This mindset comes from the dismissal of the robust doctrine of the Trinity. The Trinity teaches us that there is ontological equality between the persons of God yet functional difference. The Father does not function in the way the Son does, the Holy Spirit does not function in the way the Father does; yet, these three persons are equal to each other and make up one Godhead. Likewise, men and women, because they are formed in the image of the Trinity, are ontologically equal in Christ, yet still serve the Church in different capacities.
In his letter to the Galatians, Paul gives a great example of the ontological equality that all share in Christ Jesus:
In The Beginning...
Let's flesh out some theology by looking at the creation narrative. In the beginning, God placed Adam in the garden to tend and keep it. He commanded him to name the animals but forbade him to eat from the Tree of the Knowledge of Good and Evil. Just as Adam took dominion over the animals by naming them, he took dominion (in a loving way) over Eve by naming her. Christ, our second Adam, does the same for his bride. He names the believer at baptism and offers his own body in the Eucharist. By feeding on Christ the church becomes bone of his bone and flesh of his flesh. The male nature of the sacramental priesthood is integral to this understanding. By teaching Eve the names of the animals, and by enlightening her of God's command regarding the forbidden fruit, Adam was guarding and protecting his bride. He reached out with a priestly love toward her. The priest in today's church is the incarnation of Christ to his people, who cares for, feeds, and trains the bride on Christ’s behalf.
The church sets herself apart from the world as the “icon of the incarnation.” She is Christ’s body on earth ministering to the world. The bishop over his diocese and the priest serving locally represent the head of the Church. He is not ordained to simply fulfill a function, nor is he a mere hired hand. Hence, a woman cannot be ordained to the priesthood because she cannot properly represent the bridegroom to the bride. Both scripture and holy tradition are unanimous on this issue — both bishops and presbyters must be men.
Time For a Greek Word Study!
In Paul’s discussions about the role of the presbyter he uses gender exclusive language. It seems that in the apostolic church there is much carry over between the role of bishop/overseer (episkopos/ἐπίσκοπος) and priest/elder (presbyter/πρεσβύτερος). Citing a long list of the qualifications of the overseer, he writes to Titus, “Appoint elders in every town as I directed you — if anyone is above reproach, the husband of one wife…” (Titus 1:5). The word Paul uses here for “husband” is the gender exclusive word anér (ἀνήρ) which means “a male human being” or “husband.” There is another word that Paul might have used if he did not want to use gender exclusive language: anthropos (ἄνθρωπος), which is the generic term for “mankind.” Similarly, in his letter to Timothy Paul writes, “Therefore an overseer must be above reproach, the husband of one wife” (1 Tim. 3:2). Again, the word Paul uses for overseer is ἀνήρ.
In his letter to the Galatians, Paul gives a great example of the ontological equality that all share in Christ Jesus:
For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ's, then you are Abraham's offspring, heirs according to promise (Gal 3:27-29).Many people will cite this verse as grounds for women’s ordination. Yet, this assumes too much. This wonderful passage does not advocate ordination at all, nor social justice, nor marital relations. It addresses salvation. At stake here is not women’s ordination but baptism. If one were to apply this verse as a blanket statement to all of life, he would have to conclude that women can marry women, men with men, boys with men, etc. Homosexuality wins the day. Yet, Paul gives very explicit prohibitions against homosexuality in other places of scripture. This verse speaks to equality in Christ when it comes to the issue of salvation. Both husbands and wives can be baptized. Both slaves and masters can be baptized. All are ontologically equal in Christ, yet as Ephesians 5 and 6 plainly demonstrate, each has a different function to play.
In The Beginning...
Let's flesh out some theology by looking at the creation narrative. In the beginning, God placed Adam in the garden to tend and keep it. He commanded him to name the animals but forbade him to eat from the Tree of the Knowledge of Good and Evil. Just as Adam took dominion over the animals by naming them, he took dominion (in a loving way) over Eve by naming her. Christ, our second Adam, does the same for his bride. He names the believer at baptism and offers his own body in the Eucharist. By feeding on Christ the church becomes bone of his bone and flesh of his flesh. The male nature of the sacramental priesthood is integral to this understanding. By teaching Eve the names of the animals, and by enlightening her of God's command regarding the forbidden fruit, Adam was guarding and protecting his bride. He reached out with a priestly love toward her. The priest in today's church is the incarnation of Christ to his people, who cares for, feeds, and trains the bride on Christ’s behalf.
