Women in Ministry

The subject of women in ministry is a controversial one and one that has existed throughout Church history. In this paper I hope to address some of the issues involved and provide the reader with a strong case in support of women in ministry. In many Churches, this subject is dealt with in a very negative way, and women are assigned to the ‘ministries of helps’- making tea, children’s work, supporting tasks, etc, and while these are very worthwhile tasks and need fulfilling within the Church, it does not follow that this should be the scope of a woman’s area of ministry, or even that these tasks should only be assigned to women-men are just as capable as women of making tea or teaching a Sunday School class.

Let us then look at the Bible as our authority, along with historical evidence from the early Church and try to shed some light on this issue.

In Genesis we read of the creation of the earth and everything in it. Chapter 1:26-27 reads-“ Then God said, "Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground”. So God created man in his own image, in the image of God he created him; male and female he created them”. We can see from this verse that men and women were created equal as persons. God blessed both of them and gave them dominion (v28-29). Adam and Eve were given equal responsibility to be good stewards of all that God had given them. There are some however who will say that Eve was only created to be a ‘helper’ (Genesis 2:18) for Adam and therefore women are inferior to men. It is a fact of life that in some cultures, women are still treated as second- class citizens or even slaves-the property of a man to do with as he pleases. This is not a Biblical principle. The word ‘helper’ in this passage refers to an equal, not someone inferior. Dr. Susan Hyatt says in her book, ‘In the Spirit we’re Equal,’-“In Genesis 2:18, the word ‘helpmeet’ does not occur. The Hebrew expression ezer kenegdo appears, meaning ‘one who is the same as the other and who surrounds, protects, aids, helps, supports.’ There is no indication of inferiority or of a secondary position in a hierarchical separation of the male and female ‘spheres’ of responsibility, authority, or social position.”

As stated earlier, man and woman were equal in God’s eyes to work together, caring for each other in a mutual partnership. Some will point out that this equality only existed before the fall and that because the woman (Eve) was the one who first disobeyed God, she would be subject to man (her husband), almost like a curse, using Genesis 3:16 in support- “To the woman he said, “I will greatly increase your pains in childbearing; with pain you will give birth to children. Your desire will be for your husband, and he will rule over you." But if we take a closer look at this and Genesis 4:7 where a similar emphasis is implied, (sin desires to dominate Cain, he is urged to fight it), the above verse could be read like this-‘You will desire to rule over your husband; and (at the same time) he will struggle diligently to rule over you’. This concept would of course create an ongoing power struggle, but could not be said to show that neither men nor women are inferior to each other.

As we move through the Old Testament, we can clearly see that women were valued by God and had an important part to play in His plans. Sarah is one example. She was a co-covenanter with Abraham (Genesis 17:15-16-“God also said to Abraham, "As for Sarai your wife, you are no longer to call her Sarai; her name will be Sarah. 16 I will bless her and will surely give you a son by her. I will bless her so that she will be the mother of nations; kings of peoples will come from her."). And when Abraham told Sarah to pretend she was his sister to save his own skin in Egypt, God protected her, judging Pharaoh instead. We also have Hagar’s story interwoven with that of Sarah. Hagar, running away from her mistress, Sarah, after the birth of Ishmael, had an encounter with God in the form of an Angel, who made a promise regarding her son, on the same lines as the promise made to Abraham.(Genesis 16:8-15)

Rebekah also had access to God. After becoming pregnant with twins, who always seemed to be jostling each other, she ‘enquired of the Lord’, who answered her and spoke prophetically into her life -Genesis 25:19-23. Leah also spoke to God who answered her-Genesis 30:17.

An important passage to note is in Numbers 27-The story of Zelophehad’s daughters. According to the law at the time only a son could inherit the family property. Zelophehed had no son’s, so his daughters went to the leadership asking that the law be changed so they could have property saying-“Why should our father's name disappear from his clan because he had no son? Give us property among our father's relatives." Moses asked God what he should do and God replied that the women were right, saying to Moses-“You must certainly give them property as an inheritance among their father's relatives and turn their father's inheritance over to them. So from being ‘fatherless’ – having nothing they became the heads of the household. This incident is mentioned THREE TIMES in scripture! (Here; Num 36.1-12; Josh 17.3-6).

Our next woman can be found in the book of Judges Chapter 4. She was a leader and a prophetess! Deborah the wife of Lappidoth was leading Israel at that time, and the Israelites came to her to have their disputes decided. She received a word from the Lord concerning Barak, the commander of the troops, sent for Barak and said to him, "The LORD, the God of Israel, commands you: `Go, take with you ten thousand men of Naphtali and Zebulun and lead the way to Mount Tabor. 7 I will lure Sisera, the commander of Jabin's army, with his chariots and his troops to the Kishon River and give him into your hands.'" 8 Barak said to her, "If you go with me, I will go; but if you don't go with me, I won't go." 9 "Very well," Deborah said, "I will go with you. But because of the way you are going about this, the honour will not be yours, for the LORD will hand Sisera over to a woman."

The thing to note is that God would grant the victory to a woman instead of to another man. The Lord, in teaching Barak his lesson, could just as easily have given it to another male rival of his, but rather, He chose to give the honour to a woman--whose deed was immortalized in the Song of Deborah (chapter 5)

We can also read accounts of Biblical women changing the course of history.

Here are just a few: -

I Kings 17.9: Some time later the brook dried up because there had been no rain in the land. 8 Then the word of the LORD came to him: 9 "Go at once to Zarephath of Sidon and stay there. I have commanded a widow in that place to supply you with food."

In this episode God had specifically instructed a foreign woman to take care of His prophet of the time. This person got a direct command from God and was the single means of support for the prophet Elijah.

