Thesis

This research is to stir one’s mind as to how God uses women to perform his work. It will provide thoughts from theologians and other persons in ministry in documenting the Ministerial Roles That God Allows to Be Filled by Women.

Introduction

Through the ages, it is believed that God has called and anointed women to fulfill positions such as; Mother, Servant, Teacher, Prophetess, Deaconess, Minister, and Judge. There has also been a Ministry Change. There are others whom snub at the mere thought of woman fulfilling some of these positions. The biblical, theological, and philosophical aspects are going to help render this problem.

Biblical Roles and Provoking Thoughts

God anoints and uses women to fulfill specific tasks that are required for his work to be completed. To have a better understanding of anointed we must look at the Greek word ‘Chrio’ to understand how it is going to be used in this research. Anointed-(Chrio-Gk: 5548; to smear or rub with oil, i.e. (by implication) to consecrate to an office or religious service).[1] Within God’s work and continuing to stay in his word, one soon becomes aware of his/her relationship and fellowship with him. God has each position to fulfill the need of his work and it is proven throughout his word that he uses who ever will. In Hebrews 13:8 it is stated that Jesus is the same yesterday, today and forever.”[2] If that be true, can one conclude that positions filled by women in the Old Testament are equivalent for those in the New Testament? This opens the door available for the anointed contemporary woman and feminist theology.

Mother    

The Biblical and historical facts share a story of a virgin anointed and favored by God, to complete a great task that had already been predestined many years earlier. This woman, visited by the angel, Gabriel, was told how God was going to use her for his Glory. He explained God had found favor in her and that she was going to be with child. The woman who was chosen and received this task was Mary. Her task was to carry the Savior for nine months and to give birth to this Emanuel and to raise him in a Godly manner. Yet people did not understand that this single woman was actually truly being used by God and they looked upon her as defiled. This happened only on one occasion, yet, this research shows no reason to limit this occasion as in how God can use women as mothers for his plan. Edith Deen finds Mother Mary as a testimony of how woman can be an individual so finely tuned in the Spirit of God that nothing is impossible for her.[3] Augustine of Hippo is found to state that “God used a woman to alleviate the fall of humanity during an Easter sermon. He acknowledges the Fall of Eve by assigning her the blame, yet, he also recognizes that it was restored by a woman who led a virtuous life and the bringing forth of the Christ child. He continues on to mention how a woman was also used to announce that Christ had risen from the grave as a notable occasion.”[4] Here God has chosen, and shown how he used woman to participate in an integral part of his continuing work.

Servant

God used many servants throughout the Old and New Testaments. One woman servant in particular was Phebe. Her specific role of servant defined in the Greek is diakonos. E.W. Bullinger explains the word is used twice as minister, but here it is rendered servant, meaning one who is active.[5] Strong defines servant, diakonia as a servant, minister. Its etymology, which is used in this research causes great scrutiny among theologians, is diakonos meaning to run on errands. spec. a Chr. Teacher and pastor, deaconess, minister and servant.[6] Deen draws on diakonos, and chooses to use deaconess as a title for Phebe. Dr. Lee Anna Starr acknowledges that Phebe is a minister. She also states that the church in those days held the servant in higher regard over the office.[7] This aligns with the relationship shown through Phebe and Paul in Roman 16. He regarded her highly and requested the utmost attention from the people of the church to give her whatever she needed. There is a thought provoking question that Dr Starr and this researcher share; “how is it that each time when the Greek word diakonos is used as a title in the male gender, it is applied as minister. Those males recognized are; Paul, Tychicus, Epaphrus and Timothy, and yet it is chosen to be translated only once as servant for Phebe? Deed found there were women ministers in the early Christian church in the time of Pliny. He, being the younger, was found to have quoted, “However, I thought it necessary to apply the torture to some young women, who were called ministers.” Dr. Starr also found in her research both the vulgate and Italian Version where Phebe is called “ministra”.[8]  In acknowledging what position is believed to be held by Phebe here, whether it is that of servant, deaconess, or minister. It is easy to come to the conclusion that she was definitely a servant of the living God.

