Volume 33 July, 1992 Number 7

Volume XXXIII July 1992 Number 7

Special Issue

There are two circumstances that prompt thisspecial issue. First is the liberal attitudes that accept and promote the feminist concepts in the church.Sec-ondly, the proper role of women has been dishonored and belittled by some.

The signs of the times suggest that there are problems ahead with reference to the role of women. We can easily see what has become commonplace in the denominational world. For many years their women have taken leadership roles and even become preachers. We can look at what is going on among our liberal brethren and get a little "prophecy" about what liesahead for us. We are already hearing about womenleading in prayer, serving the communion, leading the singing, being appointed as deacons and even preaching. Who could have dreamed this was possible justtwenty-five years ago? Those who read some of the papers published by our liberal brethren are wellaware of the fact that they have a real battle going on.

We should not be so blind as to think that the same could never happen among us. We are hearing ofwomen attending business meetings. They are takinggreater roles in a number of areas. Much of what isdone may seem innocent (and is) at first. However, ashas happened among the liberal brethren, one stepleads to another and then another. As I travel in meetings, I have been asked such questions as "Can a women say 'amen' audibly at the end of a prayer orduring a sermon?", "Can a woman wait on the table andserve the elements if she does not lead in the prayer?", "Can she teach a class and one of the elders sit in to oversee? If one can, what about two, three and all themen?" I am concerned about what I hear.

Brethren, there is an ever present danger of apos-tasy.We can be assured that it will come if we continue to lose respect for the authority of the Bible. I am convincedthat the real problem we are facing is a lack of respect forthe authority of the Bible. This (the problem of the roleof women) is just one symptom of the problem.

On the other hand, many women feel that there isvery little purpose they can serve in the kingdom. Somewonder and ask, "What can a woman do in the church?"

This edition addresses both of these circumstances. The first two articles address the feminist movement and its impact upon us. The next two unfold the passagesthat place limitations upon women and put them in subjection to man. The next three articles show how God's woman can and does profess godliness. We close ourstudy with Biblical answers to questions that are often asked about the role of women.

So we produce this special issue with a two-fold aim: tooffset the liberal thinking and at the same time praiseand honor women professing godliness.

'What Is Going On In The Feminist Movement?

Lewis Willis • 491 E. Woodsdale Ave. • Akron, OH 44301

It would be difficult to find anyone unfamiliar withthe Feminist Movement. The national media seems to have adopted promotion of the Move-ment as a part ofits purpose. Public opinion polls are frequently citedto prove that "... feminists and the women's movement have majority support. "1 The National Organization for Women (NOW) tries to prove thismajority support by quoting polls that say 60% of womenage 18 - 29 consider themselves feminists, while 71%under age 45 say there is a need for women's movement.2 Well-known to statisticians is the fact that poll figurescan be easily manipulated by the asking of carefullyphased questions. Thus, most women polled will agreethat they do believe in equal rights for women. This carefully phased question enables NOW to get its "majority. " However, it can be shown that the majority ofwomen do not believe in the specific agenda of the Feminists. In fact, a recent TIME/CNN poll reports that"63% of American women do not consider themselves femi-nists. "3 We should not allow them to use their distorted figures. They should even be challenged onthe size of their organization. They only have 250, 000members. 4 What we have here is nothing more than asmall group of highly visible and vocal women, implyingthat they are speaking for all women. Who are these people, and what are the positions of the organizationsthey represent?

History Of The Feminist Movement

Feminist trace their origin to the 19th Century battle for the right to vote, the Women's Suffrage Movement.They note that the original Equal Rights Amendment (ERA) was introduced in Congress in 1923. They carefully credit Eleanor Roosevelt with putting a women's equality statement in the Charter of the United Nations. 6 NOW, the best known of the feminist organizations, was organized in Washington, D. C., October 29,1966. Originally, the purpose of NOW was "... to bringwomen into full participation in the mainstream ofAmerican society... in truly equal partnership withmen. "6 Almost immediately, NOW realized widespreadsupport.

To broaden their base, NOW embraced many other "rights" causes, such as, Civil Rights, the Environment, Economic Justice, Elimination of Poverty and Violence, and the Rights of the Disabled. Thus, NOW made itselfthe "voice" for all of these causes. However, two thingshappened which caused the Movement to lose steam.

First, the Equal Rights Amendment was defeated in1982 when it was not ratified by a majority of StateLegislatures. Secondly, the Feminist Movement's open-arm policy toward other Movements produced a backlash. "BACKLASH" best describes What Is Going On InThe Feminist Movement. The leadership blames thefailure of the Movement on the Reagan White House, the Courts, Hollywood and "the media conspiracy. "7

The Reasons For The Backlash

Some of the Causes embraced by the Feminist Move-ment were highly controversial, causing significant loss in public support. The following positions particularly harmed the Movement:

THE PEACE MOVEMENT. These were the people who opposed the military establishment. They opposed the "Star Wars" research project, along withmilitary aid to struggling democracy movements inCentral and South America. Many Americans favored these efforts and rejected those who opposed the military establish-ment.
LESBIAN AND GAY RIGHTS. Support of these groups cost the Movement dearly. Though these people have "come out of the closet, " most Americans reject their cause. When the Feminist organizations started listing Gay Rights on their agendas, they lost significant public support. It did nothelp when NOW inaugurated Patricia Ireland as President. She has "acknowledged a four-yearinvolvement with a women in Washington, D. C. " atthe time she was married to her present hus- band. 8 Gloria Steinem, the leading icon of American feminism, hurt the Cause badly with many followerswhen she said, "What does it matter what the private life(of the President Ireland is, LW) as long as its open andhonest. "9 To most women, even "open and honest" lesbianism is repulsive.
ABORTION RIGHTS. The Feminist Movement is the principal promoter of the abortion-on-demand Movement. They have applauded Roe v.Wade which legalized abortion. It is estimated that 1. 6million babies are murdered through abortion each year in this country. Feminists look on abortion as nothing more than another form of birth control. Feminists say, "Abortion is necessary for effective family planning. "10 In a 1986 NOW publication, "TheThird Decade Agenda, " NOW asked its members to endorse the following statement: "We will fight to restore full reproductive freedom of choice... for all women. " This fight has thinned the ranks of the Movement.
THE LEADERSHIP. Today the leadership isregarded as "a generation of out-of-touch feminist lead- ers. "11 Most women did not agree with the leadership position on many of their controversial Causes. To these women, "feminism came to mean denigrating mother- hood, pursuing selfish goals and wearing a suit. "12
HOSTILITY TOWARD THE FAMILY UNIT. Many feminists express such hostility. Christina H.Sommers, feminist educator and lecturer, noted the shift in feminist philosophy. She said, "I started to runinto this amazing literature by feminists, which was sorelentlessly hostile to the family,... denying choice towomen who want traditional families... Gender feminists want to eradicate wherever possible the differences between men and women and to abolish the traditional family. "13 I recently read these startling statements: "Radical feminists... are unrelenting enemies of the home as God ordained it and as most of us have known it all our lives... Shulamith Firestone argues... that women in the home are oppressed. Their

oppression stems from their childbearing and childrear-ing roles. Caroline Bird freely admits thatwomen are seeking to revolutionize the world whichpatriarchy has created. That includes the radical reformation or the total abolition of marriage and thefamily. "14 Is it any wonder that women are disenchanted with the Move-ment?