2 Kings 5:1-5. 1 Now Naaman was commander of the army of the king of Aram. He was a great man in the sight of his master and highly regarded, because through him the LORD had given victory to Aram. He was a valiant soldier, but he had leprosy. 2 Now bands from Aram had gone out and had taken captive a young girl from Israel, and she served Naaman's wife. 3 She said to her mistress, "If only my master would see the prophet who is in Samaria! He would cure him of his leprosy." 4 Naaman went to his master and told him what the girl from Israel had said. 5 "By all means, go," the king of Aram replied. "I will send a letter to the king of Israel." So Naaman left, taking with him ten talents of silver, six thousand shekels of gold and ten sets of clothing.

Compare this with the end of the story (verse 17): "If you will not," said Naaman, "please let me, your servant, be given as much earth as a pair of mules can carry, for your servant will never again make burnt offerings and sacrifices to any other god but the LORD.

This "conversion" of a gentile military commander, from the worship of a foreign god to the true God, started with a captive Israelite slave girl speaking up! She somehow knew about Elijah and had faith in his prophetic ministry. She apparently also cared enough for her master and mistress to share this knowledge with them.

2 Kings 11.1: When Athaliah the mother of Ahaziah saw that her son was dead, she proceeded to destroy the whole royal family. 2 But Jehosheba, the daughter of King Jehoram and sister of Ahaziah, took Joash son of Ahaziah and stole him away from among the royal princes, who were about to be murdered. She put him and his nurse in a bedroom to hide him from Athaliah; so he was not killed. 3 He remained hidden with his nurse at the temple of the LORD for six years while Athaliah ruled the land.

Here we have a future queen mother keeping the future king Joash alive. Joash became a positive influence on the nation, but he would have been killed by Athaliah had his mother not been used of God to save his life.

2 Kings 22.14-3: 3

Hilkiah the priest, Ahikam, Acbor, Shaphan and Asaiah went to speak to the prophetess Huldah, who was the wife of Shallum son of Tikvah, the son of Harhas, keeper of the wardrobe. She lived in Jerusalem, in the Second District. 15 She said to them, "This is what the LORD, the God of Israel, says: Tell the man who sent you to me, 16 `This is what the LORD says: I am going to bring disaster on this place and its people, according to everything written in the book the king of Judah has read. 17 Because they have forsaken me and burned incense to other gods and provoked me to anger by all the idols their hands have made, my anger will burn against this place and will not be quenched.' 18 Tell the king of Judah, who sent you to inquire of the LORD, `This is what the LORD, the God of Israel, says concerning the words you heard: 19 Because your heart was responsive and you humbled yourself before the LORD when you heard what I have spoken against this place and its people, that they would become accursed and laid waste, and because you tore your robes and wept in my presence, I have heard you, declares the LORD. 20 Therefore I will gather you to your fathers, and you will be buried in peace. Your eyes will not see all the disaster I am going to bring on this place.'" So they took her answer back to the king. 1 Then the king called together all the elders of Judah and Jerusalem. 2 He went up to the temple of the LORD with the men of Judah, the people of Jerusalem, the priests and the prophets -- all the people from the least to the greatest. He read in their hearing all the words of the Book of the Covenant, which had been found in the temple of the LORD. 3 The king stood by the pillar and renewed the covenant in the presence of the LORD -- to follow the LORD and keep his commands, regulations and decrees with all his heart and all his soul, thus confirming the words of the covenant written in this book. Then all the people pledged themselves to the covenant.

In this event, the king Josiah, discovering what the core of the book of Deuteronomy was apparently about, sent his royal 'cabinet' to the prophetess Huldah, who delivered a message to the king from the LORD. This message was so used by God to stir the king to action, that massive reforms swept the nation, staving off disaster for a while. God used His faithful daughter Huldah to get a message of judgment (and implicit hope) to the person who could make a difference. It must also be noted that Huldah was a prophetess in a position of authority.

Rahab is another example. When two spies were sent out by Joshua to investigate the city of Jericho, Rahab hid them under flax on the roof, kept them safe and helped them escape. Because of her actions, her family was spared when the Israelites attacked. The account can be found in Joshua chapter 2.

Ruth has a whole book dedicated to telling her story! She was a Moabite woman, Naomi’s daughter in law, who chose to go with Naomi back to Judah. In time she married a man called Boaz, and in doing so became the ancestor of King David, and ultimately of Jesus.

Although neither Rahab nor Ruth were women in a position of authority, they were used by God to change the course of history in relation to the Israelites. Imagine if you will what would have happened if Rahab had not kept the spies hidden, or if Ruth had chosen to stay in Moab.

Our next example is a young Jewish girl who was taken from her home to join the king’s harem. She was chosen to be queen and was able to save an entire nation. Her name was Hadassah, but she is better known as Esther. Keeping her Jewish routes secret at first on the advice of her cousin she “won the favour of all who saw her… Now the king was attracted to Esther more than to any of the other women, and she won his favour and approval more than any of the other virgins. So he set a royal crown on her head and made her queen instead of Vashti. 18 And the king gave a great banquet, Esther's banquet, for all his nobles and officials. He proclaimed a holiday throughout the provinces and distributed gifts with royal liberality.” (Esther 2: 15, 17.) If you read the rest of the story there comes a time when she has to put her life on the line, in order to save herself and the nation of Israel from those trying to destroy it. Esther came from an ordinary home, but God used the abilities she had as a woman to fulfil His purpose.

If we move on to the New Testament and the life of Jesus we can note that he often used women as examples:-

Mt 13.33: He told them still another parable: "The kingdom of heaven is like yeast that a woman took and mixed into a large amount of flour until it worked all through the dough."

Mt 15.21 Jesus only commended two people before His resurrection for their faith--a Centurion, and the Canaanite woman: Then Jesus answered, "Woman, you have great faith! Your request is granted."

