Living God's intentions for human community

Marsha M Wilfong

How can women and men become true partners in God's mission in and through the church today? Before we can begin to answer that question, there is a prior question we must ask. Do we believe that God intends women and men to be true partners in the mission of the church? If the answer to that question is 'no,' then there is no point in going further. But if the answer is 'yes,' then we are compelled to go further-to discover how to live faithfully as true partners in God's mission.

What God intends

There are signs in Scripture to suggest that God does intend women and men to be true partners in God's mission. The creation story in Genesis 1 affirms that both male and female human beings were created in God's own image (Gen 1.27). The version of creation in Gen 2.18-24 does make a distinction between man and woman. But the point of this distinction is that human creation is incomplete unless human beings exist in community. The predicament of the first human being (a man) is that he is alone (v.18a). The second human being (a woman) is created to deliver him from the predicament of aloneness.¹

The usual interpretation of woman's status in this text is that of a subordinate helpmate to man. However, the two terms used to describe woman in Gen 2.18-24 point in a different direction. God's stated purpose in the creation of woman is to make for the man 'a helper as his partner' (v.18b). The Hebrew phrase is 'ezer kenegdo. The Hebrew word 'ezer ('helper') is used elsewhere in the Old Testament in reference to God, or to an army or a powerful prince.² The help in question is always deliverance from a predicament of danger or need. Only here in Genesis 2 is the word used in reference to a woman. The modifier, kenegdo ('corresponding to'), suggests that the woman is to be a deliverer who is otherwise like, and equal to, the man-rather than one who is more powerful or superior, as is usually the case with such 'helpers' in the Old Testament.

The man himself calls the woman 'bone of my bone and flesh of my flesh' (v.23). Again, this is the only place in the Old Testament where the phrase is applied to a woman. Elsewhere, it refers to a kinship (among men) which leads to an alliance, a joining of forces for aid and support.³

Thus, far from describing woman as man's subordinate 'helpmate,' this second creation story presents her as a powerful deliverer, an ally, equal (i.e., not superior) to man. The text portrays human community as God intends it: a community of mutual support among equals. And it does so in contrast to the distorted relationship between men and women, described in the curses of Genesis 3, which occurs as the consequence of human sin. In fact, this vision of human community in Genesis 1-2 stands in contrast to (and in judgement upon) all of the 'post-Fall' distortions in human relationships which are recorded in the rest of Genesis-and in the whole of Scripture.

This vision of God's intention for human community, in particular an equal partnership among women and men, is echoed elsewhere in Scripture. The prophet Joel speaks of the day when God's spirit will be poured out on both women and men: 'Then afterward I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams; and your young men shall see visions. Even on the male and female slaves, in those days, I will pour out my Spirit.' (Joel 2.28-29)

And in Galatians, the apostle Paul declares the unity of all people in Christ: 'As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.' (Gal 3.27-28)

Obviously, such texts as these do not describe reality-at least not sinful, broken, human reality. But they do, I believe, point clearly to God's intention for humankind. And that intention includes a relationship of equal and mutual support and respect between women and men.

Working toward God's intention

If, then, it is God's intention, from creation, for women and men to live in community as true partners, how can (and should) we in the church work toward the fulfilment of that divine intention? There are three levels on which to address the issue. The first two levels have to do specifically with the life of the community of faith-the church itself. The third spills over into society, and our everyday lives.

Ordination of women

The first level on which to address the issue of true partnership between women and men is also the most concrete. the issue of the ordination of women for ministry and service in the church. This is a matter of polity, of ecclesiastical ordering.

At present, Reformed churches run the gamut on the issue of ordination. Some have ordained women to equal service with men as ministers, elders, and deacons for many years now. Others are currently wrestling with the question of women's ordination to church office. And still others will not yet even consider the matter, but continue to reject the idea out of hand.

Why? What is the barrier which hinders the ordination of women in so many minds, and so many churches? The first line of argument against women's ordination is usually biblical. Texts such as I Cor 14.34-35 ('women should be silent in churches'), or I Tim 3.1-13; Tit 1.5-9 (the offices of bishop, elder, deacon should be held by one who is the 'husband of one wife') are lifted up as prohibiting women's ordination.

Certainly, the church cannot ignore texts such as these, but we should look at them in light of the whole of Scripture. We must balance our consideration of them with the biblical evidence that women did indeed serve as leaders in the community of faith: from Deborah and Huldah, to Phoebe, Priscilla and others.⁴ We should note that the Gospels (and even Paul's letters) are full of women who break out of traditional and accepted roles, and are affirmed for it; women who do not keep silent, but faithfully bear witness to Jesus Christ in a variety of ways. Perhaps the most telling example is that of the women at the tomb, who are the bearers of witness to Christ's resurrection-even though in their society women are not viewed legally as credible witnesses.

