Women – the first witnesses of Jesus’ resurrection
“”But go, tell his disciples and Peter: he is going ahead of you to Galilee; there you will see him, just as he told you.” Coming out of the tomb, they fled, trembling and bewildered, and said nothing to anyone, for they were afraid.” (Mk 16:7-8)
(Biblical texts, unless otherwise noted, are from the new Bible translation, 2012.)
The central event on which I base my view of women’s ordination is the resurrection of Jesus.
In all the gospels, women are the first to receive the angel’s message. Why is that? Why not one of the other disciples? Here is an interesting thing. These same women were the ones who watched Jesus’ crucifixion from a distance. They alone had remained with Jesus when all the others had run away and left Jesus alone. In the Gospel of John, only the unnamed disciple whom Jesus loved is at the cross and afterward also at the tomb together with Peter. The reason these women acted this way was that they loved Jesus and, even though they were unable to change what was happening, they at least wanted to be near Him.
They are also the first at Jesus’ tomb, to show Him their final respects. It turns out that these women alone were faithful to Jesus – to the very end and to the new beginning. From the angel the women receive a task – to pass on to Jesus’ disciples the news that He has risen. This is a call to preach the gospel, the good news, to men who are intimidated, disappointed in themselves and in God.
In chapter 28 of the Gospel of Matthew it is said that Jesus himself calls them:
“Go, tell my brothers to go to Galilee, there they will see me.”
In the Gospel of John we read that the risen Jesus asks Peter three times: “Do you love me?” Why is it so important that Peter loves Jesus? Perhaps only in this way is he able to know Jesus and bear witness to Him? The fact that Jesus entrusts Peter with shepherding his sheep is solely because Jesus forgives Peter’s unfaithfulness and lets him begin anew. Therefore the fact that the gospel message is entrusted to Peter and the other disciples is solely thanks to God’s grace. It is no special merit of men, no superiority of theirs, or anything of the sort.
The same also applies to the administration of the sacraments. When Jesus celebrated the Holy Supper together with the twelve, indeed no woman is mentioned in the gospels.
The twelve disciples symbolize the twelve tribes, the renewed Jewish people. Yet nowhere is it said that women may not administer the Holy Supper. If we set sex as the main criterion, then one may ask why nationality should not also be at issue, since all who took part there were Jews. The Lord’s Table is connected with the Passover meal, which was a family celebration. It is not the task of priests in the temple offering sacrifice to God. Luther criticized the Catholic teaching that the priest offers Christ’s body anew in order to obtain forgiveness of sins, denying that Christ died for us once for all back then at Golgotha. The hierarchy of the Roman Catholic Church is based on apostolic succession, that Christ authorized Peter and the other 12 apostles, who pass on this authority to bishops through the laying on of hands. There is no place there for women. In the Lutheran understanding, this succession is expressed first of all as faithfulness to the apostles’ teaching; ordination, unlike in Catholicism, is not a sacrament. Essentially, all who are baptized are also priests. Luther says: “Therefore all Christian men are priests, all Christian women priestesses, whether young or old, lord or servant, mistress or maid, learned or unlearned. Here there is no difference, unless faith be unequal.” (see Juris Cālītis, The General Priesthood, Ordination and the Bible, Ceļš, 2006, p. 18.)
The Gospel of Mark ends with the words that the women, coming away from the tomb, say nothing to anyone, because they were afraid. What were they afraid of? Had they experienced something extraordinary, encountered the divine reality? Or were they afraid of men, who considered them mad? We do not know. Today many women are afraid to be pastors, knowing that they will have to face enormous resistance, gossip, and distrust. Instead of condemning them and forbidding them to be pastors, they should be supported and encouraged.