Mt 24.40: That is how it will be at the coming of the Son of Man. 40 Two men will be in the field; one will be taken and the other left. 41 Two women will be grinding with a hand mill; one will be taken and the other left.

Mt 25:1-13.The Parable of the Virgins—the fact that they were women did not matter; wisdom DID! "At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. 2 Five of them were foolish and five were wise. 3 The foolish ones took their lamps but did not take any oil with them. 4 The wise, however, took oil in jars along with their lamps. ...

Mt 26.6-13. “While Jesus was in Bethany in the home of a man known as Simon the Leper, 7 a woman came to him with an alabaster jar of very expensive perfume, which she poured on his head as he was reclining at the table. 8 When the disciples saw this, they were indignant. "Why this waste?" they asked. 9 "This perfume could have been sold at a high price and the money given to the poor." 10 Aware of this, Jesus said to them, "Why are you bothering this woman? She has done a beautiful thing to me. 11 The poor you will always have with you, but you will not always have me. 12 When she poured this perfume on my body, she did it to prepare me for burial. 13 I tell you the truth, wherever this gospel is preached throughout the world, what she has done will also be told, in memory of her."

Notice that:-

(1) This is the ONLY physical anointing of Jesus noted in the gospels;

(2) Jesus defends this woman;

(3) Jesus applauds her act as 'beautiful'; and

(4) He sets up an everlasting memorial in her honour.

Luke 13.16,-- the healed woman is called a "daughter of Abraham"-- denoting Abraham-like faith: Then should not this woman, a daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free on the Sabbath day from what bound her?"

Women also supported Jesus’ ministry-travelling with Him and the disciples, and offering financial support.

Mt 27.55: “Many women were there, watching from a distance. They had followed Jesus from Galilee to care for his needs. 56 Among them were Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee's sons.”

Mark 15:40-41: “Some women were watching from a distance. Among them were Mary Magdalene, Mary the mother of James the younger and of Joses, and Salome. 41 In Galilee these women had followed him and cared for his needs. Many other women who had come up with him to Jerusalem were also there.”

Women ware active in spreading the Gospel. Anna, a prophetess … “never left the temple but worshiped night and day, fasting and praying. 38 Coming up to them at that very moment, she gave thanks to God and spoke about the child to all who were looking forward to the redemption of Jerusalem.” (Luke 2.36):

They were the first witnesses to the resurrection. “When they came back from the tomb, they told all these things to the Eleven and to all the others. 10 It was Mary Magdalene, Joanna, Mary the mother of James, and the others with them who told this to the apostles. 11 But they did not believe the women, because their words seemed to them like nonsense.”

Women were involved throughout the life of Jesus.

Mary, Elizabeth, and Anna are key figures in the birth accounts of Jesus.
Of the 30-plus recorded miracles, over 10 had major focus on women participants.
They travelled with him (see above)--even out into the wildernesses and would have therefore participated in most of the events of his ministry.
They were present at the Cross (Mt 27.55-56) and first to the tomb (Mt 28.1)
They were spoken to by the angels at the tomb (Mt 28.5)

In Luke 15:8-10 Jesus uses a woman as an example of God as Father-“Or suppose a woman has ten silver coins and loses one. Does she not light a lamp, sweep the house and search carefully until she finds it? 9 And when she finds it, she calls her friends and neighbours together and says, `Rejoice with me; I have found my lost coin.' 10 In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents.”

Women had equal responsibility before God-:

In Matthew 10:34-39 Jesus makes no distinction between men and women-“For I have come to turn a man against his father, a daughter against her mother, a daughter-in-law against her mother-in-law -- 36 a man's enemies will be the members of his own household.' 37 "Anyone who loves his father or mother more than me is not worthy of me; anyone who loves his son or daughter more than me is not worthy of me; 38 and anyone who does not take his cross and follow me is not worthy of me. 39 Whoever finds his life will lose it, and whoever loses his life for my sake will find it.”

Jesus never stereotyped women. A woman's value is not determined by her domestic, maternal, or sexual functions, but by her relationship to God. On one occasion as Jesus was going through a crowd a woman shouted out, 'Blessed is the mother who gave you birth and nursed you.' Jesus replied, 'Blessed rather are those who hear the word of God and obey it.' (Luke. 11.27-28). Jesus refused to sentimentalize motherhood. The most important fact about any woman is her response to the gospel.

Women were given instructions by the angels at the tomb, and expected to obey. (Mt 28:5-7): “5 The angel said to the women, "Do not be afraid, for I know that you are looking for Jesus, who was crucified. 6 He is not here; he has risen, just as he said. Come and see the place where he lay. 7 Then go quickly and tell his disciples: `He has risen from the dead and is going ahead of you into Galilee. There you will see him.' Now I have told you.”

The vast majority of Jesus' teachings would have been to mixed-sex crowds (e.g. Mt 14.21: “The number of those who ate was about five thousand men, besides women and children.” also 15.38), thereby making His teaching equally applicable to men and women.

There are a number of incidents recorded where Jesus cared for women-:

In Mark 1, He healed Peter's mother-in-law.

He healed the Canaanite woman's daughter- Matthew 15.22.

He healed the Widow of Nain's son Luke 7.11

He healed the "daughter of Abraham"- Luke 13.16

Jesus consistently had theological discussions with women-:

The exchange with the woman of Samaria, resulting in many confessions of faith in the town, is one of the longer dialogues in all the New Testament. (John 4)

The exchange with the Canaanite woman (in Mt 15.22), resulting in His praise for her faith, is also a very detailed account.

His exchange with Martha of Bethany (Luke 10.38) is not only significant, but his approval of the 'choice' of Mary as a student of His was ground-breaking in Israel of the time.

