Woman: Submission and Authority?

Woman: Submission and Authority?

Leila Tall

Wenatchee Valley College

Dr. Donahue

March 15, 2023

Woman: Submission and Authority? 2

Abstract

The Bible has been used to support and contradict the ideas of wifely submission and male

authority, which has been discussed and debated within the Christian sphere. Some support

traditional submission and authority and others reject them. Both sides use biblical texts to

support why the Bible is outdated or why it still stands today and how. An examination of

biblical texts, differing views of Southern Baptism, Catholicism, and Adventism shows that

insufficient study leads to misinterpretations, thereby leading to unbiblical teachings. For the

sake of this essay, the use of the word church or churches will refer to the whole of Christian

churches unless otherwise specified. The term Pauline texts is also used frequently, and it refers

to the biblical author of those texts: Paul. The implications from the study found that godly

submission and male authority still stands today, not just in Christianity but the secular world as

well.

Keywords: submission, authority, Pauline texts

Woman: Submission and Authority? 3

Woman: Submission and authority?

When it comes to women and their roles in family and marriage, debates over what the

Bible instructs have divided people within the Christian community. For decades, many societies

have held the expectations that men, by nature, own the right to hold authority in private and

public spheres. For some of these societies, portions from the Bible have been used to support

ideas such as how women must always submit to their husbands, and women cannot have

authority over men. Today, the rise of feminism has grown from the early 1800’s and has

become a prominent ideology, but it has raised questions within Christianity: why can’t women

have authority? Should wives submit to their husbands or is that a tradition now outdated? In

answers to these debates, biblical texts proving or contradicting wifely submission and male

headship are widely discussed. Despite the seemingly indecisive nature of the several different

interpretations of the same texts, it does not define the Bible as chauvinist and faulty. In a close

study of the Old Testament and the New Testament, stories show that what appears to be is not

as simple as it seems. While female independence and authority is not overt, the miracles and the

works God called women to fulfill are evidence that they were not mere housekeepers and

mothers. The women He called were powerful and influential pieces in His plan, regardless of

their gender.

In her research to see what the Bible had to say about gender roles and gender inequality,

Bøsterud (2021) wrote a biblical overview of women from the Bible and the events surrounding

each character. She summarized the stories of a few matriarchs such as Sarah and Rachel of the

Old Testament, and discussed the roles they played in their individual stories. Bøsterud pointed

out that these ordinary women shaped the bloodline that would bring Israel the Promised Seed

and that each matriarch stood in a power role or a survival role, and women used their wits and
Woman: Submission and Authority? 4

skills as they struggled to preserve their families. The Old Testament tells of other women who

became keys to Israel’s survival as a nation, and of these heroines some were not of pure Israelite

descent, such as Ruth and Rahab. Bøsterud (2021) emphasized that:

It is evident... that the matriarchs of the Bible were self-motivated leaders, and that they

were willing to accept leadership tasks of the utmost importance for their families, their

people, and the survival of Israel, rendering them an important role in maintaining the

Covenant with God” (p. 3).

Later in the New Testament, the work of Christ sought to undo generations of broken cycles that

distorted the picture of God and His plan of salvation. This included misconceptions on the value

and humanity of women that had been diminished over time. Wherever He walked, broken

women rediscovered their value and found healing in Him; as such, many followed closely in

His footsteps. Bøsterud mentioned that Jesus consistently advocated for justice and rights for

women, and in turn, they sacrificed much to follow and to serve wherever they could. Bøsterud

and Browder (2021) discussed in their works that after Christ ascended, women stepped into

leadership roles as they assisted in the Commission, spreading the Gospel. The stories and

biblical verses Bøsterud and Browder used support their conclusion; the action of using the Bible

to legitimize inferiority and invalidation of women is unjustified. When biblical references to

male authority and headship are used, the code of which he is to live by is often left out, and

these interpretations have been misled by insufficient study.

Dinkler (1970) explained the three most common ways to interpret Bible verses.

Extracting and applying is taking the Word and literally applying it to any current situation

(Dinkler, 1970). This is how the Catholic forms their views on the inferiority of women, by the

story of Adam being created first and Pauline texts. Contextualizing is similar, but before the
Woman: Submission and Authority? 5

application, one studies the historical implications and story behind it to decide if it can be

applied (Dinkler, 1970). Rejecting texts is discrediting the verses on the premises that man made

a mistake when writing the Bible, or that it is outdated and cannot be applicable to modern day

situations (Dinkler, 1970). Having given clear explanations of these methods in her article,

Dinkler cautioned that “when Christians make claims about women based on the New

Testament, we ought to be doing so with full awareness of the interpretive strategies we employ

and the criteria by which we’re drawing our conclusions,” (Approach #3 section, para. 4).

