Women in the Church
A practical guide to a woman's role in the Church and the reason for a nonbiblical change in the Church. A biblical case against women in Church leadership.
B Ventham
2/11/202521 min read
First and foremost; Women play a unique role in the Christian Church, however, this is not in teaching, preaching and having authority over man in the congregation. They are of a great help in supporting leadership and many other functions in the Church, but God has reserved man to be the head of the Church as he is of his household.
What started this trend for women to take leadership in the Church? In the early 19th century there became a female movement known as the suffrage movement; The suffrage movement in the UK was a campaign to give women the right to vote in public elections. The movement used a variety of tactics, including protests, publicity, and civil disobedience. As the years developed; 1818: Jeremy Bentham advocates for female suffrage in his book A Plan for Parliamentary Reform; 1832: The Great Reform Act excludes women from the electorate; 1851: The Sheffield Female Political Association petitions the House of Lords for women's suffrage; 1903–1914: The suffragette movement uses protests and publicity to demand the right to vote; 1914: The suffragette campaign is suspended due to World War I; 1918: The Representation of the People Act gives the vote to women over 30 who meet certain property qualifications; 1928: The Representation of the People Act, also known as the Equal Franchise Act, gives women equal voting rights with men.
When did the women’s franchise movement enter into the Anglican Church?
The women's franchise movement influenced the Anglican Church gradually, aligning with the broader fight for women's rights in society. While the suffrage movement gained momentum in the late 19th and early 20th centuries, the Anglican Church saw changes in women's roles over time.
Key Milestones:
Early Advocacy (Late 19th Century)
Women’s suffrage groups, such as the Women's Social and Political Union (WSPU), had Anglican women actively advocating for voting rights. Some clergy supported the movement, but the Church hierarchy remained conservative.
Women’s Ordination Debate (1920s–1970s)
After women won voting rights in the UK (1918, 1928), discussions on women's roles in church leadership grew.
In 1966, the Church of England allowed women to become lay readers.
In 1975, women were permitted to become deacons.
Women’s Full Inclusion (1990s–Present)
The Church of England ordained women as priests in 1994 and bishops in 2014.
Other Anglican provinces (e.g., the U.S. Episcopal Church) allowed women’s ordination earlier, in 1974.
1. Early Suffrage Influence (Late 19th – Early 20th Century)
Many Anglican women were involved in the women's suffrage movement, including members of the Church League for Women's Suffrage (CLWS), founded in 1909. Some Anglican clergy supported women's suffrage, while others resisted it. Women won partial voting rights in 1918 and full suffrage in 1928, which encouraged further debates about their role in the Church.
2. Women’s Church Leadership (1920s–1970s)
In 1919, women were allowed to be elected to the Church of England’s National Assembly. The debate over women's ordination gained traction but faced strong opposition from Church leadership. In 1966, women were officially allowed to serve as lay readers. In 1975, the Church permitted women to become deacons.
3. Ordination of Women (1990s–2014)
In 1992, the General Synod of the Church of England voted to allow women to become priests. The first female priests were ordained in 1994. In 2014, the Church of England finally approved the ordination of women as bishops. In 2015, Libby Lane became the first female bishop in the Church of England. The shift in the Anglican Church’s stance on women’s roles was deeply influenced by the women’s franchise movement, as societal changes gradually pushed the Church to reconsider its traditions.
Egalitarian?
Part 1
Key Figures and Controversies in the Women's Franchise and Ordination Movement in the Church of England: The journey toward women's full inclusion in the Church of England was long and often controversial. Here are some key figures, events, and debates that shaped this movement.
Key Figures
1. Maude Royden (1876–1956) A suffragist, preacher, and campaigner for women's ordination. Founded the Church League for Women’s Suffrage (CLWS) in 1909, which encouraged clergy support for women’s voting rights. Became the first female preacher at City Temple in London, despite opposition from the Anglican hierarchy.
2. Mabel Shaw (1889–1973) A missionary and educator who pushed for women's leadership in Anglican missions. Advocated for women’s full participation in the Church, especially in Africa.
3. Kathleen Bliss (1908–1989) A leading theologian who influenced discussions on women’s ordination after WWII. Helped lay the groundwork for the eventual decision to allow women into church leadership.
4. Jacqueline Means (Ordained 1974 in the U.S.) Though American, her ordination as one of the first female Episcopal (Anglican) priests in 1974 influenced debates in England.