“As Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him. 39 She had a sister called Mary, who sat at the Lord's feet listening to what he said. 40 But Martha was distracted by all the preparations that had to be made. She came to him and asked, "Lord, don't you care that my sister has left me to do the work by myself? Tell her to help me!" 41 "Martha, Martha," the Lord answered, "you are worried and upset about many things, 42 but only one thing is needed. Mary has chosen what is better and it will not be taken away from her."

He later had another significant dialogue with Martha in John 11.17-27, culminating in Martha's confession of faith in verse 27: "Yes, Lord," she told him, "I believe that you are the Christ, the Son of God, who was to come into the world”. This is one of the clearest expressions of faith in the New Testament, similar to that of Peter’s confession in Mt 16:16 (Simon Peter answered, "You are the Christ, the Son of the living God.").

Jesus accepted women as disciples/students following the model of Rabbis.

As mentioned previously, women travelled with the group, received teaching from Jesus, and freely moved about among the disciples.

In Luke 10:39, we have a woman "sitting at Jesus feet"--the place traditionally reserved for rabbinical students.

In John 20.16, Mary calls the Risen Lord "Teacher" (Rabboni). Although this does not necessarily mean that she was a 'student' of His after the rabbinical model, it is significant that, with the exception of Mary and Martha, only men call Jesus "rabbi" or "teacher" in the Gospels. Women call Him "Lord" or "Son of David" or "sir". This may indicate an awareness of a more 'formal' relationship between Jesus and Mary--that of the student role, illustrated in Luke 10.39 (above).

If we move on to the period of the apostles we can see that women responded to the teaching of the apostles and were involved in the ministry after becoming believers.

“Nevertheless, more and more men and women believed in the Lord and were added to their number.” (Acts 5.14)

“But when they believed Philip as he preached the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.” (Acts 8.12)

Women were not left out at times of prayer or excluded from baptism. We can see this in Acts 1: 14: “They all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with his brothers, Acts 16.15: “When she and the members of her household were baptized, she invited us to her home”, and Acts 21.5: “All the disciples and their wives and children accompanied us out of the city, and there on the beach we knelt to pray.”

Women were thought of as ‘believers’ Acts 16:15: -“When she and the members of her household were baptized, she invited us to her home. "If you consider me a believer in the Lord," she said, "come and stay at my house." And she persuaded us,”" and disciples"-Acts 9.36: In Joppa there was a disciple named Tabitha (which, when translated, is Dorcas), who was always doing good and helping the poor.”

Priscilla, the wife of Aquilla and "fellow-worker" of Paul's (Rom 16.3), was especially active in discipling people, including Apollos.

“Meanwhile a Jew named Apollos, a native of Alexandria, came to Ephesus. He was a learned man, with a thorough knowledge of the Scriptures. 25 He had been instructed in the way of the Lord, and he spoke with great fervour and taught about Jesus accurately, though he knew only the baptism of John. 26 He began to speak boldly in the synagogue. When Priscilla and Aquila heard him, they invited him to their home and explained to him the way of God more adequately. (Acts 18.24)

Note that the man and the woman were BOTH in the synagogue and BOTH taught Apollos.

Women in this period had equal equality with men. They were included in the experience of Pentecost-as indicated by Peter's quote from Joel (Acts 2.14-18):

“Then Peter stood up with the Eleven, raised his voice and addressed the crowd: "Fellow Jews and all of you who live in Jerusalem, let me explain this to you; listen carefully to what I say. 15 These men are not drunk, as you suppose. It's only nine in the morning! 16 No, this is what was spoken by the prophet Joel: 17 "`In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams. 18 Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy. “

They were persecuted EQUALLY by the anti-Christians

“But Saul began to destroy the church. Going from house to house, he dragged off men and women and put them in prison.” (Acts 8.3)

“Meanwhile, Saul was still breathing out murderous threats against the Lord's disciples. He went to the high priest and asked him for letters to the synagogues in Damascus, so that if he found any there who belonged to the Way, whether men or women, he might take them as prisoners to Jerusalem.” (Acts 9.1-2)

There were two specific ministries ascribed to women that were of major significance (and authority) to the early church: prophetess and patron/benefactor/leader of house churches.

Prophetesses (Acts 21.8-9):

“Leaving the next day, we reached Caesarea and stayed at the house of Philip the evangelist, one of the Seven. 9 He had four unmarried daughters who prophesied.”

Leaders- This role was very important in the New Testament Church. We can look at historical documents to verify this.-:

“In the Greek East, the honorary inscriptions praised women benefactors for both their munificence and their virtues as wives and mothers. In Roman Italy, inscriptions concentrate more on the former. The importance of these inscriptions is that they demonstrate the presence of women who controlled significant sums of money and who used those funds for public purposes--a role previously restricted to men. In the NT, Luke-Acts repeatedly presents women in the role of benefactors to the Christian community: the women who supported Jesus in his ministry (Luke 8:2-3; 23:55-56), Mary who opened her home to the Jerusalem community (Acts 12:12), Lydia who was the patron for the church at Philippi (Acts 16:14-15, 40), and Priscilla who with her husband was a significant figure in Corinth and Ephesus (Acts 18:2-3, 26). The author made it a point to note women of substance. The same pattern is present in the Pauline corpus. Paul called Phoebe a "benefactor" of the church in Cenchreae (Romans 16:2). Similarly, Paul or one of his disciples urged the Colossians to greet "Nympha and the church in her house.” (Essays on women in earliest Christianity-Carroll Osburn)

"Wherever Christianity spread, women were leaders of house churches. Mary, the mother of John Mark, presided over a house church of Hellenistic Jews in Jerusalem. It was on her door that the astonished Peter knocked to announce to the Christians assembled there that he had been liberated from prison by an angel (Acts 12:12-17). Apphia presided with two others as leaders of a house church in Colossae (Philemon 2). Nympha in Laodicea, Lydia in Thyatira, and Phoebe at Cenchreae supervised the congregations that met in their homes (Colossians 4:15; Acts 16:15; Romans 16:1)" (When women were priests-Karen J Torijensen)

In the Epistles there is confirmation that women were involved in spreading the Gospel in a number of ways:-

Phebe was a servant of the Church at Cenchrea and Paul asked that the church in Rome assist her –Romans 16:1-2.