The Apostle Paul
Let us turn to the Apostle Paul. In his letters we can find the oldest testimony of Jesus’ resurrection, for example:
“For I delivered to you first of all that which I also received: Christ died for our sins, according to the Scriptures, and was laid in the tomb and on the third day rose again, according to the Scriptures, and appeared to Cephas, then to the twelve, then he appeared at one time to more than five hundred brothers, most of whom are still alive, though some have already fallen asleep, then he appeared to James, then to all the apostles, and last of all he appeared to me as to one untimely born.” (1 Cor 15:3-8)
Here women are not mentioned. This can be explained in various ways. Perhaps the word “brothers” also included women, all who are truly Christians; perhaps Paul, like the whole society of that time, did not regard women as reliable witnesses. For example, in court a woman’s testimony was not valid. Another thing is important here. We see that Paul mentions Cephas, that is, Peter, separately, and the twelve, but then once again singles out the apostles separately. So others were also counted as apostles, not only the twelve. Paul himself was also an apostle out of the ordinary order.
One argument against women’s ordination is the view that in the New Testament only men were appointed as apostles. Yet in the Letter to the Romans there is one very interesting passage that can easily be overlooked. We read:
“Greet Andronicus and Junias, my kinsmen and fellow prisoners, who hold an honored place among the apostles and were in Christ before me.” (Rom 16:7 – old translation)
“Greet Andronicus and Junia, my relatives and my fellow prisoners, who are known among the apostles and were devoted to Christ before me.” (Rom 16:7 – new translation)
In the old translation it appears that Andronicus and Junias are both men – kinsmen who are notable apostles. In the new translation they are both designated as relatives who are known to the apostles. Why is that? It turns out that in all of antique literature the male name “Junias” is not to be found. There is only the feminine name “Junia.” Sometimes a shift of accent is enough to change the meaning of a word. So it has happened here too. It turns out that at the end of the 13th century a theologian named Giles tried to justify the hostile attitude of Pope Boniface VIII toward women – for example, nuns were forbidden to teach, and they were forced to live in convents behind closed doors. Thus Giles turned the woman Junia into the man Junias. In the new translation this is no longer visible, but instead it is called into question whether she was an apostle; she is now only known to the apostles. Here we see how an ideological stance influences the work of translation. (see Patrick Mead, Who killed Junia? http://juniaproject.com/who-killed-junia-part-two/)
What was the task of the apostles?
The apostles were appointed by God (2 Cor 12:12), workers of miracles (Acts 2:43), witnesses of Jesus’ resurrection (Acts 4:33), founders and leaders of congregations (Acts 4:37 and 15:4ff, 1 Cor 12:28), preachers (1 Tim 2:7 and 2 Tim 1:11), teachers (2 Pet 3:2; Jude 17, Acts 2:42), disciples (Eph 4:12-13), and overseers of the congregation’s finances (Acts 4:34-37).
An ordained pastoral office did not yet exist at that time.
The prohibition against women speaking in worship in 1 Corinthians“What then is to be done, brothers? Whenever you come together and each one has either a song, or a teaching, or a revelation, or a speaking in tongues, or an interpretation, let everything be done for the building up of the congregation. If any wish to speak in tongues, let two or at most three speak, and that in turn, and let one interpret. But if there is no interpreter in the congregation, let them keep silent – let them speak to themselves and to God. But those who prophesy, let two or three speak, and let the others weigh what is said. But if a revelation comes to someone sitting there, let the first one fall silent. For you can all prophesy one after another, so that all may learn and receive encouragement. The spirits of prophets are subject to prophets. For God is not a God of disorder but of peace. As is customary in all the congregations of the saints, let the women keep silent in the congregation, for they are not permitted to speak, but let them remain in the obedience prescribed by the law. But if they wish to learn something, let them ask their husbands at home, for it is shameful for a woman to speak in the congregation. Did the word of God originate with you? Or did it reach you alone? If anyone thinks he is a prophet or endowed with gifts of the Spirit, let him acknowledge that what I write to you is the command of the Lord. But if anyone does not acknowledge this, he himself remains unacknowledged. So then, brothers, strive to prophesy, and do not forbid speaking in tongues! But let everything be done decently and in order.” (1 Cor 14:26-35)
First, a few words about the historical context. In Greek society, only citizens were permitted to speak and address gatherings publicly. Slaves, women, and foreigners were not allowed to speak at public events, including cultic ones. A person who lost the right to speak felt like a slave. (see Fredrickson, D., Free Speech in Pauline Political Theology http://wordandworld.luthersem.edu/content/pdfs/12-4_Economics/12-4_Fredrickson.pdf)
The question is justified, how the Apostle Paul viewed this – whether in his eyes women and slaves were still incomplete human beings. In 1 Corinthians, from chapter 12 to 14, he speaks about order in the worship services of that time. This question arose because, while speaking in tongues, someone had called Christ Satan. Paul requires that in cases where someone speaks in tongues, interpretation is also necessary, the main thing being that the whole congregation be built up. In conclusion, he also says, among other things, that women should keep silent in the congregation, as is customary in all congregations and as the law requires. Here one must first ask what it means – “they are not permitted to speak.” Looking at the context with the next verse, it follows that this speaking was related to the fact that they did not understand something in the worship service.
