Was Paul a Misogynist?

August 12th, 2008
J. R. Daniel Kirk

J. R. Daniel Kirk

When I spoke to the Philadelphia Emerging Cohort about Paul, one of the biggest gripes was Paul’s view of women. Texts bearing Paul’s name, especially 1 Timothy 2:8-14 and 1 Corinthians 14:34-35, have a long history of undergirding a patriarchal view of church leadership.

But there is a countervailing strain in Paul’s letters as well, one much more inclusive of women.

Before looking at the data, I want to underscore one important aspect of Paul studies that will be a focal point at the conference: Paul’s theology is not a “systematic” theology, he doesn’t expound eternal principles of a timeless system. He draws from his understanding that the narrative of God’s commitment to Israel has come to its climax in the death and resurrection of Christ, and that the church is the continuation of that story.

This perspective on Paul is crucial, because different presuppositions about what scripture is lead to different conclusions about what we should do with the data. If the Bible is, at its core, a revelation of the True Theology, then our job is to figure out what true principle can account for all the data we find. If the Bible is, at its core, the Rule Book, then our job is to figure out which rule applies at all times and places. If the Bible is, at its core, a narrative which we continue to play out, then we have to look not only at theological statements and rules, but also indications of how the script was played in the past and then try to figure out what it looks like to play the script faithfully in our time and place. (My previous post on Paul as missional theologian is important here!)

So what is the data of the Pauline letters?

Romans. Romans 16 is a tremendously important witness to the role of women in the early church. A major problem we have to get over is that many of our Bible translations were sponsored by more conservative legs of the church, and so many of the female names have been rendered in masculine forms. Two of the most important indicators of women’s roles are Phoebe who was a deacon and Junia who was an apostle. Although some translations indicate that “Junia” is “Junias” or some other masculine name; or, that “Androncius and Junias” have good reputations with the apostles, the evidence in favor of a woman apostle is decisive (see E. J. Epp, Junia: The First Woman Apostle).

1 Corinthians. In striking contrast to 1 Corinthians 14, based on which we would anticipate finding a consistent moratorium on women speaking in Corinthian church, 1 Corinthians 11 indicates not only that women were speaking, prophesying, and praying, but that they were welcome to do so just as long as everything was handled properly. Recent studies in text criticism have led many scholars to argue that the passage in 1 Corinthians 14 excluding women’s participation in worship was a later addition, not part of Paul’s original letter to Corinth.

Galatians. Much has been made of Galatians 3:28, “in Christ Jesus there is no longer Jew and Greek, slave and free, male and female.” While I don’t agree with every argument that has been hung on this verse, it can be an important piece of evidence. It is part of a baptismal formula that pronounces an end within to the church to the divisions which mark the world around it. Although the implications of this formula were not fully realized in the first century (there was still slavery in the church, there was still patriarchy within the church), it testifies to the nature of the Christian community that is properly living out its calling to be witness to the new creation God has brought about in Christ.

This post is already too long, and there are myriad other issues that need to be dealt with in forming an idea of Paul’s view of women, but where does all this leave 1 Timothy 2?

First, it’s important to realize that most New Testament scholars do not think Paul wrote 1 Timothy. This does not get us out of having to deal with 1 Timothy as part of the canon, but it does help take some of the edge off of Paul himself.

Secondly, the purpose of this other evidence is to show that despite what 1 Timothy commands, there were women who did teach and have authority in the early churches, that this teaching and authority was sanctioned by Paul, and that Paul himself offers a theological paradigm within which overcoming the subjugation of women is an anticipated outcome.

This means that not only within the New Testament in general, but even within the “Pauline corpus” itself there are counter-voices to the imperative of 1 Timothy 2. And this is why it is so important that we learn to think differently about what the Bible is, and get about the difficult task of figuring out how to faithfully live in our narrative moment. Being faithful, Bible-believing Christians is not simply about cherry-picking rules from the New Testament that we apply to our lives and our communities; it’s about recognizing that the drama has been lived in many ways before we came on the scene and attempting to implement a faithful embodiment of the narrative in our own day.

