I'm not sure what to call this post - a rant, a critique, a non-sensical rambling? I don't know. So for now I'm just going to call it "stuff that bugs me." From time to time, I drive past one of the local churches, as I make my way to the Family Fare grocery story, with a signboard out front (someone might call it a "marquee", but for our purposes "signboard will suffice). And today this church wanted to let me know something really special which I'd like to share with all of you (the whole 5 of you that actually read my blog - thanks Mom and Dad and to the three others who venture here from time to time!) is...
If you think your life stinks, we have a pew for you!
Now doesn't that just crack you up? I mean really. Please, tell me the truth. Would you honesly walk in the doors of a church that has a sign out front that says If think your life stinks, we have a pew for you!? Would you? And so here you have it - item #1 that bugs me - cheesy church signboards. This is a difficult thing for me to say because I am a pastor. But let's be honest - cheesy church boardsigns have to go!
If your church is going to have a signboard out front, here are some guidelines for what to put on your sign:
1) You may have your church name and worship time(s).
2) You may advertise special upcoming events.
3) You may put your pastor's name on the sign (but this is highly debatable and borders on cheesy).
4) You may not put cheesy, cliche, or outdated witty-isms on your sign (unless you're making fun of your own church - but why would you do that?).
There you have it - four simple guidelines for having a church signboard. As I look over the guidelines, it hardly seems worth it to even have a signboard at all. I don't know. What do you think?
What's the cheesiest church signboard witty saying you've ever seen? And when you saw it, what did you think?
Monday, February 28, 2011
Thursday, February 10, 2011
sermon thoughts :: exodus 19 & 20
So this Sunday I have the privilege of preaching at Compass Church on the Ten Commandments (the Exodus 20 version) as a part of our current series entitled: Roots. The Roots series is the beginning of a year-long journey of preaching through the Bible. Fifty-two Sundays...fifty-two messages from Genesis to Revelation. I think the best part of this whole experience is that we as pastors (and as a church), are working cooperatively with about a dozen other pastors and churches (including Wesleyan, Reformed, Christian Reformed, Methodist, Bible, Non-denominational, and Baptist) in the Byron area through the One Book One Body initiative which basically means we're studying and preaching through the same texts at the same time. How cool is that?! I've never been a part of such an ecumencial endeavor like this before and it truly is exciting to participate in something so much bigger than just our local church body.
So there's my plug for Compass and the One Book One Body initiative. Back to getting some sermon thoughts and ideas out on the Ten Commandments. But before I do that, I must digress for a moment...let's call the Ten Commandments what they truly are in light of what Scripture says. No where in the Book of Exodus are the Ten Commandments called the "Ten Commandments." That's something someone made up along the way. I think the mislabeling also leads to some false conclusions about who God is and how God relates to His people. So, let's call Exodus 20.1-17 what it really is: the "Ten Words," which comes from Exodus 34.28.
To be sure, the Ten Words given by God to the Israelite community at Mount Sinai is fascinating, but what I'm more interested in thinking about today is the movement within the text both before and after they receive the Words because I think there's something peculiar going on. If we look at this text from a dramatic standpoint, we have characters, dialogue, rising action, a central conflict, and a resolution. Most biblical dramas have all these elements. Also, all biblical narratives center around God. The conflict that arises in biblical narratives also centers around God.
Prelude
For 400 years, the people of Israel were slaves in Egypt. According to the biblical account, the Hebrew slaves worked on the construction of the city of Rameses. For generations, the Hebrews served Pharaoh. Eventually they became fruitful and numerous much to chagrin of Pharaoh who made multiple attempts to squash the proliferation of their offspring. First they were subject to forced labor. Then the forced labor became outright slavery. After that, Pharaoh secretly met with the Hebrew midwives in an attempt to murder newborn boys. And finally, there was a public attempt to do the same. Generation upon generation experienced this hardship and oppression. They experienced rejection and humiliation. They endured beatings and insults. Life was bitter and harsh, but for them it was all they knew. It was all they had ever known.
After Pharaoh released the Israelites, God led them by a pillar of cloud by day and pillar of fire by night until they reached the Sea of Reeds. You know how the rest of this story goes, so let's skip past all the complaining they do about the menu and pick up in chapter 19.
