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The Role of Women in Ministry
Supernatural manifestations and gifts of the Holy Spirit have
played a distinctive role in the origin, development, and growth
of the Assemblies of God. From the earliest days of our organization,
spiritual gifting has been evident in the ministries of many outstanding
women. Divine enablement has also been seen in the spiritual leadership
of women in other Pentecostal groups. The Pentecostal movement
believes that the 20th-century outpouring of the Spirit is a true
fulfillment of the scriptural prediction, "Your daughters
shall prophecy... and upon the handmaids in those days will I
pour out my Spirit" (Joel 2:28, 29).
The Bible as Final Authority
The history and current practice of the Assemblies of God give
demonstration that God can and does bless the public ministry
of women. Yet there is currently much debate concerning the proper
role of women in spiritual leadership. So it is appropriate to
ask if Scripture describes any limits to this public ministry.
We all agree that Scripture must be our final authority in settling
questions of faith and practice. But when born-again, Spirit-filled
Christians, following proper hermeneutical principles, come to
reasonable but differing interpretations, we do well not to become
dogmatic in support of one position. We affirm the inerrancy and
authority of Scripture. We desire to know for certain what God
expects of us. When we come to a sure understanding of His divine
Word, we are committed to declaring and obeying those clear instructions.
But we also exercise caution in giving authoritative importance
to interpretations that do not have indisputable support from
the whole of Scripture. Although the Holy Spirit may be active
in the work of translation and interpretation, we cannot claim
inerrancy for interpretations (even of extant Hebrew or Greek
texts).
Historical and Global Precedent
In the early days of most revivals, when spiritual fervor is
high and the Lord's return is expected at any time, there is often
a place for, and acceptance of, the anointed ministry of women.
Over time, however, concerns about organization and lines of authority
begin to emerge, and the group moves toward a more structured
ministry. As institutional concerns come to the forefront, the
spiritual leadership of women is accepted less readily, and church
leadership becomes predominately male. The experience of the Assemblies
of God has been no exception to this progression.
Twentieth-century practice among Pentecostals around the world
reveals evidence of a genuine struggle to apply biblical truth
in various cultural contexts. In some settings, female spiritual
leadership is readily accepted; in others, though women may have
limited ministry, leadership posts are withheld from them. At
times there is inconsistency between the leadership a female missionary
has at home and that which she has on the field, or between her
opportunities and those of a national female. Indeed, culture
has influenced the extent of leadership a woman has been allowed
to share. The Church must always be sensitive to cultural concerns,
but it must look to Scripture for the truth that applies to all
times and cultures.
Biblical Examples of Women in Ministry
Old Testament history includes accounts of strong female leadership.
Miriam was a prophet, one of the triumvirate of leaders God sent
to Israel during the Exodus period (Exodus 15:20). Deborah, as
prophet and judge, led the army of the Lord into successful combat
(Judges 4 to 5). Huldah, also a prophet, authenticated the scroll
of the Law found in the temple and helped spark the great religious
reform in the days of Josiah (2 Kings 22; 2 Chronicles 34).
The New Testament also records ministering women in the Church
Age. Tabitha (Dorcas) is called a disciple and had a ministry
of helps (Acts 9:36). Philip had four virgin daughters who prophesied
(Act s 21:8,9). Euodia and Syntyche were Paul's coworkers who
shared in his struggle to spread the gospel (Philippians 4:2,3).
Priscilla was another of Paul's exemplary "fellow workers
in Christ Jesus" (Romans 16:3,4, NIV). In Romans 16, Paul
greets a multitude of ministering persons, a large 34-4191 of
them women.
Phoebe, a leader in the church at Cenchrea, was highly commended
to the church at Rome by Paul (Romans 16:1,2). Unfortunately,
biases of modern English translators have sometimes obscured Phoebe's
position of leadership, calling her a "servant" or "helper",
etc. Yet Phoebe was diakonos of the church at Cenchrea.
Paul often used this term for a minister or leader of a congregation
and applied it specifically to Jesus Christ, Tychicus, Epaphras,
Timothy, and to his own ministry. Depending on the context, diakonos
is usually translated "deacon" or "minister."
Though some translators have chose n the word deaconess (because
Phoebe was a woman), such a distinction is not in the original
Greek. It seems likely that diakonos was the designation
for an official leadership position in the Early Church.
Junia was identified by Paul as an apostle (Romans 16:7). But
many translators and scholars, unwilling to admit there could
have been a female apostle, have since the 13th century masculinized
her name to Junias. The biblical record shows that Paul was a
strong advocate of women's ministry.
The instances of women filling leadership roles in the Bible
should be taken as a divinely approved pattern, not as exceptions
to divine decrees. Even a limited 34-4191 of women with scripturally
commended leadership roles should affirm that God does indeed
call women to spiritual leadership.
