Paul on women in the early church

Paul’s own authentic Epistles give us some of the most compelling evidence of Paul’s own support of vocal leadership by women in the churches to which he wrote.

Paul tells us in 1^st Corinthians 12:4 that the gifts of the Holy Spirit are bestowed upon “everyone” and as one of the promised gifts of the Spirit is speaking in tongues, Paul must have known that women would avail themselves of that gift.

Paul, in Galatians 3:28 write that we are “neither male nor female” showing Paul did not differentiate between the genders.

Perhaps one of the most powerful testimonies to Paul’s understanding of the role Women in the Church is the way he addresses many women in his Epistles as his peers and co-workers. Amongst the most relevant are those he acknowledges in or recommends for positions of leadership: In Romans 16:1 Paul recommends Phoebe, the bearer of his message to Rome as a Deacon to the church at Cenchreae, in Romans 16:3 her refers to Prisca/Priscilla and in Philippians 4:2 he references Euodia and Syntyche as his co-worker in Christ, this is a term he uses throughout his Epistles to identify persons engaged in missionary activity. Perhaps most compellingly is his reference in Romans 16:17 to Junia, a prominent Apostle who had found Christ before him.

Much of the material which condemns women to a subservient role is found outside the authentic Pauline texts and as such can be dismissed as pseudonymous and without the ability to give real insight into Paul’s intentions.

There are relatively few verses within authentic texts which may be used as a pretext for silencing women. Ephesians 5:22-24, which may itself be the product of later redactors, refers only to patriarchy within home life in the first century Mediterranean world and not the role of women holding positions of leadership within Christ’s church. 1 Corinthians 11:7-9 and 1 Corinthians 11:3 also limit their reference to household life in the ancient near east.

This leaves us 1 Corinthians 14:34-35 as the only authentic text which specifically refers to the role of vocal ministry amongst women in the early church. It prohibits all talking by women in church. Yet it is in contradiction to verse 11:5 where St. Paul states that women can actively pray and prophesy during services. Which leads us to the obvious conclusion that verses 14:33b to 36 are a later addition. If they are removed, then Verse 33a merges well with Verse 37 in a seamless transition. Since they appear to be a later interpolation, they do not fulfill the basic requirement to be considered as Pauline; therefore we are left without any evidence within the scriptures of Paul’s desire to limit the vocal leadership of women in the early church.

Paul’s writings do not silence women or prohibit leadership in the church. He recognize’s women in positions of authority and the important role they played. References to the contrary cannot be attributed to Paul and must be viewed as non-Pauline.