6. ANTI-RELIGION SENTIMENT. Note these views of Feminists on religion: 'They argue that much of the Bible - especially the passages dealing with the roles ofwomen in the family and in the church - is culturallyconditioned and is not binding on churches or on individuals today... Rosemary Ruether believes Christianity now stands as a barrier to a genuine theology ofliberation. Mary Daly argues that God as a Father wasan invention of men and cannot represent women. Sheasserts that the women's movement may become the greatest threat to the major religions of the world. "15 Gloria Steinem regularly makes anti-religion and anti-family statements. Her new book is "... about how religion undermines our self-esteem. " She further saysBiblical childrearing "... treats children like little animals who have to be tamed and disciplined... Thebreaking of the will is the goal of this school of childrearing, and its often religious... " Because of this, she believes "the majority of kids in the country have been. .. abused. "16

My mission has been to document the current statusof the Feminist Movement. Other authors will discuss the Scriptural implications of the Movement. It is encouraging to note that women in general are beginning to revolt against this evil. It is imperative that we continue to expose their opposition to religion, the homeand the family, while crediting them with support ofhomosexuality and abortion. If we do so, it is possiblethat we might speed their demise.

"Feminists Are The Majority, " The Fund for the FEMINIST MAJORITY, 1988.

"How Do Younger Women Feel About The FeministMovement?", NOW Newsletter, 1-91. 3 Nancy Gibbs, "The War Against Feminism, " TIME

MAGAZINE, 3-9-92, pg 50. 4 Don Truex, "New NOW Leader, " Plainfield, IN Bulletin, Vol. II, No. 2, 1-29-92. 5 "The National Feminist Agenda, " The Fund for theFEMINIST MAJORITY Newsletter, 1987

"Statement of Purpose, " NATIONAL ORGANIZATION FOR WOMEN, 10-29-66.

Nancy Gibbs, Op. Cit, pg. 54.

Don Truex, Op. Cit. 9 Gloria Steinem interview, THE MORNING EXCHANGE, WEWS-TV, Cleveland, OH, 1-29-92. 10 "Abortion: For Survival, " The Fund for the FEMINIST

MAJORITY, 1989.11 ancy Gibbs, Op. Cit., pg. 51. 12Nancy Gibbs, Op. Cit., pg 52.

Scott Jaschik, "Philosophy Professor Portrays HerFeminist Colleagues as Out of Touch and 'RelentlesslyHostile to the Family", " THE CHRONICLE OF HIGHEREDUCATION, 1-15-92, pp. 1, 16, 18.

14 Winford Claiborne, "The Feminist Movement, " THE

15 SPIRITUAL SWORD, Vol. 22, No. 2, 1-91, pp. 11-12.

Winford Claiborne, Ibid., pg. 13.

Gloria Steinem, Op. Cit.

The Impact of The Feminist Movement UponGod's People

Donald Townsley • 133 Plentiful Place • Shepherdsville, KY 40165

The subject assigned to me is one of great importancebecause this movement has already had a greaterimpact upon the church than many of us realize. Thefeminist movement did not begin to have any greatinfluence upon our government and other institutionsuntil the early 1960's. Since then its influence has steadily grown until it now has a great impact. The

movement has contributed millions of dollars into the campaigns of liberal politicians who in turn havehelped the cause of the feminists.

What the feminists Relieve and Teach

The feminist movement has a diversity of beliefs—allthe way from the radical feminists to the so-called"biblical" feminists who pretend to be committed to theBible, but will then argue that much of the Bible is "culturally conditioned" and is therefore not binding onpeople today. They reject what the Bible teaches aboutthe role of women in the church (1 Tim. 2: 11-12; 1 Cor.

11: 3) and in the marriage relationship (Eph. 5: 22-24).The radical feminists are anti-God and anti-marriage:they are humanists. They have set out to restructure thegovernment, the home and the church. They are intenton changing all our standards in society. They supportcivil rights for homosexuals and lesbians, are pro-abortion, and approve of any kind of "live-in" arrangementthat one might desire. They say that marriage is a "dehumanizing" institution; that it is "legal whoredom" forwomen, and believe that it must end in order for womento be liberated. They believe children should be taught tobelieve in "human potential" not in God, and they wouldgive the responsibility of rearing children to the state.

Its Impact on denominationalism

The feminists do not intend to leave religion alone.They have had such an impact on denominationalchurches that by the middle of the 1970's there were7, 000 women ordained to preach among religious groupsin the United States. The Methodist church alone had more than 500 women preaching at that time, and the Disciples of Christ ordained 51 women in 1987 (The Christian Standard, Feb. 26 1989, page 23). In aperiod of ten years the number of females enrolled inseminaries grew from three (3) to sixteen (16) percent.

(U. S. News and World Report, Sept. 27, 1976, page84). In 1982 the feminist movement had such an influence on the National Council of Churches that it issued

a new version of the Bible attempting to remove fromthe text most of what they called "sexist" language.

Its Impact on Institutional Churches of Christ

Institutional churches of Christ are now involved in a great struggle over the issue of women preachers, eldersand deacons; women leading public prayers, and womenbeing used to usher and to serve at the Lord's table. In1990 Freed-Hardeman University had what they called "The Preachers and Church Workers Forum" on the subject of "The Role of the Women in the Work andWorship of the Church". Earl D. Edwards (forum director and Dean of the School of the Bible) gave the following as one of his reasons for having this forum: Because this writer is convinced that if the tendency to place women in public leadership roles is notchecked, it will cause division in churches of Christwithin a very few years (Gender and Ministry, Preface, page 6).

They studied in this forum such questions as: "AreBiblical prohibitions cultural ones?", and "Should today's Christian woman be encouraged to lead prayer (oreven preach) in the assembly?" (Gender, page 7). Fourmen spoke: the two men who defended the expanded roleof women in the church were Robert M. Randolph(preacher for the Brookline, MA church) and LynnMitchell (one of the elders of the Bering Drive church inHouston, TX). Ralph Gilmore and Don McWhorter took the opposing view. Randolph and Mitchell argued thatthe expanded role of women is allowed today because therestrictions found in the scriptures are "cultural"; Gilmore and McWhorter showed that 1 Timothy 2, 1Corinthians 11 and 1 Corinthians 14: 34 are not tied to culture but to the creation of God. Brother McWhorter said in his summary speech:

First Timothy 2: 11-12 finds Paul still not appealing to culture, but to the normative law of creation asthe reason why women cannot teach over men norusurp authority over men. I do not see any argument that has been made that would change that(Gender, page 165). The Bering Drive church in Houston (where Lynn Mitchell is an elder) havewomen participating in public worship in equal roleswith men. In a "Report on Women's Participation inPublic Worship" dated March 5, 1989, they stated:

On July 31, 1988, the elders presented astatement to the Bering family concerning the use ofspiritual gifts by both men and women expressing our conviction that it is scriptural and appropriate for

sisters, as well as brothers, to serve in Sundaymorning worship roles of ushering, greeting visitors,receiving the offering, reading scriptures, leadingprayers, leading singing, and serving communion(The Spiritual Sword, Jan. 1991). During the aforementioned forum at Freed-Hardeman in 1990, Robert Randolph was asked, "Can women serve as elders today?", to which he replied: "I have no problemwith women serving as elders today. " When Lynn Mitchell was asked the same question, he said: "I would not take any exception to what brother Randolphsaid. " (Gender, pages 74, 75).

Some institutional churches of Christ began a driftfrom the God-given role of women in the 1970's. In somesituations that involved small groups of young peopleand adults, women were allowed to lead prayers and toparticipate in chain prayers along with the men. We cansee that in a few short years they have progressed fromwomen leading prayers in small groups to a place where it is being advocated that a woman can be an elder and a preacher! Brethren, any trend away from God's pattern, if it is not stopped in the very beginning, will growinto a full apostasy!

