Women Leaders In Christian Ministry Theology Religion Essay

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02 Nov 2017

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1.0 Introduction

Women leaders in Christian ministry often encounter varying impediments that hinder the fulfilment of their required leadership functions. This can be traced to the age-old gender based factors and standpoints often referenced from the scriptures and enforced formally or discreetly by various Christian denominations. This is often the case, regardless of the acquisition of required trainings for such levels of leadership positions. The intensity of such challenges varies within the Orthodox and Pentecostal denominations. Some Churches limit women to some leadership roles.

One of the aims of my case study research is to examine the Pentecostal believes and what they tend to support scripturally regarding ordination of women. A brief literature review in chapter two will cover scholarly Biblical excerpts related to the supporting and opposing of the ordination of WICL. Diverse views with disputed applications have been expressed by many Bible scholars: this is often explained in context to the time or circumstances in which the Bible writers made their admonitions.

This case study research will examine the challenges facing WICL as related to the creeds of the Assemblies of God Church Nigeria. The Hypothesis employed in assessing the challenges is hinged on hindrances caused by traditional gender-bias against WICL. The research questionnaire results will be enumerated in chapter three. Chapter four will showcase comparison with the contemporary setting as to what is obtainable at other Pentecostal and Orthodox churches. The impact of periodic update of position papers that were released in the last three decades, by the central governing body of Assemblies of God USA, with regards to the limits to which women can function in ministry will also be examined.

Chapter four will engage the challenges facing WICL in a country like America and Great Britain, in contrast to other developing countries. Particular attention will be given to the socio-cultural context which women operate in the various countries, with the aim of establishing their peculiar circumstances.

Chapter five will be dominated with general scholarly arguments and the corresponding scriptures related to WICL.

Chapter six will incorporate the principles used by several distinguished women who excelled in leadership position in recent decades. It will enumerate how they responded to multiple challenges in their ministerial services. All the foregoing is researched in the purview of the continuous tradition which relegates women to supportive roles in male dominated aspects of administrative and decision making platforms.

The result of my case study research is intended to serve as a useful tool of awareness that will encourage men as a role determinant in their dispassionate interface and all aspect of WICL. Invariably, the summary and recommendations of chapter seven will hopefully eliminate any complex or self-limitation issues concerning those in training or serving as WICL.

CHAPTER TWO

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2.0 Literature review

This chapter is centred upon the brief review of literatures, which relates to the challenges facing WICL. It sets off the hypothetical framework leading to the research and dialogue. It begins with the current position paper of the central AOG, which divulge a little historic background of the journey from the past revivals to the dawn of Pentecostalism. Attention is given to other scholarly literatures which enumerated key contributions on both the complementarian and egalitarian arguments concerning WICL, which were drawn from the scriptures. I associated the last part with works that contribute to suggestions in overcoming the challenges facing WICL.

2. 1. AOG’s historical scope on women’s position

AOG’s past positions on WICL, dates back to several years of fine-tuning. The very foundation of AOG Pentecostalism is the traditional presence of the gifts of the Holy Spirit, which was evident in the ministration of WICL that are often supported by their husbands, in braving the responsibilities that cover areas such as: Missionaries, Evangelists, Church planters, Pastors, Educators and in other facet of ministry. The publication ‘where we stand: the official position papers of the Assemblies of God’ was the 4th edition released in 1997 which has been superseded by another 2010 version.

2.1.1 Aftermath of the past Revivals.

Judging from the phenomenal manifestations of the Holy Spirit in WICL ministries, there were no recorded disputes regarding WICL positions and their ability as spiritual leaders up till about the 1920s. Thereafter, as Churches began to be more administratively structured, coupled with unexplainable decline in the participation of WICL, the male dominance in Christian ministries took a foothold and remained a tradition till the present day; thereafter women’s numbers in ministry circles became noteworthy.

2.1.2. Exegetical excerpts by Scholars

AOG accepts that the Bible remains the absolute authority on matters regarding doctrines, belief and way of life. There is an objective conduct with AOG in the welcoming of arguments from all sides, as it relates to the WICL debate as long as it is based on the scriptures. However, since the scriptures were inspired to address different dispensations, the validation of OT female supportive roles, down to the NT Pauline enigmatic themes, does not in any way invalidate any prophecies meant for our current generation. An example is the outpouring of the Holy Spirit in the last days according to Prophet Joel. (Joel 2:28-29). [1] 

2.2 The pro-egalitarians arguments.

Grenz and Kjesbo drew attention to the discrimination of women that attended seminaries, who were made to feel out of place in a male dominated setting. The journeys through the turn of the centuries were similarly described as earlier expounded by the AOG position paper, which refer to the initial argument-free atmosphere during and after the historic revivals.

However, the openness initially exhibited by most Churches at the USA regarding WICL was being gradually reversed by severing their functions. The injunction ranged from servitude in lay leadership roles to the level of professional ministry staff. The opposition wave severed functions in arrears that covered: presiding over committees, educating combined gender mature classes, serving in the principal bodies of local Churches as well as being admitted to Pastoral staff.

From within the Evangelicals, two interdenominational bodies with opposing views were formed in the late 80s namely: The Council for Biblical Manhood and Womanhood and Christians for Biblical Equality. As the names suggested the former are complementarians who opposed the leadership role of WICL, while the latter are egalitarians that sought female equality with male leadership status. They both simultaneously released periodic journals to justify their respective stance in WICL.