Browder (2021) made it clear in his article that “men are not biblically the superior or

dominant gender — they just have different responsibilities.” With this thought in mind, the

references to men being head of the family, being created first, having authority, etc. carry a

different meaning than arbitrary traditions. Freeks (2022) wrote extensively on the matter of

what it means to be a man who is the head of the family. He focused on what happens when

there is an absence of a strong male figure in the home and how it affects the family and the

church. Freeks studied the effects it has on children that include being more prone to become

antisocial, becoming hazardous to society and to themselves, such as using substances. It is a

growing concern when men cannot be the man they are called to be. Freeks (2022) described in

detail what it means to truly be the head of the home:

“God has given the father authority to lead his family to be faithful to God. The

father should exercise this authority lovingly, with a serving and giving attitude –

following Jesus Christ as the family’s model (Eph 5:23-25; Col 3:19; Pt 3:7).

Significantly, this authority relates to the wife as Christ relates to his church. Therefore,

the father is commanded to treat his family as Christ treats the church, by giving his life.

It is imperative that the father should use this authority to love and to serve his family,
Woman: Submission and Authority? 6

even to death (Eph 5:23-25). This is a mandate that involves responsibility rather than a

privilege within the family. Responsibility in this context implies spending time with the

family, thereby building and maintaining sound relationships,” (p. 344).

While the idea that man is to be head over his family has biblical truth in it, Catholicism has

erred in their reasoning behind it and how to go about it. Kubow (2015) mentioned that St.

Augustine voiced that “wives are subject to their husbands by nature ... it is the natural order

among people that women serve their husbands ... because the justice of this lies in (the principle

that) the lesser serves the greater,” (p. 67). This is contrary to the words of Christ in the New

Testament: “Yet it shall not be so among you; but whoever desires to become great among you,

shall be [the] servant. And whoever of you desires to be first shall be slave of all. For even the

Son of Man (Christ) did not come to be served, but to serve” (New king James, 1979, Mk. 10:43-

45). Freeks elaborated on godly male headship as he discussed the foundations for authority that

is given to men found in verses such as Ephesians. 5:25-29 and 1 Timothy 3:2-3. If a man has

not submitted himself fully to Christ and is not committed to serving his family in the way he has

been commanded, then his wife has no obligation to follow the instructions for wifely

submission.

The word submission seems arbitrary when taken literally. Before digging deeper, the

definition must be established. Submission: to yield, resign or surrender to the power, will or

authority of another. One verse often debated comes from Ephesians 5:22-25:

“‘Wives, submit to your own husbands, as to the Lord. For the husband is head of the

wife, as also Christ is head of the church; and He is the Savior of the body. Therefore,

just as the church is subject to Christ, so let the wives be to their own husbands in
Woman: Submission and Authority? 7

everything. Husbands, love your wives, just as Christ also loved the church and gave

Himself for her,’” (New king James, 1979).

Paul’s instructions have been preached and used as a model for marital behavior for men and

women. Using the “extracting and applying” method, one can determine that the husband is the

head of the wife. What is interesting about this, is that the following words liken that headship to

that of Christ’s headship of the church. James 4:7 discussed accepting this headship, by telling us

to submit ourselves to God. “‘Therefore, submit to God. Resist the devil and he will flee from

you,’” (James 4:7). Most Christians would say that surrendering to God is of most importance

and it is a fulfillment in self in a way earth could never, and a character that is submitted to the

will of God mirrors the character of Jesus to the best of their ability. Therefore, based on mutual

consent that flows from a relationship of love, a wife submitting to her husband should look like

a life filled with mutual respect and consent. An essential part that is often left out is in the same

way a wife submits to her husband, the husband is also to submit to his wife. The verse before

Ephesians 5:22 reads, “[submit] to each other in fear of God,” (New king James, 1979, Eph.