The church sets herself apart from the world as the “icon of the incarnation.” She is Christ’s body on earth ministering to the world. The bishop over his diocese and the priest serving locally represent the head of the Church. He is not ordained to simply fulfill a function, nor is he a mere hired hand. Hence, a woman cannot be ordained to the priesthood because she cannot properly represent the bridegroom to the bride. Both scripture and holy tradition are unanimous on this issue — both bishops and presbyters must be men.
Time For a Greek Word Study!
In Paul’s discussions about the role of the presbyter he uses gender exclusive language. It seems that in the apostolic church there is much carry over between the role of bishop/overseer (episkopos/ἐπίσκοπος) and priest/elder (presbyter/πρεσβύτερος). Citing a long list of the qualifications of the overseer, he writes to Titus, “Appoint elders in every town as I directed you — if anyone is above reproach, the husband of one wife…” (Titus 1:5). The word Paul uses here for “husband” is the gender exclusive word anér (ἀνήρ) which means “a male human being” or “husband.” There is another word that Paul might have used if he did not want to use gender exclusive language: anthropos (ἄνθρωπος), which is the generic term for “mankind.” Similarly, in his letter to Timothy Paul writes, “Therefore an overseer must be above reproach, the husband of one wife” (1 Tim. 3:2). Again, the word Paul uses for overseer is ἀνήρ.
A few verses further Paul discusses the role of the deacon. In the middle of his discussion on deacons he writes, “Their wives likewise must be dignified…" (1 Tim. 3:11). I'm quoting from the ESV which, unfortunately, does not give the best translation. The Greek word the ESV translates as “their wives” is guné (γυνή) which means "woman" or "wife.” A literal translation could read, “Likewise, women must be dignified….” Remember, this is right in the middle of his discussion of deacons. It could be that Paul had either female deacons or deaconesses in mind when he wrote this.
The role of the deaconess was recognized in the early Eastern Church. These women ministered and taught other women. For proprietary and modesty reasons, they baptized other women (in the early church people were baptized completely naked). Yet, the bishop always spoke the triune formula over the catechumen. The Apostolic Constitutions, written circa 400 A.D., explains the role of the deaconess:
When discussing any Christian topic it is appropriate to look at the witness of the early church. How did they understand the Scriptures? The early Church understood that bishops and priests must be men. In fact, there is no evidence to support the opposite. In his epistle to the Corinthians, Clement writes,
The tradition of a male priesthood has been preserved for nearly two millennia. Only an ecumenical council could begin to overturn this subject. In order for that to happen, the church would need to be truly unified. Regrettably, the vocal minority espousing the ordination of women has already torn apart the Anglican, Lutheran, and Presbyterian churches along with many smaller protestant denominations. Unity can not happen as long as this issue continues. However, both the Roman Catholic and Eastern Orthodox churches in company with conservative protestant groups refuse to give in to this divisive issue. They have remained faithful to the biblical tradition of the church.
Where Do We Go From Here?
It's important to remember that men and women are ontologically equal in Christ. That women can not be ordained to the role of priest or bishop doesn't mean they are less than men. It means that they have a different function to play in the body of Christ. Yet, the wonderful and important office of deaconess is available to women. Traditionally, deacons and deaconesses oversee the mercy ministries of the church. This is a perfect fit for those compassionate women who want to serve God in the church. Deaconesses also have historically taught and trained the younger women and children. I know many women who are wonderful teachers that are highly qualified to stand in this gap.
Note: whether a deaconess should be ordained or consecrated is beyond the scope of this post. In the Reformed Episcopal Church where I serve the office of deaconess is not a subset of "holy orders." They are consecrated to the office, not ordained. The Deaconess is not simply the female counterpart. It is a unique calling for compassionate women ready to love and serve others.
The role of the deaconess was recognized in the early Eastern Church. These women ministered and taught other women. For proprietary and modesty reasons, they baptized other women (in the early church people were baptized completely naked). Yet, the bishop always spoke the triune formula over the catechumen. The Apostolic Constitutions, written circa 400 A.D., explains the role of the deaconess:
Choose as a deaconess a faithful and holy woman for the ministry of women... For we need a female deaconess for many things, first, when women are baptized, the deacon only anoints their forehead with holy oil and after the deaconess spreads it on them. For it is not proper that women be seen by men (3.16.1-2).What do the Church Fathers Say?