2.2.1. Women in creation and NT dialogue

This is an area where Grenz from egalitarian point of view responded to the creation phase argument, that Eve was more than a mere helper to Adam. He opined that ‘helper’ in that context implies the fulfilment of the role of procreation as designed by God. The post Pentecostal period was the time the NT plan of Jesus gradually unfolded with regards to the equal role WICL. Grenz further objected to complementarian’s distinction between private and public teaching by women, which was based on the undermining of the authoritative role of WICL. He argued that Apostle Paul accepted women as co-workers which deserved recognition from both male and female audiences. (Romans 16 & 1st Corinthians 16:6). He held on to the fact that the women who served as NT patrons of the gospel could as well perform as Pastors. The situation where there was no direct evidence of women as Bishops or Elders does not imply that they were formally banned from such positions. [2] 

2.3. The gender based arguments of Ingersoll’s egalitarian approach

Ingersoll confirmed the rise of evangelical feminism from the 70s and 80s, and its outright close-marking by the traditional male relegation bottleneck. The advent of the CBE as previously mentioned by Grenz and Kjesbo created a networking avenue for mentoring support, solely aimed at encouraging women who faced challenges in the area of WICL. The CBE needed to coexist with the hostile male dominated subcultural terrain.

Majority of the opposition were not only directed at women in Pastoral ministries, but also at women involved in Christian higher education, to the extent that there was a constant need for women to regularly justify the various positions they held. Husbands of women Pastors were constantly being ridiculed due to the Pastoral role of their wives. There was an occasion where a woman professor after being hired and relocated, in readiness to carry out her duties was subsequently fired, due to the change of mind of the school board regarding wanting a woman professor. There are other tumultuous scenarios in WICL which was brought about by antagonism resulting from the gender debates.

Ingersoll having been armed with accurate historical data, also examined and criticized the viewpoints held by conservative Christian gender culture, which elucidates that the submission of women can be accepted as a form of empowerment. She established the not so cogent valued points amidst the age-old male perception which were designed to ‘‘freeze women out of position of power and authority’’. Ingersoll finally collated various gender battles won by WICL with emphasis on all the styles that were used to accomplish a successful outcome, as well as counting the cost and sacrifices involved. [3] 

2.4. Some Complementarian perspective.

In continuation of this sporadic debate about gender roles in ministry, which does not take cognizance of both the spiritual callings of the female gender, one finds that even the Church leadership are held in suspicion once an insignificant administrative decision is executed. The way which such decision tilts into either direction of the debate, will cause members to accuse the Church governing body of being sympathetic to the complementarian or egalitarian sides. [4] John and Nancy Ortberg found it a double-standard, if a Church organisation in the western world, sends out their women to handle missions’ work at developing countries. Subsequently, an inevitable administrative height is attained by their WICL because of the remote posting. The Church in this example, by tradition would not allow WICL to function at the lowest of administrative levels. [5] 

2.4.1. OT Complementarian survey.

Blomberg considered the sequence of creation, and the privilege accorded Adam to name the animals at the Garden of Eden, as a direct indication of authority and dominion. This was also reflected with regards to the naming of woman and subsequently Eve, after the fall of man. (Gen 1:19-20a). It is considered that Eve as a helper to Adam automatically assumed a subordinated status, that was further confirmed in the judgemental pronunciation of God after the fall in the Garden.

The debate by Blomberg reasons that Adam and Eve were created as one flesh, which originally bears equality. This oneness was automatically modified when God said that Eve’s desire will be for her husband ‘who will rule over her’. (Gen. 3:16). This was regarded by complementarians as a vital pointer to God’s intention in establishing the headship of man.

As regards to the popular OT arguments, about the significance of Deborah’s role as a Judge, it was taken as a forerunner to the Kingship position in (Judges 4). When Barak, the military commander insisted that Deborah should accompany him to the battlefield, Deborah reminded him of the shame that will result from acknowledging that a woman defeated the enemy on his behalf. The response of Deborah is being used as recognition of the patriarchal perspective that men officially took the lead. It was deduced that the exalted roles of women in the OT, does not confer on them the modern day Pastoral or Elder status of the Church. [6] Schreiner’s complementarian perspective recognized the prophetic gifts prevalent with women in the Church, but argued that the prophetic messages from God are only spontaneous and does not make the Prophet elective in the formal ability to serve as Pastor or Teacher. [7] 

2.4.2 NT Complementarian survey

Myrtle Pellew enumerated some complementarian school of thought that the subordination of women is deliberate, judging from all-male selection of Jesus’ foremost disciples or apostles which was also taken symbolically as the Church representing the twelve tribes of new Israel. It was further construed that women cannot be ordained to priesthood except with some limitation, because of the sacramental nature of priesthood itself which involved sacramental symbols. This meant that Jesus Christ being a man implies that it is only in a man that the image of Christ can be made visible. [8] 

2.5 Suggested ways forward

2.5.1 Importation of patriarchal ways into the Church

Pellew admonishes that the Church should be willing to do away with patriarchal ways, which was imported into the Church with male dominance throughout the centuries. It is highly oppressive to WICL and was never part of Christianity. [9] 

2.5.2 Effective Prayer in place of heated debates.

Briscoe, McIntyre and Seversen fronts for the persistency in prayers as implied by Deuteronomy 13:4, which stressed on the need to cling to the Lord as the main route required in bringing out the best of any level of ministration, which WICL occupy. Prayers should be organised beyond the personal level and should cascade into immediate aspects of the Church, such as: Praise and Worship, Confession, Intercession, Thanksgiving, Fasting, Quarterly retreat days and Public functions. Prayers should be central to WICL so as to achieve a good bonding between ministry persons and the Lord. This will go a long way in providing direction from the Lord, which translates to success of the ministry. [10] 

2.5.3. The Masculine complex.

Stackhouse Jnr, formerly a professor of theology, advocates a solution to challenges facing WICL to a much needed crusade that will gradually popularise egalitarian position amongst male folks. He started out by conceding to the fact that arguments that try to convert people, to egalitarian view are purely spiritual, hence should be at the behest of the Holy Spirit. Human efforts to win contentions with all perceived good points should have its limit, while prayer is required to do the rest.

