Battling Against Five Dumb Reasons for Female Preachers - BY NEWS DIVISION

Found here. Our comments in bold.

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The author has his agenda, and alternately abandons or misrepresents what Scripture has to say about the issues he raises. In addition, we are extremely disappointed in the author for not documenting his statements. In fact, he barely manages to quote Scripture at all.

Most disconcerting, however, is his penchant for making unbiblical statements.

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You simply cannot find reputable Bible-teachers who advocated for female preachers or pastors throughout most of church history. (Appeal to History. This is not the biblical case.)

There is a reason for this, and it’s not misogyny. It’s because the notion is Biblically untenable. (We hope he explains this, from the Bible.)

In fact, the only notable female preachers in church history are famous for being heretics; (Artificially restricting his sample to "notable" allows the author to summarily dismiss the women remaining.)

from Montanus’ two prophetesses, Maximilla and Priscilla, to Ellen G. White to Aimee Semple McPherson, every notable female preacher has been an absolute trainwreck. Such is the consequence of overthrowing God’s established order within the world, church, and home. (Does the Bible really speak to the world about how it should be ordered? We would be very happy to know the Bible reference for this.)

The Bible could not be more clear on the subject.

Men are to be spiritual heads in the home (Ephesians 5:23), and likewise, the church (1 Timothy 3:5). Women are to remain silent when it is time to preach (1 Corinthians 14:34) (We shall quote the Scripture: 

...women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says.

Our first opportunity to comment on an actual Bible verse. First we note that the context of this passage is that of how prophecy works. There is no mention of it being the "time to preach." Paul is discussing order in prophecy during the gatherings: 

1Co. 14:31 For you can all prophesy in turn so that everyone may be instructed and encouraged.

Paul continues with maintaining order, 

1Co. 14:34 ...women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says.

Paul even gives us the problem he was solving:

1Co. 14:35 If they want to enquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.

In addition, Paul says this: ...as the Law says. Would the author like to contextualize this phrase into the balance of Paul's command? How might it be relevant? How might it change the meaning of the verse?

Perhaps the author is counting on us not reading the Scriptures for ourselves, for when we do we discover that he errs. 

But more crucially, we sincerely doubt that he really believes that women should not be allowed to speak in church. We are almost completely sure that the women in his church speak all the time. They may even stand at the pulpit and give announcements. They probably talk to their friends. They discipline their children. 

We guarantee that women are not completely silent in his own church.)

and women are explicitly instructed to not teach men (1 Timothy 2:12). (I do not permit a woman to teach or to have authority over a man; she must be silent.

We deal with this verse in some detail here. To quickly summarize, we believe the verse is translated incorrectly. The Greek can mean a woman, but also there is an equally likely possibility of using the other choices offered in Strong's. 

We think another choice is more appropriate. Strong's offers these meanings: "a woman," "a wife,", or "my lady." We believe the word "a wife" is a better choice. The same applies to the Greek word "a man" can be "a husband." 

In addition, the word "have" is also translated "domineer" or "usurp."

Here's the entire passage with our suggested changes: 

1Ti. 2:9-14 I also want women to dress modestly, with decency and propriety, not with braided hair or gold or pearls or expensive clothes, 10 but with good deeds, appropriate for women who profess to worship God. 11 A wife should learn in quietness and full submission. 12 I do not permit a wife to teach or to domineer or usurp authority over her husband; she must be silent. 13 For Adam was formed first, then Eve. 14 And Adam was not the one deceived; it was his wife who was deceived and became a sinner. 

We believe that these changes make much more sense, both in meaning and in context.)

The qualifications for pastors in the epistles exclude women (1 Timothy 3:2). (Now the overseer must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach...

Um, no. These are not qualifications for pastors, but rather elders. The author is wrong.)

Pastoring and all its associated functions (to include preaching and administration of the ordinances) (There is no biblical evidence whatsoever that pastors are to preach or administer the ordinances.)

have always been seen historically as the role of men only (An Argument from History.)

(except with notable heretics, as mentioned above). Combined with the reality that only men were appointed to these positions and functions in the Holy Bible, (An Argument from Silence.)

the argument with feminists and egalitarians should not be a long one.

However, a few common arguments are routinely presented by women whose husbands are probably camped out on their rooves (sic) (Proverbs 21:9) or on occasion, their Beta Male husbands who probably sleep at their foot of their bed.

ARGUMENT 5. WHEREAS FEMALE PASTORS ARE FORBIDDEN IN THE BIBLE, FEMALE PREACHERS ARE NOT

Let me make a similar argument: Whereas I’m not a physician, I still practice medicine and perform surgeries. You would call me insane. (Except of course the author's analogy is in no way comparable.)

Although it’s nice that almost all egalitarians start out acknowledging the Bible says women can’t be pastors (it’s undeniable), (There is no Scripture that says that women can't be pastors. The Bible restricts ELDERS to men.)

once they accept female preachers, (Conflating pastors with preachers again.)

history shows they’re on the fast-track to female clergy. (Conflating pastors with preachers with clergy.)

Biblically, preaching is a function of the pastoral office, (The Bible does not teach this.)

like baptizing converts and administering the Lord’s Supper. (The Bible does not teach this.)

It makes no sense whatsoever to say that women can’t have the title pastor but can have the function of a pastor. (The Bible does not describe any such function of a pastor, or the function of pastor at all.)

I assure you, the Bible doesn’t forbid women only having the title, but the function; God is not into semantics. (So where in the Bible does it describe who baptizes converts or who administers communion?)

