Bible Study: What does the Bible say about woman pastors?

A Shepherd’s Heart: What Does the Bible Truly Say About Women Pastors?

In the great family of God, there are conversations that feel less like discussions and more like the tender, sometimes painful, probing of a deep family wound. The question of whether women can serve as pastors is one such conversation. It is a matter that touches not only our minds but also our hearts, stirring powerful feelings of calling, identity, purpose, and justice. For many, this is not an abstract theological puzzle; it is a deeply personal question that shapes their journey of faith and their place within the church community.

Therefore, let us approach this topic not as a battleground where one side must defeat the other as a shared pilgrimage. Let us walk together, hand in hand, as brothers and sisters seeking to understand the heart of our Heavenly Father more clearly. Our goal is not to win an argument but to draw closer to the truth in love, to listen with humility to God’s Word, and to cherish one another more deeply, even when our paths of understanding diverge. With the hearts of children, let us ask our Father to illuminate His Word, that we may better serve Him and His which He so dearly loves.

The Two Paths of Faithfulness

When sincere followers of Christ open the Scriptures to understand God’s will for church leadership, they often find themselves walking down one of two main paths. These paths are not born of rebellion or a desire to ignore God’s Word from prayerful and earnest attempts to be faithful to it. In our modern times, these two paths have been given names: Complementarianism and Egalitarianism.¹ To understand this conversation, we must first understand what these paths look like, not as opposing armies as different conclusions reached by people who all love the same Lord.

What are the main Christian views on women as pastors?

The core of the disagreement lies in how we understand the relationship between equality and roles. Both sides firmly agree that men and women are created equal in the image of God, sharing the same value, dignity, and access to salvation through Jesus Christ. The divergence comes when asking how that equality is expressed in the church and in the home.

The Complementarian Path: Different Roles, Equal Value

The Complementarian view holds that while men and women are equal in their personhood, God created them with different, or “complementary,” roles and responsibilities. This perspective sees the distinction between masculinity and femininity as a beautiful and intentional part of God’s design, meant to reflect the relationship between Christ and His church.² In this understanding, the specific role of pastor or elder, which involves the public teaching of doctrine and the exercise of spiritual authority over the entire congregation, is reserved for qualified men. This is seen as a matter of God-given order, rooted in passages that speak to creation and family structure.⁴

The Egalitarian Path: Equal Roles, Equal Value

The Egalitarian view, on the other hand, also affirms the complete equality of men and women but believes this equality extends to roles as well. From this perspective, there are no gender-based restrictions on who can serve in any capacity within the church or the home. Leadership should be determined by a person’s spiritual gifts, character, and calling from God, not by their gender.² Egalitarians often point to the transformative work of Jesus and the Holy Spirit as breaking down the old social hierarchies of the world, including those based on gender.⁸

A Spectrum of Belief

It is important to see that these two views are not always rigid, monolithic blocks. The discussion is more like a spectrum than a simple, two-sided battle line. Within complementarianism, for example, there are different applications. Some hold a “hard complementarian” view, which may be quite restrictive about the roles women can fill. Others embrace a “soft complementarianism,” which actively seeks to empower and release women into a wide variety of ministries—including teaching, counseling, and shepherding—while still reserving the final, authoritative office of senior pastor or elder for men.³ Still others find themselves in a “middle camp,” where churches may have women with the title of “pastor” who lead and preach do so under the authority of a senior male leadership team.⁷ Recognizing this diversity helps us move away from harsh judgments and toward a more gracious understanding, seeing that many believers are wrestling faithfully to find a path that honors all of Scripture.

To help clarify these two primary approaches, the following table provides a simple overview.

Listening to the Word of God

At the heart of this entire conversation is a deep desire to listen to and obey the Word of God. The Bible is our guide, our light, and our authority. Yet, sometimes the path is not as clear as we would like. Certain passages can be difficult, even painful, to read, and they have caused much confusion and hurt.¹² Our task is not to ignore these verses or to explain them away to approach them with humble hearts, seeking to understand what the Holy Spirit, through the Apostle Paul, was saying to the first Christians so that we may better understand what He is saying to us today.

Which Bible verses seem to prohibit women from being pastors?

Two passages in the Apostle Paul’s letters stand out as the primary texts that seem to place limits on women’s roles in the church. Believers who conclude that women should not be pastors often see these verses as clear and timeless instructions for all churches.

