This passage has troubled me...

[Vickilynn]

I don't think it's a matter of someone NOT believing the Scriptures; I believe it's a matter of interpretation of what Scripture is saying. One sees it one way; another sees it another way. It's not essential, and it's not cause for a split. But a split is happening here. Karen and Vickilynn have both made very valid points. The Spirit gives life. The Spirit reveals. The Spirit, I believe, does not say to contend with our brother (or sister) in Christ. You have differing views. Let it go, already! Throwing Scripture at each other is not helping. I think it is, however, helping satan and his realm. I hear him laughing. Quit giving him more ground than he already has in the church and in this world!

Shalom Isaiah,

I understand where you're coming from, I really do. However, this is an important issue in the church, one that comes up regularly. As long as people can discuss this Scripturally, without ad homein attacks, it is glorifying to G-d, even with different views. It only glorifies the flesh when the discussion turns ugly and people attack the people and not discuss the issues from a Scriptural standpoint.

We can only grow by gracious discussion Isaiah. And the devil has no power that is not given to him. This is not about satan, it is about G-d.

[Karen C.]

The Role of Women in Ministry

Position Papers are official documents of the Church that have been approved by its General Presbytery.

--------------------------------------------------------------------------------

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 number 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.

This is where I stand..

Peace to you..

Pastor Karen

[Vickilynn]

Shalom,

from CARM, a well-respected Biblical site.

http://www.carm.org/questions/womenpastors3.htm

CHRISTIAN APOLOGETICS & RESEARCH MINISTRY

www.carm.org

Another response to a paper arguing for women being pastors

The following is a response from the pastor who's original article was answered here. We have reproduced it along with CARM's response. I was under the impression that I had permission to reproduce his original article and have since received confirmation that I may reproduce it as well as this one. I apologize if there was a misunderstanding in this matter previously.

Is the issue of women pastors serious enough to warrant multiple responses? The answer is most assuredly yes. The reason is because the Christian church has a tendency to move into apostasy; after all, we are sinners by nature. But when the Scriptures clearly teach on a topic, and if the Christian were to go against that clear teaching, it then becomes necessary to address the issue.

Please understand that it is not the position of CARM that women are to be belittled, or are subservient to men. CARM's position is that women are underutilized and underappreciated in the church. But this does not mean that it is okay to violate scripture's teaching concerning eldership. The Scripture is our guide and we must submit our preference to it -- whether or not it is popular, comfortable, or likeable. To do otherwise is to sin against God.

Of course, there will be those who say that this is a debatable issue and that we should not declare someone's opinion to be authoritative and then force that opinion upon others. Doesn't Rom. 14:1-12, when speaking of debatable issues, declare that we should be gracious to those with whom we disagree? Yes, it does, but we must realize that because someone debates an issue does not mean is inherently debatable. Mormons, for example, will debate whether or not people can become gods since they affirm it is possible. But the Scriptures clearly teach they cannot (Isaiah 43:10). Therefore, just because it's debated does not mean it is debatable.

Basically, there are three reasons why those who claim to be Christians will affirm that women can be elders and pastors.

1. They are ignorant of what the Bible truly teaches in this matter.

2. They are listening to the opinions of non-Christian society and are projecting those preferences upon the scriptures.

3. They are not regenerate, do not have the Spirit of God in them, and cannot discern spiritual matters (1 Cor. 2:14).

Taking God's word seriously is the obligation of every Christian who should submit his/her preferences to it. But, sadly, this is not happening enough in the Christian church today. We must all be mindful of the warning of 2 Tim. 4:1, "For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires." Christians should never be so arrogant as to say, "Thank you Lord that I am not like other people who gather to themselves teachers who tickle their own ears." (See Luke 18:10-14).

What we need in Christianity is more people who will stand for the truth of God's Word instead of trying to water it down in order to meet the needs and preferences of the politically correct or the unregenerate. To such a heresy CARM says boldly, may it never be!

CARM calls out to Christian men to stand upon the word whether it is popular or not, whether it is easy or not, and whether it costs them or not. Women pastors exist because of the failure Christian men, and this failure extends all too often into the pulpit.

