Women in Ministry:

Practical Application of Biblical Teaching

Randy L. Stinson
President, The Council on Biblical Manhood and Womanhood
Dean of the School of Leadership and Church Ministry
The Southern Baptist Theological Seminary
Louisville, Kentucky

Christopher W. Cowan
Associate Editor, The Journal for Biblical Manhood and Womanhood
Adjunct Instructor of New Testament Interpretation
The Southern Baptist Theological Seminary
Louisville, Kentucky

Introduction may be one body (1 Cor 12:12–26).

It is not uncommon for churches and indi- In particular, the Bible affirms the valuable
vidual believers who hold to a complementarian and necessary role of women serving in Chris-
view of gender roles to be unsure how to apply tian ministry.2 A church in which women are not
these principles in specific cases. Given this need, encouraged and granted opportunity to serve as
we offer the following application-oriented sugges- vital members of the Christian community is both
tions for consideration. Not all complementarians disobedient and unhealthy. Yet, while every believer
will necessarily agree with every aspect of this essay. is equipped by the Holy Spirit indiscriminate of
However, we believe there is a need for this kind gender, how each man or woman serves the church
of practical outworking of the biblical teachings falls under the framework of Scripture. God’s word
on manhood and womanhood and, thus, submit to is clear in its affirmation of women in ministry,
you our own understanding of how this teaching yet it also gives specific instruction regarding the
applies to various ministry contexts. What follows roles of men and women in the church. In 1 Tim
is obviously not intended as hard and fast rules to be 2:11–15, Paul writes,
accepted on the level of Scripture, nor do we expect
that this will address every possible ministry posi- Let a woman learn quietly with all sub-
tion or scenario. Yet, as with any text of Scripture, missiveness. I do not permit a woman to
while correct interpretation is necessary, it must be teach or to exercise authority over a man;
rather, she is to remain quiet. For Adam
joined with biblically faithful application.1 was formed first, then Eve; and Adam
By God’s grace, all men and women who was not deceived, but the woman was
believe in the Lord Jesus Christ receive spiritual deceived and became a transgressor. Yet
gifts to equip them to serve together in Christ’s she will be saved through childbearing—
body—the church. God grants these gifts through if they continue in faith and love and
his Spirit to all believers without distinction and holiness, with self-control (ESV).
for the edification of all (1 Cor 12:4–11). No mem-
ber of Christ’s church is unneeded; each is gifted by Thus, according to Scripture, Christian women are
God’s will so that the church, though many parts, called by God to serve the church, with the

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exception of teaching or having authority over men we believe a woman can serve as a “children’s min-
in the church.3 istry leader” (see further below). This may require
However, it is not always clear how this bibli- her to coordinate the efforts of men who serve as
cal teaching applies in a given ministry context. The teachers of children. But this appears to be consis-
first century church did not have the various min- tent with Scripture, provided that her position does
istry positions, both inside and outside of the local not require her to teach or exercise authority over
church, that are present in our Christian communi- these men.
ties today. The early church had no Sunday school Each local church should ensure that women
teachers, music ministers, or seminary professors, so have the opportunity to exercise their spiritual gifts
the Bible does not address these ministries as such. for the edification of the body—including teaching
But this does not mean we can simply ignore what and leadership gifts.4 However, as already noted,
Scripture does say about men and women serving all things must be done inside the parameters that
together in the body of Christ. Rather, we must God’s word establishes for his people. We must
relate the unchanging truths of Scripture to our submit to the authority of Scripture as we minister
contemporary ministry circumstances. We hope the to one another. Many opportunities and needs exist
following will serve as practical advice for specific for women to teach and lead other women, which
ministry positions to assist believers, churches, and would be a faithful application of Titus 2:3–5:
other Christian organizations in applying God’s
word for the good of his church and the glory of Older women likewise are to be rever-
the Lord Jesus Christ. ent in behavior, not slanderers or slaves
to much wine. They are to teach what is
good, and so train the young women to
Teaching and Leading love their husbands and children, to be
The church of the Lord Jesus Christ is designed self-controlled, pure, working at home,
to function via the gifts of all of God’s people— kind, and submissive to their own hus-
men and women. These include specific gifts that bands, that the word of God may not be
involve the functions of teaching and leading. Here reviled (ESV).
we want to briefly distinguish between two gen-
eral meanings of the term leading. By the use of Regardless of the specific context, believers
the word leading, we primarily have in mind gifts ought to be careful to avoid a situation that would
that God grants that enable believers to serve in result in a violation of the principles of 1 Tim
particular positions of authority, providing spiritual 2:11–15. In this passage, Paul restricts women from
direction to other believers in a local church (for engaging in two activities: teaching men and hav-
example, the position of pastor/elder/overseer). ing authority over men. Since these are the primary
However, people may also use the term lead- responsibility of those who hold the office of elder/
ing to speak of having primary responsibility for overseer/pastor (see 1 Tim 3:2–5, 5:17; Titus 1:9;
coordinating group efforts in a particular ministry 1 Pet 5:1–3), a woman should not function in this
area. In this latter case, one need not necessarily office because this would require her to exercise
exercise authority over individuals in order to be these two prohibited activities. But, we should also
designated the “leader” of a specific ministry. It is recognize that these activities—especially that of
more of an administrative responsibility for a pro- teaching men—are not limited to those who hold
gram rather than an authoritative relationship over the office of elder/overseer/pastor. Thus, we believe
people’s specific conduct in the church (though we a woman is prohibited from holding any office or
recognize that there can be situations where those position in the church that would require her either
two distinct kinds of activities would merge into to teach Scripture/Christian doctrine to men or to
each other, situations that would require prayer and exercise authority over men. This does not prohibit
mature Christian wisdom to decide). For example, informal guidance and explanation such as that