5. Libby Lane (b. 1966) Became the first female bishop in the Church of England in 2015. Her appointment marked a major breakthrough after decades of resistance.
Major Controversies and Resistance
1. Church League for Women's Suffrage (1909) Many Anglican bishops and clergy resisted women's involvement in the suffrage movement, fearing it would disrupt traditional Church authority.
2. General Synod Vote on Women's Ordination (1992) After decades of debate, the Church of England voted in favor of ordaining women as priests. Result: Many traditionalists opposed the decision, leading to some clergy leaving the Church or forming breakaway groups.
3. Opposition to Female Bishops (2012 Vote Failure) In 2012, a proposal to allow female bishops failed in the General Synod, despite majority public and clergy support. Traditionalist groups like Forward in Faith and the Society of St Wilfrid and St Hilda strongly opposed female bishops.
4. Final Approval of Female Bishops (2014) A second vote in 2014 finally allowed women to become bishops. The first female bishop, Libby Lane, was consecrated in 2015, but some clergy continued to resist, leading to provisions for traditionalist parishes.
Impact on the Church of England Today: Women now serve as bishops, deacons, and priests in most Anglican churches worldwide. Some Anglican provinces (like the Roman Catholic-influenced Anglican Church in North America) still reject female ordination. Ongoing debates exist around women's roles, especially regarding female archbishops and leadership in conservative dioceses.
Arguments For and Against Women's Ordination in the Church of England
The debate over women’s ordination—especially as priests and bishops—has been one of the most divisive in the Church of England. Here’s a breakdown of the main arguments from both sides.
Arguments FOR Women's Ordination
1. Biblical Support for Women in Leadership: On the scriptures listed here I will comment on them one at a time to prove that scriptures are like a leaking cistern in the context of their use.
Mary Magdalane; Mark 16: 9-13; This does not constitute Mary being a disciple, even though she went and told the others who were also of Jesus followers, Jesus also appeared to two others walking but there is no mention of these two being disciples as Jesus appeared unto them. I would therefore consider this a red hearing.
Phoebe; Mentioned by Paul several times in Romans as a great asset to him. Paul calls her a servant of the Church of which all saints are. How ever in this context it means someone who runs errands, an attendant (technically a deacon or deaconess) It can also be translated to minister, if the latter is the case, then it is in contradiction to what Paul said in 1 Tim 2:12.
Junia; Romans 16:7; 3. Was Junia an Apostle?
The key debate revolves around the phrase "outstanding among the apostles" in Romans 16:7.
Interpretation 1: Junia Was an Apostle:
The Greek phrase ἐπίσημοι ἐν τοῖς ἀποστόλοις (episēmoi en tois apostolois) can be translated as: "Outstanding among the apostles" (i.e., Junia was one of the apostles). Many early church fathers and modern scholars support this reading. If this interpretation is correct, Junia would be the only named female apostle in the New Testament.
Interpretation 2: Junia Was Respected by the Apostles:
Some argue the phrase means "well known to the apostles" instead of "among the apostles." This would imply Junia was not an apostle but was highly regarded by them.
Which Interpretation is More Likely?
Greek Grammar and Early Church Tradition Favor the First View:
Most Greek scholars affirm that the phrase means "outstanding among the apostles."Early church writers like Chrysostom treated Junia as an apostle. Thus, the strongest biblical and historical evidence suggests Junia was an apostle.
4. Theological Implications
The controversy over Junia is tied to larger debates about women's roles in the church.
Complementarian vs. Egalitarian Views
Complementarian View (Male-Only Leadership):
If Paul elsewhere prohibits women from leadership (1 Timothy 2:12, 1 Corinthians 14:34), then Junia could not have been a leader.Some complementarians argue that "apostle" in this case simply means missionary or messenger, not an authoritative leader like Paul or Peter.
Egalitarian View (Women Can Lead in the Church):
If Junia was a female apostle, then this contradicts the idea that women cannot hold authority over men. It suggests women were active leaders in the early church.
The egalitarian argument is strengthened by the fact that Paul frequently mentions female co-workers in ministry (e.g., Priscilla, Phoebe, Lydia).
5. Conclusion: A Woman Apostle?
Junia was a woman—this is the scholarly consensus. Junia was “outstanding among the apostles”—this is the strongest grammatical and historical reading. Her role challenges assumptions about leadership in the early church.