The elders and pastors of Christian churches need to be called to account for allowing women pastors. They need to be rebuked publically.

*

1 Tim. 5:19, "Do not entertain an accusation against an elder unless it is brought by two or three witnesses. 20 Those who sin are to be rebuked publicly, so that the others may take warning."

CARM takes this warning seriously which is why the first article from the same pastor did not include his name or the church. It was my contention show respect to a pastor who leads God's flock. Therefore, in this paper I still seek to show that same respect. Nevertheless, this pastor is in error as will be shown in the analysis of his defense of is position.

Should we leave a church over this?

Is this an issue worth leaving a church over? In my opinion (Matt Slick, president of CARM) yes it is. If a pastor cannot discern such clear teaching of Scripture and instead imposes upon the word of God faulty exegesis and faulty logic (as he has done and does do in his response), then in my opinion, I would be forced to leave. I would not be able to trust his judgment concerning the rest of the word of God. Again, this is my opinion.

What about those who have invested years in a church when a woman pastor is introduced? Should they leave or just stick it out in silent disagreement? It is ultimately up to the individual Christian to answer this question. But, I offer my opinion. If I were to continue to attend that church, then am I not publicly displaying my support for the eldership of that church in its actions and teaching in this regard?

If more Christians across the world were to study biblical theology, stand up for it, and sacrifice some comfort, then the pulpits would be that much better. Truth is truth. Stand on the truth.

Also, if the elders of the church approved of having a woman pastor, then I would not be able to trust them either since they are not acting as competent elders and are not refuting error. Please consider the following twelve qualifications of being an elder.

1. The elder must be above reproach (Titus 1:6; 1 Tim. 3:2).

2. The husband of one wife (Titus 1:6; 1 Tim. 3:2).

3. Have children who believe (Titus 1:6 ;1 Tim. 3:4).

4. Not be a new convert (1 Tim. 3:6).

5.

Should be self controlled and temperate (Titus 1:7; 1 Tim. 3:2).

6. Must be honorable, hospitable, seeking good (Titus 1:7).

7. Have a good reputation (1 Tim. 3:7).

8. Not be addicted to wine (1 Tim. 3:3).

9.

Not be greedy (1 Tim. 3:3).

10. Able to exhort (teach) sound doctrine (Titus 1:9; 1 Tim. 3:2).

11. Able to refute false teaching (Titus 1:9)

12. Must be ready to earn his own living if necessary (Acts 20:17, 33-35).

Points 10 and 11 above are applicable here. If the elders (who must be male per #2) of a church do not correct the teaching of having a woman pastor, then they are not doing their job and should not be elders.

Is this making a mountain out of a mole hill? No, it is not. The Scriptures teach that an elder must be the husband of one wife. The authority issue related to it is based not on culture but on God's created order (as will be demonstrated below). Therefore, CARM takes the position of standing on God's Word and believing what it says in spite of political correctness, social influence, or personal preferences, as every Christian should do.

Finally, it is my understanding that I had permission to use the pastor's article in my earlier examination which is why I reproduced his previous work and analyzed it. I also have received permission to use this response from him to which I'm also examining. This is to be commended on the part of the pastor.

Apparently, someone asked him why he did not include two important verses in his analysis of the issue of women pastors. Following is his published response.

------------------

ORIGINAL: "Dear Pastor,

Thank you so much for your article declaring your stand on women as pastors. In your response you clear that many of my questions, but I still have two:

1) 1 TIM 2:12 regarding not permitting a woman to teach or to have authority over a man, and

2) 1 TIM 3:12 the standard for deacons.

Thank you for your time. I await your response.

Mr. A."

ORIGINAL: "Dear Mr A,

"Thank you for your kind letter asking for explanations regarding 1 Tim 2:12 and 1 Tim 3:12. If you took notice (which I'm sure you did), I purposely did not address the issues that can be argued concerning women in ministry. I have found that to argue these issues accomplishes little. Well, actually it does accomplish something -- division. Instead, I simply presented a case which I believe had clear Biblical support for woman to function as ordained ministers of the gospel in Biblical context. Everything in life has a Biblical context -- love, sex, hate, confrontation, war, peace, dancing, mourning, killing, marriage, money, work, prayer, holiness, people in ministry, etc.. God clearly defines and contextualizes. This is what keeps the universe (God

[Emily~Anne]

I most certainly believe women can be in ministry, but NOT as a pastor of a church.