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communicated from Priscilla and Aquila to Apol- Sunday School Teacher/Leader or
los in Acts 18:26. Rather, what is prohibited is the Small Group Bible Study Teacher/Leader
kind of formal teaching and exercising of govern- For a woman to function in one of these roles
ing authority envisioned in 1 Tim 2:12. Therefore, in a mixed group of men and women would place
churches should evaluate any given ministry posi- her in a position of providing biblical instruction
tion based on whether or not it would require a publicly to men, and oftentimes also place her in
woman to perform such functions. an authoritative “pastoral” role over the members
Some have suggested that it is consistent for a of the group. This would be inconsistent with the
woman to teach men as long as she herself is under teaching of 1 Tim 2:11–15.
the authority of her husband and/or the pastoral We believe a woman co-teaching a mixed class
leadership of the church, but Scripture does not with a man (for example, a husband and wife, where
support this position. Paul restricts women from the husband would teach sometimes and the wife
exercising two distinct functions: “I do not permit would teach sometimes) would also be problematic.
a woman to teach or to exercise authority over a man” Certainly, if a man is teaching a Sunday school class,
(1 Tim 2:12).5 Though a woman may not be in his wife could be a helper to him in a way that does
a position of exercising authority over men, if not violate 1 Tim 2:11–15. But to promote a team-
she teaches them Scripture/biblical doctrine, she teaching concept would presumably involve the wife
is functioning in a way that conflicts with Paul’s in providing Bible instruction to men. In addition,
instructions. The Bible does not indicate that these individuals may very well understand such a hus-
activities are acceptable as long as a woman is band and wife “team-teaching” setting as promoting
“under authority.” The pastor(s)/elder(s) of a church an egalitarian view of “mutual submission.”7
cannot give a woman (or a man!) permission to dis-
obey Scripture. As Wayne Grudem writes, “Would Church Worship Leader/Music Minister
we say that the elders of a church could tell people For a woman to serve as a worship leader
‘under their authority’ that they have permission or music minister in a church is a more difficult
to disobey other passages of Scripture?” 6 Of course issue. Part of the difficulty in making application
not. We would assume (and hope) that any church here lies in the lack of uniform agreement among
member—man or woman—who serves in an offi- various church traditions regarding the role and
cial ministry capacity in a local church is function- function of one who serves in such a ministry. It is
ing under the authority of the pastoral leadership certainly possible for a woman to serve in a posi-
of that church. But submitting to the leadership tion in which she leads in congregational singing
of the church does not grant one the freedom to during a church worship service. However, it would
disobey clear biblical teachings. depend on how that particular church understands
the degree of authority that she holds over the
Specific Ministry Positions assembled congregation and the extent to which
The specific ministry positions considered she provides instruction. Is her position under-
below have been chosen because, in our experience, stood as one of authority over the congregation
these are the particular ministries about which similar to a pastor/elder? Does she provide doc-
individuals and churches most frequently ask when trinal commentary between songs or other doctri-
it comes to questions of gender roles. So, with the nal instruction to the choir or congregation? Does
foregoing discussion in mind, how should we apply her “leading” involve the exercising of authority
the teachings of Scripture regarding women in over others or, rather, providing leadership regard-
ministry to the following ministry contexts? ing timing, tempo, music, etc.? Does she direct the
church to a particular song in a hymnal and invite
those assembled to praise the Lord, or does she
engage in more biblical exhortation like a pastor/