He admitted to Apostle Paul’s argument in 1st Timothy 2 (where women were required to be silent in Church) as an area which no Theologian has been able to decipher satisfactorily. Although Genesis chapter 2 implied God’s intended patriarchal order of things, He subsequently drew a limitation to this statement in (Genesis 3) as being irrelevant after the fall in the Garden of Eden, which opposes the earlier mentioned argument by Blomberg in 2.4.1. He further observed that after much interaction with renowned role model Evangelicals, it is quite normal to see a lot of men with egalitarian view, wanting an encouraging approval from other men, before they can confidently believe that they are on the right track. Stackhouse postulated that men who are against egalitarian position are afraid of losing a great deal of their masculinity to WICL. He learnt a lot from the egalitarian arguments which were contributed by women and was also privileged to interact with WICL who are of deep spirituality and remarkable leadership skills. [11] 

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CHAPTER THREE

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3.0 Methodology and findings

This chapter details the case study research methodology, which basically hinges on the hypothesis that traditional gender bias is the cause of the challenges confronting WICL. It includes: the purpose of the research, the methodology, the encountered limitations, research findings, synthesis of analysis and summary.

3.1 Research aims.

These were to:

1. Carry out a partial literature review by examination of the challenges facing WICL, through the expounding of various opposing viewpoints.

2. Examine the AOG creeds and its universal application with relevance to Nigeria as a case study.

3. Recommend possible solutions that will help in preparing the women in theological training, as well as those already in service, to surmount the challenges facing WICL.

3.2 Research Methodology

The methodologies include: literature review, survey questionnaires and case study, as the research itself focuses on the AOG Nigeria. The questionnaire prepared was distributed as follows to: active people in the Church, women who left the Church because they cannot fulfil their vision, men in leadership positions (exploring their reaction to a woman becoming the head of the Church) and lastly men and women who are not in leadership position in the church.

The case study questionnaires were directed towards Christians within and outside the Assemblies of God, and particularly those who are active members in the Church.

The reason the case study research methodology was chosen is because the subject matter is being carried out with an empirical pattern, although it possesses a social dimension because of the gender based issues about WICL. It is also an exploratory research which assesses various opinions that offer solutions to the challenges confronting WICL.

The means of which consent (Appendix 2) was obtained from participants is in the form of a letter stating the research topic and the assurance of the Participant’s anonymity. Participants also have the option of opting out at any time. The questionnaire is the (Appendix 1).

3.3 Research Limitations.

I did not include interviews due to the inconvenience posed by distance from Nigeria. The piloting of the questionnaire did not reveal much difficulty; however I realized from some participant’s feedback that there is some subtleness in the questionnaire which is suited to the Western world. They felt that the option of ‘neutral’ provided a convenient shelter for those that are struggling to be frank with their views. I responded by referring to the issue of seeking participants’ consent and the need to ensure that the entire exercise remain user-friendly.

Similarly, a few persons needed clarification on number 15, where I requested for the allocation of grades 1-6, in the order of significance to the challenges facing WICL. On close examination a better style would have sufficed, whereby the participants just shade already written options. Out of two hundred and twenty questionnaires distributed only one hundred and sixty-eight was returned.

3.4 Research findings data and analysis.

Question

ref.

Subject matter

Disagree /Strongly disagree

Neutral

Agree

/strongly

Agree

#3

Scriptural arguments to determining WICL.

54%

17%

29%

Over half of the respondents disagreed that Scriptural arguments should determine the status of WICL.

#4

WICL taking up Theological roles.

34%

17%

48%

Almost half of the participants agree that WICL should take up Theological roles, while a third did not agree.

#5

Expressive qualities of WICL as hindrance.

50%

7%

43%

Half of the respondents disagree that expressive qualities of WICL serve as hindrance against them.

#6

Family responsibilities as set back to WICL.

52%

4%

38%

Over half of the participants disagree to the statement that family responsibilities serve as a setback to WICL.

#7

Absence of husbands as a setback for WICL.

46%

16%

38%

Almost half of the participants disagreed that absence of a husband is a setback to WICL.

#8

Church audience support for WICL in charge.

27%

21%

52%

Over half of the participants believe that there is Church audience support and cooperation for WICL.

#10

Gender difference factor as a setback to WICL.

34%

7%

59%

Over half of the participants see gender discrimination as a setback to WICL.

#11

WICL desired to be local heads/regional leaders.

29%

25%

46%

Almost half of the participants would like WICL to attain local and regional leader status, while a quarter of the respondents remained neutral.

#13

WICL being given equal preaching opportunity at the altar.

48%

23%

29%

Almost half of the respondents disagreed that WICL are being given equal chances to preach at the altar, while almost a quarter were neutral.

#14

AOG formal endorsement of WICL.

20%

55%

25%

More than half of the respondents were neutral or have no idea about AOG endorsement, while only a quarter believed in AOG’s endorsement of WICL.

Question

ref.

Subject Matter

YES

Neutral

None

#12

Last decade’s numerical growth of WICL.

52%

20%

28%

More than half of the respondents agreed that there is a numerical growth of WICL in the past decade.

Question

ref.

Subject Matter

YES (Better)

Neutral

Equal

No (Lesser)

#9

WICL Comparative leadership skills with men.

