Is Titus 2 meant as a blueprint for biblical womanhood?

Study passage: Titus 2:1-15

When we lived in the USA, I was struck by a title used for women in church that I had then never heard in the UK: ‘Titus 2 women’. I discovered that it was drawn from a letter of Paul, where he instructs Titus on what should be taught to various groups of people in Christian fellowship. Specifically, ‘Titus 2 women’ were older women who were given teaching responsibilities for younger ones. Faithful, experienced women were to pass on patterns of living for the next generation to follow, and the instructions were mostly about character, behaviour and life in the home. The assumption, in the American churches I visited, was that what Paul wrote to Titus about women in the early Church in Crete was a blueprint for today. Many leaders saw this as undergirding women’s ministry in their church: a sort of manifesto for training younger women in ‘biblical womanhood’.

The idea of older Christian women mentoring younger ones is, of course, very significant. It’s almost a rite of passage in many parts of the world, where women spend much of the day in each other’s homes and company. It’s probably even more important in Western society, where women often live more isolated lives because of the loosening of family cohesion, and the pressure of daily work. And yet it’s rarer here. The generation gap can mean that people are not always sensitive to changes in lifestyle and expectations. Misunderstandings or judgment between young and old can make women wary of reaching out to others. Yet, to have older Christian women as friends or mentors can also be a great blessing to those who are younger. When women of different generations can openly share their lives and insights, horizons are broadened and relationships enriched.   

Unpacking Paul’s guidance

It’s important to understand this passage in Paul’s letter and especially his advice to Titus about women. It comes where Paul is offering Titus guidance for the different age, gender and status cohorts in the Church. He commissions Titus to instruct older men, older women, younger men and slaves on how to conduct their relationships and be a public witness to the gospel.

The advice to older women is in two halves, the first half similar to that suggested for the older men. They should be reverent, not addicted to wine, not slanderous (passing on rumours or gossip), but should teach what is good. It is assumed that these women will teach from their experience of faithful service, whether that teaching is in relation to lifestyle or Christian doctrine. Then, with all those as a proviso, he gives older women the special task for helping younger women: “to love their husbands and children, to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God” (vv3-5).

It is certainly wholesome advice, not least in a culture where the sexes were kept more apart. Younger women may have found their marriage lacking in areas of closeness, affection or understanding from their husbands. They may well have needed help in knowing how to keep on loving, so that the man could learn more how to be a better spouse. They may have appreciated support in developing patience with child tantrums or in managing the household well. Some might have felt defeated and begun opting out into some fantasy life; being a Christian is never an inoculation against disappointment or frustration. So the instructions handed down to Titus make great sense: an older friend who knows all about the struggles of young women can be a real treasure. But is the encouragement of older women any more than that?

The advice to women is not fundamentally different from that given to other groups. Several of the same concepts run through. For example, Paul stresses that all people in the Church should be self-controlled (v12). They shouldn’t let their emotions run away with them and do things they would regret – when people lose control, others remember it for a long time afterwards. Integrity is another recurrent requirement, whether in teaching or lifestyle – Titus’ own teaching was to have integrity (v1), while slaves were not to steal from their masters (v10). Sound speech is yet another essential quality, making sure that what comes out of the mouth of a Christian isn’t gossip, scandalous or raising the eyebrows of those around them. The common need for hard work, seriousness, purity and respect is also highlighted. 

It soon becomes clear from Paul’s repetition, that one central reason lies behind the advice: to avoid any form of condemnation from those outside the church. Paul hoped that any opponents “may be ashamed because they have nothing bad to say about us” (v8). Even slaves were to be fully trustworthy so that “in every way they will make the teaching  about God our Saviour attractive” (v10).  

What Paul was doing in his letter was urging Titus to lead the church in such a way that the behaviour of those within it would bring credit and not cause offence to the Roman culture of ancient Crete. So, the lifestyles of those in the church were to blend with the best moral outlook and expectations of those around them. 

The advice offered to women chimes in well with much of what is written in Roman antiquity. Many classical scholars have unearthed tributes to women from their husbands, children and colleagues that are very similar to what Paul is outlining as a lifestyle for younger women. One outstanding scholar, Marg Mowczko, highlights a dozen comparative descriptions on gravestones or in scrolls which use almost identical words and concepts in praising women for their virtues. She argues, convincingly, that far from drawing up some blueprint for ‘biblical womanhood’, Paul was simply not wanting women to draw attention to anything that jarred with the culture. 

“Paul’s reason for compliance with social norms was that he did not want the behaviour of the young Christian women to cause controversy and unease in broader society, which might lead to the gospel being dishonoured by pagan neighbours” (margmowczko.com/workers-at-home-or-keepers-at-home-in-titus-25/)

This was so typical of Paul. If there were to be any offence at all, it would be the gospel itself – that God was incarnate in human flesh and Christ died for the sins of the world. 

It seems misleading, therefore, to elevate the few comments in the advice to women and elevate them to a blueprint for ‘biblical womanhood’. For there is so much more in scripture that speaks into our both our differences and similarities as women and men, which is much fuller and more rounded. 

How should we apply Paul’s advice today? 

The first point seems obvious. Just as Paul was urging the Christians in Crete to respond carefully to the culture they lived in, the same is true of us today. The word of God should not be discredited by us behaving in ways that are offensive and bring the gospel into disrepute. (We live in an era where that has been sadly true of too many male Christian leaders and has done untold damage.) Yet we should look to the underlying gospel principles that influence our conduct and our relationships, rather than co-opt traditions that belong in a different era. That means that much on Paul’s list for women will remain. Kindness, faithfulness and love are as essential for us as they were for the Cretan Christians; they are the fruits of God’s Holy Spirit who dwells among us and in us and makes us a blessing to others. Hard work too will continue to mark the lives of Christian women – and not just in the home. 

When women of different generations can openly share their lives and insights, horizons are broadened and relationships enriched 

However, we must avoid reinforcing stereotypes of women which are inadequate or inaccurate for most people in our culture. If we pressurise women into life patterns that God is not asking them to follow, we are more likely to do the very thing that Paul wanted to avoid – invite dismissal of the gospel itself. We have to recognise the variety of callings that women receive. Not all younger women will be wives or mothers. Not all older women will have the time or sufficient insights to encourage younger ones on how to love their husbands or manage their household. Their advice is more likely to be offered in business, the arts, counselling, politics, economics and science. In all these areas and more, women of faith have honoured Jesus and their reputation has brought credit to the gospel. 

It is interesting to reflect on what gender advice Paul might offer to present-day churches struggling with today’s culture. I’m sure it would be different from the womanly virtues I heard extolled at a conference I once spoke at. The other speaker told us that in 18 years of marriage his wife had never let the household run out of toilet rolls. It was a joke, but if that was the best he could offer as a compliment, I think he might need some advice himself from older women!