JBMW | Spring 2008    19

elder? Churches ought to take these kinds of ques- for them to be led and instructed by men who can
tions into consideration when attempting to apply model godly, biblical manhood for them. It would
biblical principles to this ministry position. also serve as a transition for them, so that they
begin to expect to sit under the doctrinal instruc-
Children’s Ministry Teacher/Leader tion of God-called men in the church. This would
If a woman serves in a position of essentially not mean that men should be solely responsible
overseeing and coordinating the children’s ministry for teaching and leading all of the youth. Teenage
of the church, this does not seem to present any con- girls are just as much in need of godly women who
flict with Scripture. Neither should it be regarded can disciple them and model biblical womanhood
as inappropriate for women to teach children. We for them. So, there is a genuine need for women to
note that Scripture not only permits women to minister to them.
teach children, but in certain cases expects it. A While we believe men teaching and leading
son is commanded to heed the instructions of both teenage boys would be the wisest arrangement, we
his father and mother (Prov 1:8). Paul speaks com- do not intend to make an absolute rule here. Since,
mendably of Timothy’s mother and grandmother in general, teenage boys are still under the author-
who taught him the Scriptures and passed their faith ity and instruction of their mother as well as their
on to him (2 Tim 1:5; 3:14–15). This does not con- father, it would not necessarily be inconsistent for
flict with the biblical prohibition against a woman them to receive doctrinal teaching from a woman
teaching doctrine to men or exercising authority teacher or youth ministry leader. Each specific situ-
over them in the church, because young boys do ation would require mature Christian wisdom to
not relate to women teachers as man to woman. decide the most appropriate arrangement.
Thus, there is nothing inappropriate with women
teaching or exercising authority over young boys Teaching in a Theological Seminary or College
who are under their mother’s authority at home. It is sometimes argued that the prohibitions
What churches should seek to avoid is desig- of 1 Tim 2:12 do not apply to those who teach in
nating a woman in such a position as the “Children’s a theological college or seminary. Since the context
Pastor.” For her to hold this title is problematic, of Paul’s prohibition is the church and the content
since women are biblically restricted from func- of the teaching is Christian doctrine, some argue
tioning as pastors/elders/overseers, and applying the academic content and context make the pro-
the title “pastor” to her would blur that category. hibition irrelevant to formal theological education.
Thus, it seems inconsistent to give her this title We disagree with this assessment for two reasons.
even if her teaching is limited to children. First, in both the church and the theological school,
If her position is not understood as one of the content of the teaching is often the same—the
authority over the congregation similar to a pastor/ authoritative apostolic deposit of Christian doc-
elder, but, rather, her position is that of a “children’s trine.8 Second, seminaries are hardly serving their
coordinator,” “children’s ministry leader,” etc., who church constituencies well if they are permitting
plans and coordinates the children’s ministry of what 1 Tim 2:12 expressly prohibits—women
­the church and perhaps teaches children as well, teaching Christian doctrine over men. Therefore,
this would appear to be consistent with biblical consistency requires that instructors of Bible or
teaching. theology also adhere to the requirements of 1 Tim
2:11–15.
Youth Ministry Leader Christians may debate all of the specific areas
We believe it is wisest to place teenage boys of study that would be included under the head-
under the spiritual leadership and instruction of ing “Christian doctrine.” But certainly “Christian
men. Given the fact that they themselves are on the doctrine” would include New Testament Studies,
brink of manhood, this is the most appropriate time Old Testament Studies, Bible interpretation, sys-