Teacher

Teachers hold a higher standard if we look at it from the position of Jesus for he was called teacher more than any other title. Teacher defined by Nelson’s Dictionary, “is the act of instructing students or imparting knowledge and information.” As used in the New Testament, the concept of teaching usually means instruction in the faith. Parents were also directed to teach their children about God and His statutes (Deut 4:9-10).[9] Lois and Eunice are two women who are recognized in fulfilling the job of teaching Timothy his deepest understanding of God’s laws within the Jewish realm.[10] Through this teaching God used his grandmother and mother to provide him with wisdom that greatly helped Timothy in his later years. Many other teachers are noted in the Bible as well such as Mary, Jesus’ mother, who also teaches us by example in Luke 1:46-55, how to be grateful, thankful and willing to go the distance in whatever God had planned for her and for us today. Priscilla, whom Paul speaks of highly and claims her as a co worker, is recognized as being a teacher of Apollos.[11] Loren Cunningham shares a “credible thought when Paul was speaking to Timothy on the subject that all scripture was specified by God for teaching”. He also presents a clear message stating that “there is not one who can speak of Christ without instruction taking place”.[12] Using these examples, one recognizes that Timothy was instructed under his grandmother and mother as a young boy. The teachings of Mother Mary and Priscilla are prime examples of how men and women can be taught and learn from woman.

Prophetess

Huldah, A prophetess, was an educated woman used by God. To better understand her and how God put her gifts to work, we must define prophetess, The Hebrew 5031, ‘nebiy’ah’ defined in the feminine as an inspired woman and poetess. Huldah was believed to be responsible for a “place of instruction”.[13] Lee Anne Starr finds that Jewish tradition held that she was teaching in a school publically.[14] Josiah provides reputable credentials of holding high esteem for Huldah’s position by seeking her “authoritative opinion” instead of Jeremiah’s on the book of laws.[15] It was she who prophesied, of the destruction of Jerusalem which allowed Josiah to react so promptly in his fight.[16] Due to his obedience to God he was spared the downfall of Jerusalem while under his command.[17] There are many more that prophesied throughout the Old and New Testaments. Cerling brings forth the four daughters of Phillip that prophesied. He explains indeed inspired women of God did prophesy, in fact they were believed to have prophesied more than once but he could not prove they held a prophetic office.[18] Susan T. Foh declares that there were women prophets who prophesied in the Old Testament, therefore 1 Corinthians 14:34 cannot deny the prophesying of woman.[19]

Deaconess

The role of deaconess, although found questionable in some denominations, have been charged by many to be a possible role of ministry for women. Phebe seems to be the only woman in connection with deaconess using the word diakonos throughout the Bible. It has been mentioned previously, but due to the definitions of her position it is deemed necessary. Deaconess has been found participating in certain denominations for years while others still battle with its authenticity. This specific position acknowledges Phebe as having participated as a deaconess. Paul recognizes her place and gives her credentials and bids of the people within the church to be accessible to whatever she needs. Her needs were met because of her highly regarded position. As disagreeable as this may seem too some, still, this research has stumbled upon many resources that state Phebe was indeed a deaconess. The R.S. V. and the A.E.B. Bible versions recognize her as a deaconess, while the N.E.B. recognizes her holding office at Cenchreae.[20] After what seems to be an in depth study on the words within Romans 16:1 Sheler finds Phebe to have been a leader and patron in the house church.[21] Zagano shares similar findings as Sheller recognizes both 1Timothy 3:11 and Romans 16:1 contribute to the diaconate position as being in progress in the earlier days.[22] Kellar has shared in her article the beginnings of women and their patronage of serving as deaconess. She sheds some light by sharing Christian Golder’s authoritative view on deaconess as being the beginning of the first professional position for women in the churches.[23] Even in those days there were upsets for women taking places in the ministerial roles in the church. She expounds on the hardships that women had to face when leaving the home or house church that was within the home.  This will only lead to more and more involvement in the ministry within the public for it should not be a surprise since it has been going on since Jesus walked the earth. Jesus allowed women to minister to him.