If I may plug the conference here: the plenary sessions will start to paint a picture of Paul that can help jump-start our understanding and use of him in just this way.

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2,071 Responses to “Was Paul a Misogynist?”

  1. When we speak of the Ephesians 5 passage, I believe we’re entirely negligent in our treatment of the passage when we do not view it in light of the entire pericope, or indeed, the chapter itself. Verse 22 neglects even suppling a verb for its sentence (in the Greek) and it has been borrowed from the previous verse by translators, which commands us all to be submissive (a voluntary act) to one another, regardless of gender, indeed even of specific relationship. As Christians, we are to submit to one another in reverence for Christ. Additionally, the command for husbands to love their wives (issued 3 times in this passage alone) providing a directive of that love–as Christ loved the church and gave himself up for her. Including the command to everyone at the beginning of the chapter–to live a life filled with love for others, following Christ’s example, who loved you and gave himself as a sacrifice to take away your sins–the question begs to be asked: who’s commanded to submit to whom? Is not this a picture of mutual submission, an actual living out of the self-same sacrifical voluntary love Christ has shown to us?

  2. Love the emphasis on narrative vs. “rule book” interpretation, although “narrative” doesn’t mean it is still being written in time, as we speak. But that’s another discussion :)

    Couple of thoughts:
    1. “it’s important to realize that most New Testament scholars do not think Paul wrote 1 Timothy.” I know this a blog post and not a scholarly paper, but that statement could use some support.

    2. Regarding a narrative view, what about Ephesians 5:22, where Paul indicates that marriage roles are important, not because of some kind of legalistic restraint, but as a beautiful picture of our relationship to Christ. That’s one of the *reasons* for marriage.

    Thanks,

    Adam

  3. Adam,

    Concerning 1 Timothy, here is a basic rundown of the evidence:

    Word-usage: the pastoral epistles (1-2 Tim, Titus) use a significant amount of vocabulary that matches 2nd century Greek usage more closely than 1st century Greek.

    Style: there are issues of Greek style as well.

    Argumentation: unlike Rom, 1-2 Cor, Gal, and Phil, 1 Tim and Titus especially do not make arguments from the core convictions concerning Christ to the issues being addressed. Appeal is made to agreed upon principles, trustworthy statements, etc.

    The argumentation issue is a theological issue, others include the attitudes toward the law, which don’t reflect the same Pauline, Jewish consciousness as the main Pauline letters.

    Some folks think that the church government (elders, deacons) is too developed for Pauline churches, I don’t agree with that.

    I’m not sure what your question is about marriage. It sounds to me like you’re seeing the marriage command in Eph 5 as a way of doing a narrative theology of marriage: we participate in the story of Christ and the church through marriage. But maybe I’m missing your point?

    Peace,
    Daniel

  4. Good stuff. I’ll have to do a little more research, which I enjoy. I think there is room for Paul to write in 2 different styles for 2 different purposes, kind of like the difference between an official paper and a blog post. I wouldn’t expect him to hammer Justification and Court-Room language in a personal, pastoral letter to a friend.

    Also, my point in bringing up the marriage idea in Ephesians is simply to suggest that the issue of gender “roles” may be important, not in a legal and subjugative way, but as symbolic (like the Sacrament). We are making the role of women a legal issue, akin to the suffrage issue faced within the last 100 years, but politicized language will only lead us away from the beauty of God’s original design, and the accompanying joy that comes with obedience.

  5. Daniel,
    Thanks for the post. I think it’s worth adding the example of Priscilla in Acts 18. For me, in fact, she’s the most important and clearest example of a woman doing precisely what 1 Tim 2 forbids, i.e. having teaching authority over a man as she instructs Apollos more fully in the way of the Lord. Sounds kind of like a sem prof improving the theology of a pastor/evangelist. I know she works together with her husband, but there’s no indication in the text that she is in any way the lesser or submissive partner in the endeavor.

  6. Adam,

    I agree with the importance of working out our gender issues in a way symbolically attests to what God has done in creating and recreating us. That is where I start to find Gal 3:28 persuasive as an indicator of a more egalitarian structure in the church: equal access to all functions and positions is a more faithful way of embodying the Christ in whom there is no longer male or female. In that sense, I think “egalitarian” church government preaches the gospel better than a “complimentarian” view.