And we must reckon with the biblical witness that God constantly calls into service those whom we human beings have every reason (including 'religious' reasons) to reject: from Deborah the woman to Jacob the scoundrel; from Matthew the tax collector to Paul the persecutor of Christians. In particular, we must balance any human requirements for church office with the clear affirmation that it is God's Holy Spirit which creates the church, which calls people (male and female) into it, and endows them with gifts for the upbuilding of the church-as the Spirit wills (I Cor 12.4-11).

When we look at Scripture as a whole, the conclusion seems inescapable that we human beings cannot and should not make rules which categorically exclude women (or any other group of persons) from leadership in the church, or ordination to church office. On the contrary, we must always be open to the new, different, unexpected choices of God. On that basis alone, there should be no hindrance to the ordination of women in any of our churches.

But, of course, there are other matters to be considered. In many places, the role of women in society is seen as the most significant barrier to women's ordination. In some cultures, women's energies are demanded for child-rearing and running the household. In others, women are denied educational opportunities which would nurture their gifts for leadership. In still others, women are viewed (legally or otherwise) as the 'property' of men-fathers, husbands, sons-and so are, in effect, without status as human beings, much less as church leaders. These are broad generalizations, of course, but they exist-to a greater or lesser degree-in every society in the world.

Church leaders (male) and members (female and male) frequently reject the ordination of women on the basis of such social barriers. The church would lose respect and authority in society if women were ordained. Yet throughout Scripture, God has set the community of faith apart from the general society in order to live, and bear witness to, a different way of being a human community-i.e., the way God intended. Whether we look at the people of Israel, Jesus and his followers, or the early church, all of these faith communities existed over against the values and assumptions of their surrounding societies. All of them experienced social disapproval, and even risked social persecution, in order to live the kind of community which God called them to be. And when they did not, when they succumbed to the pressures and values of society, they were found wanting in God's sight. Again and again, throughout Scripture, God's message to God's people has 'Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God-what is good and acceptable and perfect. (Rom 12.2)

Opportunities for service

The second level on which to address the issue of true partnership between women and men follows from the first. Even when women's ordination is 'on the books,' is officially sanctioned by the church, acceptance of women in church offices and in leadership positions is not automatic.

This is true even in churches where women have been ordained to church office for decades. Take, for example, my own denomination, the Presbyterian Church (USA), where women have been ordained to the ministry of word and sacrament since 1956, and as elders and deacons since 1930.⁵ Yet the small, struggling congregation which I now serve was told, 'If you will accept a woman pastor, you may be able to get someone to come.' And so they did: they called me to serve as their pastor. But they did so only because they saw little hope of calling a 'real' pastor (male), since their membership was dwindling, their finances questionable, and their location in a small town not particularly appealing.

Congregations such as this one, struggling against the odds to survive, are still often the only options open for female pastors. Many male pastors will not consider serving a small, out-of-the-way congregation. And larger, more prosperous congregations can afford (financially and otherwise) not to consider women seriously when searching for a pastor.

At the other end of the spectrum is the case of another woman, who was interviewed for an associate pastor position in a larger congregation. She was not called to that position, because the pastor nominating committee thought that she was 'over-qualified'-that she really should be serving a large congregation as pastor and head of staff. But only a handful of large congregations will even consider calling a woman to serve as pastor, overseeing a staff of associate pastors and other church professionals.

In a recent study of Presbyterian women ministers, Lois A. Boyd and R. Douglas Brackenridge noted that 'The number of women leading large congregations of a thousand members or more is presently small.... Although the selection processes for the larger pulpits are very competitive, evidence indicates that the typical pattern is for large, affluent congregations to resist the idea of women in ministry more than smaller and organizationally weaker bodies.'⁶

Of course, there have been gains in recent years. But for the most part, women clergy in the PCUSA are still quite limited in the pastoral service open to them. Many church members will say that they affirm women's ordination. But they do not believe that a woman pastor would be 'right' for their congregation.⁷

To a lesser degree, the same thing can be said of women elders and deacons. There are still congregations who do not have women serving among their ordained lay leadership-or where women serve in only a token capacity. This is not simply a matter of men excluding women. There are also women who refuse to serve, because they do not see themselves as partners with men.

A similar lack of acceptance occurs on the presbytery level in the PCUSA. In many presbyteries, the percentage of women (clergy and lay) serving on presbytery committees and among presbytery leadership is still quite low. True, there are women who serve in 'traditional' capacities-e.g., in the areas of women's work, Christian education, etc. But on committees such as finance or administration, women seldom are asked to serve-and certainly not to moderate such important and powerful committees.

These are examples of the lack of acceptance of ordained women as equal partners in a society (the United States) where women have equal access to education, and work in every 'traditionally male' profession imaginable; and in a denomination [PCUSA] which has long affirmed, in polity and practice, its openness to women's ordination. Saying that we affirm a true partnership between women and men in God's mission, and acting on or living that affirmation, are two different things. Churches which officially ordain women still have a long way to go in terms of accepting women as equal partners. Opportunities for service, and acceptance of women's leadership in the church, are still limited.