Therefore they began to talk or chatter among themselves and disrupted the worship service, and Paul calls on them to discuss these matters at home by asking their husbands. It must also be said that women back then were usually not educated, because there was no opportunity to attend any school. About silence we cannot find anything in the Old Testament, only about obedience. If, however, one holds that women must keep silent in worship services altogether, then they would be allowed neither to sing, nor to pray, nor to read the Bible. (see Tālivaldis Ivars Šmits, Some Misunderstood Bible Verses, in the collection “Go and Tell,” 1995, pp. 102-103.)
Then it would also have to be explained why Paul in chapter 11 mentions that women pray to God or speak as prophets: “Every man who prays to God or speaks as a prophet with his head covered dishonors his head. But every woman who prays to God or speaks as a prophet with her head uncovered brings shame upon her head, for it is the same as if she were shaved.” (1 Cor 11:4-5)
Order in worship is necessary so that the congregation may develop and grow, not in order to subject women to their husbands.
There is also a claim that has been heard, that Paul in verse 37 justifies the prohibition against women speaking in worship by saying that it is the command of Jesus. The context, however, points to something else. “If anyone thinks he is a prophet or endowed with gifts of the Spirit, let him acknowledge that what I write to you is the command of the Lord.” In the last verses of chapter 14, Paul sums up his main thoughts about the entire section that extends from chapter 12 to 14. He uses the word “this” in the plural, so it cannot refer only to a single instruction about a woman’s role in worship. Most likely, Paul here is referring to Jesus’ command to love one another. In verses 39-40, Paul concludes that therefore, that is, on the basis of Jesus’ command, prophesying and speaking in tongues should be done decently and in order. (see Christian Stettler, «The ‘Command of the Lord’ in 1 Cor 14,37 – a Saying of Jesus?», BSW (Biblical studies on the Web) Vol. 87 (2006) pp. 42-51. http://www.bsw.org/biblica/vol-87-2006/the-command-of-the-lord-in-1-cor-14-37-a-sayingof-jesus/92/article-p51.html)
The prohibition against a woman teaching a man in 1 Timothy:“I want the men everywhere to pray, lifting up holy hands, without anger and quarreling. Likewise also the women, modestly dressed, should adorn themselves with reserve and propriety, not with elaborate hairstyles, gold and pearls or costly garments, but with good works, as befits women who have promised to live godly lives. Let a woman learn in quietness, in full obedience. And I do not permit a woman to teach a man or to have authority over a man, but she must remain in quietness (“but she is to keep silent” – old translation). For God first formed Adam, and only afterward Eve. And it was not Adam who was deceived, but the woman; she committed the transgression. Women will be saved through childbearing, if only they remain modest in faith and love, and in holiness. These words are trustworthy.” (1 Tim 2:8-15)
I will not discuss here the view prevailing in New Testament scholarship that the letters to Timothy and Titus were written a considerable time after Paul’s death. Let us assume that Paul is the author of these letters. Opponents of women’s ordination usually do not say loudly that their view of a woman’s role in society is very patriarchal and discriminatory. One part understands this passage from chapter 2 of 1 Timothy as a general prohibition against women teaching men or having authority over them. Then it is not far to questioning the possibility of a woman becoming the president of our country or being a teacher. “Let those women stay at home and raise children!” Others again hold that what is meant here is specifically the preaching of the gospel, although the word “didaskein” means generally “to teach.”
However, this text can also be understood differently if verse 11 is placed at the center: “Let a woman learn in quietness, in full obedience.” So women have the right to learn in quietness, without any disturbance.
