Can Women Pastor ?

[Sister Alvear]

...and if Paul were writing today hewouldpraise women such as Mother A O Homes and other like her who have preached the gospel for years...HE WOULD CONDEMN women such as .................. who are out of their place....

[Sister Alvear]

Paul left Timothy behind in Ephesus to stop false teachers; 1Tim 1:3. The church
there was fighting many false doctrines from the religion of Artemis because
Ephesus was the world center of her worship. The mystery religions and Gnostic
beliefs shared many of these same beliefs.
Here are five of these false doctrines widely believed in Ephesus:
1. Eve was created before Adam and received "special knowledge" when she ate the
forbidden fruit.
2. Female "Mediators" passed this "special knowledge" on to men during sexual
rites featuring intercourse.
3
3. Mediator women mixing sex with worship were called "Authenia" from the
Greek word "Authenteo".
4. Warrior women called Amazons. who were superior to men, founded the city of
Ephesus and set up the worship of the fertility goddess Artemis.
5. Artemis, whose name meant SAFE, could keep a woman safe during the dangers
of childbirth.
Paul is arming Timothy against every one of these evil doctrines! He warns him in
1Tim 1:20 against two teachers who blaspheme, one a female named Hymenaeus
meaning "Wedding Song" and the other a male named Alexander. The doctrine of
female Mediators is countered in 1Tim 2:5, "For there is one God and one Mediator
between God and men...". A few verses later Paul moves to stop female teachers
such as Hymenaeus by instructing, "I do not permit a woman to teach or to
"AUTHENTEIN" a man, but to be in silence." (copied)

However to any Bible teacher this is a well known fact...

[Sister Alvear]

A Woman is not to Teach What?!
The entire King James phrase "to usurp authority over" is incorrectly translated from
one Greek word, "AUTHENTEIN". This word is used only once in the New
Testament, and is called by an early instructor, "a coarse word". The "ein" ending
tells us that it is the "to" form of a verb made from Authenteo, Strong's 831. A noun
form of the same word is "Authenia" which is the term for the women "Mediators"
mixing intercourse with religion! Paul is saying he won't allow women to teach or to
____ a man! Insert a coarse sexual word, which is our closest word to the Greek
word "Authentein". At the time of Paul it meant to have sex as a part of worship--a
joining of a man with a female mediator who represented the goddess being
worshipped.
In the very next verse Paul stops the doctrine of Eve being created first, "For Adam
was formed first, then Eve." Next he points out that Eve was deceived, not given
special knowledge. The final verse proves that Paul is countering evil doctrines! (copied from church of God.)

[Sister Alvear]

The twelve apostles were all men, and there is no evidence that any of the Seventy, who were
sent out two-by-two, were female; this is hardly surprising in the prevailing social conditions.
Nevertheless, some women did leave their homes to follow Jesus: Lk.8:1-3 records how Mary
Magdalene, Joanna the wife of Herod’s steward, Susanna, and others ministered to His material
needs, while traveling with Him, even to the point of contributing their money to His expenses.
Women stood by Jesus at the crucifixion (in contrast to Jesus’ male disciples, who “all forsook
Him and fled”(Mk.14:50). There is one other thing to note about the twelve apostles and that’s
they were all Jewish. For those who contend that disciples, apostles, evangelists, preachers,
teachers, etc. can only be men for Jesus chose only men to be His apostles, then they must also
conclude that they must all be Jewish, because He only chose Jewish men!
Women were the first witnesses of the Resurrection, though some of the men were skeptical
when they were told of the resurrection by the women. This is very important to note for in
Jewish law women could not be witnesses, but Jesus allows women to be His witnesses!
Jesus not only accepted the service of women, but He also used them to spread the Gospel:
Mary Magdalene was sent as the apostula apostalorum or as the apostle to the apostles to tell
them of the Good news of Jesus’ resurrection (Jn.20:17- & Mt.28:10). The Samaritan woman
preached the news of Jesus in her village, so that “many Samaritans believed in Him because of
the woman’s testimony” (Jn.4:39).
In Acts the pattern continues: women are full members of the Church. Luke specifically
records that both women and men were baptized (Acts 8:12; 16:15). Since women are baptized,
are they not true members of the body of Christ with all the privileges and responsibilities that
goes with it? Women, including Jesus’ mother, joined with the men in prayer. They were present
at Pentecost (Acts 2:1). Quoting from Joel, Peter referred to “daughters” and “maidservants”
prophesying (Acts 2:17-18); the Holy Spirit is said to fall on all the disciples (not just the men).
Acts frequently mentions women converts, including Timothy’s mother (Acts 16:1- 2 and
Tim.1:5); Lydia, a wealthy woman who gave Paul hospitality (Acts 16:13-15); Damaris at
Athens; and women of high standing at Philippi and Beroea. Women were miraculously healed.
The Church cared for widows; the Church met for prayer at the house of Mary, the mother of
John Mark (12:12); and Phillip had four daughters who prophesied (21:9).
In spite of the frequent references to women, the early Church’s leadership, as depicted in
Acts, was mostly male (Although, approximately 40% of those greeted in Romans 16 were
female). One exceptional figure is Priscilla, who with her husband taught the learned Apollos
(Acts 18:2, 18, 26; Rom.16:3-; 1 Cor.16:19; 2 Tim. 4:19)! (con´t from above)