Mutual respect and understanding

Much of the problem lies with the third, and broadest, level on which we must address the issue of partnership: the level of mutual respect and understanding between women and men. Women's ordination and opportunities for service have no real meaning in terms of God's intentions for humankind if we cannot learn-in general, and in very personal ways-to treat one another with respect and understanding.

There is much evidence that we are, as yet, unable (and perhaps unwilling) to do so. The language we use, our failure to listen to one another, and our dehumanizing treatment of one another all point to a lack of respect and understanding between genders.

(1) We continue to use language which excludes, or denigrates, women. This includes the practice of using 'he' or 'man' to refer to people of either gender. But it goes far beyond that. In everyday language, we also use metaphors and slang which are based exclusively on the male perspective or experience-or which imply, in one way or another, the inferiority of women. For example, in the U.S. we may speak of 'who wears the pants in the family'-male imagery meaning the person in charge, in control, the one who makes the decisions and the money. Or, as a single, working woman once remarked, 'I need a wife!'-meaning that she needed a spouse who would stay home and take care of all the menial domestic chores. Women and men are both guilty, inadvertently or not, of such exclusive or denigrating language. And while it may seem trivial, it takes its toll. It creeps into the subconscious and guides people's attitudes and actions toward others, or toward themselves. Thus, even if we are clear about women and men as partners in God's mission, we may, by our thoughtless language, cause our brothers and sisters (and especially our children) to stumble with regard to this very issue.

(2) We fail to listen when people of the opposite gender speak. Women have long had the experience of men 'turning off their ears' when a woman makes a suggestion, or proposes a course of action. This happens regularly in personal relationships, in business or social matters, and even in the church. There may be many reasons (or excuses) for this 'temporary deafness.' But the effect on women is the same. The silent message comes through loud and clear. 'You are not important. Your thoughts and ideas are not worth considering.'

Unfortunately, many women have learned to 'fight fire with fire.' We often respond to being ignored by, in turn, ignoring the suggestions and comments of men. We give up on any efforts at communicating, and just go our own way. But, of course, the underlying message of that counteraction is: 'Men are just idiots. It is not worth the effort to talk with them.'

The consequence is a lack of respect on both sides, and the cutting off of any possibility of mutual understanding. If we are ever to live and work together in partnership as God intends, women and men must take the time and make the effort to listen-truly to listen-to one another. We must do so in order to learn each other's language, to see things from each other's perspective, to appreciate each other's experience, and to care about each other's concerns. This will take concerted and intentional effort to accomplish. But we must begin-in our families, among our friends, with business associates, and, especially, within the church.

(3) We treat one another as objects, rather than as fellow human beings. The most obvious way we do that is in the area of sexual relations. Women and men alike are guilty of taking pleasure from the other without respect for the other person. This occurs in circumstances of rape, prostitution, incest, or adultery. But it can also occur within marriage, and is no less contrary to God's will because of the marital bond.

Physical violence, or violation (such as the practice of female circumcision) is another way we treat one another as objects. So are mental or emotional abuse, and sexual harassment. What's more, we treat others as objects when we deny them educational opportunities, civil and legal rights, or equal pay for equal work. Whenever we speak or act toward another person without respect or regard for their feelings, we dehumanize them. And women, tragically, are subject to such dehumanization far more often and consistently than men.

The Ecumenical Decade of Churches in Solidarity with Women (1988-1998), initiated by the World Council of Churches, has set forth a list of objectives:

(i)Empowering women to challenge oppressive structures in the global community, their country and their church.
(ii) Affirming-through shared leadership and decision-making, theology and spirituality-the decisive contributions of women in churches and communities.
(iii) Giving visibility to women's perspectives and actions in the world and struggle for justice, peace and the integrity of creation.
(iv) Enabling the churches to free themselves from racism, sexism and classism; from teachings and practices that discriminate against women.
(v) Encouraging the churches to take actions in solidarity with women.

Much has been written and discussed about concrete ways to meet those objectives. Efforts are being made, in many parts of the world, to improve women's educational, financial, legal, and political status in society, and to advocate the full participation of women at all levels of church leadership. Such efforts are important, and can make a difference.

However, I am convinced that any real changes will come only when men and women learn-one by one, and one on one-to treat one another with mutual respect and understanding. We must learn to pay attention to the language we use to speak to and about each other, including the language of worship and prayer. We must learn to listen to and communicate with each other. We must treat each other as human beings, equally precious and valued in the sight of God. We must change, not simply our behaviour and our policies, but our hearts as well. We must learn to see one another as partners and allies, rather than as opponents or enemies. We must learn to see in each other the image of God in which we were all created, both male and female.

We must do so for the sake of the church-that the body of Christ may be whole and unified; and to utilize fully all the Spirit's gifts for the upbuilding of the church. And we must do so for the sake of the world-in order to make visible the human community as God created and intends it to be.

Rev. Dr Marsha M. Wilfong of the Presbyterian Church (USA) is currently pastor of First Presbyterian Church, Ponchatoula, Louisiana. She was a member of the WARC executive committee from 1982 to 1987.

Notes