In full obedience – here the question is, to whom? To men? That is not stated here. It may just as well be to God or to the gospel. If that is so, then the prohibition against teaching a man or having authority over him is meant as a prohibition against taking dominion over men, knowing everything better.
Here the historical context is important. The letter is written to Paul’s assistant Timothy, who at that time was staying in Ephesus. Ephesus was a great city, famous for its enormous pagan temple in honor of the goddess Artemis. In this temple only priestesses served. If this is taken into account, then it becomes more understandable why the author of the letter does not wish to create the impression that Christians are about to establish a cult in which women rule over men.
The author of the letter justifies this with a reference to the creation story, that Adam was the first whom God created, and that it was Eve who was guilty in the fall into sin. Eve’s transgression occurred not because she was in some way more deficient than Adam, but because of her ignorance and lack of education. Precisely for this reason she must be allowed to learn. (see N.T. Wright, Women’s Service in the Church: The Biblical Basis, http://ntwrightpage.com/Wright_Women_Service_Church.htm)
New life in Christ
In the resurrection story we saw that it was precisely the men who abandoned Jesus, while the women held on to Him to the very end. Jesus’ resurrection is a victory over the power of sin. In faith we are justified, redeemed from the powers that separate us from God. So here is revealed the original nature of the human being, the state before the fall into sin, a part of paradise, of the kingdom of God. Here it is no longer a matter of Adam’s or Eve’s sin, but of forgiveness and love.
Paul describes this with the words:
“Through faith in Jesus Christ you are all children of God, for you all, who have been baptized into Christ, have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female – you are all one in Jesus Christ. And if you belong to Christ, you are Abraham’s descendants, heirs according to the promise.” (Gal 3:26-29)
To this day, orthodox Jews in their morning prayer in the synagogue give thanks that they were not born a pagan, a woman, or a slave. Paul has an entirely different view. He explains to the Galatians that they no longer have to be under the law, do not have to be circumcised, do not have to separate themselves from pagans at mealtimes, do not have to observe special days and festivals. Thanks to faith in Jesus Christ, Christians are no longer subject to the law. Into their lives come breadth and freedom that are grounded in the love of Christ, not in tradition and the norms of society.
From Paul’s words follows the question of how far our faith in Christ transforms us. Whether it is only a spiritual matter or whether it is embodied in life. Here it is a matter of who we are, from three different points of view. The first is about nationality. “There is neither Jew nor Greek..” This boundary fell very quickly after Jesus’ death and resurrection, when Christian missionaries soon began to preach also to other nations, not only to Jews. The second boundary speaks of the socioeconomic status of Christians: “There is neither slave nor free..” Paul taught slaves to endure and accept their condition. In the New Testament as a whole, there is not a single passage to be found where slavery is criticized. Only in the 19th century, after the inhuman enslavement of the peoples of Africa, was it recognized as un-Christian conduct. Somehow I have not heard that anyone is about to restore slavery on the grounds that it is not forbidden in the Bible. The third boundary, which marks the relationship between the sexes, we evidently still have not overcome. “There is no longer male and female..” This verse does not mean that men and women are identical beings. Of course, the differences of sex remain. Yet – if we are baptized and clothed in Christ, we cannot simply adopt those norms and rules that reflect a certain historical time and arose in a patriarchal society. New life in Christ is very fragile; we live all the time with the temptation to fall back into old structures of thinking or to conform to the spirit of the age. The prohibition against women preaching is a summons from the old sinful world that holds us in its chains. Here our own hardheartedness is revealed, the narrowness of our heart, our inability to take leave of the stereotypes and prejudices that are manifested in legislation, in labor relations, in education, in attitudes. In this way we wish to limit and control the Holy Spirit, not allowing His gifts to be manifested.
Jesus, in preaching the kingdom of God, sought to open the eyes of his fellow human beings to the fact that God’s grace is broader than our narrow hearts imagine. Let us be grateful for every man and every woman who preaches the gospel, who by God’s grace is able to love Jesus and pass this experience on to others.
Mārtiņš Urdze
The article is published with the author’s permission.