48%

7%

13%

32%

Almost half of the participants agreed that WICL have better leadership skills than their male counterparts.

Figure 3.4

Question #15

Figure 3.4.1

Question #16

A respondent to question number 16, made a remarkable contribution that a WICL, will perform better with the full backing of her husband who impacts an acronym called ‘PUSH’, by virtually pushing her to perform well in her ministry. The breakdown is as follows: P =Permission, U=Understanding, S = Support and H=Help.

3.5 Research Analysis; Synthesis and Summary.

The greatest challenges to WICL according to question #15 are theological discord, closely followed by disorientation of men, the resultant responses from participants was a positive yearning for women to be given more opportunities to serve in higher leadership positions. The majority of the respondents to question number three did not see theological arguments as a means of deciding the fate of WICL.

Family issues have no bearing on effectiveness of WICL, although numerical increase in WICL did not translate to equal chances and recognition alongside their male counterparts. In the light of AOG USA 2010 position paper on WICL, how long will AOG Nigeria take to emulate AOG USA stance? Chapter four will highlight the formal position obtained in AOG Church, alongside Pentecostals, Orthodox and other denominations. Chapter five will enlist key arguments and their responses to WICL. Chapter six will showcase experiences and suggestions from WICL.

Chapter four

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4.0 AOG statistics on WICL, and other Church denominations

4.1. The AOG, USA and Nigeria practical disparity.

AOG Nigeria did not maintain statistical data of WICL since their traditional limitation of the WICL is within the boundary of: Departmental leaders, Women ministry, Local Church Sunday School Superintendent, Coordinator of Young Singles, etc. These positions are held by members and sometimes by Pastor’s wives who are up to speed, within the ministry as demonstrated by attending the Bible College, with the aim of complementing the calling of their husbands. The women members that graduated from the Bible College are strictly on their own, while the pastor’s wife who passed out of AOG Theology School are routinely ordained without any pastoral office.

The AOG Nigeria started off as the Church of Jesus Christ in the 1930s and with the assistance of (AOG, USA) missionaries posted to Ghana, they were affiliated to AOG USA with the headquarters at Springfield. [12] 

The relationship between the AOG USA and that of Nigeria is purely a comradely one, apart from the fact that they have common doctrines. [13] Typically, there were no formal positions or provisions whatsoever to absorb any trained or gifted woman of God in the mainstream of local, regional or district leadership of AOG Nigeria. A typical account worth mentioning was a lady evangelist that attended an AOG congregation at Lagos, Nigeria with her husband.

The lady in question was running a faith clinic program every Thursday, whereby members of the congregation and other Churches do gather for prayers and deliverance session. It so happened that as testimonies are being recorded regarding healings and answered prayers, the faith clinic gained popularity. The Pastor of the Church then ordered the lady evangelist to hand over the program to his wife.

Subsequently, this generated a big discord as the lady evangelist responded that she was not ready to part with her God-given vision. After much pressure, the evangelist and a section of the Church members had to break away from the Church. The end result was the formation of another Church. The Lady evangelist had the full backing of her husband and those very close to the activities of the faith clinic; this resulted in a very successful ministry.

4.1.1. AOG, Nigeria and the Redeem Christian Church of God

A noticeable practice of the Redeem Church and the AOG is that the RCCG are constantly looking for spiritually active men and women members, to launch out and support in taking on ministry and leadership trainings, which will eventually lead to their functioning as pastors of other newly planted churches.

Similarly, the AOG also encourage those who have the conviction of God’s calling to attend Bible colleges. However, in the area of displaying spiritual gifts that leads to a miraculous healing or conspicuous attention within a local Church. The immediate reaction from the leadership of the local Church is antagonism rather than encouragement. The reason behind this reaction is simple, because experience has proven that a spiritually gifted Church member is a prelude to the ceding of some members of the Church. This is very true for such members with the potential to start a Church. Although the antagonism is baseless in the light of the Biblical great commission, the indignant attitude by the leadership of the AOG Church at such circumstances is justifiable, because a lot of Churches sprung out of AOG through that very pattern.

4.1.2. Four Square Gospel Church, Nigeria.

According to the position paper of the Foursquare Church, which had its foundation associated with a woman minister as far back as 1927, they have no formal objection to the ordination of WICL. In fact women are encouraged to aspire to the highest level attainable in the Christian ministry. The position of this Pentecostal Church is internationally upheld. [14] 

4.2. AOG, USA trending of WICL.

Chart indicating percentage of women amongst AOG, USA ministers from 1977 to 2010. Figure 4.1

The WICL statistics are available in the Appendix three of this dissertation. It showed that women are 15% of the total ordained and specialized ministers in 1977, and this figure dipped to 13.8% in 1983. Thereafter, WICL sharply climbed to 15% in 1988, and then dipped till 1991 when it resumed a steady and progressive growth from 15% to 20.6% in the year 2010. This an indication of commitment on the part of the General Council of AOG USA in putting encouraging programmes in place to service the required growth of WICL. [15] 

4.2.1 The Southern Baptists Convention

The Southern Baptists Convention maintains a strong extremist tradition of disapproving WICL that is connected to ordination. Although WICL take up several roles in the local Church such as Teachers and Chaplains, these are without any formal approval. [16] 

George Wood, a Doctor of Theology responded through the AOG Enrichment Journal to the Southern Baptist’s sternness against WICL, as he reaffirmed AOG USA’s position with the accounts of Apostle Peter’s encounter with Cornelius ( Acts 4:10) and that of Paul and Barnabas spreading the gospel to the Gentiles (Acts 15.) In both cases the Early Church were initially hostile to their actions, until the active involvement of the Holy Spirit was used to convince them. This explanation is currently being captured by AOG, as a reflection of the supremacy of the new things that God is executing against an existing patriarchal tradition such as the matter of WICL. [17] 

4.2.2. Church of England WICL recognition Challenges

On the 20th November 2012, the general synod of the Church of England voted narrowly against the ordination of women Bishops. The voting involved three groups as follows: Bishops (44 votes for and 3 against), Clergy (148 votes for and 45 against) and the Laity with (132 votes for and 74 against).