Final Thought: Why Does Junia Matter?
The controversy over Junia is not just about a name—it's about how we interpret Scripture regarding women in ministry. Whether Junia was an official apostle or simply a highly respected leader, she was a significant figure in the early church.
Jesus affirmed women: He had female disciples (e.g., Mary Magdalene) and appeared first to women after His resurrection. New Testament examples: Women like Phoebe (Romans 16:1–2), Junia (Romans 16:7), and Priscilla (Acts 18:26) were active in the early Christian Church. Galatians 3:28: “There is neither male nor female, for you are all one in Christ Jesus” suggests equality in ministry.
Greet Andronicus and Junia, my kinsfolk and fellow prisoners, who are outstanding among the apostles, and who also were in Christ before me." (Romans 16:7, NASB)
Was Junia Married to Andronicus? The Bible does not explicitly say that Junia and Andronicus were husband and wife — but:
They are named together, They are commended together. They were imprisoned together. They came to Christ before Paul.
This close pairing suggests a very strong possibility that they were a married couple and missionary partners, like Priscilla and Aquila (Acts 18).Write your text here...
Did They Travel Together?
If they were indeed married — or even just a committed ministry pair — it is highly likely they traveled together. In the early church:
Married couples like Priscilla and Aquila worked as tentmakers, housed churches, and taught doctrine side by side (Acts 18:2–3, 18–19; Romans 16:3–5). Paul speaks highly of ministry teams, and this includes married ones. He valued unity and mutual labor
Apostleship and Shared Mission
When Paul says they were "outstanding among the apostles", he is likely indicating: They were recognized and respected by the wider apostolic circle. Their joint service, perhaps in evangelism, church planting, or teaching, was known across the early church. Suffering imprisonment together also points to them enduring persecution side by side — again reinforcing the likelihood of shared travel and ministry
Conclusion:
While Scripture does not directly say Junia and Andronicus were married or traveled together, the context, language, and pattern of early church missionary couples strongly support the idea that:
They were a married or closely bound pair.
They traveled together in apostolic service.
They endured persecution and imprisonment as one.
It is quite reasonable and consistent with New Testament patterns to believe that if Junia had a husband (most likely Andronicus), they would have gone together in their mission. It is clearly seen as complimenterianism.
A deeper look at Junia
In the first section we dealt with the non-biblical matters of the infiltration of the women's movement in England and how it came to influence the rest of Christianity throughout the world. We also covered the pros and cons of the named women in the Church on a biblical level and came to a conclusion. In this section, we will be covering the biblical truth of Church leadership, preaching and teaching as laid out from creation as this being the primary reason for Paul's statement.
Part 2
The Creative Order
Please note that some of this writing is from research manuscripts and put together in this way to make sense of this topic in discussion.
Equality or Complementarianism?
First and foremost, this not about genders, it's not about superiority of men over woman, it’s not about intellect or how good you are at talking, it's about the order of creation, how God set it out, as Paul explains.
In the beginning God created two people, Adam, the first created from the earth, Gen 2:8; and Eve who was later created from a rib of Adam to be his helper Gen 2:22; 2:18. a Patriarchy order, Eve is to be Adams helper not his equal, or his subordinate, this is the written word, and it is to this Paul refers to in leadership (1Tim 2: 13-14) in the Church and the house (Ephesians 5:23). There is a clear message in Ephesians 5:22-32 where patriarchy and complementarianism work together for the good of each other and the Church, love here is complementarianism, not for the woman to take the roll of the head of the family or the Church in a leadership capacity, God appointed the man for this. Man was created for God and the woman was created for man.
Paul, in 1 Tim 2:13-14. Explains it is God's plan, His order of creation and Eve was the transgressor, does that mean that men cannot be deceived? By no means, but that here, is not the point, it is how creation was to unfold, it is God's design not mans. What man has done is to wall paper over certain parts of creation to make their own; to make it more acceptable apart from God's word.
1Ti 2:11 Let the woman learn in silence with all subjection.
1Ti 2:12 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.
1Ti 2:13 For Adam was first formed, then Eve.
1Ti 2:14 And Adam was not deceived, but the woman being deceived was in the transgression.
This cannot be emphasized enough: “I feel the need to have to expand more on creation in respect of Adam and Eve. It has to be understood that man (Adam) was created for God and the woman (Eve) was created for the man; “Gen 2:18 And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.” Eve was not created Adams equal. Adam and Eve together made up humanity, Adam was created because of the Fall of Satan, Satan had destroyed God’s first order of creation; Gen “1:1 In the beginning God created the heaven and the earth.