The concept of ‘ordination’ which is derived from the Scriptural ‘laying on of hands’ (1 Timothy 4:14, 1 Timothy 5:22, 2 Timothy 1:6), is that the church recognizes ecclesiastical authority, thus giving their blessing to their preaching, ordinances, or ceremonial functions (like conducting weddings, dedications, and funerals). (None of this is in the Bible. What one derives from the Bible does not make those derivations biblical. There is no such thing as ordination.)

Preaching (in its classical sense, as done to an ecclesiastical body) is a task for ordained men. (The Bible does not teach this.)

This principle is not misogynistic to women. The Christian church has also forbidden the vast majority of men from preaching to church unless they have been ordained with such authority (There is no Bible verse that teaches this.)

(authority forbidden explicitly to women in 1 Timothy 2:12).

ARGUMENT 4. JESUS EXALTED WOMEN IN HIS MINISTRY

It is absolutely true that Jesus was surrounded by godly women. Mary and Martha (the sisters of Lazarus), Mary Magdalene, Susanna, Chuza, Jesus’ mother, Joanna, Siloam, Elizabeth, and other women make cameos in the Gospels (some more than others).

Mary and Martha, in particular, seem to have been among Jesus’ closest friends from childhood. Mary Magdalene seems like a converted clinger-on who was passionately loyal to Jesus. (Oh, my. A "clinger-on?" Could the author be any more dishonorable? Mary Magdalene had seven demons driven from her [Mk. 16:9]. She followed the Twelve everywhere they went [Lk. 8:2]. She was among those who stayed with Jesus as He finally died on the cross [Mk. 15:40]. She went to the tomb early in the morning to anoint Jesus' body [Mk. 16:1]. She was one of the women who reported back to the disciples that Jesus had risen [Lk. 24:10].

A "clinger-on?" This woman loved Jesus, probably more than the author. She was grateful. She was devoted to Him. She was more courageous than any of the Twelve. She was a person we ought to emulate.

Yet the author, in a desire to diminish her in support of his doctrine, calls her a "clinger-on." 

Disgraceful.)

And yet, after the Gospel accounts, the women fade into the background, never to be heard from ever again. (Argument from Silence.)

None of these women were mentioned in the Book of Acts, which was Luke’s historical account of the church’s first-century rise as written to Theophilus. The Book of Acts is the single greatest authority on first-century church history in the world. While some might accuse the epistle-writers of ancient day misogyny, conveniently leaving out the role of these women, they cannot accuse Luke of this. Luke is the one who records the single greatest compilation of female characters in the New Testament in his gospel, Luke 8:1-3.

Of 27 books of the New Testament, called “the words of Christ” in Hebrews 1:1, exactly zero were written by women. This means Jesus chose no women to recall his words or deliver them via Scripture. (The author conveniently omits important portions of Scripture where inspired women of God spoke His Word. 

• Judges 5: The entire chapter is Deborah's prophetic psalm, never before uttered. 
• 2Kg. 22:14--20: Huldah spoke a prophetic word regarding the fate of Israel and King Josiah.
• Luke 1:42-45: Elizabeth spoke prophetically, the first human to proclaim the King.
• Luke 1:46-55: Mary's prophetic utterance glorifying the Lord for bringing His salvation.
• Luke 2:36: Anna's prophetic word was summarized here. She gave thanks to God and spoke about the child to all who were looking forward to the redemption of Jerusalem. 

That is, the literal word of the Lord came forth from the lips of women. Those words became Scripture. Those words carried messages that changed the fate of nations, even the world.

We discuss this in more detail here.

The author will now make several assertions from the silence of Scripture, which of course is a fallacious way of arguing.)

Of 12 Apostles hand-selected by Jesus, plus Paul, zero were women.

History records the 70 witnesses sent out by Jesus in Luke 10, and zero were women.

Of all the elders (pastors, bishops, overseers, shepherds, etc.) mentioned in the New Testament, zero were women.

Women played an important role in Jesus’ personal life. ("Personal life?" Again the author diminishes without any biblical basis.)

And yet, he did not appoint any women to any ecclesiastical office. (Argument from Silence.)

Of roughly 83-85 ecclesiastical appointments made personally by Jesus, zero were women.

ARGUMENT 3: JESUS APPEARED TO MARY MAGDALENE FIRST, AND TOLD HER TO GO PREACH

It is true that Mary Magdalene was the first known human being to have seen Jesus resurrected (John 20:1-18). He then appeared to Peter and then the other disciples and then his brother (James) and then 500 at a single time (1 Corinthians 15:5).

What precisely can be made of the significance of Jesus “appearing first” to Mary, if anything, is unknown. (Having denigrated Mary Magdalene, he cannot see a reason for her prominence in the narrative...)

Logic would presume he appeared first to Mary because she was the first one to make it to the tomb and it has no significance at all.

Regardless, Mary was not later appointed to any ecclesiastical office (see #2, above). She faded into history and did not lead the church in any capacity. (Argument from Silence.)

The notion that Jesus sent Mary to “preach” should be corrected.

17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. 18 Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her (John 20).

Mary was told to relay a single-sentence message to the disciples. (She carried a Word from the Lord and a charge, which elevates her status to prophetess.)

She was not told to “preach.”

“Preaching” is an authoritative exposition of Scripture and extended proclamation of holy truths as relayed from the Word of God. (No, it's not. The author has described teaching. Preaching is "heralding," that is, the proclaiming of the Gospel.)

If this is too complicated, remember that “preaching requires a sermon.” If there is not a sermon, there is no preaching. If it’s preaching, there’s a sermon. (The author continues to make undocumented assertions.)

There is no sermon recorded from Mary, (Arguing from silence again.)

and she was not told to preach one. She was simply told to relay a simple message, not exposit Scripture.

(...)