Supernatural manifestations and gifts of the Holy Spirit have played a
distinctive role in the origin, development, and growth of the Assemblies
of God. From the earliest days of our organization, spiritual gifting has
been evident in the ministries of many outstanding women. Divine enablement
has also been seen in the spiritual leadership of women in other
Pentecostal groups. The Pentecostal movement believes that the 20th-century
outpouring of the Spirit is a true fulfillment of the scriptural
prediction, "Your daughters shall prophecy... and upon the handmaids in
those days will I pour out my Spirit" (Joel 2:28, 29).
The Bible as Final Authority
The history and current practice of the Assemblies of God give
demonstration that God can and does bless the public ministry of women. Yet
there is currently much debate concerning the proper role of women in
spiritual leadership. So it is appropriate to ask if Scripture describes
any limits to this public ministry.
We all agree that Scripture must be our final authority in settling
questions of faith and practice. But when born-again, Spirit-filled
Christians, following proper hermeneutical principles, come to reasonable
but differing interpretations, we do well not to become dogmatic in support
of one position. We affirm the inerrancy and authority of Scripture. We
desire to know for certain what God expects of us. When we come to a sure
understanding of His divine Word, we are committed to declaring and obeying
those clear instructions. But we also exercise caution in giving
authoritative importance to interpretations that do not have indisputable
support from the whole of Scripture. Although the Holy Spirit may be active
in the work of translation and interpretation, we cannot claim inerrancy
for interpretations (even of extant Hebrew or Greek texts).
Historical and Global Precedent
In the early days of most revivals, when spiritual fervor is high and the
Lord's return is expected at any time, there is often a place for, and
acceptance of, the anointed ministry of women. Over time, however, concerns
about organization and lines of authority begin to emerge, and the group
moves toward a more structured ministry. As institutional concerns come to
the forefront, the spiritual leadership of women is accepted less readily,
and church leadership becomes predominately male. The experience of the
Assemblies of God has been no exception to this progression.
Twentieth-century practice among Pentecostals around the world reveals
evidence of a genuine struggle to apply biblical truth in various cultural
contexts. In some settings, female spiritual leadership is readily
accepted; in others, though women may have limited ministry, leadership
posts are withheld from them. At times there is inconsistency between the
leadership a female missionary has at home and that which she has on the
field, or between her opportunities and those of a national female. Indeed,
culture has influenced the extent of leadership a woman has been allowed to
share. The Church must always be sensitio all times and cultures.
Biblical Examples of Women in Ministry
Old Testament history includes accounts of strong female leadership. Miriam
was a prophet, one of the triumvirate of leaders God sent to Israel during
the Exodus period (Exodus 15:20). Deborah, as prophet and judge, led the
army of the Lord into successful combat (Judges 4 to 5). Huldah, also a
prophet, authenticated the scroll of the Law found in the temple and helped
spark the great religious reform in the days of Josiah (2 Kings 22; 2
Chronicles 34).
The New Testament also records ministering women in the Church Age. Tabitha
(Dorcas) is called a disciple and had a ministry of helps (Acts 9:36).
Philip had four virgin daughters who prophesied (Act s 21:8,9). Euodia and
Syntyche were Paul's coworkers who shared in his struggle to spread the
gospel (Philippians 4:2,3). Priscilla was another of Paul's exemplary
"fellow workers in Christ Jesus" (Romans 16:3,4, NIV). In Romans 16, Paul
greets a multitude of ministering persons, a large number of them women.
Phoebe, a leader in the church at Cenchrea, was highly commended to the
church at Rome by Paul (Romans 16:1,2). Unfortunately, biases of modern
English translators have sometimes obscured Phoebe's position of
leadership, calling her a "servant" or "helper", etc. Yet Phoebe was
diakonos of the church at Cenchrea. Paul often used this term for a
minister or leader of a congregation and applied it specifically to Jesus
Christ, Tychicus, Epaphras, Timothy, and to his own ministry. Depending on
the context, diakonos is usually translated "deacon" or "minister". Though
some translators have chosen the word deaconess (because Phoebe was a
woman), such a distinction is not in the original Greek. It seems likely
that diakonos was the designation for an official leadership position in
the Early Church.
Junia was identified by Paul as an apostle (Romans 16:7). But many
translators and scholars, unwilling to admit there could have been a female
apostle, have since the 13th century masculinized her name to Junias. The
biblical record shows that Paul was a strong advocate of women's ministry.
The instances of women filling leadership roles in the Bible should be
taken as a divinely approved pattern, not as exceptions to divine decrees.
Even a limited number of women with scripturally commended leadership roles
should affirm that God does indeed call women to spiritual leadership.