    Regarding two styles: you might have an argument along those lines for Col or Eph, but in my own reading of Paul in Greek and English, I think it’s too much to stretch for when it comes to 1 Timothy. 2 Timothy is closer, especially in terms of its theological argumentation (the christ-event forms an important sub-theme that pulses through the letter in 2 Tim). I think you’d have to make an argument for Paul to be quite far away from his letters via the writing of a secretary or some such in one of the groups of letters. But even that wouldn’t help with some of the significant theological issues.

  7. Steve,

    Acts? What’s that? :)

  8. Yeah, I know. It’s not Paul, but it’s still canonical. It’s funny operating more often with pastor brain than scholar brain (though I try to keep those closer together than we usually allow); it didn’t even occur to me that Priscilla was outside the Pauline corpus until just before I posted my comment. I do think it’s interesting, though, that that incident takes place in Ephesus, the eventual destination of 1 Tim.

    Of course, as you’ve noted, 1 Tim is also probably not Paul, and there are also reasonable doubts about the authenticity of the difficult 1 Cor 14 passage.

  9. I don’t know how much you’ve gotten into the language of 1 Timothy 2, but there are some real issues with our translation there. The words used to “have authority” is found only in this passage in scripture. Elsewhere, other words are used in regards to authority. The word here actually means “to usurp authority”. It’s been a while since I looked at it, but I seem to remember that Timothy was pastoring in Ephasus which had a very strong female dominated cult. If we look at the description of things like braids and jewels Paul discourages, they match quite well the adornment worn by women at the temple of the cult (I think it was the cult of Artemis, but I don’t remember right now).

    At any rate, we do not have the letter to Timothy which prompted Paul’s letter (I am quite willing to assume that Paul wrote it). However, from the letter it seems that there was probably an issue with new converts from this local cult bringing their ideas about how things ought to work in a religious setting into the church. Thus women “dressed up” in unseemly ways and may well have felt that it was natural or right for women to hold positions of authority based on their gender, as opposed to a call or gift. Thus, we have Paul saying that he would not allow women to “usurp authority” over the men simply because they are women. They must, like everyone, take time to listen, learn and be taught. Simply asserting that you have the special wisdom of a woman (an understanding which would have migrated from the local cult) does not give a woman the right to bully her way into a position of authority. I would highly recommend that people do some research into the local female dominated cult in Ephasus. If assumptions about how things are supposed to work and ingrained ideas of the former cult members were filtering into the church Timothy was pastoring, then Paul’s teachings make so much more sense. (For example, there were some rather unusual and striking teachings about women and childbirth which were taught by the cult. Paul’s words about women being saved through childbirth seem to be a response to that.)

    As for Ephesians, it is hard to think of any set of verses which are more misread by the church today. For example, Ephesians says that men are to love their wives. Does this mean that only men are required to love? Can wives hate, despise or be indifferent to their husbands? That’s obviously a patently ridiculous idea, but this is exactly the logic which is applied to claim that women have a special call to be submissive. Also, at the time Ephesians was written, people didn’t know what the purpose of the brain was. They thought that the seat of thought and of the will lay somewhere in the midsection of the body. The head was commonly thought to be where light and information from the senses entered into the body. When one considers that so far as direction goes, we rely on the Holy Spirit while Jesus brings us teachings about a new way of life and the coming of the Kingdom, the use of the head language to justify a superior or directional position for men in the marriage relationship really falls apart.