Scene 1 :: Arrival at Sinai
The text says that they came to the wilderness of Sinai. At this time about three months have passed since their release from Egypt. Moses ascends the mountain and God said to him: "You have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you to myself. Now therefore, if you obey my voice and keep my covenant, you shall be my treasured possession out of all the peoples. Indeed, the whole earth is mine, but you shall be for me a priestly kingdom and a holy nation." It's here we see God's intent for delivering them from their slavery and oppression - to turn them into a priestly kingdom set apart for his purposes - to be mediators between God and all the nations (thus fulfilling God's promises to Abraham in Genesis 12).
So Moses tells the people and their response is very interesting. They said with enthusiasm: "Everything that the LORD has spoken we will do." Really? Everything? At this point neither the Ten Words or the Torah has been given. That comes in the next chapter.
Verse 17 says: "Moses brought the people out of the camp to meet God. They took their stand at the foot of the mountain." By the end of chapter 19, it's as if the Israelites are all standing and waiting at the base of the mountain while this spectacular show of smoke and fire and thunder and lightening is taking place all around them. Astounded I'm sure, they are as close to God as they can faithfully get at this point, and as if that weren't enough...God speaks directly to them.
Scene 2 :: God Speaks
Moses is at the base of the mountain when the LORD spoke the Ten Words for all to hear. Just to jog our memory here they are: 1) No other gods. 2) No idols. 3) Do not misuse the LORD's name. 4) Keep the Sabbath. 5) Honor your parents. 6) Do not murder. 7) Do not commit adultery. 8) Do not steal. 9) Do not give false testimony. 10) Do not covet.
Scene 3 :: The Response
Notice in verse 21 that after God gives the Ten Words, the text says: "Then the people stood at a distance, while Moses drew near to the thick darkness where God was." The Israelites were standing at the foot of the mountain, close to the presence of God. Now they see with their eyes and hear with their ears from the One who brought them out from the yoke of slavery, and they back away. Does this story remind you of someone else who was in the presence of God and backed away (or tried to run away). That's right - Jonah. The reality of the situation the Israelites found themselves in is the same for us today. We are brought near to God by His grace for the purposes of being His priests to the entire world...for the purposes of being his mediators...for the purposes of being conduits of grace to others. This is not only an awesome responsibility but a terrifying one as well because it means that while we enjoy the blessings of being in the grace of God, we must at the same time surrender ourselves to his purposes. We must obey His voice and keep His covenant - not our own.
Scene 4 :: Postlude
Fear and desire are two of the greatest motivators for change. I'm confident the Israelites were responding to what they just experienced out of fear and desire...desire to experience the freedom - the likes of which none of them had before; and fear of being the presence of the Holy One. I like this quote from Ann Spangler, who writes about women in the Bible. She says: "The antidote to fear is always trust. Only faith can cure our worst nightmares and faith is a gift that is either fed by our obedience or starved by our disobedience."
Bottom line: God's not done with you yet. Just as He continually and relentlessly pursued His people in order to make them a priestly kingdom, He's not content with leaving you as you are. The God of the Bible is not a God of the "status quo." He will lovingly pursue you and once He has you, He will always be working on and in and through you because you are one of His treasured possessions.
So there's my plug for Compass and the One Book One Body initiative. Back to getting some sermon thoughts and ideas out on the Ten Commandments. But before I do that, I must digress for a moment...let's call the Ten Commandments what they truly are in light of what Scripture says. No where in the Book of Exodus are the Ten Commandments called the "Ten Commandments." That's something someone made up along the way. I think the mislabeling also leads to some false conclusions about who God is and how God relates to His people. So, let's call Exodus 20.1-17 what it really is: the "Ten Words," which comes from Exodus 34.28.
To be sure, the Ten Words given by God to the Israelite community at Mount Sinai is fascinating, but what I'm more interested in thinking about today is the movement within the text both before and after they receive the Words because I think there's something peculiar going on. If we look at this text from a dramatic standpoint, we have characters, dialogue, rising action, a central conflict, and a resolution. Most biblical dramas have all these elements. Also, all biblical narratives center around God. The conflict that arises in biblical narratives also centers around God.