The Instruction in 1 Timothy

The first and most direct passage is found in Paul’s letter to his young protégé, Timothy, who was leading the church in Ephesus. In 1 Timothy 2:11-14, Paul writes:

“Let a woman learn quietly with all submissiveness. 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 then Eve; and Adam was not deceived the woman was deceived and became a transgressor”.¹³

For those who hold the complementarian view, this instruction is a straightforward and universal command. They see its reasoning as being grounded not in a temporary cultural issue in the permanent truths of God’s created order (“Adam was formed first”) and the tragic events of the Fall (“the woman was deceived”).⁵ From this perspective, the prohibition is a loving safeguard for the designed to protect sound doctrine and to model the beautiful, God-given order for humanity.⁴ The role of pastor, which combines both teaching and authority, is therefore seen as an office reserved for qualified men.

For those who hold the egalitarian view, this passage is understood as a specific instruction given to solve a specific and dangerous problem in one particular church. They point out that Paul was writing to Timothy in Ephesus, a city dominated by the cult of the goddess Artemis (or Diana), where female priestesses held great power.¹⁶ It is believed that false teaching was infiltrating the Ephesian perhaps being spread by newly converted women who were uneducated in the true gospel and still influenced by their former pagan beliefs. In this chaotic and dangerous context, Paul’s command was a necessary temporary, measure. He was telling these specific women to stop teaching in a domineering or false way and instead to “learn quietly,” submitting themselves to sound apostolic doctrine. The goal was their education, not their permanent silencing.¹⁶

The Command in 1 Corinthians

The second key passage is from Paul’s first letter to the church in Corinth. In 1 Corinthians 14:34-35, he writes:

“Women should remain silent in the churches. They are not allowed to speak must be in submission, as the Law also says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church”.¹⁸

Complementarians see this as another clear instruction that reinforces the principle of male leadership and proper order in public worship.¹⁸ It aligns with the instruction in 1 Timothy and establishes a consistent pattern for church life.

Egalitarians point to the immediate context of the chapter. First Corinthians 14 is entirely about bringing order to a worship service that had descended into chaos, with multiple people speaking in tongues and prophesying at the same time.¹⁸ The command for women to be “silent” (

sigao) is the very same command given just verses earlier to tongue-speakers who have no interpreter and to prophets who are being interrupted. This suggests the command is not a blanket ban on all speech from women a specific instruction to refrain from a certain kind of disruptive speech for the sake of orderly worship.¹⁸

It becomes clear that what might seem like a “plain reading” of the text is, in fact, an interpretation. Both sides are interpreting. One group interprets these verses as timeless, universal principles that apply to all churches in all times. The other group interprets them as specific, targeted instructions for particular problems in first-century churches. To read these verses without considering the unique historical and cultural situations in Ephesus and Corinth is not a neutral act; it is an interpretive choice to lift them out of their context. Therefore, the faithful reader is invited not to simply assume one reading is “plain,” but to humbly weigh the evidence for each interpretive framework.

Which Bible verses seem to affirm women in leadership?

Just as some verses seem to place limits, others seem to open the doors wide for women to serve in major ways. Many believers feel that the coming of Jesus Christ and the pouring out of the Holy Spirit created a new reality for the people of God, a “new creation” where the old barriers that divided humanity are washed away in the waters of baptism.

A New Creation in Christ: Galatians 3:28

The most powerful expression of this new reality is found in Galatians 3:28:

“There is neither Jew nor Greek, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus”.²¹

For egalitarians, this is a foundational, charter verse for the church. They see it as a “Magna Carta” of Christian equality, declaring that the social categories that defined power and status in the ancient world—race, social class, and gender—have been made irrelevant in the family of God.²¹ This is not just a statement about who can be saved a radical principle that should shape the very life of the church community. It means that roles and ministries are to be distributed based on the Holy Spirit’s gifting, not on one’s gender.¹¹

Complementarians respond that this beautiful verse is about our equal standing in salvation (what theologians call soteriology), not about our specific roles in the church (what is called ecclesiology). They argue that Paul, in his other letters, clearly makes distinctions in roles for men and women, so it would be a misuse of this passage to erase those distinctions. For them, we can be equal in our access to salvation while still having different, God-given roles in the church and home.⁴

A Cloud of Witnesses: Women in the New Testament

Beyond this one verse, the New Testament is filled with examples of women serving in ways that look very much like leadership.