The inability to achieve two-thirds in the Laity category of votes created the big bottleneck, which according to existing regulations defers the opportunity to vote till 2015.

The result is a reflection of the intensity of gender based argument against WICL among the laity, which has also gained much priority and universal prominence. The journey to the recognition of WICL was lading with complex protocols. They crossed the hurdle of being Deaconesses in 1987, after seeking recognition for the office as far back as 1966. Within the sixties and now, there were some category of displeased Bishops and Clergy who had to resign their appointments, due to their inability to tolerate the mere discussion of WICL, let alone debating it to a voting stage. [18] 

The good side of the results is that women are encouraged to see the voting position of their Church leaders who believe in advancement of WICL, unlike some other denominations where the attitude from the top is the opposite. It is most likely that the next voting at Church of England might favour WICL. This could be accomplished if the male leaders formally sensitize and convince the laity.

4.3 Other Church Denominations positions on WICL

Excerpts from the contribution to the State Journal Register website by Stephen Spearie, indicated the national USA figures determined by a research group called Barna, show that 10% of denominations take on women as their lead pastor, and this figure is now twice over the last 10 years. Approximately 58% of the women serve in: Evangelical Lutheran Church, UMC, the United Church of Christ and the Presbyterian congregations. On the other hand the Lutheran Missouri Synod, Eastern Orthodox and the Roman Catholics are the main opponents of WICL. [19] 

The Barna research group are renowned for carrying out researches on matters that bother around the Christian faith.

4.3.1 The United Methodist Church, USA

The United Methodist Church recognized the importance of WICL and got it entrenched in the constitution of the serving pastors. It was admitted that at senior pastor’s level a lot of women are forerunners. According to the report by Vicki Brown, from a Lead Women Pastors project, which was a survey designed to bolster the lot of WICL at higher capacities. The bishops selected some women who are to be trained in the skills of handle large capacity Churches.

Their statistics show that out of 45,000 clergies, they have 10,000 women. It is also recorded that 94 lead women pastors are in charge of Churches having an attendance of about 1000 members amongst their existing 1200 branches. [20] 

4.3.2 The Presbyterian Church

In 1956, the Presbyterian Church towed the system of the Methodists. WICL was being considered as early as 1953, and then actualized in 1956. This was also a year when the Presbyterian Church celebrated their 250th year bicentenary. [21] 

4.3.3 The Lutheran Church

While the USA Churches were grappling with the unusual ideas that a WICL will preside over men, the battle is being won by women at the Scandinavian end. The strategy and influence wielded by the struggle, got to a stage where a proposal was put forward which prevented any pastor from being considered for the position of Bishop, if they possess a previous record of having refused ordination of a woman. The ordination of three women was initially achieved at Norway in April 1960. [22] 

4.3.4 Freewill Baptists

Freewill Baptists recognized WICL far back as the 1800s. The WICL were initially approved for preaching and evangelists roles. They subsequently got to the stage of full ordination with time. [23] 

4.3.5 Greek Orthodoxy

The debate about women ordination has no place whatsoever in Greek Orthodoxy; they regarded it as an issue that is borne out of feminist movements imported from Christian practices of the West. It is traditionally apparent that there are no discontents within the Orthodox women on the issue, when compared to the liberated stance of women of other denominations. This is because the women see such aspiration as a sort of ‘diakonia’ i.e. a Greek word meaning sacrificial demand for care and service on their part. Nevertheless, an area of consideration for formal approval of the position of Deaconesses for WICL is being researched at Athens. There is however a sparing spread of WICL who are informally serving as Deaconesses. WICL service as Deaconess has no strong Scriptural objections when the NT is examined in the purview of Orthodox creeds. [24] 

4.3.6 The Catholic Church

The Catholics operate an ecumenical agreement with the Orthodox Churches, as well as several categories of Churches, which can be termed as sister Churches, in concordance with non-ordination of women in priestly service. There are pockets of these Churches that formerly recognize service of women as Deaconesses. The Vatican however remained silent on their official position of WICL, even as Deaconesses. This silence is necessary to avoid any heated controversies that will result from a ‘Yes’ or ‘No’ answer. [25] 

4.4 Summary of Chapter four

A common trend of several Churches world-wide, indicate a gradual shift to the support of WICL and this is gaining grounds with the aid of universal media outreach such as satellite TV transmissions. A lot is evidently being seen regarding the godly anointed performance of WICL. This spreads its own message of acceptance by the workings of the Holy Spirit to both the proponents of non-tolerance of WICL and those with the patriarchal standpoint. Chapter five highlights key gender-based arguments universally associated with WICL.

Chapter five

5. Gender based arguments for and against WICL

In this Chapter, I will outline some of the diverse gender based arguments for and against WICL, which had spanned recent decades. The substance of the arguments will be followed immediately by their corresponding rejoinder.