[Sister Alvear]

The attitude of Paul in the Epistles is more difficult to determine because of the variety of
teaching found there, given in response to specific situations. The key to his teaching is Gal.3:28,
which states: “There is neither Jew nor Greek, there is neither bond or free, there is neither male
or female; for you are all one in Christ Jesus.” The context shows that Paul is speaking of the
new relationship that comes through faith and Christian baptism. His use of “male” and “female”
echoes Gen.1:27, where both man and woman are made in God’s image. And this passage does
not say that this will take place in the future, but speaks in the present tense!
Here we have the abolition not of sexual differences between men and women but the
abolition of their religious inequality.
Paul’s recognition of women as full members of the Christian community is further illustrated
by his affectionate greetings to them, i.e., “the beloved Persis” (Rom.16:2); “Apphia our sister”
(Philem.2); Rufus’ mother, “a mother to me, too” (Rom.16:13); and more importantly his
references to them as fellow workers. Phoebe (Rom.16:1-) is described as a diakonos, a deacon
or “minister,” “servant” of the church at Cenchreae (1 Tim.3:8; Phil.1:1; Eph. 6:21; Col. 1:7; etc);
and as Paul’s “patroness” (Greek prostatis... “Leader,” or “chief”). Priscilla, Mary,
Tryphaena, Tryphosa, Euodia, and Syntyche are all described as fellow workers or laborers in the
Gospel .
Phil 4:2-3
2 I plead with Euodia and I plead with Syntyche to agree with each other in the Lord.
3 Yes, and I ask you, loyal yokefellow, help these women who have contended at my side
in the cause of the gospel, along with Clement and the rest of my fellow workers, whose
names are in the book of life. (NIV)
What do you suppose Paul meant when he said that they were fellow workers or laborers “in
the Gospel?” Do you suppose that they cooked and washed for him? Think for a moment... What
if these words had been directed at men? Would you think that Paul meant that the men cooked
and washed for him or that they preached the Gospel also? Yes, that is what Paul meant, when he
referred to the women as workers “in the Gospel.” They preached the Gospel also. Notice that it
says plainly that these women worked side by side in telling the Good News to others. This IS
preaching the Gospel!
Junia (Rom.16:7) is said to be “outstanding among the apostles.” The evidence that this
name should be read as feminine is overwhelming: Chrysostom Hom. 31 in rom.; C.E.B.
Cranfield, ICC on Romans (1979), II, 788; Brooten, “Junia... Outstanding among the Apostles,”
in Swidler, Women Priests, pp. 141-144; No where in history is there an example of a man
ever bearing the name Junia!! There are a few who believer that Romans 16:7 means that the
apostles found this woman to be an outstanding woman, but disbelieve that it meant she was an
apostle. However, all the references mentioned assure us that the correct understanding is that
this woman was an apostle and that she did the work of an evangelist in spreading the Gospel to
both men and women. (con´t from above.)

[Sister Alvear]

Women in the New Testament Church Did What?
By Dianne D. McDonnell
Printer Friendly Version

Christ gives spiritual gifts to all His children, men and women, so that we can build His Church. Not everyone is given the same "gift" for "we have gifts that differ." (Romans 12:6.) God designed His spiritual gifts so that we would need each other! No one person would have all the spiritual gifts it would take to build His Church. Both men and women were given these various gifts and worked hard together jointly spreading the gospel and nurturing the new church. Ephesians 4:11-13 lists gifts of the Holy Spirit that deal specifically with church building and public ministry—apostles, prophets, evangelists, ministers and teachers.