Prelude
For 400 years, the people of Israel were slaves in Egypt. According to the biblical account, the Hebrew slaves worked on the construction of the city of Rameses. For generations, the Hebrews served Pharaoh. Eventually they became fruitful and numerous much to chagrin of Pharaoh who made multiple attempts to squash the proliferation of their offspring. First they were subject to forced labor. Then the forced labor became outright slavery. After that, Pharaoh secretly met with the Hebrew midwives in an attempt to murder newborn boys. And finally, there was a public attempt to do the same. Generation upon generation experienced this hardship and oppression. They experienced rejection and humiliation. They endured beatings and insults. Life was bitter and harsh, but for them it was all they knew. It was all they had ever known.
After Pharaoh released the Israelites, God led them by a pillar of cloud by day and pillar of fire by night until they reached the Sea of Reeds. You know how the rest of this story goes, so let's skip past all the complaining they do about the menu and pick up in chapter 19.
Scene 1 :: Arrival at Sinai
The text says that they came to the wilderness of Sinai. At this time about three months have passed since their release from Egypt. Moses ascends the mountain and God said to him: "You have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you to myself. Now therefore, if you obey my voice and keep my covenant, you shall be my treasured possession out of all the peoples. Indeed, the whole earth is mine, but you shall be for me a priestly kingdom and a holy nation." It's here we see God's intent for delivering them from their slavery and oppression - to turn them into a priestly kingdom set apart for his purposes - to be mediators between God and all the nations (thus fulfilling God's promises to Abraham in Genesis 12).
So Moses tells the people and their response is very interesting. They said with enthusiasm: "Everything that the LORD has spoken we will do." Really? Everything? At this point neither the Ten Words or the Torah has been given. That comes in the next chapter.
Verse 17 says: "Moses brought the people out of the camp to meet God. They took their stand at the foot of the mountain." By the end of chapter 19, it's as if the Israelites are all standing and waiting at the base of the mountain while this spectacular show of smoke and fire and thunder and lightening is taking place all around them. Astounded I'm sure, they are as close to God as they can faithfully get at this point, and as if that weren't enough...God speaks directly to them.
Scene 2 :: God Speaks
Moses is at the base of the mountain when the LORD spoke the Ten Words for all to hear. Just to jog our memory here they are: 1) No other gods. 2) No idols. 3) Do not misuse the LORD's name. 4) Keep the Sabbath. 5) Honor your parents. 6) Do not murder. 7) Do not commit adultery. 8) Do not steal. 9) Do not give false testimony. 10) Do not covet.
Scene 3 :: The Response
Notice in verse 21 that after God gives the Ten Words, the text says: "Then the people stood at a distance, while Moses drew near to the thick darkness where God was." The Israelites were standing at the foot of the mountain, close to the presence of God. Now they see with their eyes and hear with their ears from the One who brought them out from the yoke of slavery, and they back away. Does this story remind you of someone else who was in the presence of God and backed away (or tried to run away). That's right - Jonah. The reality of the situation the Israelites found themselves in is the same for us today. We are brought near to God by His grace for the purposes of being His priests to the entire world...for the purposes of being his mediators...for the purposes of being conduits of grace to others. This is not only an awesome responsibility but a terrifying one as well because it means that while we enjoy the blessings of being in the grace of God, we must at the same time surrender ourselves to his purposes. We must obey His voice and keep His covenant - not our own.
Scene 4 :: Postlude
Fear and desire are two of the greatest motivators for change. I'm confident the Israelites were responding to what they just experienced out of fear and desire...desire to experience the freedom - the likes of which none of them had before; and fear of being the presence of the Holy One. I like this quote from Ann Spangler, who writes about women in the Bible. She says: "The antidote to fear is always trust. Only faith can cure our worst nightmares and faith is a gift that is either fed by our obedience or starved by our disobedience."
Bottom line: God's not done with you yet. Just as He continually and relentlessly pursued His people in order to make them a priestly kingdom, He's not content with leaving you as you are. The God of the Bible is not a God of the "status quo." He will lovingly pursue you and once He has you, He will always be working on and in and through you because you are one of His treasured possessions.