5.1 The nature of a woman namely the biological design

This is an area where there is an age-old onslaught against women for which even men of the early Church had their say. The situation was so objectionable that men actually thank God during prayers for not being born into this world as a woman. [26] It is very obvious to everyone that God created female of all species to be naturally attractive to their corresponding male counterparts. However, for humankind this fact is held as a disadvantage to WICL, because it constitutes a source of interference to men in the areas of spiritual matters. Needless to say that the entire Church of any local congregation will be pre-occupied with being distracted over the woman at the altar rather than listening to the divine message she had to offer. [27] 

The foregoing fact about demeaning prayers offered by Jewish men of the NT was described by Christine Haven as a means of Jewish men thanking God for giving them the privileges of being involved with more spiritual activities in comparison to women. She further stated that the involvement of women in spiritual matters at that period was optional; hence the sitting areas allocated to women in a typical Church setting of the early Church were often obscured and ill-maintained. [28] 

5.1.1 The Response to the nature of woman argument

The difference in the physical make-up, which is obviously for reproductive purposes, does not portray any advantage for either men or women on leadership ability. The inherent muscle from the masculinity of a man that translates into physical power is also not a pre-requisite to efficient leadership skills. Additionally, both men and women possess equal reasoning and emotional dispositions. [29] 

Furthermore, the use of a woman’s nature as a setback for her, is a moral issue connected to the inability of the majority of men, to bring into absolute suppression their intrinsic disposition towards the natural beauty of women, especially in Church settings of all times. This singular fact could be an integral part of the cause of animosities against WICL. [30] This is one of the traditional reasons why women actually sit at different rows in the pew of some Church denominations. The question that needed to be asked is, if a man had his attractive and grown up daughter or relative preaching from the altar, will they spend a lot of time in considering their appearance rather than the message?

5.2 Response to Core Biblical Citations

5.2.1 Galatians 3:28

According to the premises of Doug Batchelor, he opposed egalitarian view of WICL with his own understanding of Galatians 3:28, which stated that both men and women are all one in Christ, by citing the verse as being in the context of salvation. He further argued that the Church is the extension of the family, where men traditionally took charge. He co-opted this view with the required qualifications for the office of a bishop as indicated in 1st Timothy 3:2-5. Any person that finds it difficult to manage their family will not manage Church affairs efficiently. He however maintained a very strange stance on WICL, stating that they can do almost everything in ministerial circles as long as they are not ordained or referred to as a minister. [31] This is a position which I find not tenable because every function in the Church comes with an office. Therefore, as an example, it is not practicable to separate the person that is teaching from the title (of Teacher) that is accorded to that office which that same person is operating.

Contrastingly, Dr Marino an Apostolic Chancellor submits that being one in Christ promotes the indiscriminate virtues of God, as men and women are equal before the creator. She added that there are no known portions of the Bible that breakdown gender functionality except those that exist from male-controlled standpoint. [32] This is essentially traditional rather than being Biblical.

5.2.2 1st Timothy 2

This highlighted Apostle Paul’s admonition regarding the silence of women in the Church. The context to the admonition is based on Paul’s personal letter to Timothy regarding issues at the Ephesus Church. Hence its content should not be applicable to modern times but must be hermeneutically examined. It is essential to read from 1 Tim 1:3, where he warned of ignorant and deceitful teachings that were based on blasphemy. He addressed an anonymous woman in verse 11 of 1st Timothy 2, where he asked for a woman to learn in silence at home. This particular instruction is contrary to the tradition held by the Jews regarding teaching of women about the Torah. [33] It is forbidden and taken as a profanity at that time if anyone allows women to learn religious details.

5.2.3. 1st Corinthians 14

The controversial verses are 34 and 35, which stated the absolute silence of women in Church. On literal assumption, a woman cannot even greet any person in the Church. This instruction from Apostle Paul readily contradicts his earlier admonition in 1st Corinthians 11, which he encouraged women to also prophesy. The only way to understand the verse is to read it in context regarding which law it was referring to at that time. It was established that the Jews had a non-Biblical oral law that traditionally suppressed women. The citation of Apostle Paul in verses 34 and 35 was a rhetorical answer to the non-Biblical oral law, and not to be taken as re-affirmation of the suppressive laws against WICL. The second part of verse 35 actually described voice of women as being obscene. This extremely harsh statement in the context of the quality of a spiritual leader could not have originated from Apostle Paul. [34] Unfortunately the entire citation of the law itself is now taken as a fresh instruction by some Church denominations against the recognition of WICL.

5.2.4. 1ST Timothy 3

Refers to the credentials required by men to be a bishop or an overall Church leader. Apostle Paul directed the instructions to men and subsequently listed the required credentials for deacons. Additionally, Paul made reference to certain group of women, which has been wrongly interpreted in many Bible paraphrases. The word was changed to wives of deacons in contrast to the targeted audience which was believed to be some class of women in headship positions within the local congregation. Apostle Paul did not add more to the required qualification of men in a bid to task the women; he merely required their faithfulness and their avoidances of vices in similitude to malicious gossips. [35] 

5.2.5 Proverbs 31

This Chapter of Proverbs incorporates all that have to do with the virtuous woman; however in considerations of verses 10 to 31, this scripture is being used as the basis to establish the place of a woman which ought to be at home. There are no other parts of the scriptures that seem to support the restriction of women to their homes solely for domestic chores. Contrary to the ‘home restriction’ interpretation, this particular citation stands to describe a woman that is prolific and able to take care of other external duties beyond their homes. [36] 