A Biblical Survey of the Role of Women in Ministry
Of primary importance in defining the scriptural role of women
in ministry is the biblical meaning of "ministry". Of
Christ our great model, it was said, "For even the Son of
man came not to be ministered unto, but to minister, and to give
his life a ransom for many" (Mark 10:45). New Testament leadership,
as modeled by Jesus, portrays the spiritual leader as a servant.
The question of human authority is not of primary significance,
though it naturally arises as organization and structure develop.
Genesis 2:18-25
Some expositors have taught that all women should be subordinate
to adult men because Eve was created after Adam to be his helper
("help meet", KJV). Yet the word ezer ("helper")
is never used in the Hebrew Bible with a subordinate meaning.
Seventeen out of the twenty times it is used, it refers to God
as the helper. Instead of being created as a subordinate, Eve
was created to be a "suitable" (kenegdo) helper,
or one "corresponding to" Adam.
Some argue that God created men and women with different characteristics
and desires, and that these differences explain why leadership
roles should be withheld from women. Others attribute these perceived
differences to culture and social expectations imposed on children
from birth to adulthood. Physical differences and distinctive
biological functions are obvious; but it is only by implication
that gender distinctives can be made to suggest leadership limitations.
Paul's Emphasis on Charismatic Ministry
Ministry in the New Testament is charismatic in nature. It is
made possible and energized as the Holy Spirit sovereignly distributes
spiritual gifts (charismata) to each member of the body
of Christ (Romans 12:6-8; 1 Corinthians 12:7-11,27,28; Ephesians
4:7-12; 1 Peter 4:10,11). While some gifts are a spontaneous work
of the Spirit and others are recognized ministry gifts to the
Body, all are given for service without regard to gender differentiation.
For example, the gift of prophecy is explicitly for both men and
women: "Your sons and your daughters shall prophesy"
(Acts 2:17). That women received and exercised this gift of the
Spirit is well attested in the New Testament (Acts 21:9; 1 Corinthians
11:5).
If Peter found certain statements by Paul hard to understand
(2 Peter 3:16), then it is no surprise that we, who are removed
by 1900 additional years of history, would share his struggle
in interpreting some Pauline passages. And we, like Peter (2 Peter
3:15), must respect and love our brothers and sisters who hold
alternative interpretations on issues that are not critical to
our salvation or standing before God. We only request that those
interpretations be expressed and practiced in love and consideration
for all of God's children, both men and women.
First Corinthians 11:3-12
The statement that "the man is the head of the woman"
has for centuries been used to justify the practice of male superiority
and to exclude women from spiritual leadership. Two alternative
translations for kephale ("head"), debated widely
by contemporary evangelical scholars, are (1) "authority
over" and (2) "source" or "origin." Both
meanings can be found in literature of Paul's time.
Taking the passage as a whole, the second meaning fits as well
as or better than the first meaning, leading to the summary statement
of verse 12: "As the woman is of the man, even so is the
man also by the woman; but all things [are] of God." Even
the relationship between the eternal Son and the Father--"the
head of Christ is God" (11:3)--fits better as "source"
than "authority over" (cf. John 8 :42). Without attempting
to resolve this debate, we do not find sufficient evidence in
kephale to deny leadership roles to
women (in light of biblical examples of women in positions of
spiritual authority, and in light of the whole counsel of Scripture).
First Corinthians 14:34-36
There are only two passages in the entire New Testament which
might seem to contain a prohibition against the ministry of women
(1 Corinthians 14:34 and 1 Timothy 2:12). Since these must be
placed along side Paul's other statements and practices, they
can hardly be absolute, unequivocal prohibitions of the ministry
of women. Instead, they seem to be teachings dealing with specific,
local problems that needed correction.
There are various interpretations of what Paul was limiting when
he said, "Let your women keep silence in the churches: for
it is not permitted unto them to speak" (14:34). Options
include (1) chatter in public services, (2) ecstatic disruptions,
(3) certain authoritative ministries (such as judging prophecies),
and (4) asking questions during the service. Yet, Paul does allow
women to pray and prophesy in the corporate service (1 Corinthians
11:5).
Although we may not solve all the difficulties of this chapter,
we do conclude that this passage does not prohibit female leadership,
but like the rest of the chapter, it admonishes that "all
things be done decently and in order" (1 Corinthians 14:40).
First Timothy 2:11-15
The meaning and application of Paul's statement, "I suffer
not a woman to teach, nor to usurp authority over the man"
(1 Timothy 2:12), have puzzled interpreters and resulted in a
variety of positions on the role of women in ministry and spiritual
leadership. Is the prohibition of women teaching and exercising
authority a universal truth, or was Paul reporting his application
of divine truth for the society and Christian community to which
he and Timothy ministered?
From the above survey of passages on exemplary women in ministry,
it is clear that Paul recognized the ministry of women. Yet there
were some obvious problems concerning women in Ephesus. They were
evidently given to immodest apparel and adornment (1 Timothy 2:9).
