Women 's Ordination For The Church Essay

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.

Throughout my selected text, Johnson focuses on the church along with the subsequent androcentric image of God, and how it impacts woman around the world. She explains that throughout history, with the help of the church’s patriarchal nature and society’s values as a whole, woman have been seen “as a ‘defective male’…that must live in obedience to her [male counterpart,]…[ and who are often also referred to as the] ‘second sex’” (Johnson 92). This

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

The church has ever opposed the progress of woman on the ground that her freedom would lead to immorality. We ask the church to have more confidence in women. We ask the opponents of this movement to reverse the methods of the church, which aims to keep women moral by keeping them in fear and in ignorance, and to inculcate into them a

When reading Lynn Japinga’s Essential Guide to Christianity and Feminism, there are many different lessons that you can take from it, ranging from lessons on what it means to be a feminist, what it takes to be considered a practicing Christian, and the many critics that both Christians and feminists face. Much like The Bible, the lessons you take depends on how you read it and what of your own knowledge and experiences you bring into the analysis. As someone who is on the forth year of sociology and gender studies programs, I went into the reading with a preconceived view on what it means to be a feminist and with knowledge of the potential dangers that women within Christianity face.

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

Religion is powerful in that it controls followers’ behaviours and beliefs throughout their entire lives; it is a form of social control. Catholicism is one of the most widely known religions influencing more than 2 billion people around the world (Ross). Within Catholicism not everyone are seen as equals; men have greater privilege than women. The bible and church are from a male’s point of view (Christ 86) and passages within the bible are used to enforce a sexual hierarchy. In fact, the oppression of women begins with the first story in Genesis about creation, which portrays females as being inferior to men and even of an evil nature. This one passage is the main source of justification of oppression of woman in the church (Daly 13).

In today’s society the controversial subject of what positions in the church a woman can hold; has become incredibly debatable among the nation. Some people believe that women have equal rights with men and can uphold any position that a man can. Today’s society also believes that because a woman can be in political and business power, then a woman can also be in authority in the church. However, that could not be farther from the truth a women’s positions in the church are defined by God.

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 purpose of this brief is to provide you with an overview of how the Catholic Church view women being ordained in the church. The views are based on the traditional and doctrinal references that the Catholic religion is based on. The views are from various resources such as the Roman Catholic Church in the Vatican, Pope John Paul II, and the newly elected Pope Benedict XVI. The views described in this brief are based on the traditions of old and their refusal to change the traditions to fit for the twentieth century.

Women have been involved in Christian ministry since the very beginning of Christianity. It has declined and risen according to the acceptance of the environment. The two papers addressed in this essay document the rise of women ministers in the Holiness movement as well as the decline of women in the modern Pentecostal movement. In response to this decline in women in ministry, Courtney Stewart gave points which the UPCI should tackle to rectify the situation.

1 Timothy 2:11–15 states: “11 Let a woman learn quietly with all submissiveness. 12 I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. 13 for Adam was formed first, then Eve; 14 and Adam was not deceived, but the woman was deceived and became a transgressor. 15 Yet she will be saved through childbearing—if they continue in faith and love and holiness, with self-control.” 1 Corinthians 14:33–35 states: “33 For God is not a God of confusion but of peace. As in all the churches of the saints, 34 the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says. 35 If there is anything they desire to learn, let them ask their