Book Review: Should Women Be Pastors and Leaders in Church? My Journey to Discover What the Bible Says About Gender Roles

During his final year as Lead Pastor at Calvary Church, in Muskegon, Michigan, Dr. Bill Rudd, and his elders, completed a comprehensive study on women in the church and the home. Over his ministry career, Dr. Bill Rudd pastored for fifty years in four conservative churches. In Should Women Be Pastors and Leaders in Church? My Journey to Discover What the Bible Says About Gender Roles, he chronicles his journey from a confirmed, complementarian pastor for a half-century, to “awakening” as an egalitarian minister. He confesses, “for over forty-five years I had misunderstood and misrepresented what the Bible teaches about gender roles in the church” (p. 368, emphasis his). 

Four Spheres of Study

Rudd’s goal for the book is: “to present…credible exegesis for every relevant passage, including the most challenging ones, to arrive at a consistent position regarding gender roles in the church and beyond (p. 11).” In chapters 1 and 2, he specifies the reasons an intentional study on gender roles in the church matters. In chapter 1, he briefly defines the interpretative views on women (pp. 10–11), discusses the implications on the witness of the church, and describes the critical study areas on gender roles that his elder board examined. They analyzed four spheres: 1) creation, fall, and new creation; 2) male headship; 3) the texts of 1 Timothy 2 and 1 Corinthians 14; and 4) the leadership and ministry of women in the Bible (p. 21). In chapter 2, he encourages Christians to reexamine their Bible interpretations on gender roles with an open mind, remembering that “faithfulness to the Scripture is a value higher than approval by the culture” and “Christians must not interpret the Scriptures regarding gender roles motivated by a desire to please anyone but God (p. 30).” Rudd then spotlights two past interpretive errors in the history of the church—heliocentrism and slavery (pp. 31–35).

Genesis 1–3

Early in the book, Rudd examines the different interpretations of God’s creation intent as seen in Genesis 1–3. The debate centers on whether God designed men to lead and women to follow or for male and female to function in a unified partnership without hierarchy. Did the fall precipitate the breakup of mutuality or confirm male rulership? Rudd then provides a detailed explanation of the concept of “helper” as support and strength juxtaposed with the complementarian view of one under authority. He argues against the teaching that a woman’s submission integrally attaches “to her identity and essence—to her gender” (pp. 71–79). Moreover, he questions how complementarians can harmonize their belief in a gender-based submission with their application to only married women and women in the church.

Jesus and Women

Next, Rudd builds a case against gender-role hierarchy in his section on Jesus and gender roles (pp. 83–89). He states two conclusions. The first, within the scriptural record of Jesus’s teachings, “There is not one word suggesting hierarchy between the genders. Jesus’ silence speaks volumes (p. 85, emphasis his).” Secondly, Jesus counter-culturally included, affirmed, elevated, and partnered with women. And, he chose women as the first witnesses of his resurrection (pp. 85–90).

Galatians 3:28

Regarding Galatians 3:28, Rudd links the removal of differentiation with the observance of baptism as “the new covenant initiation rite” and “a great equalizer of the genders (p. 104).” He does not argue that Galatians erases the distinctions between genders, ethnicities, or classes. Instead, he probes this question: If Galatians 3:28 allows for a Gentile and a former slave to serve as a church elder, why exclude a woman? (pp. 106–7)

Hierarchy and Headship

Chapters 5 and 6 focus on relationships in connection with hierarchy and headship, respectively. The premise put forth in these chapters, and throughout the book, is that “concession passages,” (specific scriptural texts directing women, children, and slaves to submit) are “temporary concessions” for the purpose of maintaining peace and preventing any barriers to the gospel message (Eph 6:1–9; Col 3:20–4:1; Titus 2:9–10; 1 Pet 2:18–21). Rudd aligns with most egalitarians in the belief that the word “head” (κεφαλή), as used in Ephesians 5 and 1 Corinthians 11, means “source,” rather than “having authority over” (p. 370).

Translations in “Ground Zero” Texts

The heart of Rudd’s argument against a hierarchal ordering of males and females resides in Chapters 7 through 10, in which he details “mistranslation” issues in the “ground zero” texts of 1 Timothy 2:11–15 and 1 Corinthians 14:33–35. Rudd agrees with Bible scholar Cynthia Westfall’s premise within her book, Paul and Gender: Reclaiming the Apostle’s Vision for Men and Women in Christ, that complementarians impose assumptions and biases onto these two texts and fail to apply consistent hermeneutics in determining the original historical and cultural context, audience, and meaning (pp. 198–99). The lens used to interpret the original language, with all its nuances, challenges all teachers of Scripture. Rudd asserts one must use a consistent hermeneutical approach to differentiate issues applying to an early church specific situation versus universal applications to all people in all times.

What Kind of “Silence” Is Specified?

Rudd expresses frustration with inconsistent translations of selected Greek words in passages about women. For example, the Greek word σιγαω, meaning “to be silent, to hold one’s peace,” is found three times in 1 Corinthians 14:26–35 (pp. 235–250). He argues that the first two uses of this word indicate a momentary or temporary halt to conversing by those speaking in tongues and for the prophets. In contrast, the translation for the third use of σιγαω indicates a permanent silencing of women (p. 240–1). He concludes, “In all three parallel uses of σιγαω Paul did not call for perpetual silence but for a hiatus in speaking so others might also contribute (p. 242, emphasis his).” In 1 Timothy 2, the translation of ἡσυχια fails Rudd’s test of translation consistency, clarity, and accuracy. He points out that many English Bibles translate ἡσυχια in 1 Timothy 2: 2, 11, and 12 inconsistently. Most translations use the word “quiet” or “peaceable” in verses 2 and 11. However, they use the word “silent” or “silence” in verse 12 (pp. 268–73). Rudd argues, that rather than conveying the meaning of vocal silence, this term indicates conversation without conflict or arguments (pp. 270–1). Rudd believes that women in Ephesus needed a reminder to teach and exercise authority without conflict or an argumentative manner (pp, 272–82). He concludes this section of the book by stating, “Women may serve in the church in any capacity that men do, including teaching, preaching, and being an elder or pastor” (p. 294).

Women Leaders in the Bible

Chapter 11 reads like a women’s hall of faith. Rudd provides a biblical survey of the leadership roles women have held—prophet, judge, deacon, teacher, disciple, and apostle. In highlighting the words of Huldah, Anna, and the mother of King Lemuel, he argues that women have been “teaching men authoritatively for thousands of years—every time men read these Bible passages or hear them taught (p. 332).” The final chapter in the book addresses: what to do when one’s theology of women misaligns with personal relationships or the church (pp. 376–90); suggests ways all churches can more fully incorporate women’s gifts, experience, and wisdom within their congregations (pp. 391–92); and describes techniques for transitioning a church to a more egalitarian model (pp. 392–94). Several times, Rudd emphasizes the responsibility of males with power—husbands, fathers, and masters—to reject hierarchy and operate under New Creation values (p. 370).

Conclusion

Writing in a pastoral manner, Rudd chronicles his journey to gain clarity on what the whole of the Bible says about women, their identity, gifts, and their appropriate areas of service in public ministry. Reminding his readers that the church has made errors in interpretation in the past, he surmises the church has erred with gender roles. His egalitarian conclusions come with compelling and well-researched arguments which raise important questions. And, the discussion questions at the end of each chapter add value for using this book to study gender roles with a small group. Lastly, Rudd argues well the vital nature of this conversation to the majority of its members and the mission of the church.