5:21). 1 Peter 5:5 also expressed the same sentiments; “‘...Yes, all of you be submissive to one

another, and be clothed with humility, for “God resists the proud, but gives grace to the

humble,’” (New king James, 1979). Furthermore, in 1 Corinthians 7:3-4, Paul wrote “let the

husband render to his wife the affection due her, and likewise also the wife to her husband. The

wife does not have authority over her own body, but the husband does. And likewise, the

husband does not have authority over his own body, but the wife does.’” In this passage, Paul is

instructing how to keep from immoral sexuality, thereby also instructing how to maintain a

healthy marriage, telling the husband and the wife submit to each other. The difference is that a

husband’s submission is described in verses like Ephesians 5:25 and Colossians 3:19. White
Woman: Submission and Authority? 8

(1952) voiced that “in your life union your affections are to be tributary to each other’s

happiness. Each is to minister to the happiness of the other. This is the will of God concerning

you” (p. 77). Godly submission, when based on mutual consent, becomes another form of love

and that love is defined in 1 Corinthians 13:4-7. The concern that godly submission means that

women must lose their individuality and freedom of choice is often raised. White (1952)

addressed this in the Adventist Home: “Before giving her hand in marriage, every woman should

inquire whether he with whom she is about to unite her destiny is worthy... Has he the traits of

character that will make her happy?...Will she be allowed to preserve her individuality, or must

her judgment and conscience be surrendered to the control of her husband?” (p. 32). She also

warned that “...while you are to blend as one, neither of you is to lose his or her individuality in

the other. God is the owner of your individuality,” (White, 1952, p. 77) Marriage is to be a

blessing, not oppression, and godly submission is one of the keys to maintaining a healthy

relationship.

With the manner in which Catholics and Southern Baptists argue for masculine authority

and headship, it would seem like wives submitting to their husbands and women not having

authority over men are the same thing. But the two subjects are separate, for a wife can still

submit to her husband and be a CEO over men and women. The submitting described in

Ephesians and Colossians are within a personal relationship; marriage and personal and business

relationships are within two different spheres. In Judges, a woman named Deborah had authority

over Israel and she was also married. As an influential person, she would also have been an

example to other women. Acts 18:26, and Romans 16:3 note Priscilla and her husband Aquila as

equal teachers and heroes to Paul and the church. The verses 1 Timothy 2:11-12 are raised in

question to women having authority over men since Paul wrote: “‘Let a woman learn in silence
Woman: Submission and Authority? 9

with all submission. And I do not permit a woman to teach or to have authority over a man, but

to be in silence,’” (New king James, 1979). Taken literally, this would imply that women must

be silent and accept what is being taught, and that women cannot teach others. In this case,

contextualizing, a study of the original language verb usage and cultural context, is necessary to

determine the full meaning of the words. Many Christians make the mistake of extracting and

applying instead of contextualizing properly. Rodríguez (n.d.) explained that the Greek word

Paul uses for silence is hesuchazo. The noun and adjective forms describe silence as rest and

tranquilness. Hesuchazo presents silence as a means to prevent or end needless interruptions and

controversies, and a form of rest as female students learn. This case is also exceptional for two

reasons, the Greek word, in both forms, is used only five times maximum throughout the Bible,

so it is not difficult to determine the original meaning of it, and the story behind that specific

church starting from chapter one (Rodríguez, n.d.). In 1 Timothy chapter one, Paul is addressing

an issue of a certain church to his colleague, Timothy. Wahlen and Wahlen (2015) discussed that

Paul’s writings in 1 Corinthians 14 specifically address certain groups that disrupted worship

services, in which verses 27-35 tell us that were caused by both men and women. As a brief

example, if students disrupt a classroom, they are told to be quiet because the teacher must

maintain authority or they will not be able to teach, and other students will not be able to learn.

As for Paul writing “I do not permit a woman to teach or to have authority over a man,” nowhere

else does Paul say this, because he was addressing an issue that concerned false teaching and

leading others astray (see 1 Timothy 1). Wahlen and Wahlen also mentioned that this verse refers

to exercising authoritative teaching, and the reason for the prohibition is because Adam was

created first and he was not deceived when he sinned, therefore explaining Romans 5:12, 17-18 –

man takes on responsibility for a specific kind of authority, which includes the responsibility of
Woman: Submission and Authority? 10

spiritual legitimacy in his teaching. To be held accountable for what is taught is a serious matter

because it can lead to misunderstanding of biblically grounded truth.