Many people have assumed that women were not given these more public gifts—only men. Yet the New Testament tells us of some women empowered by the Holy Spirit as a "spiritual gift" to do these different jobs equally with some men with the same calling! Did all men and women receive these leadership spiritual gifts Paul lists in Ephesians? No, many receive a less public role, but a role just as essential, such as encouraging, contributing to the needs of others, and showing mercy, as in Romans 12:6-8. In 1 Corinthians 12:7, Paul lists wisdom, knowledge, faith, healing, discernment of spirits and acquiring other languages or interpreting other languages—all of these are essential spiritual gifts needed by the entire church!

This article will deal only with the most public of "spiritual gifts" given to some women as well as to some men. In each case they are empowered by the Holy Spirit, led, strengthened, and "called" by God to a certain role.

Apostles: There were other apostles beyond the twelve1. Paul greets Junia, a Roman woman converted before Paul, praising her as "outstanding among the apostles," Romans 16:7. "Greet Andronicus and Junia, my relatives who have been in prison with me. They are outstanding2 among the apostles3, and they were in Christ before I was." NIV4

They are outstanding or eminent from among the apostles. Many mentally read this scripture as—They are (said to be) outstanding among (they substitute "by") the apostles. Adding these four words would totally change the meaning of this scripture! However, these four words—said to be/by—are not in the Greek text! "By" is a totally different Greek word than the word translated "among". Paul never relied on the opinions of other apostles to back his praise. He knew these two very well, having been in prison with them. He was praising them as "outstanding (or eminent) among the apostles." Paul considered them apostles just as he considered himself to be an apostle.

Junia was a common female name and there are no historical examples of any Roman male named Junia5. She is praised with Andronicus, who was believed to be her husband. Both were doing an excellent job among the apostles after the twelve, and had been imprisoned with Paul probably because of their active leadership roles.

"Paul mentions many women by name in his epistles, and the same terms used to designate male church leaders are used to designate female church leaders. A woman named Junia is called an 'apostle'. Similarly, inscriptions from around the Mediterranean world describe specific Jewish women as 'leader', 'elder,' 'mother of the synagogue...The early church's specific leadership functions posed no barriers to women." 6

Prophets: An evangelist named Philip had four virgin daughters who were prophetesses. Acts 21:8,9. Other women in the church were praying and prophesying aloud in the churches and a controversy arose over whether these participating women needed to veil themselves as the Hebrew women did. Finally Paul decided their long hair was covering enough as they prayed and prophesied during church services, 1 Cor 11:5-16. Also see Acts 2:18, "…both men and women…shall prophesy," referring to the messages given in different languages to both men and women on the day of Pentecost. Anna was also a prophetess, Luke 2:36.

Evangelists: Priscilla, together with her husband Aquila, accompanied Paul on an evangelizing trip to Ephesus. Paul continued on and left them behind to evangelize. At Ephesus, Priscilla (listed before her husband Aquila) taught the learned minister Apollos more accurately in the faith, Acts 18:18-26. Some translations add that this happened in their house but the Greek for Acts 18:26 only tells us that they took Apollos unto themselves and doesn't mention a house. The word used for explained or expounded is the same word used when Peter publicly explained the truth in Acts 11:47. Priscilla and Aquila also established a church in Rome, Romans 16:3-5, and risked their lives for Paul.

Both Euodia and Syntyche evangelized publicly with Paul; they "contended at my side in the cause of the gospel". Both women zealously "contended", and the Greek word that Paul used conjures up verbal team wrestling! The word8 means "to wrestle in company with". They publicly wrestled with words right beside Paul as they all three publicly defended the faith! Their names are "in the book of life" together with a male co-worker named Clement, Phil 4:2-3 NIV

Pastors or Ministers: In Romans 16:1-2, Phoebe, a woman, was a "diakonon" of the church in Cenchrea. The same Greek word translated "servant"9 here, is translated "minister" in twenty-two other scriptures such as in Col 1:25 "Of this church I was made a minister according to the stewardship from God bestowed on me for your benefit, that I might fully carry out the preaching of the word of God," NAS

Phoebe is believed to have delivered the book of Romans after traveling some 800 miles from Cenchrea near Corinth to Rome. Paul writes "I commend10 (or introduce) to you, our sister Phoebe," Then he introduces her as a minister11 of the church in Cenchrea and urges the church at Rome to help her with the matter that brings her to Rome, for "she has been a great help to many people, including me." The word translated merely "great help" or "helper" is a word meaning "a woman set over others, a patroness,"!12 She was not a servant in the way we think of a servant, but a wealthy woman with money to use to travel and to protect and help others. She served as a minister.