Its Impact on Conservative Churches

Conservative churches of Christ have not escaped the impact of the feminist movement. As brother Mike Willissaid in Guardian of Truth. March 16, 1989: To thing that we can live in a society with such a movement as the Women's Liberation Movement influencing religious groups around us without some spillover occurring among us is naive. In the milieu of this movement, we are now seeing articles asking whetheror not women should attend the business meetings.Is this the portent of a demand for leadership roles for women? Brother Connie Adams (editor of this paper)said in the February 1992 issue: 'There are straws in the wind which indicate that we shall not be immune to this problem. " Brother L. A. Stauffer made the following statement in an article entitled, "Women - Their Subjection":

A disturbing sign or two are beginning to display themselves in some churches I know aboutand others I have been associated with in meetings.A few women have made it clear, especially in the absence of elders, that they want to be in businessmeetings where decisions are made about the work ofthe church. This is one small step in the direction ofthe long strides that have been made in society bythe feminist and E. R. A. movement. Are these women looking for equal rights and equivalent roles in the church?

Some congregations among us are now having bothmen and women to come together to talk about the workof the church. In these meetings they discuss the needs and hopes for the congregation, and make suggestionsfor the improvement of the work. Brethren, this is just afirst step in the wrong direction. The next step will bethat women will naturally want to be included in thedecision-making process. It is like our institutional brethren allowing women to pray in small groups (which

is a violation of 1 Tim. 2: 8, 11-12), now women arepreaching (in some places), teaching classes where there are both men and women, serving at the Lord's table and leading prayers in the assemblies! One step away fromGod's order leads to another, and then another, and another... !

God has put the care of the business of the churchesinto the hands of men. He intended for every church tohave a plurality of elders as soon as men can be qualified(Acts 14: 23, Titus 1: 5). Elders are men, not women. Nowoman can be an elder because she can never meet the qualifications (1 Tim. 3: l-7; Titus 1: 5-11), therefore she has no right to be in a business meeting of the localchurch helping to plan and make decisions for the work.She cannot do the work of one she can never qualify to be,an elder! The man has been given the headship role, notthe woman (1 Cor. 11: 3). None of the apostles, elders,deacons or evangelists were women in apostolic times.With the understanding that God has specifically placedthe business of the church in the hands of men, no God-fearing woman should want to do what God had forbidden her to do—take the role of headship (1 Cor. 11: 3; 1 Tim. 2: 11-15) and leadership in His church. Just as Godplaced the husband in the role of headship in the home(Eph. 5: 23-24; I Pet. 3: 1, 5-6), He has placed the man inthe role of headship in the church (1 Tim. 2: 11-14). Anywoman who rejects the headship/leadership role of man,in the home or in the church, has sinned against God whogave the roles of men and women for as long as the earth shall stand.

Why would women today want the role of decision-making in the church? The only answer is that manywomen (and men) have been influenced by the feministmovement of our day. Many in the church today knowmore about the feminist movement than they do aboutthe Bible and the God-given roles for men and women given from Genesis! There is a great need in the churchtoday to go back to the word of God and study again the roles God has given us as men and women, and may Godhelp us to be content to abide by the limitations He hasplaced on us.

The impact of the feminist movement upon God'speople has been greater then many realize, and the fullimpact is yet to be felt if preachers, elders and brethrendon't do some good, sound teaching on this NOW! Ibelieve that God gave woman a great role in the home and in the church—she is no second-class citizen in the Kingdom! But, others will deal with these things; thisarticle is intended to show the impact on the churchwhen woman steps out of the role that God has given her.

God's Limitations Upon Women

1 Cor. 14: 34-35 & 1 Tim. 2: 11-12

Arthur M. Ogden • 212 Cherokee Trail • Somerset, KY 42501

Every Biblical discussion of contemporary womanand her role in God's service must take into account the restrictive passages of the New Testa-ment. A lack of faith in God's Word is demonstrated when we ignore these passages, call for a new hermeneutical rule, or rule them out upon the basis of this being a new age. Man made rules, designed to eradicate the binding force of these scriptures, also destroy everything else God has ordained. We must accept all God hassaid or we destroy the basis upon which we acceptanything He has spoken. This is how faith in God isdetermined (Rom. 10: 17).

1 Timothy 2: 11-12

"Let the women learn in silence with all subjection. But I suffer not a woman to teach, nor tousurp authority over the man, but to be in silence. " We discuss this text first because it is broader in application.

Through the years most of our efforts were directedtoward answering those who would deny godly womenthe right to do the teaching God accepts and requires(Acts 18: 26; 2 Tim. 1: 5; 2: 2; Tit. 2: 3-5). Today, wemust deal with those who wish to ignore these texts.

The Anti-Women Teacher Position

1 Timothy 2: 11-12 is used by those opposed to women teaching. They forbid women purposely teaching anyone at any time. They have insisted that Paul wassaying, "I suffer not a woman to teach, " period.This could not be what Paul was saying, however,because that would mean Christian women could not do the teaching God requires of them. They could not teachby singing (Col. 3: 16), be teachers of good things (Tit. 2: 3), or teach the younger women (Tit. 2: 4) as directed, if forbidden to teach, period.

The Passage Must Be Qualified

Everyone who studies this passage knows that itmust be qualified. Even the Anti-Women Teacher advocates realize this. One proponent's position on thepassage, once he finished qualifying it, went something like this: "I suffer not a woman to teach the Bible, (thatis: to be a teacher, deliver didactic discourses), inthe church, in any class the church may arrange, in public, or in worship, nor to usurp authority over the man, the woman, or the child, but to be silence. "

His qualifications were found in his writings. He could not and did not deny them.

We do not argue with one's attempt to qualify the passage, but we do questions one's right to qualify whathe contends must be, "I suffer not a woman to teach"period. Such is blatantly inconsistent.

All of us must qualify the passage. Do we qualify it byour own arbitrary rules designed to suit our theories, ordo we qualify it by God's own established rules?

The Scripture's Qualification

The context of 1 Timothy 2 shows how Paul qualifiedthese statements. Verse 1-7 discuss the universal nature of salvation. Of this salvation, Paul was ordained apreacher, teacher and an apostle. The varying roles ofmen and women in respect to this work are addressed inverses 8-15. Men (males) could pray everywhere (v. 8).The exclusive nature of this statement means women cannot pray everywhere. Why not? The context willreveal the reason.

The conduct of women is examined in verses 9-15. First, they are to dress modestly and conduct themselves as "women professing godliness. " Second, women are to "learn in silence with all subjection" and are not "to teach, nor to usurp authority over the man. " To whom are they to be in subjection? Obviously, the oneover whom they cannot exercise authority, man. The reasons given were: (1) the creation, "Adam was first formed, " and (2) the curse, "the woman being deceived was in the transgression" (cf Gen. 2: 23-24;

3: 16). From the beginning, God recognized man as thehead of the woman. For this reason, female Christianscannot teach in any capacity that violates their place ofsubmission to man. On the other hand, they can teach inany capacity required by the scriptures that does not violate that position. Godly women do not violate thisprinciple when they teach their children (1 Tim. 2: 15),other women (Tit. 2: 3-5), or even when they teach mensubmissively (cf. Acts 18: 26).

1 Corinthians 14: 34-35

"Let your women keep silence in the churches:for it is not permitted unto them to speak; but theyare commanded to be under obedience, as alsosaith the law. And if they will learn anything, letthem ask their husbands at home: for it is a shame for women to speak in the church. " This text deals with one specific place where the rule of submissionapplies, the assembly of the saints. Women must not address this assembly. They must remain silent. It is a shame for them to speak in the assembly.

Inconsistent Positions

The Anti-Bible Class people have used this passageto condemn the Bible Class arrangement, insisting thatit only authorizes an assembly where the whole churchis together in one place (cf. v. 23). Their position is inconsis-tent because it permits the teaching of the Bible only in an assembly where the whole church istogether in one place. Bible examples of the word of Godbeing taught in places and at times other than when thewhole church is together in one place prove this position to be in error.

