my name receives me, and whoever receives me, receives not me but him who sent me.” (Mark 9:33–37 ESV)
In this passage, Jesus’ illustrates and demonstrates the true use of power in light of the fact that the disciples had been arguing over “who was the greatest” (Mark 9:34).[16] The passage is, then, a corrective focused on “how his followers should use what they have to serve others rather than exalt themselves.”[17] Indeed, greatness is measured in service, in welcoming the smallest, least powerful, to the most vulnerable of society (Mark 9:35). Unfortunately, the disciples still did not retain the lesson since Jesus must correct them again (Mark 10:13–14); yet, Garland sees Jesus’ point as follows:
Rather than using your power to benefit yourself, use it to serve and benefit others. Order your life as Christians by protecting and caring for those most at risk of others abusing their power.[18]
Diana Garland, Family Ministry
Garland affirms that Jesus “used his own power to care for them” by completing the passion of the cross which he predicts three times (Mark 8:31; 9:30–31; 10:32–34). Power is never conserved for oneself but instead is the instrument to serve others. Elsewhere Jesus says,
The kings of the Gentiles exercise lordship over them, and those in authority over them are called benefactors. But not so with you. Rather, let the greatest among you become as the youngest, and the leader as one who serves. (Luke 22:25–26).
Garland’s Miscue
What appears to be lacking in Garland’s treatment of power in Mark 9:33–37 is the broader literary concern with discipleship in the kingdom of God which begins in Mark 8:26 and ends in Mark 10:52.[19] This is not a small matter because, in Mark 8:34, Jesus frames the discussion of true discipleship: “If anyone would come after me, let him deny himself and take up his cross and follow me.”
To follow Jesus means to submit to his plan, to submit to one’s role in the kingdom of God. “Discipleship… comes then with the commitment to humility and self-denial, rejection and suffering.”[20] The hard lesson the disciples continued to fail to appropriate is that the kingdom of God is at the disposal of others—especially the vulnerable—is the transformative experience of discipleship. Thus, power and one’s role are interwoven. Jesus demonstrates this by submitting to his role as God’s servant on the cross (Luke 22:42).
The matter is not simply about power and influence, for Mark 9:33–37 and Mark 10:13–16 teach that discipleship includes one’s submission to God’s transforming kingdom. It is not that Garland is wrong, but that her framing appears incomplete which, for the attention given to her work overall, is a significant oversight.
Overgeneralizations on Power and Gender Roles
In the third place, Garland generalizes that power and gender roles have been male-dominated across cultures and eras, which it is not.[21] This is an important drawback. The American church may be influenced by the surrounding culture and societal gender role expectations (even as traditional roles are presently eroding), but extrapolating from it that all cultures share a similar or comparable power structure along gender lines in families is problematic.
Cultural Anthropology
Not all cultures share the same expectations for gender roles. For example, Paul G. Hiebert, anthropologist and missionary, writes,
while most societies place some responsibility on the father for rearing the child, this is not universal. But the biological and social dependency of an infant on its mother is recognized in all social societies.[22]
Paul G. Hiebert, Cultural Anthropology
It appears that certain biological relationships (mother-child) have built-within them influences that exert power on behaviors, and while they may manifest differently in various cultures, they do not imply inferiority or lack of equality. These relationships, do, however, create forms of power management that can create a displacement of power. This is a vital element to evaluate Garland’s overarching premise that power exercised implies the inferiority of one influenced by another.
The Psychology of Parental Authority
Psychologists David G. Myers and C. Nathan DeWall describe that within parent-child relationships authority, or, power, is observable in three parenting styles: authoritarian, permissive, and authoritative.[23] The extent to which parents try to control their children is, “the most heavily researched aspect of parenting.” Parents either “set rules and expect obedience” (authoritarian) which tends to affect their children’s social skills and self-esteem. Or, they “give in to their children’s desires” (permissive) which tends to develop children who are agreeable and immature. And, parents who “are both demanding and responsive” (authoritative) tend to produce children who are well-rounded emotionally and socially.