Paul greets Nympha among other church leaders and greets her house church. She is the only leader mentioned by name in her town. Col. 4:1513. Lydia had a church meeting in her home, Acts 16:14, 15 and 40. Also Chloe, whose converts are indicated as belonging to Chloe as a group or church14, in 1 Cor 1:11 "For I have been informed concerning you, my brethren, by Chloe's people, that there are quarrels among you." NAS

Paul praises a household of ministers headed by a person named Stephanas or Stephana, a woman's name, the feminine form of Stephen. 1 Cor 16:15-16 "Now I urge you, brethren (you know the household of Stephanas that they were the first fruits of Achaia, and that they have devoted themselves for ministry to the saints), that you also be in subjection to such (meaning such ones, "men" is not in the Greek) and to everyone who helps in the work and labors." NAU

She and her household were the first converts in Achaia, and now her household was devoted to the ministry. The words translated as "they have devoted themselves" could also be "they have appointed or ordained themselves"15. Paul urges the members to be subject to such people, or to subordinate themselves to this household, indicating that he is indeed talking of ministers with authority. Some translations use "such men" but "men" is not in the Greek. Was Stephana having trouble with church members not treating her with respect because she was a female? Notice that Paul rejoiced that she and the two males with her (her sons?) had arrived to re-supply his needs.

Paul is scolding the Corinthians saying that they had not supplied what he needed but Stephana and the two men had arrived and provided for him. Paul concludes his rebuke by saying that people such as this should be acknowledged! (Again "such men", as some translations render, is not in the Greek text.)

[Sister Alvear]

He indicates that the Corinthians were not giving Stephana respect or recognition as a minister, but Paul praises her and her household. Because this passage is so clearly speaking of ministers, many try to maintain that Stephana was an abrieviation for a man's name, but Stephana was a Greek female name, and their arguments are partly based on disbelief that a woman could head a household of ministers.

Another woman who was serving as a pastor or evangelist was the woman John writes the book of 2 John to. He addresses her in Greek as "Eklektee kuria", the first word meaning "Chosen of God," Thayer's definition; and the second word, "Kuria" is the feminine form of "Kuros," which means "supreme in authority"16! John writes to her, "It has given me great joy to find some of your children walking in the truth, just as the Father commanded us." 2 John 1:4. "In the New Testament, pupils or disciples are called children of their teachers, because the latter by their instruction nourish the minds of their pupils and mould their characters"17. Her "children" are as John's "children" in 3 John 1:4, they are her converts to the truth. Again in verse five he refers to her again as "kuria", such a high feminine title of respect that it is used only these two places in the entire New Testament! She was "beloved" "by all who know the truth" and "supreme in authority"! He warns her of a certain deceiver, "do not take him into your house" as her house was obviously a church meeting place. She was clearly a woman John highly regarded and greatly respected. She may have been the apostle Junia once imprisoned with Paul, Romans 16:7, as her actual name is never given. Did John carefully hide her real name, the names of the brethren, and the location of the church because the Roman authorities were searching for her and her converts? At the close of 2 John Paul also mentions, "the children of your chosen (or elect) sister send their greetings" which indicates a second woman chosen by God in an ecclesiastical sense.

Teachers: Many of the previously mentioned women, including Priscilla, Junia, and Phoebe, were also teaching as part of being an evangelist, apostle or minister.

In Conclusion: Eph 4:11-12 "And his gifts were that some should be apostles, some prophets, some evangelists, some pastors and teachers, to equip the saints for the work of ministry, for building up the body of Christ," RSV

Some of God's people are prepared for works of service serving others, "the work of the ministry" by spiritual gifts given by God Himself. God does not consider women to be less deserving of spiritual gifts than men, "For there is no partiality with God" Romans 2:11. He designed both personalities to work well together as spiritual brothers and sisters. Paul realized that God was without prejudice concerning race or sex, "There is neither Jew nor Greek, slave nor free, there is neither male nor female; for you are all one in Christ Jesus18 …heirs according to the promise" Gal. 3:28-29. Race, social differences, or our gender are not to disqualify a Christian from serving Christ Jesus. There is a oneness in Christ, and a oneness in being heirs. Both men and women understood they were heirs together looking towards Christ's Kingdom and they worked together as apostles, prophets, prophetesses, evangelists, ministers, and teachers using their spiritual gifts to build the early church.