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tematic theology, Christian ethics, Christian phi- Parachurch Board of Directors
losophy, and church history. In seminary, Greek We believe there is nothing to prevent women
and Hebrew courses are taught with attention to from serving alongside of men as members of a
exegesis and interpretation of the biblical text, and board of directors for a Christian parachurch orga-
in this sense would be relevant to the prohibitions nization. While the board as a whole exercises gov-
of 1 Tim 2:12. Thus, we would encourage seminar- ernance over the ministry, individual members of
ies and colleges to carefully consider the content the board usually do not exercise individual author-
of these courses so that they may avoid a situation ity over one another or over individuals in the min-
that involves women providing doctrinal instruc- istry. Thus, it does not involve the direct authority of
tion to men. a woman over a man, but is the collective authority
Having acknowledged this, we would strongly of a group. Board members reach group decisions
affirm the pursuit of a theological education by that provide direction for the organization. This
women who have been called by God into Chris- would be similar to women voting as a part of a
tian ministry and had their giftedness affirmed by church congregation.
a local church. The church of the Lord Jesus Christ Having said this, we believe the chairman of
is in need of both men and women who have been the board of directors should be a man, since (in
trained and equipped for service. In addition, a most organizations) this person is expected to exer-
growing number of evangelical seminaries, colleges, cise a leadership role over the other board mem-
and denominational agencies are creating women- bers and in his relationship with the organization’s
specific programs and ministries, and many of these president/executive director.
teaching and ministry positions require theological
education. Bible Conference Preacher/Teacher
A significant number of women have minis-
Parachurch Ministry Teacher/Leader tries that involve them in speaking and teaching
The same biblical principles about teaching at Bible conferences. We are very grateful for the
men and exercising authority over men apply in the wonderful work many of these women have done
context of a parachurch ministry. It is not sufficient in advancing sound biblical knowledge among
for a parachurch organization to claim that it is women and helping them to apply it to their lives. If
distinct from the church. While this may be true, it they also provide doctrinal instruction to men dur-
does not provide an adequate answer to the question ing their conferences, though, this seems to con-
of gender roles in such an organization. If a para- flict with Scripture. Again, we are grateful to God
church ministry is engaging in an activity for which for the teaching ministries of many gifted women.
we have biblical instruction, then it seems clear that Gender-specific conferences allow female speakers
it should be obeying that instruction. In his very to address gender-specific issues of a woman’s life
helpful discussion on this issue, Wayne Grudem that pastors will not be able to do from the pul-
writes, “Some New Testament commands do not pit. Such forums can serve as faithful applications
apply to parachurch organizations not because they of Titus 2:3–5 on a large scale. As a general rule,
are not churches, but because they are not perform- though, we would simply encourage the speakers,
ing the activity mentioned in those commands. . . . as well as conference coordinators, to limit atten-
Parachurch organizations should follow New Tes- dance at the events to women.
tament commands written to churches when those
organizations are doing the same activities that Conclusion
the command is talking about.”9 Thus, we believe We are encouraged by the need to write this
women should not be appointed to serve in specific essay, for two reasons. First, that these questions
roles in parachurch ministries that would require are being asked indicates that many Christians and
them to teach or exercise authority over men. churches are seriously engaging God’s word for