Gen 1:2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.” Between Gen 1:1 and Gen 1:2 Satan fell; “Luk 10:18 And he said unto them, I beheld Satan as lightning fall from heaven.” So when was this? It was in Genesis, it was this fall that made the earth void, and God was to prove to him (Satan) that He (God) had the power to create man in His image. After the judgement on the previous order God created a “new thing” that angles have never seen; man. And this man was to be a unique being. Man was related to the earth, and made from it, and yet created he was created in His image, it was here that God was to prove himself more than a match for Satan by a creation a little lower than the Angels, in His image; So what does this mean, in God’s image? The image of God is the created reflection of God’s moral, rational, spiritual, and relational nature — expressed through human dominion and relationship with Him. It is likeness in character, capacity, and purpose, not in physical form.
Laying the ground work
Both Adam and Eve (humanity) were created in the image and likeness of God; Adam being the spiritual form and Eve being the soul form, together they become the image of God. Adam is the spiritual side with God and Eve is the soul side with the infinity with her surroundings, an innocence of nature this is why Satan chose the serpent to deceive Eve. Eve would be more acceptable in believing the serpent, however, this is not the reason why women should not preach, teach or have authority over man.
Eve was not made for God, she was made for Adam, why is this important? (1, it does not make Eve to be equal with Adam, both Adam and Eve are unique in their form, however Adam was made from the earth and Eve was made from Adam, this is what sets them apart in creation. This is what sets them apart in God’s commandments; “Gen 2:17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.” At this point in time Eve had not been created, however, Satan temps Eve; “Gen 3:3 But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.” To this there is much speculation as to who said this to Eve, the conclusion is Adam. I conclude that it wasn’t God as Genesis 3:13 tells us as God would have told them both when Eve was created, so this is laid squarely at the feet of Adam, so what did Adam say to Eve? Did Adam assume it included Eve? Bearing in mind that Eve was not created at that time? So what did Adam say? I must not, or we must not? The command was given to Adam and Adam alone, as Adam was created as federal head of mankind, so why should Eve say this to Satan (the serpent)? It would appear that Satan was also in the Garden of Eden to commit the grand deception to foil God’s plans. The command was not given to Eve and Satan knows this, Eve ate of the fruit and nothing happened; Gen 3:6 And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat, Gen 3:7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. Gen 3:13 And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat. Genesis 3:13 tells us that the command was not given to Eve, it was only when Adam ate of the fruit they died, Eve did not sin.
Adam was the son of God Luke 3:38, Eve was not the daughter of God in the same sense as Adam was the son, (we are all children of God that are called of God,) for Eve was created by God from man for man, where as Adam was created by God for God from His creation earth, this is where man has an infinity with the earth and woman with life. In saying this (remembering complementarianism) woman are a great help in the Church as they were unto Paul, salvation was set for humanity.
Paul’s reasoning of God’s given revelation regarding women in the Church.
1 Tim 2:11-12, Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence.
1 Tim 3:1-2, This is a faithful saying: If a man desires the position of a bishop, he desires a good work. 2 A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behaviour, hospitable, able to teach;
Titus 1:5-6, For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you— 6 if a man is blameless, the husband of one wife, having faithful children not accused of dissipation or insubordination.
1 Corinthians 14:34-38, )Let [your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the law also says. 35 And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church.
36 Or did the word of God come originally from you? Or was it you only that it reached? 37 If anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord. 38 But [if anyone is ignorant, let him be ignorant.
1 Tim 2:13, For Adam was formed first, then Eve.
Titus 2:3-5, the older women likewise, that they be reverent in behaviour, not slanderers, not given to much wine, teachers of good things— 4 that they admonish the young women to love their husbands, to love their children, 5 to be discreet, chaste, home makers, good, obedient to their own husbands, that the word of God may not be blasphemed.
Romans 16: 17-18. Now I urge you, brethren, note those who cause divisions and offences, contrary to the doctrine which you learned, and avoid them. 18 For those who are such do not serve our Lord Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the simple.
Misinterpretations to Justification of scripture.
“Galatians 3:28; Gal 3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus."