A parent’s use, abuse, or nonuse of power can tend to have drastically different outcomes. The presumed element here in these relationships is that a parent is in a hierarchal relationship with their children (cf. Eph 6:1-4), and within this relationship, power is being managed and applied. Garland’s overarching point is that this is in principle antithetical to Jesus’ teaching on power, but power and role are inseparable.
Family Power Management
Olson and DeFrain explore the wide range of “family power” management which is of significance here. According to them, “family power is the ability of one family member to change the behavior of the other family members.”[24] And while Garland concedes that “power” and “influence” are morally neutral, she approaches the subject of gender roles, power, and marriage from a morally negative point of view. Yet, as Olson and DeFrain point out, power —particularly family power— is a complex, dynamic interactive feature of a family system. Everyone in a family has power and everyone exerts it on the other member of the family. Even infants, according to Garland, have power. Yet, Garland suggests that a male headship hierarchy historically has mitigated women’s power in the marriage relationship, and therefore, empowers men and silences women, encouraging male power and delegitimizing female power and influence. Garland is not wrong if painting with broad strokes.
Marital Hierarchy
Garland’s argument that the removal of the hierarchy in male-female roles in marriage and family, and therefore must be applied to the church, is problematic.
Garland attempts to dispel the notion that the biblical references to marriage and family headship do not teach an “inferiority of women” model. The creation account in Genesis 1–3 “provides,” according to Garland, “the primary foundation for a hierarchical understanding of husband-wife relationships.”[25] The order of creation does not prove male headship nor female submission; instead, Garland proposes that the pre-fall notation of “them” in Genesis 1:26–31 suggests shared dominion, shared identity, and a shared name. Moreover, the woman was not simply a “helpmeet” (KJV), but instead, is a soul-mate helper who is a “bone-and-flesh mirror image of the man who remains incomplete without her.”[26]
The Hebrew term ‘ezer certainly points to a “help” that comes from someone strong (Gen 2:20), as it is used in “warrior-esque” passages (Deut 33:29; Ezek 12:14), and is even used to describe God (Exod 18:4; Psa 121:1–2, 8). Thus, this is not a chain-of-command relationship where Eve is the weaker and more vulnerable of the two.
Garland provides a view of these passages that are cohesive and within reason of the evidence, but it is in Genesis 3:16, where the trouble lies. Garland argues that change after the fall is not a curse from God, but instead a pronouncement by God of how the relationship between Adam and Eve will now be.
In her view, God is being descriptive, not prescriptive. This is not an edict that imposes a new hierarchical relationship based on gender. Observe Garland’s argument that the fall
results in dire consequences for their relationship: the husband now shall rule over the wife. This new development implies that it was not what God had originally determined for their relationship. The dominance of the husband in Genesis 3:16 is described, not prescribed… it is the consequence of their joint disobedience.
Thus, the idea of hierarchical gender relationships is nothing but “a perversion of God’s intention in creation. The partnership has been destroyed. Sin disfigures the good God offered us.“[27] A variety of authors have offered a similar take in recent years. Linda L. Belleville, for example, is certainly at the forefront of pressing this interpretive option against the traditional view of male headship from Genesis 2–3.[28] Belleville, likewise affirms:
male rule finds no explicit place in the Bible’s theology at all. Adam’s sin is noted (Rom 5:12-19; 1 Cor 15:20-22), as is Eve’s deception (2 Cor 11:3; 1 Tim 2:14). But the man’s rule over the woman is not cited even once (not even for the husband-wife relationship). The simple fact is that male rule does not reappear in the OT. The woman is nowhere commanded to obey the man (not even her husband), and the man is nowhere commanded to rule the woman (not even his wife).[29]
Belleville likewise suggests that Genesis 3:16 is a statement of the natural outcomes of the husband-wife relationship to follow due to the “fallen condition” of the world.
Garland, Headship, and the Biblical Narrative
It is the view taken here, in response to Garland––and to some degree Belleville––that Genesis 1:1–2:3 and 2:4–25 do provide the foundation for the traditional view of gender roles and should be regarded as normative.[30] The account of day six in Genesis 1 is a broad-picture passage. It speaks to the equality shared between man and woman as a distinct created order, or class, that is made in the image of God, and for this reason, have a human responsibility together to “have dominion… Be fruitful and multiply and fill the earth and subdue it” (Gen 1:26–28). But, when day six is given an expanded view in 2:4–25, the foundation for how human power is to be managed is explained—it is to be done in a relationship with someone just like Adam.