(It is worth noting that the word ‘servant’ is the Greek word ‘Diakonas’ and is translated ‘Deacon’ three times, ‘ Minister’ twenty times and ‘Servant’ seven times). This means that Phebe was a deaconess, a servant, a minister of the Church.

In Romans chapter 16, Paul mentions several women by name who were fellow workers in the gospel.-Priscilla, Mary, Junias, Tryphena, Tryphosa, and Persis. They are all called ‘helpers’ and ‘co workers’. He also speaks of Euodias and Syntyche as fellow workers in Philippians 4:2,3.

The writer of Hebrews lists women of faith as well as men of faith.- Sarah, Rahab, the widows of Zarephath(Hebrews 11:1-40)

We can see from these verses that in the New Testament Epistles women are given honour and dignity, and from the preceding evidence we can see that from the beginning of creation, through Old Testament times, throughout Jesus’ life and that of the Apostles and early Church, women were valued as equals, heard from God in the same way as men, held positions of authority within the Church and were not considered to be unfit or incapable of being in major ministerial positions by Jesus, the Apostles or the Early Church.

Let us recap the points made so far:-

§ Women were used several times by God to change the course of history.

§ Jesus consistently used women as examples of virtue.

§ Jesus consistently used illustrations from women's lives in His teachings.

§ Jesus accepted women as full-fledged members of the Abraham community.

§ Women functioned as patrons of Jesus and the apostles.

§ This patronage was not the "at arms length" type of patronage; but involved travel, discipleship, service, and learning.

§ Women were active and effective in evangelism.

§ Women were the first at the tomb, and the last at the Cross.

§ Women were chosen by God to be the first witnesses of the Resurrection.

§ Jesus used a woman as an example of God the Father.

§ Women were expected to be aggressive disciples.

§ Women were equal in responsibility and guilt before God.

§ Women were expected to obey revelation the same as men.

§ Jesus devoted a lot of his healing ministry to women.

§ Jesus' use of illustrations from women's lives indicates that He was preaching to them.

§ His discussion exchanges with Mary/Martha/the Samaritan Woman/the Canaanite Women indicate that He considered women suitable dialogue partners, able to understand his message, and worth the time and effort!

§ Jesus accepted women as disciples, after the model of Rabbis

§ Women were considered ‘believers’ by the Apostles.

§ Women were included in the promise of Pentecost.

§ Women were leaders in the Early Church.

There is also historical evidence that women were involved in preaching and teaching during the first centuries of Church history:-

Justin Martyr, a Christian Apologist (Defender of Christianity), who lived until about A.D.150, says in his writings that “Both men and women were seen among them who had extraordinary gifts of the Spirit of God, according as the prophet Joel had foretold.”

One of the earliest Latin fathers of the Church, Tertullian, has noted that women appear in the early references to ecclesiastical orders. He further writes that four titles are applied to women clergy and all appear in the New Testament. They are: - ‘Widow’,’ ‘Deaconess’, ‘Presbyter’, ‘Virgin’, adding that the first two are Apostolic orders.

In the New Testament the term ‘widow’ can mean two different things. We have the term applied in the way we think of widows today-The Acts of the Apostles (6, 1-2; 9) inform us that the ‘aged widows’ were cared for by the community. But in the Epistle to Titus we see these widows playing a particular role in the community: They were to conduct themselves as ‘befits a holy calling; they must not be given to slander or drunken habits; they must teach what is good and train the young women to love their husbands and children’ (Titus 2, 3-4). This implies a mission directed toward the younger women of the community and was later to grow into an organized apostolic order.

The Church has had Deaconesses from the beginning. This can clearly be seen in 1 Timothy 3, 8-12.-“Deacons must be men of grave behaviour; they must be examined and if found blameless may afterwards serve as deacons. The women must be of grave behaviour, not slanderers, temperate, in every respect faithful. Deacons must be married only once”.

In the Byzantine Church deaconesses were prominent well into the 8^th and 9^th centuries. Many women deacon saints such as- : St. Domnika, St. Priscilla, St. Tryphena, St. Junia or Julia, are honoured in the Orthodox Church. Further proof is provided by the Catholic Encyclopaedia which states that St. Olympias was consecrated deaconess by Nectarius, Bishop of Constantinople. Evidence of this also provided by the Apostolic Constitutions, which include a ceremony for the ordination of deaconesses.

We can see clearly from this that there were deaconesses during this period. But what about priests or bishops? Karen Jo Torjesen, in her book ‘When Women Were Priests,’ offers some archaeological and historical evidence that there were indeed early female priests and bishops. Her evidence is summarized below:

A mosaic in a Roman basilica shows four women - Mary, Mother of Jesus, two women saints, and a fourth women, labelled Theodora Episcopa, or Bishop Theodora (Episcopa is the female form of the Latin word for Bishop)
On the Greek island Thera, there is a burial site for an Epiktas, identified as a presbyter or priest (presbytis – again, female form)
An Egyptian inscription from the 2nd or 3rd century identifies Mikkalos, the mother of Artimedoras, as being an elder (presbytera – female form)
The Bishop Diogenes in the 3rd century set up a memorial for Ammion the Elder (presbytera)
A 4th or 5th century epitaph in Sicily refers to Kale the elder (presbytis)

There is also some evidence that St. Brigid of Ireland (c. 451/452 – 525) may have held a position similar to bishop while she was abbess of Kildare.