This verse in every way is quoted out of context to what Paul is teaching, to justify (not only) equality with man but to have authority over him. Starting at Gal 3:15 Paul is explaining here that saints are all one in Christ in faith and spirit, he is not talking equality here.
Some will also quote old testament women such as; Miriam, Debarah and Mulden. It has to be understood that the Church Is not Israel, if these women are a justification for women to have authority over man, to preach and teach the gospels to men in the new covenant, then Paul got it wrong, for Paul does not mention any of these names from the old covenant. They also tend to forget that neither of these women were priests.
Acts 18:25-26; many are also keen to point to Aquila and Priscilla that Priscilla was teaching Apollos, however this not strictly true either. Aquila and Priscilla took Apollos to one side in a house and explained to him that there was more to Christ than Johns Baptism, this does not constitute the justification to take it out of context for all women to teach, preach to a congregation and have authority over man.
There is mention of Phebe, a deacon, Romans 16:1; Phebe was a deacon, not a pastor, not a priest, teacher and preacher of the word, and she did not have authority over man.
“1Ti 2:11 Let the woman learn in silence with all subjection.” Some argue that Paul's instruction in 1 Timothy 2:11-12 applied only to Ephesian women because: The city had a matriarchal religious culture, Some women were involved in false teaching (cf. 1 Tim 5:13–15, 2 Tim 3:6–7). However, Paul does not root his instruction in local culture, but in creation order: This shows Paul is not merely addressing a local cultural issue, but grounding his command in God’s original design from Genesis — a universal principle for church order.
Titus 2:3-5; There is no justification for women to assume any form of leadership, preaching or teaching, v5; Keepers of home in obedience to their own husbands.
In Romans 16:7-16; Paul mentions no fewer than 24 people in his greetings, 17 of these are male and 7 are female. All are greatly praised by Paul for their faith and service to God and the gospels in the name of Jesus Christ. Why is it that Junia has captured the female Christians attention in such away as to put her on a pedestal as a justification for females to teach and have authority over man? Let me correct you on this matter; v7; “Greet Andronicus and Junia, my kinsmen and my fellow prisoners. They are well known to the apostles, and they were in Christ before me.”
Paired Greeting – Paul often greets husband-wife ministry teams in Romans 16 (like Priscilla and Aquila in verse 3). Andronicus and Junia follow this pattern.
Shared Ministry – They are described together as: “My kinsmen” (possibly Jewish heritage), “My fellow prisoners” (imprisoned for the Gospel), “Outstanding among the apostles” (a phrase suggesting shared missionary or apostolic work).
Cultural Context – In Jewish and Greco-Roman contexts, a man and woman named together like this were often husband and wife, especially in ministry.
Church History – Early Church Fathers like Chrysostom and others clearly understood Junia as a woman and frequently identified her as Andronicus's wife and fellow laborer.
It would indeed be reasonable to understand Junia as a complement to her husband Andronicus in their shared apostolic ministry, rather than seeing her as a doctrinal precedent for women exercising independent authority over men in teaching or leadership roles within the church.
understanding Junia as a godly woman labouring in the Gospel with her husband aligns with Scripture without undermining Paul’s teachings on church authority and gender roles. It presents a strong example of complementarian partnership.
They will quote such female people prophesying etc, but they forget that neither of these women were priests in the old testament or pastors in the new testament, they take it all out of context. Jesus himself never appointed any female disciples or apostles to the ministry of teaching, preaching or having authority over man. The hierarchy; 1Co 11:3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. For further reading; https://www.lse.ac.uk/library/collection-highlights/feminism-and-religion.
1. The Bible Teaches Complementarianism, Not Modern “Equality”
Men and women are equal in worth before God (Galatians 3:28), but they have different roles.
God’s design is for men to lead in the church and home, while women have vital roles in support, teaching other women, and family life.
Modern culture confuses equality with sameness, but God created men and women uniquely.
Key Biblical Passages on Roles:
Genesis 2:18 – "It is not good for man to be alone; I will make a helper suitable for him."
1 Corinthians 11:3 – "The head of every man is Christ, the head of a wife is her husband, and the head of Christ is God."
Ephesians 5:22-25 – "Wives, submit to your own husbands, as to the Lord... Husbands, love your wives, as Christ loved the church."
The Bible does not advocate “equal rights” in the modern feminist sense, but rather, divinely appointed roles.
2. The World Promotes Rights; The Bible Promotes Order.
Modern “equal rights” movements tend to:
Reject God’s order in favor of individual autonomy.
