I'm just seeing a couple recent posts here (not having read the others) and regarding the Imago Dei, both male and female are both bearers, together, of God's image (Gen 1:26-27). Both are given the mandate to responsible sovereignty over the created order (Gen 1:28).
This teach is remarkable when you view it in the environment that it was given. You see, the most common ancient pagan view was that the gods played a trick on man by creating woman of inferior material.
But the Judeo-Christian creation account of Genesis affirms the exact opposite. The woman is of the same essence as man (“bone of my bones and flesh of my flesh,” Gen 2:23), created with the same Imago Dei, and endowed in the same measure. Any differences between male and female modern humans do not involve the Imago Dei.
This is echoed in redemption. First and foremost, Paul directs the read to the purpose of Christ’s redemptive work which was to set God’s creation free from the curse of Eden. Those “in Christ” are new creations (2 Cor 5:17), freed from the bondage of sin and its expression in human relationships (Rom 6:5–7). In the new humanity created in Christ, the culturally and religiously ingrained view that some human beings, on the basis of gender or race or social status, were in some sense inferior could no longer be maintained (Gal 3:26–28). It is in the New Testament we find humanity's fallen Imago Dei restored in Christ.
But what about those matters of the church? What is happening in 1 Corinthians and 1 Timothy?
First of all in the passage in 1 Corinthians 14:33–40 (where Paul instructs women in the church to “remain silent”), the restriction was not universally applied either by Paul or by other early congregations.
Understand that women functioned in prominent leadership positions (Phoebe, Lydia, Euodia, Syntyche, Priscilla, Junia), designated as ministers (or deacons, Rom 16:1), fellow workers (Rom 16:3), collaborators in the gospel (Phil 4:2–9), and apostles (or messengers, Rom 16:7). The Spirit of God empowered both men and women to be proclaimers of God’s redemptive work in Christ (Acts 2:14–18). Women’s participation in the edifying presentation of the gospel and vocal prayer in the congregation was a normal part of early church life (1 Cor 11).
So what are the reasons for the particular restriction imposed on women in Timothy’s congregation since a curtailed role for women was neither a part of the divine intention in creation nor a normative aspect of the redeemed order?
The first century church problem correlates well to the 21st century church problem we see today with respect to liberal feminism. See, in the first century, some women false teachers had arisen within some assemblies (not all) and were threatening the very integrity of the Christian worldview that was putting the entire church at risk. Action had to be taken and the apostle Paul took it.
Upon reading 1 Timothy, one becomes immediately aware that the integrity of the Christian faith is at stake. There are some in the church who teach false doctrines and are occupied with myths and other speculative ideas which militate against sound and sincere faith (1 Tim 1:3–4).
Some have wandered into vain debates, seeking to be teachers without understanding and discernment (1 Tim 1:6–7) and there is throughout a serious concern in reaction by Paul for maintaining and guarding the truth of the faith (1 Tim 1:19; 2:4–7; 3:14–16; 4:1–3, 6–7, 16;6:1–5, 12).
The false teachings have led to a disregard for proper decorum and practices in the church (1 Tim 2:8–15) as well as to a rejection (and perversion) of the institution of marriage (1 Tim 4:3). In light of this last aspect of the heretical teaching, it is noteworthy that particular attention is directed to young widows (in 1 Tim 5:9–15), who are urged to marry, have children and manage their homes (1 Tim 5:14). When these normal, socially prescribed roles and functions are neglected or rejected, these women are prone to “gossiping” and being “busybodies, saying things they ought not to” (1 Tim 5:13).
Heretical teachings, that some women in some assemblies were unfortunately disseminating, were upsetting Christian epistemology and morally acceptable patterns of congregational and home life.
For example, such a situation in the Ephesian church is addressed in 2 Timothy 3:6–9, where women are the special targets of those “who oppose the truth” (2 Tim 3:8), becoming “unable to acknowledge the truth” (2 Tim 3:7). In all cases, Paul’s restrictive word in 1 Timothy 2:11–12 must be understood within a context where false teaching is at issue. The general prohibition against all those who “teach false doctrines” (1 Tim 1:3) is now focused specifically on the women who have fallen prey to such false teaching and whom are involved in its promulgation.
The admonition of 1 Timothy 2:11 to “learn in quietness and full submission” is thus directed at the women who, on the basis of the heretical teaching, have become loud voices, strident advocates of ideas that are unbiblical and ungodly. The prohibition against their teaching is occasioned by their involvement in false teachings and heresy.
Finally, the prohibition against “authority over a man” (1 Tim 2:12) must be understood within the context of their rejection of the authority of others, probably the male leaders in Ephesus whose orthodox, authoritative teaching is being undermined by these female's heretical views. The unusual Greek word used carries primarily the negative sense of “grasping for” or “usurping authority.”
Thus, the restriction of women’s place and participation in the life and ministry of the church at Ephesus is “directed against women involved in false teaching who have abused proper exercise of authority in the church (not denied by Paul elsewhere to women) by usurpation and domination of the male leaders and teachers in the church at Ephesus.” Of course, Paul goes on to ground this instruction in reflections on selected passages from Genesis. Needless to say, all of this is VERY relevant today.
However, what amounts to church discipline for the heretical, unruly, and ungodly must not be extrapolated to orthodox godly women. It CANNOT be used as a reason to undermine the latter's self-worth or giftedness in any way inside or outside the church.