Monday, January 24, 2011
surprised by grace by tullian tchividjian
Well, I couldn't have been any more wrong about this book. Tullian, I think, does a really good job helping the reader understand that Jonah has more to do with God than it does with Jonah. Here are a couple of points that I really liked about his exposition. 1) Tullian picks up on key repetitions of words and phrases from the Hebrew text. For example, meaning is found in repetition and Tullian picks up on the fact that Jonah literally "goes down" and down and down to the point where he ultimately wants to "go down" to his death. Often this repetition is lost in the English translations. Other repetitions include: "fearing" as well as the hyperbolic use of the word "great". Everything in Jonah is great! 2) I appreciate the fact that Tullian does not oversimplify the character of Jonah. He helps the reader to see that Jonah is a complex character who deserves more than a simple character analysis. 3) Lastly, I appreciate how Tullian talks throughout the book about the gospel - God pursues and rescues both sinners and "wayward prophets." Tullian says it best: "It [Jonah] reveals the fact that while you and I are great sinners, God is a great Savior, and that while our sin reaches far, his grace reaches farther" (18).
Wednesday, December 29, 2010
bible reading
Just last week I discovered Professor Grant Horner's Bible Reading System. I am on my seventh day of this reading plan. What I appreciate most about this Bible reading format is that it requires only 10 chapters per day from different "sections" of the Bible. This is doable for even the most busy people (which amounts to 30-45 minutes of reading). For example, one section is the Pentateuch (Genesis - Deuteronomy), another is the Psalms. Proverbs has its own section, as do the Prophets and the Gospels and the Book of Acts, and so on and so forth. The second thing I really appreciate about this reading system is that once you complete a section, you don't stop reading that section, but you go back to the beginning of that section and begin again - so the reading never ends, it cycles back to the beginning. This practice is very formative for a student of Scripture because it helps to draw connections between each section of Scripture and aids the reader in interpreting Scripture with Scripture. You can download a free copy of Professor Grant Horner's Bible Reading System here. Thanks to Justin Buzzard for sharing this reading plan.
Thursday, December 16, 2010
deeper :: women in ministry
This is the third and final installment of the deeper series designed to give depth and historical consideration regarding key topics for your own study. Other topics already posted include: baptism and Communion. The purpose of the study is not for you, the reader, to agree or disagree with every theological claim. Rather, the goal is for you to use this study to begin to formulate your own position as well as be able to know more deeply what you believe.
:: How We Read Scripture [1]
We recognize that such a position on women in ministry is sometimes challenged on the basis of certain Scripture passages. However, we believe that all pertinent Scriptures need to be interpreted in the light of their immediate contexts, as well as in the context of Scripture as a whole. We also believe that no passages of Scripture clearly prohibit women from holding positions of authority. The passages that on the surface appear to do so are often twisted by interpretations stemming from biased readings of the text. In some cases there are faulty or biased translations. And in others there is evidence of localized situations that required special treatment that was not intended for general application.
We believe God has progressively revealed in the Scriptures to call, equip, and empower women for full opportunity of ministry in the church. Galatians 3:28 states that in the Christian era “There is neither…male nor female.” This is a general principle of Scripture. Any Scripture passages that at first appear to contradict this general statement must be understood in light of the general principle of Galatians 3:28. Clearly the spiritual and heavenly identity proclaimed in Galatians 3:28 has precedence over the earthly, administrative identity.
It was just such an understanding of Scripture that prompted our Wesleyan predecessors to re-examine the position held by many of their contemporaries that the Scriptures were pro-slavery, and to take the lead in both the abolition of slavery and in the abolition of discrimination against female ministers.
:: What Do We Know From Scripture?
:: In the beginning. From the moment God first created until this moment, he commissions men and women – created in his image – to be partners in service to one another and to all of creation. In the very beginning, God authorized human beings – both male and female – to serve in God’s creation and were given dominion over and for the sake of creation. Sadly, the practice of dominion as service in partnership was replaced by dominion as domination – male over female; this race over that race; rich over poor – as sin entered the world.