JBMW | Spring 2008    21

guidance about how we are to serve one another the Local Church (Wheaton: Crossway, 2006); Susan Hunt and
Peggy Hutcheson, Leadership for Women in the Church (Grand Rap-
in ministry, rather than merely resorting to prag- ids: Zondervan, 1991); Mary A. Kassian, Women, Creation, and the
matic answers. Second, the need to address these Fall (Wheaton: Crossway, 1990); Susan Hunt and Barbara Thom-
issues demonstrates that many Christian women son, The Legacy of Biblical Womanhood (Wheaton: Crossway, 2003);
Elizabeth Inrig, Release Your Potential: Using Your Gifts in a Thriv-
are zealous to serve the Lord and his church. Thus, ing Women’s Ministry (Chicago: Moody, 2001); and Susan Hunt,
the abundance of questions being asked about Spiritual Mothering: The Titus 2 Model for Women Mentoring Women
appropriate ministries is not a problem, but reflects (Wheaton: Crossway, 1992).
5
See, especially, the chapter by Andreas Köstenberger (“A Complex
a healthy desire of many women to use their spiri- Sentence: The Syntax of 1 Timothy 2:12”) in Women in the Church,
tual gifts to build up the body of Christ.10 As John 53–84.
Piper asserts, “If I were to put my finger on one 6
Wayne Grudem, Evangelical Feminism: A New Path to Liberalism?
(Crossway: Wheaton, 2006), 104.
devastating sin today, it would not be the so-called 7
For a critique of “mutual submission,” see Wayne Grduem, “The
women’s movement, but the lack of spiritual lead- Myth of Mutual Submission as an Interpretation of Ephesians
ership by men at home and in the church. . . . The 5:21,” in Biblical Foundation for Manhood and Womanhood (ed.
Wayne Grudem; Wheaton: Crossway, 2002), 221–31.
spiritual aimlessness and weakness and lethargy and 8
We agree with Douglas Moo that “teach” in 1 Tim 2:12 occurs in a
loss of nerve among men is the major issue, not the specialized sense to denote the teaching of Christian doctrine: “In
upsurge of interest in women’s ministries.”11 Like- the pastoral epistles, teaching always has this restricted sense of
authoritative doctrinal instruction” (Moo, “What Does It Mean
wise, we believe that the problems the church is Not to Teach or Have Authority over Men? 1 Timothy 2:11-15,”
experiencing today through the influence of femi- 185).
nist ideology is primarily a result of men failing to 9
See Wayne Grudem, “Is Evangelical Feminism the New Path to
Liberalism?” Journal for Biblical Manhood and Womanhood 9, no. 1
assume responsibility for leadership and carrying (2004): 56, 57. See also Grudem, Evangelical Feminism: A New
out that responsibility through selfless servanthood Path to Liberalism?, 107–14.
of Christ’s church. May the Lord grant that all of 10
Countless opportunities exist for women to serve in ministry roles
that are deeply needed. For a sample list of ministries, see John
us—men and women—would be faithful in our Piper, “A Vision of Biblical Complementarity: Manhood and
calling to serve him and to serve one another in Womanhood Defined according to the Bible,” in Recovering Bibli-
love. cal Manhood and Womanhood, 58. This chapter has been reprinted
separately as John Piper, What’s the Difference? Manhood and Wom-
anhood Defined according to the Bible (Wheaton: Crossway, 1990).
ENDNOTES 11
Piper, “A Vision of Biblical Complementarity,” 53.
1
We want to thank the following individuals for their very helpful
input and feedback on this essay: Heather Moore, Wayne Grudem,
Peter R. Schemm Jr., Jack Cottrell, Russell D. Moore, and Denny
Burk.
2
For a helpful, biblical survey, see Thomas R. Schreiner, “The Valu-
able Ministries of Women in the Context of Male Leadership: A
Survey of Old and New Testament Examples and Teaching,” in
Recovering Biblical Manhood and Womanhood (ed. John Piper and
Wayne Grudem; Wheaton: Crossway, 1991), 209–24.
3
The following are some helpful works that address this biblical
teaching and its application: Andreas J. Köstenberger and Thomas
R. Schreiner, eds., Women in the Church: An Analysis and Application
of 1 Timothy 2:9–15 (2d ed.; Grand Rapids: Baker, 2005); Wayne
Grudem, Evangelical Feminism and Biblical Truth: An Analysis of
More Than 100 Disputed Questions (Sisters, OR: Multnomah,
2004); Dan Doriani, Women and Ministry (Wheaton: Crossway,
2003); Douglas Moo, “What Does it Mean Not to Teach or Have
Authority Over Men? 1 Timothy 2:11–15,” in Recovering Biblical
Manhood and Womanhood, 179–93; H. Wayne House, The Role of
Women in Ministry Today (H. Wayne House, 1990); George W.
Knight, The Role Relationship of Men and Women: New Testament
Teaching (Phillipsburg, NJ: Presbyterian and Reformed, 1985); and
Jack Cottrell, Gender Roles and The Bible: Creation, the Fall, and
Redemption ( Joplin, MO: College Press, 1994).
4
For helpful resources that address women’s ministry in the local
church, see J. Ligon Ducan and Susan Hunt, Women’s Ministry in

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