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Liberating Women for Ministry? part 3 (The Whole of Scripture)

Liberating Women for Ministry? part 3 (The Whole of Scripture)

Last updated on: July 6, 2011 at 8:05 pm by Kurt Willems

Liberating Women for Ministry? part 3 (The Whole of Scripture) 2011-07-06T20:05:17-07:00 Kurt Willems

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This is a series about women in ministry. I have found that in most evangelical circles, women who are in ministry do not have the same opportunities as men. Why is this? It comes from a deep seeded belief that core leadership of a biblical church is found in men alone. Women are equal in worth to God, but are limited in their function within the body of Christ. Here is the kicker, I think that Scripture might tell a different story. This series will be and exploration on this important topic. Here is part one & two.

Central Question: Can women serve in any role within the church? If so, how does this compare to most modern evangelical churches? If not, what are the boundaries for women in ministry? How does the New Testament serve as a guide on this issue?

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The texts we examined (in previous posts) demonstrate that although women may have stirred up some mischief in various local contexts, that Paul in no way intended to create a rule about women in ministry. In the larger canonical (biblical) context it becomes clear that women were in every level of leadership. In the Old Testament the equality of women is expressed in creation of both male and female being made “in the image of God” (Gen. 1.27). The disorientation of gender roles does not become present in the narrative of Scripture until after the fall (Gen 3.16-19). With this as an underlying assumption, the Hebrew Scriptures are full of women who exorcised leadership over both men and women—Miriam (Exodus 15.20; Micah 6.4) and Deborah (Judges 4.4-7) being the clearest examples. In the New Testament there are—Phillip’s four daughters (Acts 21.8-9), the female gift of prophecy (1 Corinthians 11.5), Junia (Romans 16.7) who is identified as an apostle (although historically this truth has been marginalized), Phoebe (Romans 16.1) (who is called a deacon in the masculine sense which may be a clue that she was in charge), Priscilla (Acts 18.24-26) (who is usually named before her husband and was a bible teacher), Mary mother of John (Acts 12.12) overseer of a church, Lydia (Acts 16.14-15) overseer of a house church, and the language of “laborers equally together in the work” (Romans 16.12; Philippians 4.2-3). Additionally, Ephesians 2.15 with its “new humanity,” points us to both Genesis and to our main text of Gal. 3.28.

Conclusion: If our main texts are taken at face value, the synthetic task demonstrates canonical tension, which seems to favor equality of gender roles in the church. Based on our reading however, the canon clearly gives witness to the opportunity for women to function in any leadership role within the body of Christ.

TEXTS VIEWED THROUGH THE FOCAL IMAGES*

(*Based on Richard B. Hays model in Moral Vision of the New Testament)

COMMUNITY – Through this lens we see that no person can be marginalized within the church based on gender (or any other social separation, Gal. 3.28). Where the dominating patristic approach of the ancient world was present, the community of the risen Jesus is one that made many steps toward egalitarianism, while being cautious of the opposite extreme that was present in the “new Roman women.” Such communities were contrast-societies in the midst of the first century world.

CROSS – Through this lens we see that each gender is invited embrace the other in all areas of the life of the church in humble service that demonstrates Calvary-like-love. Whenever the temptation to use power over another based on socio-cultural values of any context is present, the cross summons us to subvert such tendencies. The cross brings people together in mutuality.

NEW CREATION – In light of the already/not yet new creation, this lens gives us insight into the trajectory of what God is doing in humanity. The beautiful “image of God” that was branded on both women and men alike, is being restored in Christ as he makes a “new humanity.” The hierarchical view of gender is a result of the ‘fall’ but as new creation people we live according to God’s original/future intention for the cosmos. The church is to function in light of this emerging reality that will be fully realized when Christ returns to restore all things. Women and men cooperating together within their unique gifts (even those of leadership) is a sign of new creation.

ARE THE DOTS CONNECTING FOR YOU?

(Series) Liberating Women for Ministry?

Theology

Women in Ministry

1 Corinthians 14:34-35

Previous Post

July 20, 2010

Liberating Women for Ministry? part 2 (Key Texts)

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July 21, 2010 Liberating Women for Ministry? part 4 (Bridging the gap from 'then' to 'now')

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