While denominations have differing teachings on these topics, it does not mean that all

of them are biblically accurate or inaccurate. One way to see it is each denomination is a pair of

lenses to look at the Bible with, with some being more biblically grounded than others. Dinkler

(1970) argued that no matter where one stands, one can interpret Bible texts in a way to fit their

narrative. When it comes to interpreting the Bible and its views, it very quickly becomes a

slippery slope. Dinkler (1970) warned that “...justification is there, in the New Testament, for

whatever view one wants to espouse on women,” (Embers of Hope section, para. 5). The wisest

course of action for any believer would be to hold their tongue and listen before voicing differing

opinions. In this way, one could learn and gather a better understanding of their own beliefs, not

to mention that one’s opinion could very well be put to shame if they have not studied their Bible

and its cultural context. It is of vital importance to diligently study the Bible with prayer and the

guidance of the Holy Spirit. It is also equally important to keep an open mind and be willing to

try to understand others. For the overuse of Bible verses such as Ephesians 5:22 has caused many

to consider them depreciating women’s value. Barr (2019) shared how the use of the Pauline

texts skyrocketed through the 1960’s to the 2000’s as male theologians reacted strongly against

the growing feminism during that time. Catholic and Protestant churches have held strongly to

traditions and to their interpretations of wifely submission and male authority in gender roles.

Early to late medieval times were dominated by Christian religion and the endorsing of

the traditional gender roles was headed by the churches (Barr, 2019). Women’s voices were

limited, some more than others, and in most cases the state of their rights depended on men

within family relations. As for cases of high power, such as holding the title of queen, women
Woman: Submission and Authority? 11

could become powerfully influential figures and sometimes did so, using their wits and their

status. The story of the fall of Adam and Eve was often used to justify the superiority of males.

Because of its interpretation of this story, the Catholic church deemed women lower than men

and asserted the dominance of men over women. Barr discussed her findings of sermons packed

with Pauline texts from Middle English, explaining that the better portion of priests took the texts

declaring male authority, but ignored the verses highlighting godly male characteristics needed

for true headship. Even as early as then, the Bible had been used as a tool to limit women’s

involvement in leadership roles, from within the church and even from within their own home.

For centuries, the Catholic church has sanctioned the belief that man is superior and

dominate over woman, so therefore man is the authority in and out of the home. Kubow (2015)

described that through the eyes of the Catholic church, “woman” signifies “weakness of mind;”

and “in everything a wife is subject to her husband because of her state of servitude... wives are

subject to their husbands by nature,” (p. 66). Kubow continued to list domineering sentiments of

the inferiority of women and how they could not be higher than their male counterparts. While

Catholics encourage moral treatment of women, they believe men are the authority because “it is

the natural order,” and still project distinct roles on the two genders. Hegy and Martos (1998)

cited Pius XI’s words, “the woman is the heart of the family, and the man is the head of the

home,” and surmised “that it is God’s design that they complement each other” (p. 146). In

comparison, the Southern Baptists also believe that men and women were created equal with

separate roles that are to be complementary. While Catholic and the Southern Baptist have had

many differences, a vision they share is male headship and authority.

Like the Catholics, Southern Baptists do not uphold the notion of women taking

leadership roles as both denominations strongly expressed that women cannot “usurp” male
Woman: Submission and Authority? 12

authority for belief that it is contrary to the biblical teachings (Kubow, 2015; Shaw, 2008,). Hegy

and Martos (1998) discussed the arguments of a professor of theology in women’s studies,

Dorothy Patterson, who concluded from studying several Pauline texts that “teaching and

authority over men are naturally tied to the pastoral office and the author of the epistle explicitly

forbids it (women’s authority),” (p. 169). Shaw (2008) wrote more about the denomination’s

perspective and talked about Southern Baptists’ values on marriage and family. Shaw expounded

more on the thought of wives submitting to their husbands and voiced that “in the view of

complementarians, submission of wives to husbands does not make them any less equal; rather,

it allows them to fulfill the roles God has set out for them as women— roles that are of equal

value to the leadership roles of husbands, (p. 186).” Although Shaw reported that most women of

the Southern Baptist would agree with this and embrace homemaking, she noted that they never

voiced that their husbands were the ruler of their homes or argued that motherhood was the only

fit place for women. She found that many women, even from the older generations, agreed that

women should be ordained, which is a public and official acknowledgement to their role. Many

women that were from the same generation of the members of the movement did not necessarily

agree with feministic views, and as they were homemakers, some even felt that the roles they

chose had been invalidated (Shaw, 2008). However, they did not deny the freedom the Suffrage

had brought about and are thankful that their daughters and granddaughters have that privilege

(Shaw, 2008). The younger generation of women had a wide range of perspectives as some

called themselves feminist or would not label themselves as feminists but would agree with some

beliefs, and there were others who completely disagreed with the ideology of feminism (Shaw,

2008). The interpretations of conservative Southern Baptists have led them to see the

prohibitions in the Pauline texts as limiting women from serving as equals, as God’s ordains. The
Woman: Submission and Authority? 13

absence of public women authority in the New Testament in biblical history solidifies their

perspective. Something to note is the importance that both the Southern Baptists and Catholics

stress on the idea that man and women are equal but have distinct roles. Theoretically, the

“natural order” they both seem to agree on is to fulfill the purpose and ordain of God.