In the Catacombs drawings have been found of women clergy, which show them presiding at the Lord’s Supper or Eucharist.

Mabillion, a French writer of ecclesiastical biographies, has recorded that the Nuns of St. Benedict, many of whom publicly preached the Gospel, played a major part in the evangelization of Europe.

A group of Third Century evangelicals, called Montanists had no problem with women in ministry. Two ladies, Priscilla and Maximilla, served as evangelists over a wide part of the country. The Montanists elected women to major roles in the Church- Deacons, Pastors, Presbyters and Bishops.

There is also some evidence that there were women with the gift of prophecy in the Early Church. The 3^rd or 4^th century Apostolic Constitutions, a kind of Early Christian guidebook on discipline, worship, and doctrine, intended to serve as a manual of guidance for the clergy, hints at the existence of women prophets during that period:

“Now women prophesied also. Of old, Miriam the sister of Moses and Aaron, and after her Deborah, and after these Huldah and Judith” — the former under Josiah, the latter under Darius. The mother of the Lord did also prophesy, and her kinswoman Elisabeth, and Anna; and in our time the daughters of Philip: yet were not these elated against their husbands, but preserved their own measures. Wherefore if among you also there be a man or a woman, and such a one obtains any gift let him be humble that God may be pleased with him. For says He: Upon whom will I look, but upon him that is humble and quiet, and trembles at my words?” (Apostolic Constitutions, 8.1.11)

There are several examples of women who founded monasteries or monastic orders during the Early Church years. Some well-known examples are St. Olympias, Melania the Younger (and her grandmother), St. Paula, and St. Brigid of Ireland. Let’s look at each one briefly, focusing on evidence of their leadership.

St. Paula (347 - 404) was a scholar and compatriot of St. Jerome, under whom she studied in both Rome and Jerusalem. (Jerome once said of her that she knew the Scriptures by memory). In Bethlehem, she financed construction of a monastery, a nunnery, and a hospice.

St Olympias of Constantinople (c. 360/5 – 408) was a wealthy disciple and patron of St. John of Chrysostom, Patriarch of Constantinople (398). She was ordained a deaconess by Bishop Nectarius of Constantinople, and later built a convent in Constantinople. She remained a staunch supporter of St. John during his exile from Constantinople.

Melania the Younger (c. 383 – 439) was an acquaintance of both St. Augustine and St. Jerome. She built several monasteries and nunneries, in both Africa and in Jerusalem (one on the Mount of Olives). She served as the abbess of at least one of the nunneries that she built.

Her grandmother, Melania the Elder, was a patron of Rufinus, who translated Origen's writings into Latin. She founded a monastery on the Mount of Olives.

St. Brigid of Ireland (c. 451/452 – 525) founded the famous Convent of Cill-Dara, or Kildare, which grew into a cathedral city during her time as abbess. Points of interest regarding St. Brigid include:

Kildare was the first nunnery in Ireland
She may have held the power of a bishop during her tenure as abbess
St. Brigid also founded a monastery for men
She was a compatriot of St. Patrick
She is known as the “Patroness of Ireland”

We can move on to the middle ages and see evidence of women serving as abbesses, theologians, founders of religious orders, and prophets. These include Hilda of Whitby, St. Catherine of Sienna, St. Clare of Assisi, St. Bridget of Sweden, and Margaretha Sattler, a Protestant church leader in the 16^th century

St Hilda of Whitby ((614-680 A .D.) founded Whitby Abbey in England, and, in 663, hosted the Synod of Whitby. During her reign as abbess, five future bishops trained in her monastery.

St. Clare of Assisi (1194-1293) a disciple of St. Francis of Assisi founded the Order of Poor Ladies, later known as the Poor Clares. She served as the abbess of the first community of the Poor Clares at San Damiano, in the Diocese of Assisi, for 40 years. Like her mentor St. Francis, she believed that those consecrated to Christ should live in complete poverty. The Order spread quickly throughout Europe. In Spain, 47 convents were founded in the 13th century alone. The order still exists today and forms a worldwide order of more than 17,000 nuns in a thousand monasteries, some thirty of which are located in the United States.

St. Bridget of Sweden (c. 1303 – 1373) founded the Established Order of the Most Holy Saviour, better known as the Brigittines. The order was made up of dual (male and female) monasteries, ruled by an abbess. The order dispersed during the 19^th century, but was revived on a much smaller scale in 1976. During her lifetime, Bridget worked tirelessly for church reforms, was renowned for her visionary qualities, and writings about her revelations were revered during the Middle Ages. (c.1347 – 1380)

St. Catherine of Sienna (1347 – 1380) was a prophet/visionary, advisor to two popes, a church reformer, a noted theologian, and a papal negotiator. She was made a Doctor of Theology by the Roman Catholic Church in 1970, one of only three women, and one of only thirty-three people who have received that honour in the last 2000 years. Some highlights of her life are noted below:

c. 1347 - born in Florence, 24th of 25 children
c. 1354 - Had a vision of Peter, Paul, and John with Jesus
1363 - Joined Third Order of the Dominicans (a lay order)
1366 – Underwent series of mystical experiences known as the “spiritual espousals”
1370 – Received series of visions on heaven and hell; received Divine command to journey out into the world
1374 - Invited to attend the general chapter of the Dominicans in Florence
1375 – Received the stigmata
1370s – Encouraged Pope Gregory XI to move the papacy back to Rome, from Avignon (he returned to Rome in 1377); supported call for a new crusade
1377/78 - Wrote Dialogues (or Treatise on Divine Providence), describing her mystical experiences
1378 – Served as papal emissary and negotiator to Florence
1378+ - Worked in Rome for the reformation of the church
1970 - Named Doctor of Theology by Roman Catholic Church