Erase gender distinctions by claiming men and women are the same.
Promote rebellion against God’s design for leadership in the church and home.
The Bible, on the other hand, upholds structure:
Men are called to lead, protect, and provide.
Women are called to nurture, support, and teach younger women.
Both are dependent on each other but function differently.
God’s design is not about oppression but about divine order and harmony.
3. The Church Must Stand Firm Against Cultural Labels
When believers reject unbiblical church practices (e.g., female pastors, redefining marriage, or gender roles), they are often labeled:
"Oppressive"
"Sexist"
"Marxist" (if they argue for biblical justice)
"Anti-progress"
However, standing for God’s truth is more important than fitting into culture:
2 Timothy 3:16 – "All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness."
Acts 5:29 – "We must obey God rather than men."
The church must not be afraid to defend biblical complementarianism, even when culture labels it unfairly.
· Egalitarians believe that while the order of creation may have been part of God’s design before the Fall, Jesus' work in redemption changes the roles of men and women in the Kingdom of God. However Jesus came not to change gender roles but to;
Ephesians 4:24: "God sent his Son, Jesus Christ, to redeem mankind and restore the image of God” This was the purpose of Jesus. Adam and Eve were not equals.
Hierarchy in Creation: Biblical Perspective: The concept of hierarchy in creation is foundational in understanding how God structured His creation. This hierarchy is not about superiority or inferiority but about order, function, and purpose within creation. Below is a structured exploration of the biblical hierarchy as seen in creation, the Fall, redemption, and the church.
1. The Ultimate Authority: God Over All
Before discussing human hierarchy, it's essential to establish that God is the supreme authority over all creation:
Genesis 1:1 – "In the beginning, God created the heavens and the earth."
Psalm 103:19 – "The Lord has established His throne in the heavens, and His kingdom rules over all."
All authority originates from God and flows downward into His creation.
2. The Hierarchy in Creation (Before the Fall)
God established an order of authority in creation:
A. The Order in Creation
God the Father → Supreme Ruler over all
Christ (the Son) → Submits to the Father (1 Corinthians 11:3)
Man (Adam) → Given dominion over creation (Genesis 1:26-28)
Woman (Eve) → Created as a helper for man (Genesis 2:18)
Animals & Earth → Under the dominion of humanity (Genesis 1:28)
This hierarchy reflects function and responsibility rather than worth or dignity.
B. The Roles of Men and Women in Creation
Man was created first (Genesis 2:7), signifying leadership.
Woman was created from man (Genesis 2:21-22), showing interdependence but also a supportive role.
Adam named Eve (Genesis 2:23), which in biblical tradition signifies authority.
This is the original structure that God established, before sin entered the world.
3. Hierarchy Distorted by the Fall
When sin entered the world, it corrupted God's order:
Genesis 3:16 – "Your desire shall be for your husband, and he shall rule over you."
Before the Fall: Leadership was loving and harmonious.
After the Fall: Leadership became prone to domination, and women began to struggle against male authority.
Sin did not create hierarchy—it distorted the proper function of authority.
4. Hierarchy Restored Through Christ
Jesus came to restore creation, not abolish its order.
1 Corinthians 11:3 – "The head of every man is Christ, the head of a woman is her husband, and the head of Christ is God."
Christ submits to the Father without losing His worth—showing that submission does not mean inferiority.
Ephesians 5:22-25 – Husbands are called to love their wives as Christ loves the church, restoring the original harmony of creation.
Galatians 3:28 – "There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus."
This does not eliminate hierarchy but emphasizes spiritual equality in salvation.
5. Hierarchy in the Church and Family
The creation order remains in church leadership and family structure:
1 Timothy 2:12-13 – "I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. For Adam was formed first, then Eve."
Paul ties church leadership to creation order, showing it is not just cultural.
Ephesians 5:22-24 – "Wives, submit to your husbands as to the Lord. For the husband is the head of the wife as Christ is the head of the church."
Marriage reflects the divine hierarchy, with Christ as the model.
6. Eternal Hierarchy in God's Kingdom
Even in heaven, hierarchy continues:
God the Father remains supreme (1 Corinthians 15:28).
Jesus reigns under the Father (Revelation 22:1-3).
Believers will reign with Christ (Revelation 22:5).
This shows that hierarchy is a divine design, not a result of sin.