When discussing any Christian topic it is appropriate to look at the witness of the early church. How did they understand the Scriptures? The early Church understood that bishops and priests must be men. In fact, there is no evidence to support the opposite. In his epistle to the Corinthians, Clement writes,
Our Apostles knew through our Lord Jesus Christ that there would be strife for the office of bishop. For this reason, therefore, having received perfect foreknowledge, they appointed those who have already been mentioned, and afterwards added the further provision that, if they should die, other approved men should succeed to their ministry (44.1).The last line in this quotation is telling. Clement uses the Greek word anér (ἀνήρ) when describing the maleness of the Bishop. Ignatius of Antioch in circa 110 A.D. writes,
You must all follow the bishop as Jesus Christ follows the Father, and the presbytery as you would the Apostles... Let that be considered a valid Eucharist which is celebrated by the bishop, or by one whom he appoints. Wherever the bishop appears, let the people be there; just as wherever Jesus Christ is, there is the Catholic Church (Letter to the Smyrnaeans 8.1).Notice that the office of bishop is intimately connected to the Eucharistic meal. He oversees the consecration and distribution of Christ’s body and blood. This is a very early document and teaches that the Bishop acts in the person of Christ who was incarnate as a man. John Chrysostom picked up on this theme in his treatise On Priesthood. He writes,
'Peter,' he said, 'Feed my sheep.' He could have addressed him thus: 'If you love me, fast, sleep on the ground, stay awake at night, help those who are injured, be as a father to little ones and as a husband to their mother.' But now, passing by all these things, what does he say: 'Feed my sheep.' For many of the subjects could easily do the things I have mentioned, not only men, but also women. But when there is question of the headship of the Church and of the care of souls to be entrusted to him, let the entire female sex go back, in fact, the greater part of the male sex (2.2).Moving on to matters of teaching in the Church, Tertullian writes,
It is not permissible for a woman to speak in church, nor may she teach, baptize, offer, or claim for herself any function proper to a man, and least of all the office of priest (On Veiling Virgins 9.1).
Notice, this command from Tertullian refers only to the special teaching office that is practiced within the gathered assembly. This does not refer to individual teaching or catechesis outside the liturgical worship service. Origen, writing at about the same time as Tertullian, continues this thought in his commentary on 1 Corinthians. Referring to the daughters of Philip, he writes,
[They] prophesied, yet they did not speak in churches. We do not find that in the Acts of the Apostles….For it is shameful for a woman to speak in the church.Finally, Epiphanius teaching about the differences between the male Priest and the female deaconess writes,
If women were ordained to be priests for God or to do anything canonical in the church, it should rather have been given to Mary...She was nor even entrusted with baptizing...Although there is an order of deaconesses in the church, yet they are not appointed to function as priests, or for any administration of this kind, but so that provisions may be made for propriety of the female sex. (Against Heresies 79).The Church Fathers did not believe women’s ordination was a political nor social justice issue. It was always a discussion of word and sacrament — of life in Christ Jesus! At stake is the sacramental life of the Church. The validity of the Eucharist may be lost in the ordination of women to the priesthood. When word and sacrament are compromised, salvation is at risk.
The tradition of a male priesthood has been preserved for nearly two millennia. Only an ecumenical council could begin to overturn this subject. In order for that to happen, the church would need to be truly unified. Regrettably, the vocal minority espousing the ordination of women has already torn apart the Anglican, Lutheran, and Presbyterian churches along with many smaller protestant denominations. Unity can not happen as long as this issue continues. However, both the Roman Catholic and Eastern Orthodox churches in company with conservative protestant groups refuse to give in to this divisive issue. They have remained faithful to the biblical tradition of the church.
Where Do We Go From Here?
It's important to remember that men and women are ontologically equal in Christ. That women can not be ordained to the role of priest or bishop doesn't mean they are less than men. It means that they have a different function to play in the body of Christ. Yet, the wonderful and important office of deaconess is available to women. Traditionally, deacons and deaconesses oversee the mercy ministries of the church. This is a perfect fit for those compassionate women who want to serve God in the church. Deaconesses also have historically taught and trained the younger women and children. I know many women who are wonderful teachers that are highly qualified to stand in this gap.
Note: whether a deaconess should be ordained or consecrated is beyond the scope of this post. In the Reformed Episcopal Church where I serve the office of deaconess is not a subset of "holy orders." They are consecrated to the office, not ordained. The Deaconess is not simply the female counterpart. It is a unique calling for compassionate women ready to love and serve others.
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