This power and influence are managed between husband and wife (2:20–24). And while the family power style is not explained in Genesis 2, Genesis 3:16 becomes an informative model of the way the husband-wife relationship exists outside the garden due to sin as God punished Adam (3:17–19) and the serpent (3:14–15), so God punishes Eve (3:16).
Problems with the Descriptive View
The argument that God is only describing how things will be, clearly undermines several theological themes which begin at this point. These are not mere descriptions of the fallen world.
First, God declared the serpent’s dust-filled days but also that he will feel the consequence of a crushed head by “the woman’s” offspring. This is not descriptive, this is a proclamation of Divine action and judgment upon the serpent, and salvation for humanity (John 16:11).
Second, God declared that Adam would face further hardship in the production of food and nourishment. Adam already understood work. He knew how to til and maintain the vegetation of the garden since day six (2:15). Whatever is forthcoming outside the garden for him is new and punishment for his sin. They are consequential.
And finally, God addresses Eve’s actions with further pain associated with childbearing and nuance to the relationship between her and her husband. When God says, “I will surely” do this and that, it must be interpreted as a consequence. The most pertinent here is the following, “Your desire shall be contrary to your husband, but he shall rule over you” (Gen 3:16b).
The curse upon Eve is clearly speaking of a matter of power management within the husband-wife relationship. It is the same vocabulary and issue of power management in Genesis 4:7 with Cain and his personified anger who desired to control Cain. Cain must rule over its desire. Moreover, the language is found again in the Song of Solomon, where the bride turns this “curse” into a wedding vow, “I am my beloved’s, and his desire is for me” (Song 7:10). Contrary to Belleville’s claim that the “simple fact is that male rule does not reappear in the OT,” the Bible does recognize implicitly male headship.
Biblically Grounded Patriarchy is Never Condemned
Interestingly, Old Testament scholar Bruce K. Waltke points out that of all the social injustices mentioned by the prophets of Israel, patriarchy is never mentioned among them. Following Abraham Heschel, he argues:
They challenged the injustices of their culture. The prophet is an iconoclast, challenging the apparently holy, revered and awesome beliefs cherished as certainties, institutions endowed with supreme sanctity. They exposed the scandalous pretensions, they challenged kings, priests, institutions and even the temple.[31]
Waltke is probably correct when he argues that the problem that often affects interpretation is the definitions of concepts of patriarchy and equality brought to bear on the texts of Scripture. Eve was every bit Adam’s equal. They both shared the power and authority over the creation given to them by God. That power was to be worked out in their marriage in some form of family power style.
In Genesis and throughout the rest of the Bible, the family power structure to manage power is a hierarchy, with the husband as head of the wife and as Christ head of the church (Eph 5:23). Yet, such headship does not exist in a vacuum. A husband’s headship does not exist properly without being sacrificial, loving, or nourishing. Neither does it embrace a tyrannical hold on his wife. He is to be as self-sacrificing as Jesus was and is for the church. If the husband is head of the wife as Christ is head of the church —his bride— then one should be careful in calling headship structure “a perversion of God’s intention” and a “partnership” destroyed as Garland has. For this reason, her work and view would be detrimental to family ministry.
Endnotes
- Jovan Payes, “The Widows Church of Christ,” Gospel Advocate 157.12 (Dec 2015): 29–30.
- Payes, “Widows Church of Christ,” 30.
- “Power and Roles” is chapter 11 in Diana R. Garland, Family Ministry: A Comprehensive Guide, 2d ed. (Downers Grove, IL: IVP Academic, 2012), 370–411.
- Garland, Family Ministry, 370. All proceeding quotations in this paragraph are from page 370.
- Garland, Family Ministry, 372.
- David H. Olson and John DeFrain, Marriages and Families: Intimacy, Diversity, and Strengths, 4th ed. (New York, NY: McGraw-Hill, 2003), 213. Power, control, and authority are continuously exercised in families, and struggles for personal power in families are exceedingly common.
- Garland, Family Ministry, 372.