Read about the =EQUAL to SERVE= Conference for Christian Women
held in Atlanta, Georgia, on Pentecost/Memorial weekend, May 25-27, 2001! Men were also welcome. See the PDF or HTML flyer and Reservation form for more details.


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1 Other apostles beyond the twelve include Paul, Col. 1:1, Barnabas in Acts 14:3,4; and Epaphroditis, an "apostolon" mentioned in Phil. 2:25; and also many "apostoloi" in 2 Cor. 8:23.
2 "outstanding" or "of note" is from the word episemos Strong's number 1978, defined by Strong's Greek Hebrew Dictionary as "remarkable, eminent".
3 The Greek en. "the preposition en always has the idea of 'within.' In the plural en is translated 'among' although it still has the basic idea of 'within.'" Pg 108, Beyond the Curse by Aida Besancon Spencer.
4 Bible abbreviations are: NIV, New International Version; NAS, New American Standard; NAU New American Standard Update; RSV, Revised Standard Version; KJV King James Version; NKJ, New King James.
5 Thayer's Greek Definitions "a Christian woman at Rome" 2458 Iounias.
6Article by Karen Jo Torjesen, a researcher of this subject, U.S. News and World Report, August 10, 1998, page 52.
7 Ektithemi, Strong's 1620.
8 sunathleo (soon-ath-leh'-o), Strong's 4866, defined as "to wrestle in company with".
9 Phoebe was a diakonos, Strong's 1249, "a Christian teacher and pastor", Translated "minister" in all the following scriptures, Matt. 20:26, Mark 10:43, Romans 13:4,8, 2Cor 3:6, 2 Cor 6:4, 2 Cor11:15,23, Gal. 2:17, Eph 3:7, 6:21, Col 1:7,23,25; Col 4:7 and 1Tim 4:6.
10 sunistao (soon-is-tah'-o); Strong's 4921, to introduce (favorably).
11 Translated as "minister" by Greek scholar Alfred Marshall, The Interlinear NASB-NIV parallel New Testament in Greek and English, page 477.
12prostatis- Strong's 4368, defined by Thayer's as "a woman set over others, a female guardian, a protectress, a patroness, caring for the affairs of others and aiding them with her resources."
13 The KJV and the NKJ are in error in this passage about the female Nympha, see the NIV, NAU, NAS, or RSV which all read "her house".
14 Some translations add "house" or "household of Chloe" which is not in the Greek text.
15 See Thayer's Bible Definitions for tasso, 5021.
16 See Strong's definition 2962
17 Thayer's reference on children, "teknois" Strong's 5043.
18 "in Christ Jesus" indicates in the church, and this oneness refers to the present, not the future. See Col 1:24, and Romans 25:5, 16:3,9; 1 Peter 5:14, 1 Thes 3:2.

[Sister Alvear]

While I may not agree with all people write concerning women ministers there is no way to rightfuuly deny that they ministered...

To deny they ministered is to deny ACTS 8:3,4....for both men and women were put in prison and both men (they) that were not preached everywhere...
To deny a woman rightto minister is to deny her the right to use the gifts that come from God...
To deny her the right to minister is to be in false doctirine..

[Sister Alvear]

Though both 1 Cor.14:31-35 and 1 Tim.2:8-15 were later used by the Roman Catholic Church to discourage women’s public ministry, these passages must be understood in the light of Paul’s fundamental teaching in Galatians and of his clear recognition of women as ministerial colleagues, as evidenced in both the Epistles and Acts.

It’s clear, however, that in mainstream Christianity, i.e., Roman Catholicism, the comparative freedom of N.T. times was followed by a period of some restriction with regard to women’s leadership. More attention was paid to scriptural injunctions to female silence rather than to Jesus’ recognition of women or Paul’s proclamation of equality in Galatians 3:28. Old social customs and stratification continued: husbands were urged to direct their wives to what is good, women to be silent and modest and to keep "their proper place." Why is it that man thinks that he is the wiser or that he is the only one who can discern what is right or what is wrong or what the scriptures say or don’t say or that he understands more about the Bible than does his wife?