Minister

In the ministry, there is another role to be filled and it is that of minister. We find something surprising in this word minister for it is defined in the use of a noun in the Greek as diakonos. Vines, Unger, and White, defines this as 1249 in the Greek as “a servant, attendant, minister, deacon”[24], but shares it to be used in specific verses that are translated as minister, which does not represent a woman. However we have seen the Greek word diakonos too many times to discard it and how it has been used. Phebe has been shown to be described as a servant, deaconess and minister by the same Greek word diakonos which leads to some speculation as to how it is being used by theologians, writers of the Bible, and the early church. Walter Kaiser, Jr., provides thought provoking knowledge that Paul is relating to the interpretations of the rabbinic laws instead of the mosaic laws when speaking of women not being able to teach.[25] Even this researcher recognizes and agrees with Cerling’s thoughts of how Paul seems to make contradictory statements of women not speaking in church, only to find in 1 Corinthians 11, directions given for women, when speaking out. Cerling also recognizes Phebe as minister in Romans 16:1.[26] Chrysostom, a church leader known from the 4^th century, recognized Priscilla as being “the Pastor of the church of Corinth once Paul left”.[27] A Reverend Tietjen spoke at a conference and was dealing with the subject of women preaching, even though he didn’t agree with it, he did quote one of Luther’s sayings, “freedom of a Christian is free, Lord, subject to none because he is united with Christ”[28]. Cerling continues on in his article, ‘Women Ministers in the New Testament Church’ the possibility of women preachers. He poses the question, “does a woman have to be in authority over her husband when she is the minister in a church?” It is noted that the only way Paul and Cerling can come to any consensus is that “Women can become ministers as long as it does not create confusion in the home.”[29] For most recognize that both; Paul and Peter spoke of women being under submission to the husband in the home. The functions of the priesthood were brought to view when the institution of the Eucharist announced that the office of bishop and priest were to be filled only by men since it reflected Jesus’ role as a male.[30]  Paul wrote in 1 Corinthians 4:1 which speaks of man – ‘antrhopos’ (Gk: 444: human faced) no gender here, as ministers of Christ. As ministers of Christ, it covers many positions in life. Even God allowed Deborah to fulfill a specific job in her position as Judge.

Judge

How can one speak of a woman judge without thinking of Deborah? She has been called the encourager for Barak. This researcher has found her to be far more than one who encouraged. She was a woman that got God’s work done by following his commands. Grenz and Kjesbo recognize Deborah as being one who exercised authority over the entire community of women and men. They recognize her position as Judge and feel that everyone is diffusing the credit deserved to Deborah by claiming she was just given the position of Judge because there was not a man to fill it.[31] With the previous information stemming from the Old Testament, we can also add the history of Josephus. He writes the words of Deborah, in response to Barak’s refusal to go into war as, “Thou, O Barak, deliverest up meanly that authority which God hath given thee into the hand of a woman, and I do not reject it!”[32] Although the majority of people are found to give credit to Barak and Deborah for the song found in Judges 5:1-31, Deen is found giving full credit to Deborah with honors.[33] Today’s woman can certainly grasp an appreciation for Deborah and her position. This provides society with the openness to realize that God uses whoever will. In saying this it opens one up to many types of ministry that God uses to continue his plan.

Ministry

G.N. Stanton states a true fact that women ministered to Jesus.[34] This research cannot be completed without bringing up the more silent positions, yet critical to women fulfilling the ministry of Christ which God allows. The woman who anointed Jesus’ feet was a ministry in itself.[35] Jesus allowed a woman to anoint his feet. What an everlasting impression she has made to all. Through following her discernment and trusting in Jesus words she felt free to do this deed; whereas the disciples later failed to have recognized Jesus and his previous words when his hour had come. The woman at Samaria taught in John 4:7-42, is a great example of how Jesus worked in her life for she went to the city of Samaritans with a refreshed repented heart and shared her good news. It states she went to the city, it does not state that Jesus put limitations on her to share only with women and children, in fact it specifically mentions her speaking to men. Deen states that Jesus came after her and stayed for two days freeing people from their sin.[36] The Samaritan woman brought in the news of change through hope, while Jesus brought Salvation.