Margaretha Sattler (d1527) Margaretha belonged to a lay order of nuns called the Beguines. In 1523, she left the order to marry Michael Sattler, an ex-Benedictine prior. Together, they joined the early Anabaptist movement (of which the Mennonites and Amish are modern day descendents), and quickly emerged as leaders. On February 24, 1527, she and her husband Michael brought a group of Anabaptists together in the small German town of Schleitheim, to form the first “Confession” or “Articles of Faith” of the Anabaptist movement. It became known as the Schleitheim Confession. Soon after the meeting, Margaretha and Michael were captured by the Catholics, and put on trial in Rottenburg for heresy. Michael was burned at the stake on May 17, 1527, and, according to Martyr’s Mirror-“His wife, also, after being subjected to many entreaties, admonitions and threats, under which she remained steadfast, was drowned a few days afterwards.” (Martyr’s Mirror, 1660)

‘That’s all well and good’, you may be saying, ‘but what about more recent times? Do women have a place in Church leadership today? Let us therefore look at these recent times and see the evidence for ourselves.

In the 1950’s/60’s the Presbyterian Church (U.S.A.) began to recognize women pastors and elders. The first ordination of women as elders in this denomination actually occurred in 1962. As ministers, women were ordained beginning 1965.

The United Methodist Church took a similar path. Full clergy rights for women were finally granted in 1956, but it took a decade more before the number of women in seminaries and pulpits began to grow significantly. When Methodists and the Evangelical United Brethren united in 1968, the right of women to full clergy status was included in the plan of union.

Other denominations took longer to achieve the same status for women within the Church: - The Lutheran Church in the 1970s, Episcopal Church in 1976 and Anglican in 1992.

We can see from this that although it took quite a number of years after Margaretha Sattler for the church to recognise women are as able and gifted as men to be in leadership, it has been accepted in the majority of Protestant denominations today.

There are some however who will point to certain scriptures which seem to contradict the idea of women being in ministry, particularly leadership. So let’s have a look at some of them in context.

The three main texts that are used to limit women’s ministry can be found in 1 Corinthians 11:3-16, 1 Corinthians 14:33-40, and 1 Timothy 2:11-15, all of which were written by St Paul who, some would claim, was the biggest opponent of women in ministry. But if we look at his writings in more detail we can see that this is not the case.

First of all we can compare Paul with Jesus, and see if he agreed with Jesus’ teaching or thought the opposite.

§ Jesus disagreed with the Rabbi's that association with women led inevitably to lust. Jesus does not warn his followers against looking at women, but rather against doing so in lust. Women's association and travelling with the apostles was NOT to be restricted due to the “natural desires of men”. If we look at Paul we can see from scripture that he never segregated women at all. He actively sought them out and set up operations in their homes (Lydia, Acts 16). Women and men were supposed to worship together (I Corinthians 11-14), and women were to pray and prophesy in church (e.g. I Corinthians 11.4)

§ Jesus asserted that a woman could divorce her husband; the Rabbi's said only a MAN could initiate divorce. Paul apparently asserts the same standard as Jesus in I Corinthians 7.13: “And if a woman has a husband who is not a believer and he is willing to live with her, she must not divorce him.”

§ Jesus not only spoke freely with women, healed them, allowed them to touch him and to bring their children to see him, he also allowed them to serve him. This was not, of course, unusual in a family situation, but it was unusual for a Rabbi, as the Rabbis strongly disapproved of women even serving them at tables. Paul consistently let women help him. He often refers to women as 'fellow-laborers' and helpers- Philippians 4.3; Romans16.1-2, 6, 12. Phoebe in Romans 16.1-2 is specially called a "deaconess"--a server, and he obviously stayed at Lydia's home (Acts 16).

§ Jesus often spoke to women in public; Jewish men shunned this. Paul preaches to women in public consistently, speaks directly to them in different settings (Lydia), works with them in private homes (Priscilla), and addresses them in his correspondence (Philippians 4.2; Philemon 2). There seems to be no setting in which Paul does NOT address a woman!

§ Women were used as witnesses in the resurrection accounts; they were not allowed as witnesses (generally) under rabbinic law. The closest data we have to this type of situation in Paul’s life is two-fold: (1) that Paul entrusted the 'official' letter-carrying task to a women (Phoebe, Romans 16.1-2.) See also Acts 15.22 and note the 'official' status of this role, and (2) the fact that he admitted women prophets. (I Corinthians 11.4). They were also called his 'co-workers.

§ Jesus allowed women to follow Him in His travels and ministry. We don't know a lot about Paul's travelling companions, but we do know that Priscilla and Aquilla accompanied him on at least one journey, and obviously Phoebe was with Paul when he dispatched her to Rome (Rom 16.1-2).

§ Jesus taught women freely, and sometimes in standard Rabbinical "style" (e.g. Luke 10.38-42). Brown summarizes this contrast well: “Jesus' attitude contrasts with the sentiments of the rabbis. In the Talmud, Rabbi Eliezer declared, 'There is no wisdom in a woman except with the distaff.' One version adds, 'It is better that the words of the Law should be burned, than that they should be given to a women.' In the Mishnah the same rabbi made a similarly strong statement when he said 'If a man gives his daughter a knowledge of the Law it is as though he taught her lechery.' Jesus broke with rabbinical tradition when he taught women and included them among his followers.

It is clear that teaching women was NOT a problem to Paul. The account in Acts 16 shows that he publicly taught women and baptized them.