    1 Corinthians 14:34-35 is probably the one verse which from a scholarly point of view is a bigger problem than any others. Personally, I think it is probably not as clear as it ought to be in meaning because it was an add-on by Paul - he actually wrote it in the margins, which also accounts for the fact that it seems to disrupt the flow of the text. However, even here, there are some obvious problems with our translation of the verse. First of all, the word translated “women” can also mean “wives”. Given its close proximity to husbands, it almost certainly should have been translated “wives” and not “women”. Also, the tense indicates a continuing, ongoing action. So, it’s not just that the women are talking and interrupting; it is that they are continuously doing so. Rather than waiting to ask their husbands questions about what is being taught when they get home, they are being disruptive and carrying on conversations in the pews, so to speak. Given that this passage appears in the middle of a longer passage about maintaining order and decorum in services, it seems entirely acceptable to say that Paul’s words are meant as instructions for women not to inappropriately disrupt church services. This fits with the rest of the passage and doesn’t require us to throw out numerous passages indicating that women could and did teach, speak, prophesy and the rest.

    Over many years of studying Paul and his treatment of women, it has become clear to me that not only has Paul gotten a bad rap, but that there seems to be something driving people’s attachment to the idea that Paul teaches that women should be subordinate beyond the words of the text. It is relatively easy to see that there is a clear contradiction at work. Even lacking access to information about the culture and translation, there is enough contradictory information about the roles of women that one must chose which of Paul’s teachings about women one wants to adopt: the clear teachings of equality or the apparently clear teachings of inequality. Especially today, it seems to me to beg the question as to why so many prefer to follow the teachings about inequality rather than the teachings of equality.

  10. Helpful stuff Rebecca. Just FYI if you’re interested. I’ve written a some short exegetical comments on 1 Cor 14:34-35 that might be helpful (with the assumption that the verses are indeed from Paul). It’s intended for a local church audience and is located on the Wynkoop Center for Women in Ministry site: “Keeping Order in Public Worship—Commentary,”(http://www.wynkoopcenter.org/images/articles/u4s2.pdf). My comments start on p. 5. For what it’s worth…

    Andy

  11. I found Garry Wills’ book, What Paul Meant, very helpful when trying to “get at” the contradictions about the role of women in the church. lkm

  12. Professor Kirk,

    You wrote “First, it’s important to realize that most New Testament scholars do not think Paul wrote 1 Timothy.”

    1) I am interested in the subject of female ladership in the New Testament &

    2) I am also interested in New Testament scholarship dealing with textual criticism.

    Could you provide me with 2 or 3 names of scholars on both sides of the issue of whether Paul wrote 1 Timothy or not

    Thank you for your time

    Jerry

  13. Thanks, Daniel, for a well-articulated summary of the issues. And, to commenter Rebecca Trotter, excellent work. The presumption of patriarchy in the conservative church has much to do with tradition, and not nearly as much with the Bible as those who embrace it would like to think.

  14. Jerry, I think that the best person to look to for arguments in favor of Pauline authorship of the Timothy letters is Luke Timothy Johnson (_The First and Second Letters to Timothy_, Anchor Bible 35a [New York: Doubleday, 2001]). A more traditional defense of Pauline authorship of the Pastoral Epistles (1 & 2 Timothy, Titus) can be found in George Knight, _The Pastoral Epistles_, New International Greek Testament Commentary [Grand Rapids: Eerdmans]).

    For the other side, check out introductions: Green, Thompson, Achtemeier has a concise outline of the argument from a sympathetic Christian point of view; Bart Ehrman gives a more raw non-Pauline authorship approach; Raymond Brown is another critical scholar who is fairly convinced that Paul didn’t write them.

  15. Theological mom,

    The context piece is crucial and under appreciated. The post on Connversation by Foolish Tarheel is to the point.

    One of the first cracks in my affirmation of church patriarchy came when I got resistance from the elders of a church I was attending when I suggested that their call for men to be ushers [!] might be inappropriately limiting. That I was given a theological type defense made me start to realize that modern-day prejudice might be playing a larger role in women’s issues in the church than I had previously been willing to admit.

  16. Thank you sir

  17. Daniel,

    Great stuff, thanks for this post. I would recommend to anyone the book Discovering Biblical Equality: Complementarity Without Hierarchy…. I. Howard Marshall on Ephesians 5:22ff, and Linda Bellville on 1 Timothy 2, are both excellent.