Ministry of Change

     There are many types of ministry. God is known to use women throughout the Bible as documented throughout this research. He also uses women in the secular realm as well. Elizabeth Carroll’s article “Women in Ministry” recognizes the joy of women endeavoring to have freedom of ministry. A new type of ministry, which if it were not for this type, it may be said that women would not have the freedom it does today to be the ministers of Christ. This other type of ministry entails the war times of the 1920’s. The struggle of equality for women was a movement that did not just begin then, but has been moving throughout history. From the times of Judean law until now there has been a more dominant male world and the movement of equality for women has been continually struggling.[37] Carroll mentions Elizabeth Cady Stanton, and her role in fighting for women’s rights for equality.

Stanton’s biography[38] reveals she attended seminary and studied Greek and Latin languages under a preacher tutor. It is understood that her father (a preacher) and her had a close relationship. This deems her credible for her knowledge of the Bible. She is recognized for taking parts in fighting for women’s rights for equality. It is revealed in her biography her thought of women and that they are subject to “govern differently than man”.[39] She is known mostly in the public eye for her feminism taken to the extreme, but through this researcher’s eyes it seems that she only sought the equality of women while paving a way for woman, which has included God’s women to have the position/positions that He intended. Stanton took part in the 1^st wave of the Women’s rights movement that allowed women to vote in the 1920 national elections.[40] The article ‘A feminine perspective on ministry’ by Ackerman[41] provokes much thought on the perception’s of the feminist theology. She provides clues as to how women use their perceptions of intuitiveness, experience and their call for ministry to allow their forwardness in participating in all roles of ministry. This researcher is reminded of the statement that she pulls from Villa-Vacencio, “when females read the word of God, she perceives things differently than man.”[42] This is a familiar statement for we acknowledge that Stanton stated something to that effect.

Conclusion

There are many ministerial roles for women discovered from the Bible, articles, books, theologians and their perspectives. This researcher has followed the heart of knowledge and experience through the years and attempted to apply new found knowledge within. Each individual position has been recognized to be fulfilled by woman. The point of servant defined in the case of Phebe definitely leaves one to think of her as a servant. The teacher is also seen as a position that women can uphold in any place of fashion. The roles of deaconess and minister, has brought a sincere credible sense of Phebe fulfilling each or possibly both positions, but still there lingers a question of Paul’s statement of woman’s silence in the church. It is however rumored, that the women sat opposite the men, in the church, which makes it more understandable why Paul would teach for them to be silent and not ask their husbands questions until they got home. This is believed to be agreeable for till this day, when women and men enter to pray at the Wailing Wall in Jerusalem, they have to enter in separate doors to be set apart. The prophetess role is recognized as legitimate, being filled by women throughout the Bible. This research has only attempted to show how God used women in each of the listed roles. One can only pray that the mystery or contradiction of Paul’s view, when he gave the instruction,” women are not to teach over man” will be revealed. Bristow’s research reveals that the writers of translation and the early church have taken on the beliefs of the times of Aristotle which is why we have the male domination shown through Pauls writings. He also states that it is not the intentions of Paul to give this understanding. He recognizes that Paul held women in high esteem and also worked with them as coworkers.[43] It is a known fact that men and women do not perceive things the same way. This researcher is also reminded of the fact that when Christ tells of us to come to him as a child, “should we not take this into consideration while listening to the word of God whether man or woman is teaching?” Even David reminds us of “Out of the Mouths of Babes.” In attempting to not take on the feminist theology role, this research reveals that there is a possibility for women to preach and teach over the man without being uncovered as mentioned in 1 Corinthians 11. 1 Corinthians 11:5 & 13 mentions women may in public, prophecy and pray. It is also found that there is nothing in God’s word that provides a woman’s credentials to actually hold authority over man even if she is called teacher or minister. It is possible for a woman to teach over man and harbor a great respect for him, while being under his covering. R. Nicole reflects on Revelation where one also witnesses the coming of Christ as one who is coming for a bride, which carries both genders in the feminine.[44] A final thought of this research is that there are only two questionable ministerial roles for women, and with this there is only Paul’s teaching of silence of women and not to teach over men. Peter’s teaching of submissiveness in 1 Peter and Paul’s in Ephesians 5 is only that of the household. These compared to all other documentations that have been found along with Joel 2:28, 29, and Acts 2:17& 18 can only leave little, if any doubt that the roles mentioned in this research are Ministerial Roles That God Allows to Be Filled by Women.

Copyright © 2011 by: Belinda Butler Dickerson
All Rights Reserved