Are men afraid of what women may teach? Is there no protection from what they could say? If we can search the scriptures to discern what a man says is true, can we not search the same scriptures to discern whether a woman is speaking the truth?

Other texts (not the Bible) reaffirm the prohibition on women’s teaching and even forbid women to bear witness or administer justice. Jerome (one of the founding ‘fathers’ of Roman Catholicism) considered it "against nature" for a woman to speak in an assembly of men (Comm. in 1 Cor. 14). Virginity became more prized than marriage. The work of deaconesses became limited to minor liturgical roles and to the ministry of women. One reason behind such thinking was an over-zealous, literal or one-sided understanding of Paul’s teaching (including 1 Cor.7), and another was a strong culturally conditioned sense of what is appropriate. Tertullian ( another of the founding ‘fathers’ of Roman Catholicism) called women "the devil’s gateway"; Epiphanius (another founding ‘father’ of Roman Catholicism) called women "a feeble race, untrustworthy, and of mediocre intelligence" (Danielou, p. 25). The role of women being subjugated to lesser importance or of lesser value was initiated and propagated by the Roman Catholic Church. All who follow this line of thinking are merely paying homage to the Roman church. Just as we all realize that the Sabbath was changed to Sunday by the Roman Catholic Church and therefore all who worship on Sunday are recognizing that church as the authority and not God. We must recognize that it is also this church that has denied women their right to be active members in all phases of the body of Christ. This is a far cry from Jesus’ attitude in the Gospels and the role of women in the first century church. So, do we continue to follow the teachings and traditions of Roman Catholicism or do we go back to the Greek language, search the Scriptures, understand what was the original order of the words Paul wrote, and understand that Christ died for all of us and that there is equality among all the parts of the body of Christ?!

While some scholars argue that a few passages on women’s subordination imply restricted active religious leadership for women, others have drawn attention to passages indicating that they did in deed and in fact fulfill leadership roles in both social and religious contexts.

The important point is not the precise circumstances in which Paul permitted a woman to speak, but the general principles underlying the biblical message as a whole. Increasing emphasis should be put on the fundamental biblical teaching that both men and women are made in God’s image; that Jesus died for all of humanity; that both men and women are called to be full members of the Church of God; and that both are endowed with spiritual gifts equipping them for teaching. These are gifts of God. These are not gifts given by men. It’s not up to men to decide which gifts are to be given to women and which gifts are to be given to men. Gifts are to be given through the Holy Spirit to every baptized member.

1 Cor 12:4-11 tells us very explicitly about these gifts.

4 There are different kinds of gifts, but the same Spirit.
5 There are different kinds of service, but the same Lord.
6 There are different kinds of working, but the same God works all of them in all men. (men= *Strong’s # 1538. "every person")
7 Now to each one the manifestation of the Spirit is given for the common good.
8 To one there is given through the Spirit the message of wisdom, to another the message of knowledge by means of the same Spirit,
9 to another faith by the same Spirit, to another gifts of healing by that one Spirit,
10 to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, and to still another the interpretation of tongues.
11 All these are the work of one and the same Spirit, and he gives them to each one, just as he determines. (NIV)
*Strong’s Hebrew/Greek Dictionary

Notice that these gifts are given to all the children of God. Here it’s speaking not to men only, but to everyone. There are those that would say that only certain gifts are given to men and only certain gifts are given to women. If men are to decide who will get which gifts from the Holy Spirit, then the last part of verse 11 needs to be explained, "...as He determines." No, my friends, it’s not the decision of men, but the decision of the Holy Spirit as to who gets which gift.

What would happen for example to a spiritual gift that has been given by God, such as the gift of healing, if it were given to a woman and yet, she was not allowed to use this gift? How would she be able to answer the Lord, when He asks what she had done with her gift? Would she be able to answer only that her church didn’t allow her to use her gift or "talent", so she buried it. And if she has been given the gift of teaching, or the gift of prophesy or the gift of discerning spirits... what then? How are we men then to answer the Lord if we "keep women in their places" and deny them the opportunity to use these God given gifts?

We are told that to love God the Father and Jesus the Son we are to obey the commandments. Does this apply to women too? Must women obey God’s commandments? In Matt.28:19-20 Jesus tells us to go and make disciples and to teach them. This applies to all of God’s children and therefore, applies to women.