5.2.6 Jeremiah 31

The proponents against WICL often used an indistinct verse 22 of the book of Jeremiah Chapter 31 to create the formal impression that a woman’s leadership is ‘new’ and rebellious, hence seen as a departure from the existing norms. In referencing the ‘backsliding daughter’ phrase with the Lord doing a new thing that allows ‘a woman to surround men’. This position is in direct conflict with Apostle Paul’s admonition of oneness in Christ mentioned in the first six verses of Ephesians 4. [37] Similarly, the mutual respect being sought for WICL in Ephesians 5:21 were not to be read in isolation but with inclusion of verses before and after it, up to verse 33. This assertion was made by Stephen Fowl to re-iterate that submission in the context of Holy Spirit filled life as a sign of meekness when applied mutually between men and their wives. [38] Another proponent of oneness in Christ are both Robert and Alice Fryling who opined that male and female equality was there at the beginning of creation and this further affirmed in the new dispensation of oneness in Christ. The confirmation was made by Apostle Paul’s admonition in Gal3:28, that there should be no distinction between the Jew or Greek, Male or Female in Christ Jesus. [39] 

5.2.7 Female Submission

As mentioned earlier, the Biblical female submission requirement in Ephesians 5:22 is often made the basis for absolute subjection of women to men. This is often reflected in the ways which certain denominations conduct various services. An example of such application is doubts concerning the approval of God in any female related Church services or conventions without a man to start the service. In fact, this practice which is based on 1st Corinthians 14:34 is solved by creating a Head Cover for the female minister, or female related services by requesting a male leader to initiate such services with a prayer.

This aforementioned principle is assumed when applying a physical scarf or hat on the head by women during services. Michael Marlowe mentioned that several Bible interpreters see Apostle Paul’s admonition in 1st Corinthians 11:2, as an existing tradition being handed down for application. That is why some modern Churches do not adhere to the necessity of having men lead prayers (in the gathering of women). They also do not see any compulsion in the use of head-gear by women in Church services. [40] The Churches in this last category will obviously have full support of WICL, without any obligation to Pauline admonitions on the subject matter.

5.3 The Masculinity of God and Male order of ministry.

All about scriptural translations in the depiction of God has always implied the masculine gender. Undoubtedly, Apostle Paul cascaded the sequence of Headship right from God to Christ, then Christ to man before mentioning the woman (1 Cor.11:3). John MacArthur affirms that this defined headship order is not contestable by anyone. Therefore amongst other things, there should be no controversy regarding women being in subjection to men and the sole position of Christian leadership should be left for the men. [41] Debra Harmon however opined that it has been an accepted perception from the beginning of time.

Additionally, she suggested experimenting on the portrayal of God in the female context while praying or preparing a Church study material. The experiment would turn out to sound very awkward. The third commandment from the book of Deuteronomy verse 8 of chapter 5, confirms that God detests idolatry, which seem to be the guilt that ought to accompany the conception of God as masculine or the use of any other earthly imagery. She opined that accepting God as spirit or ‘as Love’ will remain a better option rather than the undervaluation that comes to the human mind. [42] 

5.4 The Priesthood office of Jesus Christ.

In similitude to Masculine reference to God, the Priesthood office of Jesus Christ, and the fact that the O.T did not present a female priest in the affairs of the Israelites, is being held as an argument against WICL. The Catholics professes that only male priests can personify the office of Jesus Christ. This reasoning also resonates in other Christian denominations, as the core reason is hinged in the symbolic process of communion whereby the wine and bread typifies the Blood and body of Jesus Christ. The resultant effect of the foregoing is that a leading female minister will have to step down momentarily, to allow a male leader to administer Communion service.

Nevertheless, Myrtle Pellew is of the scripture backed opinion portrayed in 1st Peter 2:9, which the NT presents Jesus as the High Priest while his followers serve as priests. This is a new dispensation that supersedes the OT tribe of Levi priesthood settings. [43] 

5.5 Summary

In Conclusion of Chapter five, it is obvious that gender based arguments rests infinitely on both sides of the views for or against WICL. While it remains a sceptical matter, it is wrong to assume that any intellectually motivated theological debate will be used to have a victory on spiritual matter. The next Chapter six will enumerates various useful experiences by WICL.

Chapter six

__________________________________________________________________

6.0 Benefits from the testimonies of experienced WICL.

This Chapter consist of various experiences obtained from WICL. The value of these experiences is that they equip upcoming and existing WICL with possible solution to known pitfalls that might set them back in the course of their role as WICL.

6.1 Expected level of submission and the issue of fallibility

It is very likely for a WICL who works alongside her husband to have her extent of submissiveness checked by those close to their spiritually prosperous ministry. It becomes a matter of very good understanding from communication of a WICL, to recognize the need to be humble before the Lord and continue the same with her husband. This submissiveness when being checked with the aim of belittling or undermining a WICL will most certainly be obvious and hence should be maturely resisted. This particular scenario calls for the sensitivity of the man which is likely to be tested in a way that gives access to the antagonism of their pastor wife. It is very unlikely that a WICL will be married to an ardent complementarian.

Nevertheless, a senior Pastor Sharon Pedovich experienced the foregoing alongside the atmosphere where women are deemed gullible to deception.

The disposition of being constantly seen as an error prone person can be taken care of by being in touch with an advisor and other matured members of WICL groups, as the WICL have their ministry grow by the day. By much reference to educative materials through the Holy Spirit, Pedovich surmounted these challenges. [44] 

6.2 A state of readiness for subtle and wild opposition

As a WICL, there are several environments which it would seem very odd to have a female pastor introduced when a male is being expected. This is made worse when you have an enthusiastic complementarian around. It is expected that some women and men will feel uncomfortable with WICL while others cannot hide their dismay. Debra and Babara identified this unwelcomed signal as something a WICL will need to live with from day to day, until the immediate community gets acclimatize to their ministerial status. They both advised of the futility in trying to defend a WICL’ s calling with enormous energy, as this will not readily change the complementarian mind-set of those who challenge the scriptural legitimacy of WICL. [45] 

6.3 Constant doubts over the calling of WICL

As a result of the constant surprises displayed by new acquaintances, at local or external Church vocations, if a WICL is not very busy with ministry issues, there is tendency for doubts regarding their calling to start creeping into the thoughts of WICL. It is imperative that every WICL should continue to develop themselves with much scriptural materials as well as being prayerful through the guidance of the Holy Spirit.

