The Bible is rich with stories of courageous men of God who led his people and wrote his words, such as Noah, Moses, and John. These men are at the heart of timeless stories. However, it’s important to remember that the lives of female biblical characters are equally significant, even if they are often overlooked. Of the 66 books of the Bible, only Ruth and Esther are named after women, but their stories and contributions are enormous.
How do you think the stories and contributions of female biblical characters can be better highlighted and acknowledged in today’s church?
In 2019, I embarked on a research journey to uncover the pivotal role of women in the Church. This exploration, while not exhaustive, is a testament to the significant contributions of women in God’s grand narrative beyond His unwavering love for us. My findings and research since then have prompted my writing on the topic for an audience of Christian women. Whether you align with historical Christianity or a different belief system, your perspective significantly shapes your response to the content. If you find yourself grappling with the concepts presented, it’s a testament to your intellectual engagement. Remember, understanding core doctrines reflects your beliefs and influences your theological stance on women in the Church.
Some individuals criticize Christianity as being too patriarchal (male-controlled). You can find scriptural support for male, female, and family expectations in various passages, such as household codes in Eph 5:22-6:9 and Col 3:18-4:1, Paul remarks on head-coverings in 1 Cor 11:2-16, principles of equality as in Gal 3:28, mutual submission in marriage Eph 5:21, and prohibitions on male aggression towards women as in 1 Pet 3:7.
One of the most significant contributions to the Christian view of women comes from Luke-Acts. More than any other New Testament author, Luke emphasizes the importance of women in the life of Jesus (Gospel of Luke) and the New Testament church (Acts). His narrative highlights women and their substantial roles in God’s plan and purpose, starting with Mary, the mother of Jesus, and including other prominent women like Mary Magdalene, Tabitha, and Lydia. Luke shows heartfelt concern for the vulnerability of women, especially widows and those suffering from various afflictions or alienation, regardless of their social status.
Mary, the mother of Jesus, plays a significant role in the birth of Jesus (Luke 1:48, 1:26-37, Luke 1:28-30). Her acceptance of God’s divine choice for her role is a model of devotion (Luke 1:37, Luke 8:13). Mary’s unwavering acceptance of God’s promises, her social status (Luke 1:52-53), and her worship of God (Luke 1:46-56) make her a significant figure in the early Church. We know from Acts 1:14 that Mary was among the first disciples of the Jerusalem church who met together for prayer.
Then we come to Mary Magdalene, a towering figure of faith. Myths would have her associated with conspiracy theories and prostitution. This legend began in the sixth century when Pope Gregory I put her in the same category as Mary of Bethany (Luke 10:39) and the anonymous “sinful woman” who washed Jesus’ feet (Luke 7:36-50). Luke refers to Mary Magdalene in two places: in connection with supporting Jesus’s Galilean ministry (Luke 8:1-3) and as a witness to his resurrection (Luke 24:1-11). Luke’s narrative, which mirrors much of Mark’s story, adds a significant detail: the women “remembered his words” (Luke 24:8). In Luke’s account, the women were the first to connect Jesus’s death with his passion predictions and proclaim the resurrection to the apostles. This active role of women in the resurrection narrative challenges traditional gender roles and expectations.
In what ways can the examples of Mary, Mary Magdalene, and other women in the Bible serve as models for devotion, faith, and service within the church today?
Luke’s gospel includes the story of Mary and Martha of Bethany (Luke 10:38-42). Mary is affirmed in her desire to be a learner of Jesus. Martha’s anxieties over mundane matters are calmed as her service is affirmed (Luke 8:14). a concern for vulnerable women characterizes Jesus: Luke praises the widow and prophet Anna (Luke 2:36-38), Jesus uses the story of Elijah and the widow of Zarephath (Luke 4:25-26), he heals the widow’s son (Luke 7:11-17), forgives a “sinful woman” who encroached upon his dinner (Luke 7:36-50), heals a crippled woman (Luke 13:10-17), and tells a parable with a persistent widow (Luke 18:1-8).
How can the significant roles of women in the life of Jesus and the early Church, as emphasized by Luke, inspire and inform the involvement of women in the church?
Examining Paul’s writing is crucial to better understanding the historical and biblical context of women’s roles in the Church. To truly comprehend the significance of 1 Timothy 2:8-15 and its impact on women’s roles in the Church, it is necessary to explore the historical context. This passage was written during the early to mid-AD 60s when Roman emperors significantly influenced society’s political, social, and religious aspects. Understanding this context is crucial as it provides insight into the societal norms and expectations that influenced the writing of this passage.
Ephesus, situated on the western coast of present-day Turkey, thrived as a hub for banking, fishing, agriculture, commerce, and the slave trade. It was a bustling city with a diverse population and a rich cultural heritage. However, its prosperity dwindled in the latter half of the second century, leading to significant changes in its social and economic dynamics. During Paul’s time, Ephesus adhered to a predominantly patriarchal social and political structure akin to other Hellenic city-states. While individual women did rise to prominence in Ephesus in the second and third centuries, substantial evidence suggests that no women held municipal judgeships or civil offices in the first century. Even within its religious institutions, the city was notably male-dominated, where male priests predominantly served the gods and goddesses worshipped in Ephesus.
In the Greco-Roman period, girls transitioned into womanhood early, often marrying in their early teens and becoming grandmothers in their thirties. Due to high child mortality rates, women who survived past the age of six could only expect to live into their mid-twenties or thirties. This early mortality was attributed to factors such as the lack of iron in the diet, leading to anemia and diseases, as well as the high risk of death during childbirth. In ancient times, it was crucial to recognize the disparity between women’s lives in urban and rural areas. In the New Testament, women are depicted as actively participating in the Church, and Paul directly addressed women alongside children and slaves.
Understanding the specific details of the Ephesian context is crucial for interpreting 1 Timothy 2:8–15. The text can be segmented into three sections: vv. 9–10 (hairstyles and adornments), vv. 11–12 (women teaching and having authority), and vv. 13–15 (creation offices and childbirth) Paul’s reference to Adam and Eve and the temptation and fall in 1 Timothy 2:13–14 assumes that his Christian audience was familiar with and accepted Genesis as a source for early human history. In verse 15, Paul mentions salvation through “childbearing,” which would have been particularly significant to the Ephesians due to the dangers associated with childbirth. Young Christian mothers could rely on older women in the congregation for support and advice during such times.
The mention of adorning one with braided hair and gold or pearls or costly attire” (1 Tim. 2:9 ESV) suggests that it required leisure and wealth, as specially trained slaves usually worked as hairstylists for women. While Paul’s exhortation for women “to adorn themselves with modesty and humility” (1 Tim. 2:9) aligns with the societal expectations of both Greek and Roman cultures, his caution against elaborate hairstyles reflects the increasing influence of Roman empresses at Ephesus during the first century AD. Paul emphasized simplicity and modesty in dress, warning against imitating extravagant styles that conveyed rebellious or ungodly messages.
Difference in role does not equal difference in value. Has the Lord not given us the goodness of gender for his glory? God does give the Church the gift of strong godly women. What is the heart motive of women in the church today? With humble hearts, we can pray for one another. In using our various gifts and responsibilities God has given for use in the home, society, and the church, we can partner together in the gospel so as to speak the good news to those around us.
Debbie Swindell 