Article Review Response: Priscilla Papers By Heather Celoria

In 1988, the Council for Biblic¬al Manhood and Womanhood published the Danvers Statement, affirming that "In the church, redemption in Christ gives men and women an equal share in the blessings of salvation; nevertheless, some governing and teaching roles within the church are restricted to men." I am hesitant to single out one organization for focused argument, but this statement accurately represents a sentiment within the faith that I find disturbing. In this paper, I will use the redemptive trend hermeneutic to deconstruct the CBMW's affirmation, while providing my own views on why I find both women in ministry and the redemptive trend hermeneutic as valid.

She appeals to religious morals by stating, “He has usurped the prerogative of Jehovah himself” (Stanton 558) and emphasizes that man has denied women the rights of participating in the church. She emphasizes this in order to synchronize her ideas with the religion no one then dared to challenge. This religious accusation conveys the fact that women are being denied even the most basic religious rights.

Women in church leadership; I believe women are encouraged to teach other women (Titus 2:3–5). I also believe that the Bible also does not restrict women from teaching children or teens. The only role women are restricted from is teaching or having spiritual authority are over men. (1 Timothy

Professor of religious studies Karen Armstrong finds in the early Christian Church examples of hostility toward women and fear of their sexual power, which she contends led to the eventual exclusion of women from full participation in a male-dominated church.

In the earliest of Christian texts, there is talk about what women did in the Church and the important roles they played (Fiddes, 1990; Fontaine, 1996). Many women were activists during that time, and they spent time focusing on their studies and duties to their households and to their God. In Corinth, for example, it was believed that a Jewish missionary woman who came from Rome helped to found the

When one thinks about the leaders of early Christianity, an orthodox vision of Jesus’ male apostles and disciples fills their head. While there is no doubt these men were important, their influential women counterparts are often overlooked and underrated. For years, historians were perplexed at the rapid spread of early Christianity, until they considered women. Women had a major role in the rise and spread of early Christianity because they were not only numerous, but also influential in leadership positions and converting others.

While the women in the church have an organized discipleship effort happening, there is not a concerted effort to grow men into faithful followers of Jesus Christ. The men of the church need a program where discipleship happens intentionally. The scripture that First Baptist Church uses for it’s vision is Matthew 5:13. The City on a Hill theme comes for this verse. The idea is that we should be salt and light to the world so that others will know Him through us.

Donald G. Matthews said, “Was just what it was represented to me, a new entry into a new life, often to the consternation of those upon whom a woman had been psychologically dependent.”(Ch.6,131). This statement implies that women now had a sense of self confidence and also was preceding in church membership. More importantly these primary steps to women rights in the church provided opportunities for women to participate in outside affairs such as: charitable events, local groups, and missionary projects.

African American women represent a significant proportion of congregation in most African American churches. “African American women make up about 66-88 percent majority in African American churches though they are not well represented in the church leadership.” The greatest variation that can be observed in women’s leadership is in the pastoral category. The situation is worse for unmarried women who want to be church ministers, pastor or preacher but it becomes complicated for women who are in relationships but not yet married. Nonetheless, unmarried women are still being ordained and appointed as pastors and bishops at a growing rate. One of the remarkable appointment which also marked a milestone

Greetings and thanks for the post! Greetings and thank you for the post! I admire your quotations and the way you correlated the methods and practices that were demontrated in the Old Testament vice the new. Your example in paragraph 5 was spot on with regards to numerous examples of women in positions of leadership such as Phoebe the deacon/minister, Pricilla and Aquila, coworkers with Paul, and perhaps Junia as an apostle” I support women and thier dedicated service to the ministry. As Christians , we are all called to serve the Almighty God.

First, a woman’s position in the church as a teacher has many standards set by God. The Lord sets some standards of who a woman is to teach in the church. Gilbert Bilezikian in his book Beyond Sex Roles, states, “According to the Epistle, women were

Now I want you to realise that the head of every man is Christ, and

Gender roles, and the mere existence of a gender binary, has been a recent topic of conversation for many churches, theologians, and individual believers. As the cultural pressure to remove gender-specific limitations builds, many of those aforementioned have turned to scripture for answers. Seldom are women’s roles in the Old Testament characterized by decision making or personal merits. Rather, a woman’s capacity to produce an heir for their husband complements his dominance and responsible faithfulness and allows God’s plan to be fulfilled through their combined efforts. In the New Testament, through the transformative power of Christ, prominent women became less of an anomaly, but were still held to a different set of standards and expectations than men and were usually still praised according to their actions and their faith. The Pauline epistles, written in the context in which the Church still exists today: the age to come, provide a basis for today’s understanding of women’s roles in marriage and in church leadership. Although there are many instances of women fulfilling God’s plans and proving their worth among the community of Christians, the biblically normative role of women is to avoid authoritative church leadership positions and remain submissive in situations of teaching and interpreting the Word.

The bases of keeping women out of the ministry in most religions are more or less tradition. A Bible scripture such as (Mat. 10:2) as Jesus was searching for His disciples he only chose men. Even when he had to replace them, He only chose men. In most of the passages in the bible, Jesus never chose a woman nor did He address the public by speaking to the woman specifically. Some would believe that Jesus was a sexist, but during the times it was only tradition for a man to be the head of everything and the role of a woman during the biblical times were to listen to the man, nurture her family and husband. During the biblical times when Jesus walked this earth, Christianity was a very warous event. People were not accepting of the Christ therefore it leads to wars and battles. (Mat. 24: 6). During those days women did not do battle. As of today the tradition still holds and it plays a significant part in our everyday lives as well as our religious worship. We

The second paper, written by David Norris, focuses mainly on the history of Pentecostal women in ministry. He gave a brief mention to the emergence of Holiness women preachers, and then fast-forwards to the Pentecostal movement. Because many of the people involved in the Pentecostal movement had once been a part of the Holiness movement, women were generally accepted as ministers. However, even here women were relegated to the margins. They took the broken, burnt out, run down churches that no one else wanted. Many times these women would revitalized a run down church only to step down, or be shunted aside, so a man could take over as pastor. According to Norris, at the founding of the UPCI nearly 22% of the licensed ministers were women. This number has steadily declined over the past 50 years until only 3% of the licensed ministers are women. Norris gives four possible reasons for this: 1. Because women did not learn how to theologically defend their position at the beginning of the movement, they do not know how now that the climate has changed to where they must defend their calling. 2. There were many more denominations involved in the Pentecostal movement than just the Holiness groups who were not willing to license women. 3. There are little or no role models who promote women in