The Anti-Women Teacher advocates who believe classes are scriptural apply this text to the Bible Classarrangement. To them, "Let your women keep silence inthe churches" also means" in any class the church mayarrange. " However, consistency would demand that allthe principles of this text likewise be applied to BibleClasses. This would mean conducting only one class at atime because two or more would violate the principle ofonly one speaking at a time (cf. v 29-32).

Some brethren have argued through the years that 1Corinthians 14 is not binding today. There are two theories: (1) The passage is regulating the conduct of"inspired persons. " Since divine inspiration ceased

(13: 8-13), they contend the restriction no longer applies.

(2) The passage controlled of "the prophets' wives" (deduced from the expression "your women" in KJV)and, since the prophets no longer exist, it is no longerbinding.

Few have questioned these positions through the years. I questioned them. Were only the "inspired women" or "the prophets' wives" to be under obedience? If these positions contain validity, all other women(except the categories mentioned above) could speak inthose assemblies. If not, why not? If all other womencould speak, then God penalized these women, notbecause they were to be under obedience but, because ofwho they were. Who can believe it? On the other hand,if the other women could not speak, what is the point ofthe argument? Negating the force of this text upon the strength of these arguments would actually negate the teaching of the entire New Testament.

The reason our sisters at Corinth were forbidden to speak was that "they are commanded to be under obedience. " To whom were they obedient? They were subject to the general headship of man (cf. 1 Cor. 11: 1-16).

Nothing Has Changed

Man has been the head of the woman since creation (Gen. 2: 23-24; 3: 16; 1 Tim. 2: 13-14). While the Old Testament does not argue the point as powerfully as theNew Testament, it is evident that man was the head of the woman (cf. Num. 30: 3-8, 13). The New Testamentthoroughly establishes the point. First, "the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God" (1 Cor. 11: 3). Forthis reason godly women must recognize and keep the customary rules that distinguish her as a woman (1 Cor.

11: 4-16). Second, godly women must not violate theirplace of submission to man when teaching others (1 Tim.

2: 11-12). Though they can teach other women and children, and even men submissively (Acts 18: 26), they cannot teach in any capacity that violates this rule.Third, godly women must not address the assemblies ofthe saint (1 Cor. 14: 34-35). Finally, godly women submitto their own husbands (Eph. 5: 22-33; Col. 3: 18; Tit 2:5; 1 Pet. 3: 1-6).

Has God changed His law? If so, where? Since Godestablished His order with the creation, and He has not changed it, what right do we have to change it for Him?The law of Christ emphasizes this principle and we are still under law to Christ. Women who profess godliness have never had a problem with the rule. They praise God by remaining in subjection to man.

Conclusion

Seeking to nullify the binding force of 1 Corinthians

14: 34-35 and 1 Timothy 2: 11-12 is a serious matter.Those who do so are "perverting the gospel of Christ" (Gal. 1: 6-8), are not abiding "in the doctrine of Christ" (2 Jno. 9), and they are inviting the wrath ofGod upon them (Rom. 2: 8-9). It is far better that femaleChristians adorn themselves with the beauty ordainedof God as a daughter of Sarah (1 Pet. 3: 1-6) than to enjoy all the glory this world has to offer.

Living In Subjection

1 Cor, 11: 1-3; Eph. 5: 22-33

Dick Blackford • P. O. Box 83 • Tuckerman, AR 72473

I believe the editor of this special issue gave me the hard-est topic. It is the last one I would have picked ifI had been allowed. I shall try to deal with it without bringing down the wrath of Christian women upon me.But no promises.

Some women feel that living in subjection is not really living at all. There are some reasons for this:

(1) They have not been shown and taught by theirmothers; (2) They are rebellious toward authority; (3)They don't understand God's reasons; (4) They havenever seen a good husband. Before examining these,let us look first at our texts.

1 Corinthians 11: 1-3

We are particularly interested in verse 3 -"But I would have you know, that the head of every man isChrist; and the head of the woman is the man; and thehead of Christ is God. " The significant word in thispassage is head. It does not suggest "source" or a superior/inferior relationship. It denoted one thing onlyauthority (government). The word authority could besubstituted for "head" and one would receive a properunderstanding of this verse. The woman's subordination does not violate the equality of the sexes. There is a sensein which being in Christ is "neither male nor female"(Gal. 3: 28).

Headship Needed In All Relationships

All groups and units of people must recognize headship to be able to function. An army with no leader willbe defeated. At the same time it can have only one commander-in-chief who makes the final decisions, orelse it will be defeated. "The subjection of a wife to herhusband is not that of force and fear and slavery, but ofloving submission which comes from freedom. A bodywith two heads is a monstrosity; a church with two headscannot prosper; a house with two heads cannot stand"(Lehman Strauss, Devotional Studies in Galatiansand Ephesians, p. 205). God made neither the church nor the family a democracy. He ordained a chain ofauthority. This does not mean He loves elders more thanHe loves deacons, or kings more than He loves citizens, or parents more than He loves children, or husbandsmore than He does wives.

No Difference Based On Gender

There is no distinction in Christ based on gender (Gal.

3: 28). It is not based on the idea that males are Hisfavorites. It does not enhance a man's salvation above that of his wife. It is based on which is best suited for a particular role. God stated near the beginning that "her

desire shall be to her husband" (Gen. 3: 16). "This prin-ciple involves no humiliation, no injustice, no wrong. It recognizes a difference of function and responsibility, but it precludes selfishness, harshness,and unkindness" (Charles R. Eerdman, CommentaryOn I Corinthi-ans, p. l 12). As the Father and Son are "one, " so are man and wife (Eph. 5: 31). Though Christis subject to the Father, there is no rivalry betweenthem. Neither did God intend any between husbandand wife, though the wife is subject to the husband.While the woman was made for man, man was nevercomplete until woman was there. There is an interdependence upon each other and upon God. Paulrecognized this when he said "Nevertheless, neither is the woman without the man, nor the man without the woman, in the Lord. For as the woman is of the man, sois the man also by the woman; but all things are of God"

(11: 11-12). Paul is not arguing for anything other than apartnership, though a partnership in which man is thehead of his household. The scriptures recognize wivesas being on an equality with their husbands mentally,morally, and spiritually.

To Wives Or To Women In general?

In both 1 Cor. 11 and Eph. 5 Paul is writing to Christians and of married women. In 1 Cor. 11 Paul indicated this by using the creation as an illustration (v. 7-9, 11, 12).He says the woman is the glory of the man. In Eph. 5 hespecifically refers to husbands and wives. Generally, a woman is not to usurp authority over a man (1 Tim. 2: 1114), but my wife is not in subjection to every man on thestreet. Nor does it mean a widow could not hire a man to do manual labor for her. However, a wife is to yield her will to her husband's. She is not to take the rule,dominate, and act on her own authority, but to subject herself to her husband. It is the will of God.

Ephesians 5: 22-33

Paul had just stated (v. 21) that Christians are tosubject themselves to each other. That means they are not domineering but are concerned about the welfare ofone another. But there is a special kind of subjection forwives to their husbands, for "the husband is the head ofthe wife as Christ is also head of the church. " What is the nature of his authority? "It is the authority that emptiesitself completely, in complete self-sacrifice, in the interestof loved ones. Every true woman who realizes that ground of authority yields to it by the very fiber of her nature" (G. Campbell Morgan, The Corinthians Letters Of Paul,

p. 134). It is almost impossible to discuss the submissionof wives without talking of man's love for his wife.