    Related to this are some of the novel complimentarian constructs that have their roots in the 18th and 19th century arguments regarding race. These arguments use an understanding of the Trinity that has the Son eternally subordinating to the Father…. thus subordination need not imply inequality goes the argument. That particular view of the Trinity is heretical however. Kevin Giles book “Jesus and the Father: Modern Evangelicals Reinvent the Doctrine of the Trinity” is indispensable on this issue. Charles Hodge made this argument about race, and George Knight picked it up in the ’70’s when the social advancements of women began to make the church look misogynistic. Which it was frankly. Complimentarianism has a red line under it every time I type it because it has no real history in the English language, being only about 30 years old.

    I bring up the Trinity issue because I know for some, it’s the only obstacle left in embracing an egalitarian position. And, it’s usually defended from 1 Cor 11…. So any discussion of Paul’s supposed misogyny might have to deal with that passage and this argument.

    Sorry for going too long! As you know, I’m passionate about this issue.

  18. I’m reminded of the book “The Ministry of Women in the Church” written by Ward Powers, who lectured at Sydney Missionary and Bible College. He looks at these passages as a new testament greek scholar.

    His position is that the 1 Tim 2 text is generally mistranslated. That this passage refers to a man and a woman, not men and women in general. That the passage makes no reference to church and is a statement about home life where a woman is not to instruct or “lord it over” her husband. His argument is that some women, intoxicated with the freedom and value given them under christianity, had taken things too far. He maintains that women shouldn’t instruct their husbands but is instruction really appropriate in either direction? Wouldn’t conversation about our journey with God be better?

    His position on the 1 Cor 14 is that this is also often mistranslated and that Paul is stating that women shouldn’t “chatter” during church. I am sure that pretty much every pastor is on board with that.

    He also points out that if we take 1 Cor 14 to mean that women shouldn’t teach in church that rules out all teaching, regardless of the audience. Therefore all sunday school classes should now be taught by men, yes, even the three-year-old class. Not such an attractive idea now is it guys?

    This would also be in direct contradiction of Titus 2:3-5.

    He also points out that in 2 Tim 2:2

    “And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others” NIV

    The “men” used is the word for human beings not animals, and not the word for males not females. It seems to be a direction from the same person to the same audience to teach men and women in order that they go and teach others. Assuming that Paul did write these letters which apparently is now in doubt.

    Maybe we should be asking if modern english bible translators are misogynists.

  19. >>Maybe we should be asking if modern english bible translators are misogynists.<<

    Bingo.

  20. Jenni’s reference to Ward Power’s “The Ministry of Women in the Church” is spot on. I have not read the book, however she writes that, “His position is that the 1 Tim 2 text is generally mistranslated. That this passage refers to a man and a woman, not men and women in general.” In fact, it is my understanding that many of the difficult passages about women in the church are in fact verses about husbands and wives, not men and women in general.

    We must keep in mind that in Ephesians 5 Paul tells us that husbands and wives are the same flesh to explain the Body of Christ. He uses that example of husbands and wives in 1 Cor 11 to explain headcovering. “But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ.” Most teachers understand head in this case to mean “leader”, but if one reads it in the context of Eph 5, that man is the physical head of a body then one understands that the issue of women covering their heads is a matter between husband and wife, not woman and church. Her long hair is her headcovering, and if she shaves it off, she is breaking her vow to her husband (see Nazarite vow Num 6: 19, Hannah’s vow in 1Sam 11, , Paul’s vow in Acts 18:18, 21:23,24, and the captive woman Deu 21:10-13).

    I believe this to be the true means of a woman usurping a man’s authority–in the relationship between husband and wife, not in the church.

  21. Sometimes in dealing with women’s issues, the question of homosexuality comes up as a parallel discussion. I’ve posted some thoughts about that on my blog, if you’re interested.

  22. In addition, these comments of Paul (and others) leave single women such as myself wondering, “do I have to attach myself to some man and have him direct my life?” Unfortunately, some do believe this, though perhaps for different reasons. People must take things in the context of the time and situation. Clearly, for Jesus to use women in his ministry as he did, he did not have a problem with women in active ministry. And after all, we were the only ones when Jesus was in the Garden who stayed awake!

  23. Catherine,

    Not sure what you’re referencing in terms of staying awake in the garden?

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