[OopsMartin]

Regarding Deborah, let's look at Judges 4.

Deborah lived in a different time and culture in Israel. She did not live in the NT church time. She was not being addressed by Paul. She is a poor argument against the truth from Scriptures that women are not to teach or usurp authority over men. That is clearly a Biblical truth.

Deborah told Barak that HE and MEN should lead the attack. Verses 6-7

First that is not what Deborah told Barak.

6 Then she sent and called for Barak the son of Abinoam from Kedesh in Naphtali, and said to him,

[firehill]

Sorry, we're not talking the Talmud here, so let's not go down the anti-semitic rabbit trail again.

Sorry, but Paul a liberator of women didn't think that a woman's speech in church was ugly, shameful, base, disgusting, or disgraceful but the sayings of the Talmud reflect just such attitudes!

Paul quoted Judiaizers then he refuted them. We've already posted on these so please read them. For Paul to tell ALL to SPEAK and prophesy then turn around and tell women to not speak would be a CONTRADICTION and the bible never ever contradicts itself! When we find a contradiction then rest assured we have misunderstood the author's intent.

Also there is no law in existence in the ENTIRE OT that says a woman must not speak and that her speech is filthy but we can find such things said in the Talmud. Now if you can provide an OT law that says what vv. 34 & 35 do then you have a case but if not then you've not a leg to stand on.

[Vickilynn]

On the contrary, you speak brashly to an ordained minister of another denomination with little to no respect whatsoever. You claim to rebuke with God

[OopsMartin]

The Role of Women in Ministry

Position Papers are official documents of the Church that have been approved by its General Presbytery.

--------------------------------------------------------------------------------

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 number 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.

This is where I stand..

Peace to you..

Pastor Karen

Pastor Karen,

thank you for taking time from your likely very busy schedule in serving the Lord, to post some official position papers from your denomination. I know something of the inner strength one must in earnest seek God for in order to obey His calling in the face of superstitious opposition. I pray that you persevere in following God in all that you do and in doing so God will strengthen your character and give you hope. Such hope will not be dissappointed, but God will empower you with His love which will pour through you by the Holy Spirit. (Ro. 5:1-8)

[Vickilynn]

Sorry, we're not talking the Talmud here, so let's not go down the anti-semitic rabbit trail again.

Sorry, but Paul a liberator of women didn't think that a woman's speech in church was ugly, shameful, base, disgusting, or disgraceful but the sayings of the Talmud reflect just such attitudes!

Shalom Firehill,

We're not discussing the Talmud. Paul's words in the Scriptures stand all by themselves. They are not a rebuttal, they are a positive command.

Paul quoted them then he refuted them.

That's simply not true.

We've already posted on these so please read them.

I have, and I disagree with your conclusions. That's not what the Scriptures say plainly.

For Paul to tell all to speak and prophesy then turn around and tell women to not speak would be a CONTRADICTION and the bible never ever contradicts itself!

Nope, it's not a contradiction at all. Paul spoke very directly to women NOT being in authority over men. He also spoke very clearly about G-d, grace, love, and the Holy Spirit being made available to men and women. One does not conflict with the other. I have posted respected theological sources that say just that, please read them.

The passage of 1 co 14 does not address leadership, authority, teaching, etc.

Of course it does, extremely plain. Paul instructs us women to work within our given roles, and not to exceed them.

1 Cor 14

34Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience as also saith the law.

35And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.

[OopsMartin]

We're not discussing the Talmud. Paul's words in the Scriptures stand all by themselves. They are not a rebuttal, they are a positive command.

The OT and the NT comprise one whole Word of God. They do not work against each other. When people quote portions of the NT in such a manner that they cause them to blatantly disagree with the words of the OT, then they have misinterpreted them. All the Words of Scripture support each other, mesh together into one whole picture of the workings of God.