A Biblical Survey of the Role of Women in Ministry
Of primary importance in defining the scriptural role of women in ministry
is the biblical meaning of "ministry". Of Christ our great model, it was
said, "For even the Son of man came not to be ministered unto, but to
minister, and to give his life a ransom for many" (Mark 10:45). New
Testament leadership, as modeled by Jesus, portrays the spiritual leader as
a servant. The question of human authority is not of primary significance,
though it naturally arises as organization and structure develop.
Genesis 2:18-25
Some expositors have taught that all women should be subordinate to adult
men because Eve was created after Adam to be his helper ("help meet", KJV).
Yet the word ezer ("helper") is never used in the Hebrew Bible with a
subordinate meaning. Seventeen out of the twenty times it is used, it
refers to God as the helper. Instead of being created as a subordinate, Eve
was created to be a "suitable" (kenegdo) helper, or one "corresponding to"
Adam.
Some argue that God created men and women with different characteristics
and desires, and that these differences explain why leadership roles should
be withheld from women. Others attribute these perceived differences to
culture and social expectations imposed on children from birth to
adulthood. Physical differences and distinctive biological functions are
obvious; but it is only by implication that gender distinctives can be made
to suggest leadership limitations.
Paul's Emphasis on Charismatic Ministry
Ministry in the New Testament is charisma, the Holy Spirit sovereignly
distributes spiritual gifts (charismata) to each member of the body of
Christ (Romans 12:6-8; 1 Corinthians 12:7-11,27,28; Ephesians 4:7-12;
1Peter 4:10,11). While some gifts are a spontaneous work of the Spirit and
others are recognized ministry gifts to the Body, all are given for service
without regard to gender differentiation. For example, the gift of prophecy
is explicitly for both men and women: "Your sons and your daughters shall
prophesy" (Acts 2:17). That women received and exercised this gift of the
Spirit is well attested in the New Testament (Acts 21:9; 1 Corinthians
11:5).
If Peter found certain statements by Paul hard to understand (2 Peter
3:16), then it is no surprise that we, who are removed by 1900 additional
years of history, would share his struggle in interpreting some Pauline
passages. And we, like Peter (2 Peter 3:15), must respect and love our
brothers and sisters who hold alternative interpretations on issues that
are not critical to our salvation or standing before God. We only request
that those interpretations be expressed and practiced in love and
consideration for all of God's children, both men and women.
First Corinthians 11:3-12
The statement that "the man is the head of the woman" has for centuries
been used to justify the practice of male superiority and to exclude women
from spiritual leadership. Two alternative translations for kephale
("head"), debated widely by contemporary evangelical scholars, are (1)
"authority over" and (2) "source" or "origin." Both meanings can be found
in literature of Paul's time.
Taking the passage as a whole, the second meaning fits as well as or better
than the first meaning, leading to the summary statement of verse 12: "As
the woman is of the man, even so is the man also by the woman; but all
things [are] of God." Even the relationship between the eternal Son and the
Father--"the head of Christ is God" (11:3)--fits better as "source" than
"authority over" (cf. John 8 :42). Without attempting to resolve this
debate, we do not find sufficient evidence in kephale to deny leadership
roles to women (in light of biblical examples of women in positions of
spiritual authority, and in light of the whole counsel of Scripture).
First Corinthians 14:34-36
There are only two passages in the entire New Testament which might seem to
contain a prohibition against the ministry of women (1 Corinthians 14:34; 1
Timothy 2:12). Since these must be placed along side Paul's other
statements and practices, they can hardly be absolute, unequivocal
prohibitions of the ministry of women. Instead, they seem to be teachings
dealing with specific, local problems that needed correction.
There are various interpretations of what Paul was limiting when he said,
"Let your women keep silence in the churches: for it is not permitted unto
them to speak" (14:34). Options include (1) chatter in public services, (2)
ecstatic disruptions, (3) certain authoritative ministries (such as judging
prophecies), and (4) asking questions during the service. Yet, Paul does
allow women to pray and prophesy in the corporate service (1 Corinthians
11:5).
Although we may not solve all the difficulties of this chapter, we do
conclude that this passage does not prohibit female leadership, but like
the rest of the chapter, it admonishes that "all things be done decently
and in order" (1 Corinthians 14:40).
First Timothy 2:11-15
The meaning and application of Paul's statement, "I suffer not a woman to
teach, nor to usurp authority over the man" (1 Timothy 2:12), have puzzled
interpreters and resulted in a variety of positions on the role of women in
ministry and spiritual leadership. Is the prohibition of women teachers
universal? (Timothy 2:9). The younger widows "learn to be idle,... and not
only idle, but tattlers also and busybodies, speaking things which they
ought not" (1 Timothy 5:13). In his second letter to Timothy, Paul warned
against depraved persons (possibly including women) who manipulated "weak-
willed", or "gullible", women (2 Timothy 3:6, NIV).