The husband is to love his wife to the same extent Christ loved the church. He should be willing to givehimself up. As Christ is the savior of the church, the manshould be devoted to saving his wife. This is his great

object in life. Paul emphasizes the dignity of woman. He isto love her as his own body (v. 28). This does not mean he loves her "as much as" his own body, but "because she is"his body. He is to nourish her. This involves protect-ingand comforting. She will look to him for this. "Her desire shall be to her husband" (Gen. 3: 16). They are different physically, biologically, and emotionally. Hehonors her as the weaker vessel, or body (1 Pet. 3: 7). Heis to cherish her (v. 29). This means he places a high value on her and esteems her.

To What Extent Is Her Subjection?

"In everything!" (v. 24. ) That's it. Sounds like a tall order -enough to cause a woman to balk. Some have notonly protested but have actually blasphemed againstGod. Some, both men and women, have never understood this. It means in everything which is not contrary tothe will of God, pertaining to a husband's legitimateauthority - "as is fitting in the Lord" (Col. 3: 18).

I knew a Christian lady who was bewildered by hernon-Christian husband. He mistreated her and knew just enough of the Bible to know it said that wives wereto "submit to their husbands in everything. " He would command her to do some demeaning, demoralizing, and ridiculous things just to prove she was in subjection. As

A. C. Grider used to say, "A man like that should be ashamed to live and afraid to die. " She was frustrated, lost her self-esteem, and her faith was greatly shaken asshe attempted to meet all of his demands. WAS THISWHAT THE LORD HAD IN MIND? Of course not.

The person who plucks Eph. 5: 24 out of context is nodifferent than the one who plucks John 3: 16 out ofcontext and refuses to consider anything else the Bible says on the subject. It is not "fit in the Lord" for her toviolate the will of God (Acts 5: 29). Nor is it "fit in the Lord" for man to abuse and mistreat his wife by making aslave of her. It is hard to believe a man could read Eph.

5: 24 and not also read the next verse (and also vs. 28,29). Such a man is wresting the scriptures unto his owndestruction (2 Pet. 3: 16).

Reciprocal Attitudes

The wife's demeanor is that of a meek and quiet spirit (1 Pet. 3: lf). She loves and reverences her husband (Tit. 2: 4; Eph. 5: 33). If she wants her husband to love her,she submits and tries to please him. If a husband desireshis wife to "honor and obey, " let him have the care and concern Christ had for the church. Rather then terror and threats he should have love and attachment. He is commanded to love her. When each comes to the marriage willing to give, they shall receive.

Some wives have to fight the tendency to be domineering. Some men need to fight the tendency to abdicate andlet the woman be in charge -the head. This is not God's will. Adam Clarke quotes a homely rhyme from Francis Quarles:

"Ill thrives the hapless family that shows

A clock that's silent, and a hen that crows!

I know not which live most unnatural lives,

Obeying husbands or commanding wives!

Let us look again at those 4 reasons why some womenliving in subjection are not really living at all. (1) They

have not been shown and taught by their mothers. This is a duty enjoined on older women (Tit. 2: 3, 4). Not only should they look for opportunities, but elders should plan classes for younger women taught by older women. Even if they didn't learn from their mothersthey can learn from the Bible. (2) They are rebellious toward authority (Rom. 1: 30). The feminists shall receive their reward (Rev. 21: 8). (3) They don't understand God's Rea-sons. Which are: a. Man was created first (1 Tim. 2: 13). God has always givenpreeminence to seniority. He did this with the firstborn in families and he does to man in order of creation, b. Woman was easily deceived, thus better suited for subjection than headship. She over-stepped her boundsand took the lead in the first sin and persuaded her husband to join her. (4) They have never seen a good husband. She submits easier to love than to bitterness. "Husbands love your wives and be not bitter againstthem" (Col. 3: 18). But she is still commanded to submit. This shows the value of courtship. Headship and submission should be discussed before marriage. Bothhusbands and wives have often been greatly disappointed. A woman who made a bad choice for a husband may have to work with him slowly and win himby her behavior (1 Pet. 3: lf). She should spend muchtime in prayer, for both of them.

Conclusion

Women enjoy the highest happiness in communitiesand homes where the Bible with its principles of Christianity are accepted and obeyed. The submission of a wife to her husband is part of her obedience to the Lord(Eph. 5: 22). Eerdman observed that Paul is pictured asan enemy of women, and by leaders of the feministmovement he is regarded with horror and disgust. It ispossible that Paul may someday be discovered as the great emancipator and protector of women.

(A Study of Prov. 31)

Bill Hall • Route 8, Box 385 • Florence, AL 35630

"Who can find a virtuous woman? for her price isfar above rubies" (Prov. 31: 10). These words serve tointroduce the Bible picture of an ideal woman. This isGod's "ideal. " This is beauty as God sees beauty. This is God's formula for happiness and contentment.We would emphasize that this is the ideal. This is thestan-dard for which godly women strive. No one woman has reached it to perfection. Many women,however, focusing on the qualities that charac-terize the woman of Prov. 31, recognizing her beauty, and realizing that she is a picture of what God wantsthem to be, have taken on her character to a remarkableextent. We hope that we can encourage others to do so. God's picture of the ideal woman provides a refreshing alternative to the world's standard. The world would picture her as a career oriented, independent, aggressive, self-assertive, refusing to allow anyone or anything to get in the way of her personal ambitions and goals,looking out for self, unrelenting in her pursuit of "success. " Some would even go so far as to picture her asbeing able to out-cuss, out-drink, and out-maneuver anyman if competition demands it. We are confident thatour readers' faith in God and His wisdom will enable them to overcome the pressures of this modern andsinful world in order to appreciate the beauty and graceof the woman pictured in this passage.

She Is Trustworthy

Whether her husband leaves the home for an hour, a day, or many days, he knows that he can trust her to befaithful to the vows she made when they married and tocarry on the affairs of the home in the most efficientmanner possible. "The heart of her husband doth safelytrust in her, so that he shall have no need to spoil" (v. 11).

He is able to trust her in regards to the family'sfinancial affairs. She is a good manager. He faces notemptation to plunder or steal because she has overspent. He has no lack of gain. She is capable of living within the family income and is conscious of getting goodvalue in her purchases: "She seeketh wool, and flax... She is like the merchants' ships; she bringeth her food from afar" (vs. 13, 14). "She perceiveth that her merchandise is good" (v. 18). She stretches the dollar toprovide the very best for her family. Through her carefulmanagement the family enjoys what other families ofgreater income seem to be unable to afford.

She Is Unselfish

She places the interests of her husband and childrenahead of her own. "She will do him good and not evil allthe days of her life" (v. 12). She loves her husband,rejoices in his successes, helps to build his self-image,and is always supportive in everything that is good. Sheis unselfish with her husband's time: "Her husband is known in the gates, when he sitteth among the elders ofthe land" (v. 23). This verse suggests that her husbandis respected, that he joins with other "elders" of the cityin settling disputes among the people. She encourageshim in this even though no doubt such duties requiretime away from home.

She watches after her children and provides for theirneeds. "She looketh well to the ways of her household" (v.27). She makes it her business to know where her children are and what they are doing. She is a disciplinarian.

She Is Hardworking

She "worketh willingly with her hands" (v. 13). She isnot the family breadwinner, but she finds ways to supplement the family income by buying a field and then"with the fruit of her hands (out of her earnings - NIV)she planteth a vineyard" (v. 16). "She maketh fine linen,and selleth it; and delivereth girdles unto the merchant"

(v. 24). She is skillful in her work: "She layeth her handsto the spindle, and her hands hold the distaff' (v. 19).

She is hardworking, but is not in competition with herhusband. He does not feel threatened by her, for sheseeks his good. She is hardworking, but not in such a way as to neglect her children, for she looks well to theirways. She can be found when a bloodied knee needsattention or hurt feelings need comfort and sympathy.She is hardworking, even though all indications are thatthe family is prosperous with plenty of household servants. She does not use her affluence as an excuse for idleness, for she "eateth not the bread of idleness" (v. 27).

