Biblical & Theological Basis for Women in Ministry

The changes affecting women in the modem era have obviously influenced the Church's thinking, but the ministry of women is neither derived from society's ideas nor a partner to its extremes. For a tradition that is based on the question "Where is it written?" only one foundation is satisfactory for having women minister in the name of Jesus Christ. Women ought to minister not because society says so but because the Bible leads the Church to such a conclusion. A legitimate biblical and theological basis for women in ministry is, therefore, crucial to the ongoing implementation of the Higher Vision's decision regarding the ordination of women.

Biblical Passages on the Ministry of Women
Usually when people speak of biblical texts on the ministry of women, they refer to only two texts, the two that appear opposed to the idea. These texts will need to be treated justly, but all of the Bible must be included in the discussion, not just two verses. Moreover, as with the interpretation of all Scripture, these two texts must be understood in their proper historical and biblical contexts. The Bible is not like a flat landscape, but is more like varied terrain, and each part must be dealt with in its own right. This is not to suggest that some parts may be ignored or are more important than others, but merely to stress that all the Bible must be treated fairly.

The issue of women in ministry is primarily a New Testament discussion, but there are Old Testament texts that deserve attention. Genesis 1:26-28 indicates that man and woman were created together in the image of God and that dominion was given to both of them. In various contexts (such as Exodus 38:8 and 1 Samuel 2:1-10) women are mentioned as playing a part in Israel's worship. More important are the women who functioned in leadership roles and consequently provide an Old Testament basis for women in ministry. Miriam and Huldah are both referred to as prophetesses who had significant roles in God's purposes (Exodus 15:20,21 and 2 Kings 22:14-20). Deborah is also referred to as a prophetess, but she is best remembered for her activity as a judge of Israel and a leader in a time of conflict (judges 4-5). These texts do not legitimate the ministry of women by themselves, but they do provide important precedents.

The New Testament texts referring to women present a view that is markedly different from the negative view of women predominant in ancient societies. Women in biblical times usually were not educated, and rabbis warned against teaching the law to females. The limited information from ancient sources indicates that women who were considered respectable did not take part in public life. Rather, such women were expected to spend most of their lives within the confines of the home. Women were viewed as temptations to sin. They were not counted in the number of persons needed to have a synagogue, nor was their testimony accepted in a court of law. But Jesus' attitude and practice was in direct contradiction to that of his contemporaries. He initiated conversation even with unrespectable females like the Samaritan woman at the well (John 4). Because of her witness, many of the townspeople believed in Jesus. Jesus had women disciples who accompanied him from Galilee to Jerusalem and helped finance his ministry (Mark 15:40,41 and Luke 8:1-3). Jesus taught Mary and defended her choice to learn (Luke 10:38-42). Women were the last at the cross and the first at the tomb. After his resurrection Jesus appeared first to women and gave them the task of telling the good news to the disciples (Matthew 28:7).

The new-found freedom and role of women in Christ is clear also in the writings of the early Church. The book of Acts frequently mentions the presence and activity of women in the founding of the Church. From the praying in the upper room (1: 14) to the persecution by Saul (8:3) to the reception of the Gospel by Greeks (17:12), women were involved. Of major importance is the quotation of Joel 2:28-32 which is used in Acts 2:17-21 to explain the pouring out of the Spirit at Pentecost. With this event the promise had been fulfilled that God would pour out his Spirit so that both sons and daughters would prophesy. The church at Philippi was founded on women, and one of them, Lydia, obviously played an important role in the origin and growth of this church. The four prophesying daughters of Philip, who are mentioned in Acts 21:9, are further examples of the ministry of the Holy Spirit through women.

The ministry of women becomes even clearer in the writings of Paul. In Christ racial, societal, and sexual barriers have been broken down so that all are made one. "There is neither Jew nor Greek, there is neither slave nor free, there is not male and female, for you all are one in Christ Jesus" (Galatians 3:28). This newly found oneness does not refer merely to our standing before God or to a oneness to be found at Christ's second coming. It refers also to the present, for it is the basis of Paul's rebuke of Peter's hypocrisy in no longer eating with Greeks in Antioch (Galatians 2:11-21). In the American Civil War era some people argued that this verse had no social implications for the question of slavery, but most Christians have come to see the error of this judgment. There is nothing in Christianity that relates only to our salvation; our faith relates to all of life, including the roles of male and female. The issue is whether our attitudes concerning race, social class, and gender will be determined by our oneness in Christ in the new age or by the barriers and values of the old age.

In Paul's letters we encounter a significant number of women who were engaged in the work of the Gospel. We are not told the details of what any of these women did in their ministries, but the same language that Paul used of himself and his male helpers is used of them. Romans 16 mentions ten different women who were engaged in various kinds of ministries. Phoebe, who was probably the person who delivered the letter to the Romans, is described with the Greek word diakonos (which can be translated as "deacon" or 11 servant") and as one who helped many, including Paul (Romans 16:1,2). Prisca, also referred to as Priscilla, is called a fellow worker of Paul in 16:3. She and Aquila, her husband, had a church in their house, and the two of them instructed Apollos in Christian doctrine (Acts 18:26). Mary, Tryphaena, Tryphosa, and Persis were all women that Paul described as ones who labored in the Lord (Romans 16:6 and 12). It is also probable that Romans 16:7 refers to a woman, Junia, as an apostle, rather than to a man named Junias as in many translations of this text. (Since there is no evidence of this name being used for a man, the charge of a male bias in some translations is difficult to avoid.) In Philippians 4:2,3 two other women, Euodia and Syntyche, are said to have struggled along with Paul and his other fellow-workers in the Gospel. Such evidence cannot be discounted.
First Corinthians 11:5 is one of the most important passages regarding women in ministry. This text is often overlooked because of other questions, but it is clear that women were praying and prophesying in the early Church. The only concern about their activity was for proper decorum in the way they dressed. We cannot easily argue that women were allowed to prophesy but were not allowed to preach or teach. The New Testament does not make such a distinction between prophesying and teaching (See 1 Corinthians 14:3 and 31).