A reading of the entire passage of 1 Timothy 2:9-15 strongly suggests that
Paul was giving Timothy advice about dealing with some heretical teachings
and practices involving women in the church at Ephesus. The heresy may have
been so serious that he had to say about the Ephesian women, "I am not
allowing women to teach or have authority over a man." But we know from
other passages that such an exclusion was not normative in Paul's ministry.
First Timothy 3:1-13
This entire passage has been held by some to confirm that all leaders and
authorities in the Early Church were intended to be, and indeed were,
males. It is true that the passage deals primarily with male leadership,
most likely because of majority practice and expectations. When there were
women leaders, like Phoebe, they would be expected to meet the same
standards of character and behavior.
Translations of verse 11 present evidence of the translator's choice based
on personal expectations. The word gunaikas can be translated as either
"wives" or "women", depending on the translator's assumptions concerning
the context. One rendering leaves the impression that these are
qualifications for deacons' wives; the other suggests this exhortation is
addressed to female spiritual leaders.
Although the first-century cultural milieu produced a primarily male church
leadership, this passage along with other biblical evidence of female
spiritual leadership (e.g., Acts 21:9; Romans 16:1-15 ; Philippians 4:2,3)
demonstrates that female leadership was not prohibited, either for Paul's
day or for today. Passages which imply that most leaders were male should
not be made to say that women cannot be leaders.
Galatians 3:28
Those who oppose allowing women to hold positions of spiritual leadership
must place contextual limitations on Galatians 3:28. "There is neither Jew
nor Greek, there is neither bond nor free, there is neither male nor
female: for ye are all one in Christ Jesus."
Some interpreters restrict the meaning of this triad to salvation by faith
or oneness in Christ. That truth is certainly articulated throughout
Scripture. Yet the verse carries a ring of universal application for all
our relationships, not just an assurance that anyone can come to Christ.
"Neither Jew nor Greek... neither bond nor free... neither male nor
female"--these are basic relationship pr inciples to which faithful
followers of Christ must give highest priority.
The God of the Bible has "no respect of persons" (Romans 2:11; cf. also 2
Samuel 14:14; 2 Chronicles 19:7; Acts 10:34; Ephesians 6:9). He calls whom
He will and gives gifts and ministries as He chooses; man must not put
limitations on divine prerogatives. In Christ we are truly set free from
sin and its curse, which separate from God and elevate or demean according
to race, social standing, or gender.
Therefore We Conclude
After examining the various translations and interpretations of biblical
passages relating to the role of women in the first-century church, and
desiring to apply biblical principles to contemporary church practice, we
conclude that we cannot find convincing evidence that the ministry of women
is restricted according to some sacred or immutable principle.
We are aware that the ministry and leadership of women are not accepted
in all cultures, and we are called on to respect yet help redeem cultures
which are at variance with Kingdom principles. Like Paul, we affirm the
Great Commission takes priority over every other consideration. We must
reach men and women for Christ, no matter what their cultural or ethnic
customs may be. The message of redemption has been carried to remote parts
of the world through the ministry of dedicated, Spirit-filled men and
women. A believer's gifts and anointing should still today make a way for
his or her ministry. The Pentecostal ministry is not a profession to which
men or women merely aspire; it must always be a divine calling, confirmed
by the Spirit with a special gifting.
The Assemblies of God has been blessed and must continue to be blessed by
the ministry of God's gifted and commissioned daughters. To the degree that
we are convinced of our Pentecostal distinctives--that it is God who
divinely calls and supernaturally anoints for ministry--we must continue to
be open to the full use of women's gifts in ministry and spiritual
leadership.
As we look on the fields ripe for harvest, may we not be guilty of sending
away any of the reapers God calls. Let us entrust to these women of God the
sacred sickle, and with our sincerest blessings thrust them out into the
whitened fields.
COMMISSION MEMBERSHIP
Gordon Anderson; Zenas, J. Bicket, chairman; Robert L. Brandt; Richard
Dresselhaus; J. Harry Faught; William A. Griffin; Stanley M. Horton; Edgar
R. Lee; Paul Lowenberg; Jesse Miranda; Robert D. Ross; Wesley W. Smith;
Hardy W. Steinberg
Copyright 1990 by the Assemblies of God, Gospel Publishing House,
Springfield, Missouri 65802-1894
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