• Jesus’ Own Example: Jesus himself consistently broke with the cultural norms of his day. He welcomed women into his circle of disciples, teaching them theology in the same way he taught men, as seen in the story of Mary and Martha.²³ He entrusted a Samaritan woman with his messianic identity, and she immediately became an evangelist to her entire town.²⁴ Most strikingly, after his resurrection, he chose Mary Magdalene to be the very first witness and preacher of the good news, sending her to proclaim it to the male apostles.²⁴
• Women in Paul’s Ministry: The Apostle Paul, who wrote the prohibitive-sounding texts, also worked alongside and praised numerous women leaders. In Romans 16, he commends Phoebe, calling her a “deacon” (diakonos) of the church in Cenchreae and a “benefactor” or “overseer” (prostatis) of many, including himself.¹⁷ He calls 

      <p> <strong>Priscilla</strong>, along with her husband Aquila, his &quot;co-workers in Christ Jesus.&quot; Acts 18 tells us that this couple took the eloquent preacher Apollos aside and &quot;explained to him the way of God more accurately,&quot; a clear act of theological instruction to a man.⁴ Paul also greets </p>
  
      <p> <strong>Junia</strong> as someone &quot;outstanding among the apostles,&quot; a woman whom many early church fathers and modern scholars recognize as a female apostle.²⁵ the earliest churches met in homes, and women like </p>
  
      <p> <strong>Lydia</strong>, <strong>Nympha</strong>, and <strong>Chloe</strong> are named as the hosts and leaders of these foundational church communities.¹⁷</p></li>

Navigating the Tension

This brings us to a deeper and more nuanced understanding. Perhaps the New Testament is not presenting a simple contradiction rather a picture of the early church living in a dynamic tension. They possessed a radical, new, and egalitarian vision of “oneness in Christ,” yet they were trying to live out this vision in a deeply patriarchal Greco-Roman world where such equality was scandalous and could bring disrepute upon the church.

Paul’s letters can be seen as a pastoral navigation of this very tension. In some situations, like the doctrinal chaos in Ephesus or the disorderly worship in Corinth, he calls for restraint and order, which might align with cultural expectations, in order to protect the church’s witness and health. In other contexts, like his grand theological declaration in Galatians or his warm personal greetings in Romans, he articulates the radical ideal of the Kingdom of God. This reframes our question. It may not be, “Which verse is the correct one?” but rather, “How do we, like the early faithfully live in the tension between the beautiful ideal of God’s Kingdom and the complex realities of our world?” This is a powerful and pastoral question that every generation of Christians must face.

A Deeper Look at the Language

For many people, discussions about Greek words can feel intimidating, like a conversation reserved only for scholars in ivory towers. But sometimes, looking closely at a single, difficult word can open up a world of understanding and, more importantly, a spirit of humility. The debate over women pastors hinges on a few key words whose precise meanings are debated even by the world’s top experts. Understanding this uncertainty can help us be more gracious to those who read these words differently than we do.

What do the difficult Greek words in these passages truly mean?

The Challenge of Authentein

The most debated word in this entire discussion is a Greek verb that the Apostle Paul uses in 1 Timothy 2:12: authentein.

The great challenge with this word is that it appears only once in the entire New Testament—right here in this verse.²⁹ When a word is this rare, it is very difficult for scholars to be certain of its exact meaning. They must look at how it was used in other non-biblical Greek writings from that time, and the evidence is complex. This uncertainty is reflected in the different ways our English Bibles translate this single word, and each translation leads to a very different conclusion:

• Some translations, like the ESV, render it as “to exercise authority”.³¹ This is a neutral term, suggesting that Paul is forbidding women from holding any kind of official, authoritative teaching position in the church.
• Other translations, like the NIV, render it as “to assume authority”.²⁹ This translation carries a negative meaning. It suggests that Paul is not forbidding the proper exercise of authority the wrongful 

      <p> <em>seizing</em> or <em>usurping</em> of an authority that has not been legitimately given.</p></li>
  <li>Still other translations, like the New English Bible, render it as <strong>&quot;to domineer&quot;</strong>.²⁹ This is a very negative meaning, suggesting that Paul is forbidding a specific kind of abusive, controlling, or overbearing teaching that seeks to dominate others.</li>

The scholarly debate is intense. Some respected conservative scholars argue that the only meaning that can be confirmed before Paul’s time is “to assume authority”.³¹ Others have shown that in many ancient texts, the word family of

authentein is associated with aggression, violence, and even murder.²⁹ The point is not for us to become Greek experts and settle the debate. The point is to recognize that if the most learned scholars cannot agree on what this one crucial word means, we should hold our own conclusions with humility. We should be very gentle and gracious with our brothers and sisters who, after prayerful study, arrive at a different understanding.

The Meaning of “Speak” and “Silent” in Corinth

A similar situation exists with the words for “speak” and “silent” in 1 Corinthians 14. The two key words are laleo (“to speak”) and sigao (“to be silent”). At first glance, the command seems absolute. But when we look at the context, a different picture emerges.