She Is Well Organized

Plans are made before the day ever begins. "She risethalso while it is yet night, and giveth meat to her household, and a portion to her maidens (servant girls - NIV)"

(v. 15). It is likely that the "portion" mentioned in thisverse refers to "tasks" that the servant girls are to carryout. No time is wasted. She knows what tasks are to be performed during the day, and she is ready to assignthem just as soon as the servants are available.

She also is aware of winter's approach and sees to itthat proper clothing is available for the family. "She isnot afraid of the snow for her household: for all her

household are clothed with scarlet" (v. 21). Nothing "slips up" on her. She thinks ahead. She is organized.There is little last minute scurrying around in thishousehold.

The future holds no fear for her. "She can laugh atthe days to come" (NIV - v. 5). She is well prepared forthe future. She has her trust in God. She has nothing tofear. She can live her life in peace and serenity.

She Is Benevolent

She is a woman of compassion, of sympathy, of con-cern for the needy. A child that is hungry andpoorly clothed, a family that has fallen on misfortune,or an outstretched hand from an impoverished fellow-being, stirs her spirit. "She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy" (v. 20). Her children grow up, learning byexample the impor-tance of caring for the fatherlessand widows.

She Commands the Respect of Others

When she speaks, "she openeth her mouth with wis-dom; and in her tongue is the law of kindness" (v. 26).No malicious gossip comes from the lips of this woman,no harsh and unkind criticism, no shallow babble. Her mind is fertile, and her speech manifests the depthof her thoughts. She is kind, and her lips speak forthwords of kindness.

She dresses becomingly. "Her clothing is silk andpurple" (v. 21). She cares about her appearance. Herclothing reflects her character and self-respect. She knows what is appropriate for various occasions anddresses accordingly.

She is a woman of strength. All who know her admire her fortitude. "She girdeth her loins with strength, and strengtheneth her arms" (v. 17). People respect her for her quiet, but strong, confident demeanor. "Strength and honour are her clothing" (v. 25).

She Is Valuable

She is not just valuable, she is invaluable. Her worth cannot be stated in monetary terms. "Her price is far above rubies" (v. 10). She is not for hire. Her labor is a labor of love. What she does and what she is cannot be bought for any price. She can only be repaidwith love, appreciation, and praise. Her "job benefits"are a good self-image, fulfillment, the joy of a well-runhousehold, the respect of her children, the praise of herhusband, the admiration of all who know her, and, above all, the approval of God, who calls her a "virtuous woman. " Her benefits cannot be stated in monetary terms, for they too are invaluable.

Her life is not an easy one. It calls forth all the energy, determination, and strength she can muster. Buther joy is complete. "Her children arise up, and call herblessed" (v. 28); and her husband, in love and appreciation, praises her, saying, "Many daughtershave done virtu-ously, but thou excellest them all" (v. 29). She may or may not have physical charm orbeauty, but she is beautiful with a beauty that lasts andis enchanced with age. The man who finds such a virtuous woman may not be rich in this world's goods,but he is rich indeed. A virtuous woman -God's wonderful gift to man!

A Tribute To The Housewife

Donnie V. Rader • P. O. Box 9 • Lexington, AL 35648

The role of the housewife is one that is very oftenminimized and not appreciated. I know from personal experience the feeling that comes from having a job that in the minds of many is not work at all. That is precisely the view that many husbandsand children have of the woman who guides their house. Many other women, who are not all thatthrilled with being house-wives, also have a limitedview of the responsibilities. May we learn to give that role the consideration, honor and respect that God would have us give it.

It is Honorable

A few women refer to themselves as "just a housewife" as though they are ashamed that they are nothingmore. If the same women held high positions in thebusiness world they would proudly state their job description and the company they were with. May I saywith great emphasis that being a housewife (and "just a housewife") is a position of honor for the simple reasonthat God assigned her that responsibility. Paul wrotethat women should "marry, bear children, guide the house" (1 Tim. 5: 14). He also told Titus that the olderwomen should teach the younger women to be "keepersat home" (Tit. 2: 5). When a woman does that, she isfulfilling the highest purpose and usefulness that shepossibly can. Then she has all the dignity she can have.The Proverb writer describes such a woman as "virtuous" and worthy of "praise" (Prov. 31: 10-31).

Being a homemaker is not a second rate, inferior role.But, "here she is supreme—she has no equals. Here herfirst and her best work is to be done" (P. D. Wilmeth, The Christian Home, p. 101). Ladies, don't ever apologize, be ashamed or minimize your role.

It's A Real Job — It's Work For those that think housewives have nothing todo please consider the expression "keepers at home"(Tit. 2: 5) means "caring for the house, working at home" (Thayer, p. 442, emphasis mine DVR). Readagain Prov. 31 and it will be obvious that the womanof the house had plenty to do. She cooks, washes dishes, washes clothes, folds clothes, irons, sews,cleans bathrooms, washes windows, vacuums, dusts,goes to the grocery, shops for the whole family andpicks up after others in the house. She starts her day before the rest, getting breakfast ready and sendingher husband and children off in different directions. She works all day and then her job continues longafter her husband and children have come home. She continues to cook, wash clothes

and see to the 1001 needs of her family. There is moretruth than poetry in the saying that "A man works fromsun to sun, but a woman's work is never done. " And don't forget that she puts in overtime every day. Shedoesn't get the weekends off. Holidays are double duty.

Now, when you think that your wife, mother or friendhas nothing to do, maybe it would do you good to spend about a week doing what she normally does. Believe me, you will change your mind! In fact, husbands, it wouldn'thurt us to pitch in and help. Even with that help, she willhave all she can handle.

Husbands and children, have you ever thought whatthe work your wife and mother does is worth? If she wereto be paid by the hour or what she is really worth, youcouldn't afford her! It is in the home that she works the hardest and is appreciated the least. What we need to dois just stop and thank her for what she does. And mostcertainly thank the Lord for her because having found a wife, you indeed have found a good thing, and "obtainfavor from the Lord" (Prov. 18: 22).

She's A Mother too

Besides all the other household chores, there are timesshe will have little children to tend to all day. Either one can be a full-time job within itself. But, she does both andnever complains while others think she has nothing to do. She is the one who is up at night when the baby needs tobe fed and rocked. She is the one who checks on the children every hour when they are sick. She is the onewho changes most of the diapers. She does the pottytraining and reads and sings to them. She somehowmanages to do all of that and still finds time for herhusband and other family members. How dare anyoneminimize the importance of what she does!

Sure the father has the responsibility in rearing thechildren, especially in shaping them spiritually (Eph.

6: 1-4). However, generally that has been done by mothers(2 Tim. 1: 5; 3: 15). Napoleon said, "The future destiny of the child is always the work of the mother. "

What's Happening?

What is happening to the role of the housewife? Whyare so many dissatisfied with being "just a housewife"?Many have followed some career to the neglect of thehouse, children and their husbands. Could it be thatsome are trying to live by a higher standard than they canafford and it thus forces the wife to leave the home and into the marketplace? Don't misunderstand. I'm not saying that it is wrong for a woman to work outside the home. I am saying that it is a shame when some womanchooses her career (or unnecessary job) and doesn't keepup her work at home and leaves the children to be raisedby some hired baby-sitter and the older ones to comehome from school to an empty house.

Why isn't more emphasis given in the training of young girls to become housewives? Why is it that somany who marry today have no concept of their responsibilities? Is the art of being a good homemaker becom-inga thing of the past? God forbid that the day should come!

Many of the homes among the brethren where I havelabored for the past several years have been blessed with women who are seeking to be good housewives and mothers and nothing more. These are women who pro-fessgodliness. Those of us who have homes that have been soblessed have every reason to thank God.

You 're Only A Housewife?

