LCMS Convention Workbook St. Louis, Missouri — 2010, Page 314

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THEOLOGICAL DOCUMENTS­­—COMMISSION ON THEOLOGY AND CHURCH RELATIONS
God,” the man testified of his loving headship by respectfully not
covering his head or wearing long hair, both of which were cultural
signifiers.42 Created as “the glory of man,”43 the woman testified
of her loving submission to her husband by wearing a veil.44 The
distinctive purpose and origin of each justified neither masculine
suppression nor feminine rebellion, but served as testimony to the
beauty of their intended relationship.
Mutual gratitude and thankful recognition of their interdependence in marriage mark the new perspective in Christ:
Nevertheless, in the Lord woman is not independent
of man nor man of woman; for as woman was made
from man, so man is now born of woman. And all
things are from God. (1 Cor 11:11–12)
In the Lord, Christians affirm that the interdependence of men
and women in marriage does not erase the uniqueness of each.
Nor does the uniqueness of each erase their interdependence. In
His creative excellence, God has richly bestowed on both men and
women His gifts which they are called to use in ways that each one
is uniquely able to do.
1 Corinthians 14
After Paul’s poem exalting the beauty of genuine, godly love in
1 Corinthians 13, he addresses practical ways to “pursue” such love
(1 Cor 14:1). Chapter 14 shows that when love is the “aim” (RSV),
the Church is clearly proclaiming the Word of God’s love without
disorder or confusion. Language which is not understood fails the
test of love because it does not build up the church, nor does it
enhance Gospel outreach (1 Cor 14:1–25, esp. 14:12, 23–25). Disorderly, confusing speech and practices are also inconsistent with
the God of peace (1 Cor 14:26–33a).
Lastly, Paul discourages confusion in the relationship of men
and women in public worship. Paul writes:
As in all the churches of the saints, the women
should keep silent in the churches. For they are not
permitted to speak, but should be in submission, as
the Law also says. If there is anything they desire to
learn, let them ask their husbands at home. For it is
shameful for a woman to speak in church. Or was it
from you that the word of God came? Or are you the
only ones it has reached? (1 Cor 14:33–36) 45
In many ways the church at Corinth was Paul’s “wayward
child,” 46 engaging in practices that departed from his teaching and
from church-wide practice. With a pastoral heart, he again takes
up a sensitive matter having to do with conduct in public worship
assemblies. Paul says, “[Women] are not permitted to speak but
should be in submission.” This is a challenging passage which is
understood in various ways among Christians. The LCMS has consistently understood that the verb “to speak” means “to speak with
the church’s authority.”47 The issue was women stepping forward
to engage in official proclamation (preaching) before the assembly.48 This Paul does not permit, and for reasons not merely of custom or even good order. He regards such conduct as inconsistent
with the Word of God and its teaching regarding man/woman relationships (1 Cor 14:34, 36) as well as inconsistent with the pursuit
of godly love. It is loveless for men to abdicate the responsibility
of leadership in the public ministry of Gospel proclamation and for
that responsibility to be usurped by women.
The chapter which begins with the words, “Pursue love,” closes
with the appeal, “All things should be done decently and in order”
(1 Cor 14:40). Bracketed this way, the chapter reminds us that good
order and the mutuality of Christian love are woven together in a
congregation blessed by God.

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1 Timothy 2
Not only in Corinth, but elsewhere in the early churches
founded by the apostles the relationship of man and woman was an
issue of importance. For example, some people wanted “to forbid
marriage,” apparently advocating some form of enforced asceticism (1 Tim 4:3). Consequently, the matter of proper male-female
relationships merited specific apostolic instruction. In his first letter to Timothy, Paul devotes one whole chapter to instructions intended for “the household of God, the church of the living God,”
and therefore these instructions are not limited to only that time or
place (1 Tim 3:14–15; cf. “in every place” in 1 Tim 2:8).
Once again for Paul, conduct and demeanor distinctive to the
daily life of men and women in whom Christ lives will also be
reflected in their public worship life. In this regard Paul advises
Timothy to teach:
I desire then that in every place the men should
pray, lifting holy hands without anger or quarreling;
likewise also the women should adorn themselves in
respectable apparel, with modesty and self-control,
not with braided hair and gold or pearls or costly
attire, but with what is proper for women who
profess godliness—with good works (1 Tim 2:8–10).
Paul underscores the spiritual leadership role that men have in
both home and church. Both male and female are called to fight
against their sinful natures. Men, too often inclined towards violence and discord, are instead to lift their “holy hands”—which represent the whole sanctified life—to God in prayer.49 Women, too
often inclined to emphasize physical, external adornment of their
bodies, are commanded to show forth the beauty of good works.
Evidently, such instruction was a regular part of apostolic tradition
taught also by others (see 1 Pet 3:2–6).
Paul thought it necessary to address another aspect of public
worship, this time with Genesis 2–3 as the basis for his instruction:
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 first, then Eve; and Adam
was not deceived, but the woman was deceived and
became a transgressor. Yet she will be saved through
child-bearing—if they continue in faith and love and
holiness, with self-control (1 Tim 2:11–15).
Such instruction may sound offensive to some modern ears, reflecting attitudes demeaning and dismissive of women. Surely we
can trust that Paul, “a teacher of the Gentiles in faith and truth”
(2:7), seeks by this biblical word to honor God and adorn the
church’s life with what pleases Him. With reverence, we are invited to give Paul a patient and understanding ear.
The Scriptures presuppose that all Christians, men and women,
are to be students of the Word of God. In 1 Timothy 2:11–15, Paul
is addressing a more specific situation. Within the church’s public
worship service, says Paul, women are to learn God’s Word “quietly with all submissiveness.” An individual woman is not subject
to every man in the church. Like every other believer, she is to
place herself willingly under the authority of the Word of God as it
is believed, taught, and confessed in the church.50
Paired with a woman learning with all submissiveness is the
prohibition that woman may not “teach” or “exercise authority”
over man. In the Pastoral Epistles, the term “teach” (Gk: didaskõ)
has a technical sense denoting public and authoritative transmission
of scriptural and apostolic teaching. It is the kind of teaching done
by Paul (1 Tim 2:7; 2 Tim 1:11), Timothy (1 Tim 4:11, 13; 6:2;
2 Tim 4:2), Titus (Titus 2:1), and the overseers and elders (1 Tim
3:2; 5:17; 2 Tim 2:2, 24; Titus 1:9). Concerning the exercise of
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