The command for women to sigao (“be silent”) in verse 34 is the exact same Greek word and command given to other people in the very same chapter. In verse 28, a person speaking in tongues is told to sigao if there is no interpreter. In verse 30, a prophet who is speaking is told to sigao if another person receives a revelation from God.²⁰ In these cases, it is clear that Paul is not telling men that they can never speak in church. He is telling specific people to be silent at specific times for a specific reason: to maintain order and to allow the whole church to be built up.¹⁸ This strongly suggests that the command to women in verse 34 is not a permanent, universal ban on all speaking a similar call for orderly participation in worship.

Some scholars point out that the word used for “speak,” laleo, is in a grammatical form (the present tense) that can imply a continuous, ongoing action. This has led them to believe that Paul was not forbidding all speech was telling the women to stop the disruptive “chattering” or “continual talking” that was contributing to the chaos of the Corinthian service.³⁵

The pastoral takeaway from this close look at the language is one of grace. The command for “silence” in Corinth was most likely a practical instruction aimed at restoring peace and ensuring that worship was edifying for everyone. It was probably not intended to be a timeless law that forbids women from ever praying, prophesying, or teaching in the church—activities that Paul himself seems to permit in other places, such as 1 Corinthians 11:5, where he gives instructions for how women should pray and prophesy in the assembly.¹⁹

The Church in the World

Our journey to understand this question does not end with the ancient texts. The Word of God was not given in a vacuum; it was lived out by real people in real history, and it continues to be lived out by the church today. By broadening our view to include the witness of church history and the realities of our present moment, we can gain a fuller and more compassionate perspective.

Did the early church have women leaders?

The story of the church did not begin with restrictions on women; it began with their empowerment. The New Testament itself is our primary witness to the vital role women played in the earliest days of the faith. As we have seen, women were the first evangelists of the resurrection, and they served as apostles (Junia), deacons (Phoebe), prophets (Philip’s four daughters), teachers (Priscilla), and the leaders of the very first house churches that were the bedrock of the Christian movement.²⁵

This active role continued in the centuries immediately following the apostles. Historical evidence from ancient documents, tombstone inscriptions, and even church art shows that women continued to serve in official capacities. There are clear records of women being ordained as deacons, and there are multiple references to “presbyteresses,” a term that can mean “female elders”.²⁵ Women like Fabiola founded the first Christian hospitals, and scholars like Marcella were so respected that church elders consulted them on how to interpret Scripture.²⁵

But a major shift began to occur over time. As the church grew from a small, persecuted movement into a more established and powerful institution, it began to adopt some of the hierarchical structures of the Roman Empire in which it lived.²⁸ In the deeply patriarchal Roman world, public leadership was a male domain. At the same time, the church found itself needing to combat certain heretical movements, such as Montanism, which featured prominent female prophets. In reaction, some church leaders began to emphasize the passages that called for female silence and subordination, using them to draw a sharp line between “orthodox” practice and what they saw as heresy.³⁶

This historical context is crucial. It challenges the assumption that the church has always and everywhere prohibited women from leadership. The evidence suggests that the earliest, apostolic church was a place of remarkable freedom and partnership for women. The later restrictions may not have been an original, apostolic mandate rather a historical development that arose as the church adapted to its surrounding culture and responded to internal crises. This realization invites us to ask whether the current restrictive views in some denominations are an inheritance from the apostles or from a later period of church history.

Where do different denominations stand today?

Today, the body of Christ remains visibly divided on this issue. There is no single “Christian” position; rather, different families of faith have come to different conclusions. Some denominations ordain women to all levels of ministry, some ordain them only to certain offices, and some do not ordain them at all.³⁷ Navigating this landscape can be confusing, especially for someone looking for a church home.

The following table offers a simplified snapshot of the official stances of some major Christian traditions in the United States. It is important to remember that even within these denominations, individual churches and members may hold differing views.

What do recent studies reveal about women in ministry?

In recent years, researchers have provided a wealth of data that paints a startling picture of the state of women in the American church. These numbers help us see the real-world consequences of our theological debates.

The “Stained-Glass Ceiling”

One of the most striking findings is the existence of what one researcher called a “stained-glass ceiling”.⁴⁰ Studies from Duke University and the Pew Research Center have found that the percentage of American congregations led by a woman has remained stuck at about 11% for more than two decades, from 1998 to 2012 and beyond.³⁸ Despite growing acceptance of female leadership in the wider culture, the top leadership roles in the church remain overwhelmingly male.

