Can Women Baptize?

Within the Restoration Movement, the question, "Can women baptize?" has surfaced whenever congregations wrestle with who may perform baptisms. Scripture treats baptism's meaning and recipients in great detail (Matthew 28:18-20; Acts 2:38; Romans 6:3-5), but it never specifies qualifications for the person who does the baptizing. That silence has led to different prudential judgments among brethren.

Two guardrails help our judgment. First, there is no clear New Testament example of women administering baptism. In matters where Scripture gives no explicit teaching, example, or necessary inference, wise practice is guided by broader biblical principles. Second, matters of judgment should avoid extremes that cause division. Therefore, insisting that a woman can never baptize or must always be free to baptize presses beyond prudence. As with many congregational questions, the answer will depend on situation, context, and what best agrees with the larger body of teaching about the roles of men and women in the church.

What the New Testament Shows (and Does Not)

The New Testament emphasizes the act and meaning of baptism–union with Christ, forgiveness, and the gift of the Spirit–rather than the identity of the administrator (Acts 2:38; Acts 8:36-39; Acts 10:47-48; Acts 19:5). We read that apostles, evangelists, and ordinary disciples baptized (John 4:2; Acts 9:18; Acts 22:16), but no inspired writer makes the baptizer's office, status, or gender essential to validity. This suggests that the efficacy of baptism rests on Christ's command and the obedient faith of the one being baptized, not on the personal qualities of the baptizer.

Three Restorationist Threads

1. No clerical restriction–any disciple may baptize.

From the beginning, Stone–Campbell leaders rejected the notion that only ordained clergy can administer baptism. In the famous Campbell–Rice debate, Alexander Campbell denied the proposition that baptism must be administered only by a bishop or ordained presbyter, reinforcing the movement's anti‑clerical impulse.

2. Permissible in principle, prudentially led by men in mixed assemblies.

Many conservative teachers in Churches of Christ conclude that the New Testament does not specify the baptizer's qualifications; consequently, a baptism's validity does not depend on the administrator's role or gender. Yet, appealing to texts about teaching/leadership in the gathered church (e.g., I Timothy 2) and to congregational peace, they often counsel that in public, mixed‑assembly settings, baptisms ordinarily be performed by Christian men to avoid confusing leadership signals. At the same time, they acknowledge circumstances (mission settings, emergencies, private contexts) where a woman could baptize without implying assembly leadership.

3. Women may baptize under the Great Commission and the priesthood of all believers.

Other Restorationist voices emphasize that Jesus commissioned disciples to make disciples and baptize, and that nothing in the New Testament limits that work to males. They note our heritage's opposition to clergy‑only rules and see baptizing as part of disciple‑making that women may do, especially outside the formal assembly setting.

Campbell's Influence

Alexander Campbell opposed clerical restrictions but also wrote, "We never, by word or action, sanctioned either females or minors as baptists." This statement shaped much subsequent practice even among those who, in principle, affirm that the act's validity does not depend on the administrator. Thus, many congregations balance the anti‑clerical principle with prudential judgments about order in the assembly.

Pastoral Guidance for Congregations

Keep the focus on Christ's command and the convert's faith

The New Testament anchors baptism's meaning in union with Christ and forgiveness, not in the baptizer's identity.

Honor congregational peace

Where a woman baptizing would unnecessarily offend or confuse, seek arrangements that uphold both obedience to the gospel and the conscience of the congregation (Romans 14:19).

Avoid the extremes

Blanket prohibitions ("never") and mandates ("always") go beyond Scripture and tend to divide. Let shepherds exercise judgment case‑by‑case in light of context, setting, and the congregation's teaching on men and women in the assembly.

Do everything in love.

Whatever the decision in a particular case, let it be done for edification, not display (I Corinthians 16:14; I Corinthians 14:26).

Conclusion

Across Restorationist writings, a broad baseline emerges: the New Testament does not tie baptism's validity to the baptizer's office or gender. Differences arise mainly over appropriateness in public, mixed‑assembly contexts. Therefore, in love and humility, congregations should make situational judgments that avoid divisive extremes and serve the building up of Christ's body.