The younger widows "learn to be idle,... and not only idle,
but tattlers also and busybodies, speaking things which they ought
not" (1 Timothy 5:13). In his second letter to Timothy, Paul
warned against depraved persons (possibly including women) who
manipulated "weak-willed", or "gullible",
women (2 Timothy 3:6, NIV).
A reading of the entire passage of 1 Timothy 2:9-15 strongly
suggests that Paul was giving Timothy advice about dealing with
some heretical teachings and practices involving women in the
church at Ephesus. The heresy may have been so serious that he
had to say about the Ephesian women, "I am not allowing women
to teach or have authority over a man." But we know from
other passages that such an exclusion was not normative in Paul's
ministry.
First Timothy 3:1-13
This entire passage has been held by some to confirm that all
leaders and authorities in the Early Church were intended to be,
and indeed were, males. It is true that the passage deals primarily
with male leadership, most likely because of majority practice
and expectations. When there were women leaders, like Phoebe,
they would be expected to meet the same standards of character
and behavior.
Translations of verse 11 present evidence of the translator's
choice based on personal expectations. The word gunaikas
can be translated as either "wives" or "women,"
depending on the translator's assumptions concerning the context.
One rendering leaves the impression that these are qualifications
for deacons' wives; the other suggests this exhortation is addressed
to female spiritual leaders.
Although the first-century cultural milieu produced a primarily
male church leadership, this passage along with other biblical
evidence of female spiritual leadership (e.g., Acts 21:9; Romans
16:1-15 ; Philippians 4:2,3) demonstrates that female leadership
was not prohibited, either for Paul's day or for today. Passages
which imply that most leaders were male should not be made to
say that women cannot be leaders.
Galatians 3:28
Those who oppose allowing women to hold positions of spiritual
leadership must place contextual limitations on Galatians 3:28.
"There is neither Jew nor Greek, there is neither bond nor
free, there is neither male nor female: for ye are all one in
Christ Jesus."
Some interpreters restrict the meaning of this triad to salvation
by faith or oneness in Christ. That truth is certainly articulated
throughout Scripture. Yet the verse carries a ring of universal
application for all our relationships, not just an assurance that
anyone can come to Christ. "Neither Jew nor Greek.... neither
bond nor free... neither male nor female"--these are basic
relationship principles to which faithful followers of Christ
must give highest priority.
The God of the Bible has "no respect of persons" (Romans
2:11; cf. also 2 Samuel 14:14; 2 Chronicles 19:7; Acts 10:34;
Ephesians 6:9). He calls whom He will and gives gifts and ministries
as He chooses; man must not put limitations on divine prerogatives.
In Christ we are truly set free from sin and its curse, which
separate from God and elevate or demean according to race, social
standing, or gender.
Therefore We Conclude
After examining the various translations and interpretations
of biblical passages relating to the role of women in the first-century
church, and desiring to apply biblical principles to contemporary
church practice, we conclude that we cannot find convincing evidence
that the ministry of women is restricted according to some sacred
or immutable principle.
We are aware that the ministry and leadership of women are not
accepted by some individuals, both within and outside the Christian
community. We condemn all prejudice and self-promotion, by men
or women. The existence in the secular world of bigotry against
women cannot be denied. But there is no place for such an attitude
in the body of Christ. We acknowledge that attitudes of secular
society, based on long-standing practice and tradition, have influenced
the application of biblical principles to local circumstances.
We desire wisely to respect yet help redeem cultures which are
at variance with Kingdom principles. Like Paul, we affirm the
Great Commission takes priority over every other consideration.
We must reach men and women for Christ, no matter what their cultural
or ethnic customs may be. The message of redemption has been carried
to remote parts of the world through the ministry of dedicated,
Spirit-filled men and women. A believer's gifts and anointing
should still today make a way for his or her ministry. The Pentecostal
ministry is not a profession to which men or women merely aspire;
it must always be a divine calling, confirmed by the Spirit with
a special gifting.
The Assemblies of God has been blessed and must continue to be
blessed by the ministry of God's gifted and commissioned daughters.
To the degree that we are convinced of our Pentecostal distinctives--that
it is God who divinely calls and supernaturally anoints
for ministry--we must continue to be open to the full use of women's
gifts in ministry and spiritual leadership.
As we look on the fields ripe for harvest, may we not be guilty
of sending away any of the reapers God calls. Let us entrust to
these women of God the sacred sickle, and with our sincerest blessings
thrust them out into the whitened fields.
COMMISSION MEMBERSHIP
Gordon Anderson
Zenas, J. Bicket, chairman
Robert L. Brandt
Richard Dresselhaus
Harry Faught
William A. Griffin
Stanley M. Horton
Edgar R. Lee
Paul Lowenberg
Jesse Miranda
Robert D. Ross
Wesley W. Smith
Hardy W. Steinberg
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