The Female Exodus and Public Opinion

At the same time this ceiling has held firm, a new and alarming trend has emerged: a female exodus from the church. For the first time in modern history, research from the Barna Group shows that men are now attending church more frequently than women. Young women, who have historically been the most active and engaged demographic in the are now disengaging from faith at a higher rate than young men.⁴¹

This leads us to a deeply pastoral and urgent question: Could these two trends be connected? Is it possible that the church’s failure to make space for women in leadership is contributing to their departure? Women today have more opportunities than ever before to lead in business, education, and government. If they find that their gifts of leadership are welcomed and valued in the secular world but are limited or dismissed in the it is understandable that many may feel undervalued and choose to invest their time and talents elsewhere.⁴³ Barna data reveals that while female pastors report being confident in their calling, they are far less likely than their male counterparts to be “very satisfied” with their ministry at their current church.⁴⁴ This suggests a systemic problem that goes beyond theology to the lived experience of women in ministry.

This disconnect is also visible in public opinion. While acceptance of women pastors among evangelicals remains low (39%), it is very high among the general population (79%). Interestingly, U.S. Catholics are even more comfortable with female priests (80%) than Protestants are with female pastors (74%).⁴⁵ A 2025 Pew Research survey found that a clear majority of American Catholics believe the church should allow women to become priests (59%) and deacons (68%).⁴⁶ This growing gap between the views of the people in the pews and the policies of the leadership in many traditions suggests that this conversation is far from over.

The Voices of the Faithful

Theology is never just about ideas; it is about people. Behind the statistics and the ancient Greek words are the real-life stories of men and women who are trying to follow Jesus faithfully. To truly understand this issue with a shepherd’s heart, we must listen to their voices—to their pain, their joy, their confusion, and their convictions. These personal stories reveal the human dimension of our theological debates.

What is it like to be a woman called to pastor?

For many women who feel a call from God to pastoral ministry, the journey is marked by a painful tension between their inner sense of divine purpose and the external resistance they face. Their stories are often a mix of powerful joy and deep hurt.

The Pain of Rejection and Misunderstanding

Many women pastors can recount moments of painful rejection. They tell of congregants who have stood up and walked out of the sanctuary the moment they stepped into the pulpit to preach.⁴⁷ They have received countless comments questioning their faithfulness to the Bible and have been told to their faces that their calling is “unbiblical” or that they are “inferior” to men.²³ One pastor shared the emotional exhaustion of constantly having to defend her very existence in ministry, a burden her male colleagues do not have to bear.⁴⁷

This pain is often compounded by a confusing tension within churches that claim to value women. Many women grow up in denominations that officially support women’s ordination, only to find that in practice, “belief and practice were not lining up”.⁵⁰ They see women leading in many areas of the but rarely are they given the title of “pastor” or a place on the main elder board. They see qualified and gifted women being overlooked for leadership opportunities, which is deeply disheartening.⁵⁰

The Joy of Fulfilling a Calling

Yet, alongside this pain, these women also speak of the powerful joy of their ministry. They find deep fulfillment in using the gifts God has given them to serve His people. They speak of the sacred privilege of walking with people through life’s most difficult moments, of seeing lives transformed by the gospel, of discipling others, and of leading people to a deeper relationship with Christ.⁵¹ Their perseverance is a testament to the strength and clarity of the call they have received from God.

How do men in the church approach this topic?

The voices of men in this conversation are also diverse, reflecting a wide range of theological convictions and pastoral concerns.

There is the voice of the “warm complementarian.” These are male pastors and leaders who hold to a complementarian theology but are deeply troubled when it is practiced in a “cold,” harsh, or restrictive way. They are passionate about seeing women flourish in the church and are committed to creating pathways for women to use their gifts in every area of ministry possible within their theological framework. They lament that the position is often misunderstood as being anti-woman and strive to build churches where men and women partner together in beautiful, complementary harmony.⁹

There is also the voice of the egalitarian advocate. These are men who have become convinced that any restriction on women in leadership is unbiblical and harmful to the body of Christ. They actively work to dismantle what they see as a “boys’ club” mentality in church leadership. They challenge policies, like the refusal to meet one-on-one with female colleagues, that they believe create a glass ceiling for women. They argue that the church is not making the best decisions and is missing out on God’s full blessing when it does not have women’s voices and gifts at every level of leadership.⁵⁵

And, of course, there is the voice of the traditionalist. These are men who sincerely believe that the Bible’s instructions on this matter are clear, timeless, and straightforward. For them, this is a simple issue of obedience to God’s Word. They see the roles of men and women as being grounded in God’s perfect created order, and they are concerned that to ordain women as pastors is to compromise with the shifting values of a secular culture and to disobey a clear scriptural command.⁶

What are everyday Christians saying and asking?