ONLY a wife and a mother? When God wants a spirit to bear Intercessory prayer to His presence;Effectual, passionate prayer,He looks to the heart of compassion

A "mothering" heart than can bestUnderstand how He longs for the sinnerTo come to His arms and find rest.

ONLY an wife and a mother? When God want a preacher, and one He can trust, He looks to the motherWho is faithfully training her son.And when He ordains that son "preacher, "And gives him the right sort of wifeWho will nurture, encourage and strengthen,Who will be "his right arm" through his life.

When God wants a Sunday School teacherFor the little folks He wants to reach,Who will show them the way of salvationAs only a mother can teach. He looks to the heart that is busy,At home, in His throne-room with HimWhile the hands of this hurrying housewifeAre keeping her house neat and trim.

Oh, you are not "only a housewife. "When God chose a name for His church He called her, not slave, nor yet servant,But bride—and when He has ended His search For those who will make up her numberAnd she, as His wife, she will take up the taskOf being His helpmeet in Heaven,What greater could anyone, anywhere, ask?

What Women Can Do To Promote TheCause of Christ

Connie W. Adams • P. O. Box 69 • Brooks, KY 40109

Paul said there were "women which labored with me in the gospel" along with Clement and other "fellow-laborers, whose names are in the book of life:(Phil. 4: 3). Exactly what these women, Clement, orthe other fellow workers did to help Paul in the gospelis not spelled out. But it is clear that it is praiseworthy for women to labor in the gospel. Other writershave dealt with limitations upon that labor. It is my taskto expand upon areas in which godly women may labor to promote the cause of Christ.

It is erroneous to think of the cause of Christ only interms of what is done in public worship assemblies. It ishelpful to speak of the church both collectively and distributively. As Saul of Tarsus persecuted the churchat Jerusalem, it is said that he "made havoc of the church, entering into every house, and hailing men andwomen committed them to prison" (Acts 8: 3). The churchwas not assembled here, but the people were still described as "the church".

It is in this sense that there is so much which godlywomen can do to promote the cause of truth.

Helping The Local Church

1. Women can help establish local churches. The church in Philippi began with the conversion of a band of women with Lydia who gathered by the riverside for study and prayer (Acts 16: 13-15). Theyattended to the word spoken, were baptized and immediately showed hospitality to Paul and his companions who continued to preach there. Manycongregation would not exist today had it not been for the faith and devotion of a godly woman, or several,who were determined to see the cause planted wherethey lived. When I preached in Atlanta, Georgia, itwas through the encouragement of two sisters wholived in Covington and were traveling about 40 mileseach service to meet with the Glenwood Hills church,that the work began in that place. They helped toarrange for Sunday afternoon services in the LegionHall and did much work behind the scenes to get it going.When crews of men went down on Saturdays to helperect the building, they quietly arranged for the gathering of food and drink for the workers at noon. Theynever preached a sermon, nor wanted to. They did notaspire to be elders or deacons or lead in any way, but I'll tell you, without them the work would not have beenstarted, at least, not then.

2. Women can help maintain the work of a congregation. The church in Cortez, Florida was keptalive for a number of years by a sister and her childrenwho would not give up. There were times when she and a few other women and children were the only ones whomet. They conducted the services. When a meetingresulted in the conversion of a man, he took the lead andthey encouraged and helped him and then did the samewith other men as they were converted. The church atAsk Fork, Arizona has been kept alive through the workof an elderly sister who refused to give up.

3. Women can help within the congregation to promote the cause. They can teach classes of children. Iattended the funeral of a dear elderly sister a few yearsago and met a number of people who told of the profound influence she had on them as a teacher when they weresmall children. Her story could be multiplied over the country and around the world. Many faithful workers forthe Lord, including elders, preachers, song leaders,teachers, and godly women who do so much to help the work of the Lord, were first instructed by a faithful sisterin a Bible classroom who probably had no idea how vitala role she was filling.

Many older women have done much to instruct theyounger women. Not only should older women teach theyounger on such subjects as being godly wives andmothers, but on a wide range of Biblical studies. Womenneed to be well grounded in the whole counsel of God.They need to be informed on evidences to support faith,on the nature, work and organization of the church anddangers for corruption from the divine pattern in theseareas. They must be taught textual studies of all sectionsof the Bible including the prophets and Revelation.Various issues which arise and trouble the saints should be thoroughly covered. Sometimes it is a well informedwife, mother or grandmother who is able to quietly pointout the truth to the rest of the family. Sometimes a devout wife can save her own husband from grievous error.

Some of the greatest encouragers of gospel preachersare faithful sisters who listen with eloquence and sometimes speak words of encouragement. The quiet dignityand unyielding consistency demonstrated by so manydevout women is the source of strength to many of us.For many years I have suggested to younger preachersand other Christian that they spend some time talkingwith and listening to elderly sisters in Christ. They oftenhave a wisdom borne of experience which enables themto be wise counselors to the younger.

I do not know how many studies have been arrangedfor me by faithful women. Through their influence theyhave played a role in leading countless people to Christ.Many times I have been called upon to baptized those who were taught one-on-one by some sister in the Lord.Women need to learn how to teach in the most effective way. My wife teaches classes often in our meetings forthe women on how women can teach other women the gospel. It is a scriptural, common-sense approach thatworks.

Phoebe was "servant of the church which is at Cenchrea" (Rom. 16: 1). They had entrusted her withsome responsibility on behalf of the church there as she journeyed to Rome. Paul gave instructions to the brethren to "assist her in whatever business she hath need of you: for she hath been a succourer of many, and of myselfalso" (verse 2). In the same context he wrote of Priscillaand Aquila who were described as "my helpers in ChristJesus" and said that he and the churches of the Gentiles owed thanksgiving to God for them (Rom. 16: 3-4). Hefurther sent greeting to "Mary, who bestowed muchlabor on us" (v. 6).

There were certain widows who were to be "taken into the number" (enrolled) (1 Tim. 5: 9-10). These were to be60 years of age, "well reported of for good works; if she have lodged strangers, if she have washed the saintsfeet, if she have relieved the afflicted, if she have diligently followed every good work. " These were women towhom special responsibilities were assigned and forwhich there was compensation. The "enrolling" had to do with being numbered among those to be cared for by the church as the context indicates. They were therefore tobe just representatives of all that was good and noble about the church.

Promoting The Cause Generally

Older women are to teach the younger women. "Theaged women likewise, that they be in behavior as becometh holiness, not false accusers, not given to much wine,teachers of good things; that they may teach the youngwomen to be sober, to love their husbands, to love their children, to be discreet, chaste, keepers at home, good,obedient to their own husbands, that the word of God benot blasphemed" (Titus 2: 3-5). Notice that older womenwere to be "teachers of good things. " This may be done byword and example. Younger women were to be "good" (or beneficent, contributing to what is noble or praiseworthy). When this is not done, then the result is that "theword of God will be blasphemed. "

1. The power for good in the domestic realm is shownin this passage. Where this influence is lacking, societyat large suffers, and especially the church. It is thiswriter's settled persuasion that the present absence ofthis domestic influence, all too evident across the land, is responsible indirectly for many of the woes whichbeset the people of God. The family circle is the foundation of all ordered society. Where it suffers, everything ittouches suffers with it. Strength in this area helps todevelop strong leaders in the churches and contributesgreatly to the developing of gospel preachers and teachers and their wives. Weakness in this area is partlyresponsible for the lack of qualified elders and deacons.Where there is a de-emphasizing of home making, thereis also to be seen generally a failure to train childrenproperly. As they reach their teens untrained and undisciplined, their fathers are ill prepared to serve as elders.

Their families are not in control.