A Recent feminist assessment of Paul written by Rosemary Reuther (a very outspoken feminist theologian) who is drawing upon Elizabeth Fiorenza (another very outspoken feminist theologian), said this:-

"It is generally assumed that Paul is the author of a Christianity of female subordination. But more recent studies have shown that the historical Paul in fact continued most of the assumptions and practices of early charismatic, inclusive Christianity. Indeed, most of the New Testament evidence that women functioned as local leaders, as well as travelling evangelists, is to be found in the Pauline letters. Paul addresses almost an equal number of women along with men (sixteen women and eighteen men) in his greetings to Church leaders in Romans 16. He mentions two women, Euodia and Syntche, as having preached the gospel "with Barnabas and me" in Philippians 4:2-3. He addresses a woman name Junia by the title of "apostle," and constantly refers to the husband and wife team, Priscilla and Aquila, as "Church leaders," usually naming Priscilla first. He also speaks of the prominent woman Phoebe by the title of both "deacon" and "prostasis" or leader, of her community.

So we move on to look at the scriptures bearing in mind what we have already learnt about Paul

1 Corinthians 11:3-16,

3Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God. 4Every man who prays or prophesies with his head covered dishonors his head. 5And every woman who prays or prophesies with her head uncovered dishonors her head—it is just as though her head were shaved. 6If a woman does not cover her head, she should have her hair cut off; and if it is a disgrace for a woman to have her hair cut or shaved off, she should cover her head. 7A man ought not to cover his head since he is the image and glory of God; but the woman is the glory of man. 8For man did not come from woman, but woman from man; 9neither was man created for woman, but woman for man. 10For this reason, and because of the angels, the woman ought to have a sign of authority on her head. 11In the Lord, however, woman is not independent of man, nor is man independent of woman. 12For as woman came from man, so also man is born of woman. But everything comes from God. 13Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? 14Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him, 15but that if a woman has long hair, it is her glory? For long hair is given to her as a covering. 16If anyone wants to be contentious about this, we have no other practice—nor do the churches of God.

If we look at this passage we can see that:-

1. Women were obviously allowed to prophesy in church

2. Women were obviously allowed to pray audibly in church

3. The issue in the passage is a point about head-coverings--NOT about women speaking in the church.

Paul is speaking to the Corinthian women of the time. For a woman to be seen in public with her head uncovered was considered unacceptable. It was regarded as though her hair had been cut or shaved, something that only happened to prostitutes. Paul was making suggestions regarding this. ‘Halley’s Bible Handbook’ says “It was customary in Greek and Eastern cities for women to cover their heads in public, except of immoral character. Corinth was full of temple prostitutes. Some of the Christian women, taking advantage of their new-found liberty in Christ, were making bold to lay aside their veils in Church meetings, which …horrified those of more modest type. They are here told not to defy public opinion as to what was considered proper in feminine decorum”.

Another point to make is the use of the word authority in verse 10. This word did not mean the same thing it does now. The same word "authority" was used in chapters 8-10 to refer to a person's "right" to attend an idol temple feast. The natural meaning of the Greek of verse 10 is that a woman ought to have freedom over her head to do as she chooses.

1 Corinthians 14:33-36

“For God is not a God of disorder but of peace. As in all the congregations of the saints, 34 women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says. 35 If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church. 36 Did the word of God originate with you?”

On the surface this looks really, really clear---“women…remain silent in Church.”

But look at it more closely in context. We need to remember that Paul has already said in 1 Corinthians 11:5 that men and women should pray and prophesy in Church and he does not now contradict himself. The whole of the Epistle is dealing with order in public meetings of the Church. In the preceding chapters he has considered such diverse subjects as marriage problems, meat offered to idols, and order at the ‘Lord’s table’. He then goes on to address the issue of women speaking in Church. It should be remembered that many of the women Paul is addressing would have had little or no education, and recently converted from heathenism, may well have disturbed the meetings by asking questions or making comments. It was also customary for men and women to sit on opposite sides of the building, making it more difficult for the women to ask questions. Paul was asking them to save their questions for a more opportune time. i.e. When they returned home.

Now, let's consider 1 Timothy 2.11-14:

“A woman should learn in quietness and full submission. 12 I do not permit a woman to teach or to have authority over a man; she must be silent. 13 For Adam was formed first, then Eve. 14 And Adam was not the one deceived; it was the woman who was deceived and became a sinner.”

Again, at first glance this seems pretty straight forward, but we need to look at the context. In verse 11 it says women are to learn in quietness (Silence). In the first century "silence" was a positive attribute. It did not necessarily mean "not speaking," Rather, it implied respect or lack of disagreement (as in Acts 11.18; 21.14). As a result, the rabbis and the early church fathers deemed quietness appropriate for rabbinical students, wise persons and even leaders. The word ‘submission ‘is closely related to this, and remind us of the image of Mary sitting at the feet of Jesus (Luke 10:39).

If we look at verse 12-a woman is not “to have authority over a man”, but this depends on the translation of the word ‘Authority’. Jack Hayford in his comments says, “In this spirit, the woman is not to usurp authority, i.e. not to be domineering. The intent of instruction here is against an overbearing, demeaning control of her spouse.” It goes back to the Garden of Eden when men and women were given equal rights, authority and responsibilities. Paul is not forbidding women to teach as he tells Titus that older women may teach younger women (Titus 2:3-5). Neither is he demanding silence of the women because he says that men and women may pray and prophesy (1 Corinthians 11:4-5). I think what Paul is really saying is that women should not be trying to take over from the men but working with them as equal leaders under the authority and headship of Christ.

I hope this paper has been able to answer some of the questions regarding the role of women in ministry, particularly in leadership. We can see from all the evidence that although times and thinking regarding this matter have changed over the years, it was in God’s plan from the beginning that women as well as men both have an equal part to play in the Church.

The final point to make on this issue is that the Holy Spirit would not anoint women to pray, prophesy, lead, teach or do any of the other tasks they have performed from Genesis right through to the present day unless it was in God’s plan for them to do so.