Beyond the voices of pastors and leaders, online forums and discussion groups give us a window into the hearts of everyday Christians who are wrestling with this topic. Their questions are not abstract; they are born from real-life relationships and personal struggles.

We hear the pain of a young man whose newfound conviction that women cannot be pastors has put him in direct conflict with his mother, who was raised in a Pentecostal tradition that affirms women preachers. He struggles to reconcile his love for his mother with his desire to be faithful to what he now believes Scripture teaches.⁵⁶

We hear the heartbreaking cry of a young woman who, after reading these debates, feels small and insignificant. She asks, “I do wonder why God didn’t love me enough to make me a man”.¹² This reveals the powerful personal damage that can be inflicted when this debate is handled without grace and compassion.

We hear the confusion of those who ask, “Are we supposed to follow Paul or Jesus?” 12, or who wonder if the prohibition against women pastors is just a “Catholic rule” that some Protestants have wrongly adopted.⁵⁶

These voices reveal that the collateral damage of this debate is not just theological division or church splits. It is deeply personal and relational. It can create tension within families, wound a person’s sense of self-worth, and cause a crisis of faith. Any pastoral approach to this topic must speak directly to this pain. It must offer a path not just toward theological clarity toward healing, reconciliation, and a deeper assurance of God’s love for all His children, both male and female.

Conclusion: Walking Together in Christ’s Love

We have walked a long and sometimes difficult path together, listening to the Scriptures, to history, to the data, and to the voices of our brothers and sisters. If this journey has taught us anything, it is that this issue is far more complex than it often seems. We have seen biblical texts that seem to point in different directions. We have discovered that the precise meaning of key ancient words is debated by the most brilliant minds. We have learned that the history of the church’s practice is not as simple as we might have thought. And we see that today, the family of God remains deeply divided.

This immense complexity should not lead us to despair to humility. It should soften our hearts and quiet our spirits. If sincere, Bible-believing, Spirit-filled Christians can study the same Word and come to such different conclusions, then perhaps we should hold our own conclusions with a gentle hand. Perhaps we should be quicker to listen and slower to speak, quicker to love and slower to judge.

This calls us to a powerful grace. We must refuse to question the salvation or the sincerity of those who see this matter differently. The person who believes the role of pastor is reserved for men and the person who believes it is open to all can both love Jesus with all their heart. They can both be faithful members of His body. Our unity is not found in our agreement on this issue in our shared faith in the crucified and risen Christ.

Our identity is not “complementarian” or “egalitarian.” Our true and lasting identity is “in Christ.” He is the Lord of the church. He is the Good Shepherd. He is the one who calls, who gifts, and who builds His body as He sees fit. Let us entrust His church to His care.

Bibliography:

1. http://www.leadbiblically.com, accessed June 20, 2025, https://www.leadbiblically.com/standing-between-complementarians-and-egalitarians/#:~:text=Historically%2C%20there%20has%20been%20a,equal%20roles%20in%20the%20church.
2. Complementarianism and Egalitarianism Differences Explained …, accessed June 20, 2025, https://www.christianity.com/wiki/christian-terms/what-are-complementarianism-and-egalitarianism-what-s-the-difference.html
3. Complementarian VS Egalitarian: 10 Questions for Egalitarian Church Leaders – Renew.org, accessed June 20, 2025, https://renew.org/complementarian-vs-egalitarian/
4. Women Pastors: What Does the Bible Teach? | Baptist Press, accessed June 20, 2025, https://www.baptistpress.com/resource-library/sbc-life-articles/women-pastors-what-does-the-bible-teach/
5. What Does the Bible Say about Women Pastors? – Ways to Learn at Ligonier.org, accessed June 20, 2025, https://learn.ligonier.org/articles/what-does-the-bible-say-about-women-pastors
6. Why Some Say Women Should Not Be Pastors – GeekyChristian.com, accessed June 20, 2025, https://geekychristian.com/why-some-say-women-should-not-be-pastors/
7. Standing Between Complementarians and Egalitarians – LEAD BIBLICALLY, accessed June 20, 2025, https://www.leadbiblically.com/standing-between-complementarians-and-egalitarians/
8. Why Some Say Women Should Be Pastors – GeekyChristian.com, accessed June 20, 2025, https://geekychristian.com/why-some-say-women-should-be-pastors/
9. Striving for Warm Complementarianism in a Cold, Mostly Egalitarian World, accessed June 20, 2025, https://benjaminvrbicek.com/blog/2023/1/31/striving-for-warm-complementarianism-in-a-cold-mostly-egalitarian-world
10. “Can Women Be Pastors? (1 Timothy 2:12 vs. Galatians 3:28)” : r/Bible – Reddit, accessed June 20, 2025, https://www.reddit.com/r/Bible/comments/1j0n2ta/can_women_be_pastors_1_timothy_212_vs_galatians/
11. Galatians 3:28 – CBE International, accessed June 20, 2025, https://www.cbeinternational.org/resource/galatians-328/
12. This video covers Female Pastors vs Paul really well : r/Christianity – Reddit, accessed June 20, 2025, https://www.reddit.com/r/Christianity/comments/1hf2tog/this_video_covers_female_pastors_vs_paul_really/
13. 1 TImothy 2:11-13 A Lower View of Women or a Leadership Call to Men? – Christ Community Church Ames, accessed June 20, 2025, https://ccames.org/2018/05/1-timothy-211-13-a-lower-view-of-women-or-a-leadership-call-to-men/
14. 1 Timothy 2:11-15 – Can someone help me understand this? : r/TrueChristian – Reddit, accessed June 20, 2025, https://www.reddit.com/r/TrueChristian/comments/37gkj8/1_timothy_21115_can_someone_help_me_understand/
15. Perspectives – Can women be pastors? – Ratio Christi, accessed June 20, 2025, https://ratiochristi.org/perspectives-can-women-be-pastors/
16. Short Answers to Challenging Texts: 1 Timothy 2:11-15 – CBE …, accessed June 20, 2025, https://www.cbeinternational.org/resource/short-answers-challenging-texts-1-timothy-211-15/
17. The Biblical Case for Women in Leadership – Brittany Rust, accessed June 20, 2025, https://www.brittanyrust.com/blog/biblical-case-women-leadership
18. Do women have to remain silent in church? | GotQuestions.org, accessed June 20, 2025, https://www.gotquestions.org/women-silent-church.html
19. Why Must Women Keep Silent in Church? Explaining 1 Corinthians 14:34-35, accessed June 20, 2025, https://onwardinthefaith.com/why-must-women-keep-silent-in-church-explaining-1-corinthians-1434-35/
20. Understanding 1 Corinthians 14:34-35, accessed June 20, 2025, https://www.nscoc.org/wp-content/uploads/2021/10/1-Corinthians-14-Discussion.pdf
21. Galatians 3:28 – Wikipedia, accessed June 20, 2025, https://en.wikipedia.org/wiki/Galatians_3:28
22. What does Galatians 3:28 mean? – BibleRef.com, accessed June 20, 2025, https://www.bibleref.com/Galatians/3/Galatians-3-28.html
23. A God Who Calls Women to Pastor | The Junia Project, accessed June 20, 2025, https://juniaproject.com/god-who-calls-women-pastor/
24. What Is the Role of Women in Church Leadership? – Topical Studies, accessed June 20, 2025, https://www.biblestudytools.com/bible-study/topical-studies/what-is-the-role-of-women-in-church-leadership.html
25. The Neglected History of Women in the Early Church | Christian …, accessed June 20, 2025, https://christianhistoryinstitute.org/magazine/article/women-in-the-early-church
26. List of Christian women of the early church – Wikipedia, accessed June 20, 2025, https://en.wikipedia.org/wiki/List_of_Christian_women_of_the_early_church
27. The New Testament Case for Women Pastors | The Junia Project, accessed June 20, 2025, https://juniaproject.com/case-women-pastors-new-testament/
28. More than Footnotes Part 1: Women in Early Church History | The Junia Project, accessed June 20, 2025, https://juniaproject.com/more-than-footnotes-part-1-women-early-church/