- Garland, Family Ministry, 373.
- Ibid.
- Roy H. Lanier, Sr., “An Elder’s Wife has a Problem,” 20 Years of the Problem Page (Abilene, TX: Quality, 1984), 1:177–81.
- Lanier, “An Elder’s Wife,” 178.
- F. Dale Simpson, Leading the First-Century Church in the Space Age (Abilene, TX: Quality Printing, 1972), 121–22.
- Earl D. Edwards, “The Role of Women in the Work and Worship of the Church,” Protecting Our Blind Side: A Discussion of Contemporary Concerns in churches of Christ (Henderson, TN: Hester Publications, 2007), 255–57.
- Edwards, “Role of Women,” 156–57.
- Garland, Family Ministry, 371–72.
- Unless otherwise stated all Scripture quotations are taken from the English Standard Version of The Holy Bible (Wheaton, IL: Crossway, 2001).
- Garland, Family Ministry, 371.
- Garland, Family Ministry, 371.
- Jovan Payes, “Leaders Stand Up for the Weak,” In My Place: The Servant Savior in Mark, ed. Douglas Y. Burleson (Delight, AR: Gospel Light, 2015), 376–77.
- Payes, “Leaders Stand Up,” 376.
- Garland, Family Ministry, 372–92.
- Paul G. Hiebert, Cultural Anthropology, 2d ed. (1983; repr., Grand Rapids, MI: Baker Books, 1999), 197.
- David G. Myers and C. Nathan DeWall, Psychology in Everyday Life, 3rd ed. (New York, NY: Worth Publishers, 2014), 84.
- Olson and DeFrain, Marriage and Families, 213.
- Garland, Family Ministry, 374.
- Garland, Family Ministry, 376.
- Garland, Family Ministry, 376–77. Emphasis original.
- See Linda L. Belleville, “Women in Ministry: An Egalitarian Perspective,” Two Views on Women in Ministry, rev. ed., ed. James R. Beck (Grand Rapids, MI: Zondervan, 2005), 21–103.
- Belleville, “Women in Ministry,” 31.
- Bruce K. Waltke, “The Role of Women in the Bible,” Crux 31.3 (Sept 1995): 29–40; reprinted in Bruce K. Waltke, The Dance Between God and Humanity: Reading the Bible Today as the People of God (Grand Rapids, MI: Eerdmans, 2013), 457–75.
- Waltke, “The Role of Women in the Bible,” 30.
Bibliography
Beck, James R. Editor. Two Views on Women in Ministry. Revised edition. Grand Rapids, MI: Zondervan, 2005.
Edwards, Earl D. Protecting Our “Blind Side”: A Discussion of Contemporary Concerns in churches of Christ. Henderson, TN: Hester Publications, 2007.
Garland, Diana R. Family Ministry: A Comprehensive Guide. 2d edition. Downers Grove, IL: IVP Academic, 2012.
Hiebert, Paul G. Cultural Anthropology. 2d edition. 1983. Repr., Grand Rapids, MI: Baker Books, 1999.
Lanier, Roy H., Sr. 20 Years of the Problem Page. 2 volumes. Abilene, TX: Quality Publications, 1984.
Myers, David G., and C. Nathan DeWall. Psychology in Everyday Life. 3rd edition. New York, NY: Worth Publishers, 2014.
Olson, David H., and John DeFrain. Marriages and Families: Intimacy, Diversity, and Strengths. 4th edition. Boston, MA: McGraw-Hill, 2003.
Payes, Jovan. “Leaders Stand Up for the Weak.” Pages 375–81 in In My Place: The Servant Savior in Mark. Edited by Douglas Y. Burleson. Delight, AR: Gospel Light, 2015.
_____. “The Widows Church of Christ.” Gospel Advocate 157.12 (Dec 2015): 29–30.
Simpson, F. Dale. Leading the First Century Church in the Space Age. Abilene, TX: Quality Printing, 1972.
Waltke, Bruce K. The Dance Between God and Humanity: Reading the Bible Today as the People of God. Grand Rapids, MI: Eerdmans, 2013.
_____. “The Role of Women in the Bible.” Crux 31.3 (Sept 1995): 29–40.
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