Will the punishment for men, who disobey God, be the same for women who disobey God? Does God demand the same requirements for women as He does for men to obey the commandments? Can we truly think of ourselves as Christian if we hold that someone else is of less value than we? Where does it stop? Who will be deemed next to be of less value? In the parable of the "talents" in Matt. 25:14-30 do you suppose that the passage applies only to men?

[Sister Alvear]

The Roman Catholic Church has led us down many wrong paths and the subjugation of women in the Church is one of those wrong paths. In Ephesians, chapter 5, it is summarized as this: If we are Christians, we must show it in all the relationships of life whether it’s business, social, domestic or religious. The relationship between husband and wife is here represented as being a counterpart of the relationship between Christ and the Church. The exhortation is to mutual love and devotion, and in no way suggests that a man has a right to make a slave of his wife. Each is dependent on the other, because of different functions that each has in human society. Each, in serving the other, best serves self, "He that loves his wife loves himself." (Eph.5:28). Are we to continue to follow the Roman Catholics and use the passages that Paul wrote to a particular place and at a particular time and to a particular people as an excuse to subjugate women or to "keep them in their place"? Is this what Christ would have done? Did Jesus ever disparage women... or indicate that they were less important than men... or that less was expected of them, than of men... or that they would not receive the same rewards or punishments as men would... or that they were not part of the body of Christ? The answer is a resounding NO! The human body was used as an analogy for this very point...to illustrate that no one is any more important than anyone else. There is only one head, Jesus Christ. The rest of us are of EQUAL importance, as part of that body! Women are just as much a part of the body of Christ as any man. Jesus knew this. John knew this. Paul knew this. Matthew and the others knew this. It has only been men who have used some of the writings of the apostle Paul to keep women from being able to serve God, therefore keeping them subjugated below men. These same men neglect the other writings of Paul that support women. It hardly seems right....... No, let me rephrase that. It is not right to use the letters Paul wrote to answer certain questions that certain people had written to him asking, when we don’t know what the circumstances were or what the questions were.

It’s also been suggested that women should not be allowed to teach (that is to teach men and women) because it’s a custom or tradition of the church. I shudder at this! We may question whether traditional approaches and answers are synonymous with true approaches and answers, because both Old Testament and New Testament make it clear that tradition does not automatically mean "truth." The strong words of Amos 5:21-24 and Isaiah 1:10-17 come immediately to mind. Also, in Mark 7:5-13 where the Pharisees asked Him why His disciples did not "keep the tradition of the elders." So whatever our church beliefs, we all need to ask ourselves: Is our tradition scriptural? No one who acknowledges biblical authority needs to fear "going where the evidence leads." Only insecure persons might get panicky if there is doubt to their ability to have the answers to all and every difficult question.

So, let me close with this: We study and believe in what the Bible tells us. We believe that Jesus Christ died to save all of us from destruction. We believe that each and every one of us is part of the body of Christ and no one is more important than anyone else. We are all equal in Christ Jesus our Lord and Savior.

In the last chapter of the book of Matthew, Jesus gave a command that we refer to as the "Great Commission."

Matt 28:19-20

19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
20 and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age. (NIV)
Every student of the Bible and disciple of Christ realizes that this applies to everyone. Jesus said this in Matt. 28:19-20 to the eleven apostles, but if one follows the direction of thought "...and teaching them to obey everything I have commanded you.", it’s obvious that those who are taught are to teach the same to others. This is a command from Jesus Christ, Himself. But because of a mistranslation and misunderstanding of some of Paul’s verses, there are those who will contend that women are not as important as men. And that Christ was only speaking to men, when He made the statement. This is convoluted thinking. Remember the words of Peter in 2 Pet 3:16, when he was speaking of Paul’s writings:

"His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction." (NIV)
No where did Jesus make a distinction between what He expected of men and what He expected of women as far as to "...make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded of you." Notice that Jesus did not say that only men should go and do this and only men are to be made disciples and only men are to be baptized and that only men are to teach other men to obey His commandments. No. Jesus loved us all and died for us all and expects His disciples, all of His disciples, to do as He has commanded.

We must stop holding back some of the children of God for we are all God’s children! Does it make any sense at all for someone that has the knowledge and truth of the Word of God, who has the indwelling Holy Spirit, who is a baptized member of the Body of Christ and has the gifts of God to NOT follow the command of Jesus Christ only because that child of God is a woman?!

Compiled, written and presented by:

John H. Currier, Pastor