29. Defusing the 1 Timothy 2:12 Bomb: What Does Paul Mean by Authority (Authentein) | The Junia Project, accessed June 20, 2025, https://juniaproject.com/defusing-1-timothy-212-authority-authentein/
30. Authentein in 1 Timothy 2:12, in a Nutshell – Marg Mowczko, accessed June 20, 2025, https://margmowczko.com/authentein-authenteo-1-timothy-2/
31. Authentein in 1 Tim-2-12 by Terran Williams, accessed June 20, 2025, https://terranwilliams.com/wp-content/uploads/2023/03/Authentein-in-1-Tim-2-12-by-Terran-Williams.pdf
32. Authentein: The meaning of a Key Word from I Timothy 2:12 – Advent Christian Voices, accessed June 20, 2025, https://www.adventchristianvoices.com/blog/authentein-the-meaning-of-a-key-word-from-i-timothy-212
33. Thoughts on 1 Corinthians 14:34 – Jack Cottrell, accessed June 20, 2025, http://jackcottrell.com/thoughts-on-1-corinthians-1434/
34. Translation Troubles: 1 Corinthians 14 as a Test Case – CBE International, accessed June 20, 2025, https://www.cbeinternational.org/resource/translation-troubles-1-corinthians-14-test-case/
35. 1 Corinthians 14, accessed June 20, 2025, http://www.evangel.edu/wp-content/uploads/2023/08/1-Corinthians-14-by-Vicki-Judd.pdf
36. Bringing order to 1 Corinthians 14:34-35 – Pepperdine Digital …, accessed June 20, 2025, https://digitalcommons.pepperdine.edu/cgi/viewcontent.cgi?article=1477&context=etd
37. Ordination of women in Christianity – Wikipedia, accessed June 20, 2025, https://en.wikipedia.org/wiki/Ordination_of_women_in_Christianity
38. The divide over ordaining women | Pew Research Center, accessed June 20, 2025, https://www.pewresearch.org/short-reads/2014/09/09/the-divide-over-ordaining-women/
39. Should women hold ministry leadership positions? – Denison Forum, accessed June 20, 2025, https://www.denisonforum.org/biblical-living/should-women-hold-ministry-leadership-positions/
40. Study: Female Church Leaders Face Stained-Glass Ceiling | Duke …, accessed June 20, 2025, https://today.duke.edu/2015/12/chavesstudy
41. Survey: More Men Attending Church Than Women, Volunteering …, accessed June 20, 2025, https://julieroys.com/survey-more-men-attending-church-women-volunteering-rebounds/
42. Why Young Women Are Leaving the Church More Than Ever – RELEVANT, accessed June 20, 2025, https://relevantmagazine.com/faith/church/why-young-women-are-leaving-the-church-more-than-ever/
43. Christian Women Today, Part 1 of 4: What Women Think of Faith, Leadership and Their Role in the Church – Barna Group, accessed June 20, 2025, https://www.barna.com/research/christian-women-today-part-1-of-4-what-women-think-of-faith-leadership-and-their-role-in-the-church/
44. New Data Shows Hopeful Increases in Pastors’ Confidence & Satisfaction – Barna Group, accessed June 20, 2025, https://www.barna.com/research/hopeful-increases-pastors/
45. What Americans Think About Women in Power – Barna Group, accessed June 20, 2025, https://www.barna.com/research/americans-think-women-power/
46. Most U.S. Catholics Say They Want the Church To Be “More …, accessed June 20, 2025, https://www.pewresearch.org/religion/2025/04/30/most-us-catholics-say-they-want-the-church-to-be-more-inclusive/
47. When You’re a Woman Pastor and You’re Over It Already – Leanne …, accessed June 20, 2025, https://leannefriesen.com/2019/02/13/when-youre-a-woman-pastor-and-youre-over-it-already/
48. Women as Pastors, Elders, and Leaders in Bible-Based Churches – Soul Shepherding, accessed June 20, 2025, https://www.soulshepherding.org/women-pastors-elders-leaders-bible-based-christian-churches/
49. I’m one of the female pastors on the SBC’s hit list – Baptist News Global, accessed June 20, 2025, https://baptistnews.com/article/im-one-of-the-female-pastors-on-the-sbcs-hit-list/
50. Women in Church Leadership: A Personal Story | The Junia Project, accessed June 20, 2025, https://juniaproject.com/women-church-leadership-personal-story/
51. Women’s Ministry: Importance, Role and Objectives | Ministry Brands, accessed June 20, 2025, https://www.ministrybrands.com/church-management/women-ministry
52. 10 Characteristics of a Powerful Women’s Ministry | CTA Blog, accessed June 20, 2025, https://www.ctainc.com/blogs/blog/powerful-womens-ministry-blog
53. Encouragement for Women in Ministry – CBE International, accessed June 20, 2025, https://www.cbeinternational.org/resource/encouragement-women-ministry/
54. Women’s Ministry in the Church – The Gospel Coalition, accessed June 20, 2025, https://www.thegospelcoalition.org/podcasts/everyday-pastor/womens-ministry/
55. Unintentional Gender Bias: The Things Male Church Leaders Do To …, accessed June 20, 2025, https://www.leadingsmart.com/blog/2024/3/unintentional-gender-bias
56. I have been thinking about women pastors recently…. : r/TrueChristian – Reddit, accessed June 20, 2025, https://www.reddit.com/r/TrueChristian/comments/19bdoxi/i_have_been_thinking_about_women_pastors_recently/