An egalitarian proponent Lee Grady enumerated various points which are useful as fundamental guidelines for WICL. They include: the traps of having unforgiving attitude, the dangers of being involved with the occult world, the vices of lesbianism, sexual immorality, downheartedness from low self-esteem and involvement with pregnancy terminations. [46] Grady made it clear that any of the foregoing can create enormous set-backs to ministerial functions and ministry reputation.

6.4 Managing the Male and Female Intricacies

It is expected that the attitude at the place of ministry will vary from being fully accepted to being partially accept. It is in extreme cases that outright rejection is shown to WICL, especially when working far away from their regular environments. WICL should know that they might have to work with some men who have issues with their attitude towards women in general (including their spouses back home).There was an instant shared by Julie Ingersoll (an assistant Professor of Religious Studies), of a youth pastor named Paula who worked alongside a male counterpart that habitually side-lined her in all their required functions. Things are so bad that apart from frequently embarrassing her with counter-suggestions at work, the decisions which they ought to jointly originate and conclude, before informing others persons, usually becomes something that is made known to her after every other person seem to have assimilated the matter.

Consequently, the youth pastor was in dire straits as the result of her complaint to their superior, was returned with great praises of the efficient standing of the same male colleague who is making things difficult for her. [47] This scenario is a delicate one which a WICL needs to control their emotions while applying wisdom and seeking divine guidance.

6.5 Managing self and family affairs

The WICL will have an uphill task of balancing the pressure from her family with the requirements from ministerial functions. It is essential that a WICL recognizes that there are certain frivolous perceptions and undue worries that occupy their thoughts which ought not to be there in the first place. There should be no room to recline into a state of depression resulting from rigors of parenting. Lysa Terkeurst (president of Proverbs 31 ministries) proposed prayerfully taking one day at a time, with the example of how God fed the Israelites in the wilderness. She drew the analogy that justifies daily prayers from the fact that God allowed only daily collection of manna, of which getting more will cause deterioration. The evidence that God is truly in control, showed that the two-day ration allowed for the resting (Sabbath) day, did not to depreciate in quality.

WICL should be filled with humility while prayerfully gaining the support of their husband and should in the course of maintaining evenness between family and ministry imbibe the factors enumerated as follows.

1) Maintain a thoughtful rapport with the husband as to how the home is being managed.

2) Routinely use advanced annual planning for ministry appointments which has been agreed to by husband.

3) Stay in touch with the daily activities of the Children, essentially through communications and care.

4) Recognize the instance where there is need to decline invitation to some ministry functions (by sending other persons) if they conflict with the family obligations. [48] The foregoing remains part of many essential items to be considered by a WICL so that they can in effect manage their home affairs along with ministerial duties.

6.6 Managing the issue of accountability from stewardship viewpoint

The new church and successful ministry led by a lady evangelist mentioned at the early part of chapter four went through a lot of transformations at the initial stages, in the area of financial stewardship. Although the scenario is curled from the Nigerian environment, which is not to say it does not have a universal spread. One of the things noteworthy is the humble beginnings where finances to run the church are very lean. Nevertheless, it is essential that the leadership attributes of a WICL should not change towards a dictatorial outlook once the finances start to grow along with ministry expansion. What then ensued was that the designated treasurer and the members of the financial committee of the church, no longer have cognizance of what is happening to the finances, which had turned to the sole management of the lady evangelist. This type of development always leads to discord within the church management. The WICL should be very cautious about how the habitual issue of money is impacted on their personality and style of management.

Ronda Hanisch opines that WICL should apply the NT principles enumerated by Jesus’ stories (particularly about talents distributed amongst servants in Matt. 18:23-35) as applied to God’s Kingdom. It was also suggested that the full use of qualified and accountable persons, should be made in the light of their fruitfulness in moving the ministry forward. [49] 

6.7 Opportunities for married and single WICL

It is expected that gender bias treatment will be applied to both the married WICL and those that are not yet married. The single WICL should expect lesser chances of placement in certain senior ministerial positions; because one of the concerns will be that she will be in constant distraction by potential suitors. In the Nigerian context the society and the church philosophy ties the marital status of a female to the degree of responsibility or reliability of the person.

The foregoing reason is further amplified if the persons in charge of the overall ministry are married couple. Single WICL should be conscious of scenarios that could lead to her being seen as a threat to the married ones. Therefore wisdom should be used to prevent room for any such accusations within official circles. Contrastingly, a married WICL will have more chances of being gainfully employed if the husband is active in similar church leadership functions.

In the area of remunerations, it is very rare to have WICL who earn as much as their male counterparts, that carry out the same functions with them. The preceding factors all account for the WICL not having much choice in getting desired topmost positions within Christian ministries. [50] 

6.8 WICL and harassments

As earlier indicated in the chapter four whereby WICL are being victims of their own beautiful godly design, it becomes a matter of criminality when men who they interact with are unable to exhibit some degree of maturity and self-control. The harassment of WICL manifests in various forms as listed below.

1) Sensitive and demeaning sexist comments, from men within ministry circles.

2) Physical harassments ranging from unsolicited touching and rape incidences.

In contrast to their disposition of being unprejudiced in their overall dealing with male counterparts of all status, there is need for the increase of high level of mindfulness as to the sensing of an ugly situation



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