2. Women have great power for good in society atlarge. Remember Dorcas? Upon her death, many cametestifying of her good deeds. Luke reports "this women was full of good works and alms-deeds which she did." When she died, "all the widows stood by himweeping, and shewing the coats and garments whichDorcas made, while she was with them" (Acts 9: 3639). Where did Dorcas find the time to be "full of goodsworks and alms-deeds" and to make "coats and garments" for the poor? What was her role in the churchat Joppa? She was neither an elder nor a preacher. She isdescribed simply as "a certain disciple" (Acts 9: 36). Her power for good in the community was felt. She practiced her religion and when she died, she left anempty place in many lives. There is an innate compassion in godly women. We must not allow thepressures of modern society to squelch that. It was said of the "worthy woman" that "She stretcheth outher hand to the poor; yea, she reacheth forth her hands to the needy" (Prov. 31: 20). So did Dorcas.

Peter said that the godly wife might be able to win herhusband to the Lord even when he will not listen to the preaching of the word. He cannot fail to see the power ofthe word as it makes his wife all she ought to be (1 Pet.

3: 1-6). This is what is meant by promoting the causegenerally.

There are women who are engaged in various occupations which bring them into daily contact with manyunsaved people. They will observe your dress, speech,dignity and self-respect, your response to pressures fromthose around you on the job and they will soon learn howmuch you know about the Bible and whether or not you are real in living according to what you say you believe.You may be the only opportunity some of those who seeyou daily will ever have to observe a real, live, walkingand talking Christian. What is the gospel according toyou, sisters? That is the gospel they are reading.

This writer owes much to the power of righteouswomen: a grandmother, a mother, a sister, aunts, twogodly wives, and two saintly mother-in-laws, a host ofgrandmothers and mothers and sisters in Christ whoselives have touched my own and helped me along the way.All of these have a share in whatever has been accomplished in preaching the gospel wherever doors haveopened for me to go. Whatever has been said or done tobuild up churches and save the lost is due in large partto the power and influence of these good women. Maytheir tribe increase.

H. E. Phillips • P. O. Box 1631 • Lutz, FL 33549

The inspired scriptures will perfect a man unto all good works(2 Tim. 3: 16, 17). Any work thatis not authorized by the scripturesis not a good work (Eph. 2: 10).Every question must be answeredby the word of God.

This article is limited in content because of space. I shall limit the questions to a woman's role to public worship and service.

I want to lay down three principles from God's word which I believe will govern all questions relating to the woman's role anywhere, especially in the church.

1) God created man and woman and specified their relationship in the family, in society and in the church(Gen. 3: 16). That relationship does not change through the ages.

2) The word of God is complete to furnish everyoneunto all good works which God had ordained (2 Tim. 3:17; Eph. 2: 10). God "... hath given unto us all thingsthat pertain unto life and godliness... " (2 Pet. 1: 3).

3) The following divine instruction to women is clear,complete and concise:

"Let the woman learn in silence with all subjection.But I suffer not a woman to teach, nor to usurp authorityover the man, but to be in silence" (1 Tim. 2: 11, 12). Thesetwo passages place the following obligations upon everywoman everywhere.

Not to speak in the church (assembly).
To keep silence with all subjection.
Not to usurp authority over the man.
To be under obedience.

These verses do not permit any women to speak in the assembly of the church, or to usurp any position of aman. This applies to all churches and all situations inwhich a woman would usurp any authority over men.

Woman In Creation

Woman is man's equal, created from him, for him, and for his glory (Gen. 2: 22; 1 Cor. 11: 7-9), but she wascreated to be in subjection to man (1 Cor. 11: 3; 1 Tim.

2: 11, 12; Eph. 5: 22-24; Col. 3: 18; 1 Pet. 3: 1). The man was

created first (1 Tim. 2: 13). Woman was created afterward for a helper and companion to man (Gen. 2: 19-25).She is to be in subjection to man; he will rule over her(Gen. 3: 16). This applies to society as well as to thefamily relationship (1 Tim. 2: 11, 12).

Woman's Work In the Church

The role of women in the church has been undergoingsome change in the wrong direction for more than ageneration. I have received questions from women across the country seeking some justification from scriptures to engage in a leading role in the public worship,and in the activity of the church which is not permittedto them.

1. Are Women Authorized To Preach?

"Let your women keep silence in the churches:... forit is a shame for women to speak in the church" (1 Cor.

14: 34, 35). "... But I suffer not a woman to teach, norto usurp authority over the man, but to be silence" (1Tim. 2: 11, 12). These passages prohibit women teaching or usurping authority over the man. They arenot permitted to be in any position in the assembly ofthe church that is usurping the authority of the man.

The context of the above statement indicated that "church" refers to the assembly of the saints for edification and worship. The apostle was discussing spiritualgift of tongues to edify the church.

2. Can women attend business meetings and participate in the discussion?

A woman is not to usurp authority of man; she is notto take a ruling position in the affairs of the local church.These meetings are called "business meetings" becausethey are usually the means of conducting the "business"affairs of the church in the absence of elders. Their intended function is to make decisions concerning the affairs of the church. The Bible forbids women taking the lead in any affair of the local church. Women should not attend "business meetings" of the church.

3. Can women serve the elements of the Lord's supperto the congregation?

A woman is not to be in any position that usurps theauthority of a man because the New Testament forbidsthat. There is no teaching in God's word that is more direct, positive and specific than 1 Corinthians 14: 34,35 and 1 Timothy 2: 11, 12.

Serving at the Lord's supper is a leading role of men,and women cannot do so scripturally. Any public direction or service before the assembly for worship by awoman is usurping the authority of the man.

4. Can a woman lead a public prayer?No, if she is in an assembly of men and women.

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Leading a public prayer is the same in principle asspeaking before the assembly to preach to teach. Publicprayer is talking to God, but it is also speaking before theassembly, otherwise, how would they be following thepetition to God. She would be violating 1 Timothy 2: 12.

5. Can a woman say "amen" audibly during the sermon or at the end of a public prayer?

Most people who pray with one "leading" the prayersay "amen" to themselves, or very softly. To say "amen"audibly, loudly, is attempting to speak a word before theassembly. Could she not quietly say "amen" to herselfand accomplish exactly what the Lord would permit herto do?

6. Can a woman serve as an elder?

No man or woman can serve as an elder or deacon who is not qualified according to the scriptures. 1 Timothy

3: 1-7 and Titus 1: 5-9 give the requirements that willqualify a man to be an elder, and no woman can attainthese qualities. An elder is to be a man and to have onewife. No woman can have one wife by God's law. An eldermust rule his own house well (1 Tim. 3: 4), and thewoman can not scripturally be the head of the house(Eph. 5: 22-25).

An elder is to have the oversight (1 Pet. 5: 2).Elders are to rule over the flock (Heb. 13: 7, 17; 1 Tim.

5: 17). A woman would violate 1 Timothy 2: 12 to try tobe an elder or a deacon.

7. Can a woman lead singing?

Many women have good singing voices. Some of themhave good knowledge of the Bible and have a goodvocabulary, but they are not permitted to speak in thechurch (assembly) over the man. Directing singing istaking a leading role in part of the public worship, anda woman is not permitted to do that.

In rare cases when very small numbers of saints meet,and only one or two men are present, a lot of help could come from one or two of the sisters, but even here a woman is not to "lead" singing if a man is present. Heshould try to direct the singing.

8. Can a woman make the announcements?

Any public speaking in the assembly for worship is aviolation of 1 Timothy 2: 12. She cannot speak or teachover the man, and cannot usurp the authority of theman. She should not be in the position of a man.

A woman should not try to circumvent the word of God by trying to take the role of leadership and rule in thechurch through her husband, father or brother. In someareas this is what disturbs churches which would otherwise be at peace. Let the woman fulfill the role God gaveto them, and let the men treat the women as God requires them to do. This will strengthen both the homeand the church.