In contrast to the views of Southern Baptists and Catholics, early Seventh Day Adventism

encouraged women to participate publicly in the ministry in fulfillment of God’s purpose. Vance

(2015) shared the words of an early Adventist. S.C. Welcome, who said, “women were equally

qualified,” and asked “where is the authority for saying that females should not receive a gift of

the Holy Spirit in the last days? Verily God hath promised it” (p. 57). Vance expressed that

“women should be allowed to fill the place that God wants them to fill, including public

participation in worship and public ministry,” (p. 57). Ellen G. White advocated for open

accessibility for women’s ministry, such as equal payment and recognition to that of their male

colleagues, and even though White did not say much about ordaining women (Vance, 2015).

Vance informed that “White warned Adventists not to ‘belittle women’s work’ and insisted

numerous times that women in the work of ministry should be paid as much as men” (p. 60).

White worked diligently to make known the power and impact of women’s abilities and gifts,

and during later years, she also encouraged men to be more involved in household and family

matters (Vance, 2015). Vance made it clear that the “Adventist church encouraged women to

enter the ministry and made it relatively easy for them to do so,” (p. 59), but she also reported the

change that came about after White passed away. Because White had been one of the leading

advocates for women, the accessibility for women to actively participate in the ministry faded

through the years following her death, and by the 1900’s, women had been pushed into the role

of motherhood and housewives (Vance, 2015). After World War II, when women wanted to
Woman: Submission and Authority? 14

continue their careers, they were accused of being selfish and causing their families to suffer as

Adventism expressed that they were created to be a helpmeet for their husbands (Vance, 2015).

Quite a change from the early values of Seventh Day Adventism, which called for women and

men alike for the work of ministry and beyond. But around 1970-1990's, Adventism began to

change their views to a more positive note on the idea of working mothers and female ministers,

but biblical marriage values remained unchanged even with the Woman’s Suffrage radically

sweeping over society.

Founded by Lucretia Mott and Elizabeth Cady Stanton as early as 1840, the Woman’s

Suffrage movement and its results have evolved and changed over the years. Thereby reshaping

social values concerning women, marriage, careers, and family. Which in turn have affected

those with Christian views on wifely submission and male authority, as society moved away

from patriarchal traditions. Today, in the secular world, the idea of wifely submission and male

authority is initially not appealing. Hegy and Martos (1998) gave a plausible reason as they

shared some critics’ claim that within this form of traditional marriage – “not only does the

husband always have the final say, but even when the wife makes a decision it is the father's

authority backing her up that gives her decision weight and value” (p.145). While this is true in

many cases, it is true of the opposite. Shaw (2008) took Dorothy Patterson’s example of her own

marriage to illustrate godly submission. Patterson shared that although she submits to her

husband, there are very few times where her husband decides with something she disagrees with

(Shaw, 2008). Shaw also gave other examples of women who reported that they frequently make

decision with their husbands together. In the cases when the husband does always have the final

say, it is not biblically grounded, (see 1 Corinthians 7:3-4, Ephesians 5:21, and 1 Peter 5:5).

Relating to this matter, White (1952) explained that “Eve was created from a rib taken from the
Woman: Submission and Authority? 15

side of Adam, signifying that she was not to control him as the head, nor to be trampled under

his feet as an inferior, but to stand by his side as an equal, to be loved and protected by him. A

part of man, bone of his bone, and flesh of his flesh, she was his second self; showing the close

union and the affectionate attachment that should exist in this relation” (p. 18). Despite initial

judgement about wifely submission and male authority, many aspects of these ideas exist in

relationships outside of Christianity. Such as mutual respect, consent, and freedom to be each

person’ to be their own individuals. The need for a strong male presence who can protect and

provide for his family and be a good father is also still something desired in many relationships.

Biblical godly submission is an essential element in fostering respect and trust, and maintaining

healthy relationships not just between the spouses, but within the whole family as well. To find

that balance is difficult because both must lay down their pride and be willing to work through

their differences. The nature of authority must be established separately in public and private

spheres for it to do what it is supposed to, for if a mother contradicts her husband in how to

handle business, it will generate conflict and resentment. If a husband is jealous and critical of

his CEO wife’s success, there will be a clash of interests and misunderstandings. Regardless of

which one it is, godly submission or male authority, the foundation for them to be able to exist

today must be founded on consent and respect for one another.

Woman: Submission and Authority? 16

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