Does the Bible allow female pastors?

Few issues stir up as much debate in evangelical churches today as the question of women serving as pastors. To some, the conversation feels secondary or even unnecessary. To others, it touches the very heart of how Christians understand Scripture, creation order, and the authority structures God has established for the church.

The divide

Two main positions dominate the discussion. Complementarianism teaches that while men and women are equal in worth before God, the roles of pastor and elder are reserved for men. Egalitarianism, on the other hand, holds that women may serve in these roles and exercise authority in the church just as men do.

Of course, there are variations within each camp. Some complementarians, for instance, allow women to serve as deacons or in ministry roles under male leadership. Others take a stricter stance, barring women from nearly all forms of church leadership. On the egalitarian side, some simply support women teaching and preaching, while others push for full recognition of women as senior pastors.

At its core, the disagreement isn’t about whether women are equal in value to men. Both sides affirm that truth. The question is whether equality in worth necessarily implies equality in role.

The biblical case for complementarianism

A cornerstone text for complementarians is 1 Timothy 2:11–14, where Paul writes that he does not permit a woman to teach or exercise authority over a man. They see this not as a cultural limitation but as rooted in creation itself, since Paul grounds his reasoning in the order of Adam and Eve. In their view, the created pattern establishes male headship in both home and church.

Complementarians also point to Paul’s qualifications for overseers in 1 Timothy3 and Titus 1, where he describes an elder as the “husband of one wife.” They see this as assuming a male leader. Other passages about household order and submission (1 Corinthians 11, Ephesians 5, 1 Peter 3) reinforce this pattern.

In short, complementarians argue that Scripture consistently reserves the governing and teaching offices of the church for qualified men.

The biblical case for egalitarianism

Egalitarians approach the same passages differently. They argue that Paul’s instructions in 1 Timothy reflected a specific context—namely, the presence of false teaching in Ephesus, sometimes spread by women influenced by pagan prophetesses. Since women in that time were often less educated, they were more vulnerable to deception. But when a woman was educated and faithful, like Priscilla teaching Apollos in Acts 18, she was affirmed in ministry.

On the positive side, egalitarians highlight Galatians 3:28: “there is neither male nor female, for you are all one in Christ Jesus.” They argue that in Christ, gender no longer limits access to roles or callings. Similarly, in Acts 2, Peter quotes Joel, declaring that “your sons and daughters will prophesy.” If God’s Spirit empowers both men and women to minister, they argue, then leadership roles should not be restricted by gender.

Finally, they emphasize biblical examples of women in leadership: Deborah as a judge in Israel, Phoebe as a deacon who delivered Paul’s letter to Rome, and Junia in Romans 16, described by some translators as “outstanding among the apostles.”

Evangelical perspectives today

The debate is not just theoretical—it plays out in denominations across the globe.

• The Southern Baptist Convention takes a firm complementarian stance, limiting the office of pastor to men and even disfellowshipping churches that ordain women as senior pastors.
• Pentecostal and Charismatic denominations like the Assemblies of God often embrace women in pastoral leadership, citing both biblical precedent and the Spirit’s clear gifting of women.
• Many mainline evangelical and non-denominational churches find themselves somewhere in between, with practices varying widely from congregation to congregation.

Where does this leave us?

So how should Christians approach such a divisive topic? For one, with humility. The issue is deeply tied to how we read Scripture, how we understand the created order, and how we see the Spirit working in the church today.

Complementarians are right to stress the authority of Scripture and the goodness of God’s design for men and women. Egalitarians are right to remind us that God delights in empowering all His people and that women throughout Scripture did, in fact, lead and minister.

What’s clear is that this is not a debate about whether women are valued by God. They are—fully and equally. The real question is how God has ordered His church.

While Christians may not all agree on the answer, the unity of the church depends on holding firm to the gospel at the center. As with other secondary debates, the challenge is to remain faithful to Scripture without letting disagreement dissolve into hostility.