:: In the Ministry of Jesus Christ. Jesus of Nazareth was doing a new thing in Israel. In Jesus, God’s intent and purpose for the whole world was revealed. Jesus came to serve and call both women and men alike to serve in the kingdom of God. Traditionally, Roman household codes articulated the proper roles of women, slaves, and children in relation to the master or father of the house. Texts like 1 Corinthians 14:34-35 and 1 Timothy 2:11-12 reflect the pressures of cultural influence on the early church in its desire to give more freedoms to women, slaves, and children.
It’s noteworthy to mention that Jesus was accompanied by women who ministered to him and his disciples (Mark 15:40-41; Luke 8:1-3). But it was not easy for women to embrace the new roles which Jesus held out to them. In Luke 10:38-42, Martha complains that while she labors dutifully in the kitchen to prepare a meal for their guests, Mary sits at Jesus’ feet listening to his teachings. Martha plays the role of a proper Jewish woman, while Mary plays the role of a male disciple. Jesus declares that Mary has chosen the better role.
Lastly, the women who followed Jesus daily followed him all the way to the cross. These women, who came to fulfill their traditional roles to anoint his body, were the first to bear witness to the resurrection.
:: At Pentecost. On the Day of Pentecost, both men and women were filled with the Holy Spirit and began to speak in many languages to those where gathered in Jerusalem for the festival (Acts 2:1-12). In was on this occasion in which Peter declared that “this is that” which the prophet Joel prophesied: “Your sons and daughters will prophesy…and on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy” (2:17-18). God’s Spirit came on Pentecost burning through barriers of age, sex, class, and race.
:: In the Ministry of Paul. The Apostle Paul reflected Jesus’ openness to women. In Galatians, Paul declared, “There is neither…male nor female, for you are all one in Christ Jesus” (3:28). They were freed from the curse of the law, sin and death, and were joined through Christ as a community of equals. Thus women not only enjoyed spiritual freedom, but also the freedom to claim new social and religious roles.
In closing his letter to the Romans, Paul mentions 10 women in chapter 16, seven of whom he speaks of with affection and high regards. In verse one, Paul commends Phoebe, who was a “deacon of the church at Cenchreae” and “a benefactor of many and of myself as well” (Romans 16:1). Note that Paul calls Phoebe a deacon (masculine) and not a “deaconess.” Paul refers to Prisca and her husband Aquila as co-workers “who risked their necks for my life” (Romans 16:3). Junias is considered “outstanding among the apostles” (v.7). These are just a few of the women Paul commends in the Book of Romans alone.
In Philippians 4, the Apostle mentions two women who had “contended at my side in the cause of the gospel.” The women in Corinth prayed and prophesied in the assemblies of the congregation. Also, 1 Timothy mentions that female deacons held an official status in the church.
:: Misused Passages [2]. Among Scripture passages frequently cited against women serving in the ministry, probably the most significant are 1 Corinthians 14:33b-35 (“women should remain silent in the churches”), 1 Timothy 2:11-15 (“women are not to teach or have authority over men”), and passages in 1 Timothy and Titus calling for a minister to be “the husband of one wife.”
The 1 Corinthians passage is definitely dealing with a specialized, probably localized cultural issue, since in 11:5 Paul recognizes women speaking in church as a normal thing. The 1 Timothy passage as translated and interpreted is also inconsistent with Paul’s position in 1 Cor. 11:5. It likely deals with the false teaching at Ephesus that is repeatedly discussed by Paul in 1 Timothy. This passage concludes with a reference to women being “saved through childbearing,” which as defied any consensus of interpretation. Paul sets forth qualifications for a “bishop” (KJV) or “overseer” (NIV) in 1 Timothy 3:1ff., and elder/bishop/overseer in Titus 1:5-7, and a “deacon” in 1 Timothy 3:12, and in all cases says that such is to be the “husband of but one wife.” Since Paul implies that he and Barnabas were not married (1 Cor. 9:5-6) and he specifically calls Phoebe a deacon, it is clear that the references in 1 Timothy and Titus were not intended to exclude women and single men from ministry, but to exclude polygamous men.
:: Summary. One rule of scriptural interpretation is that unclear passages must be interpreted in light of clearer ones. With this in mind, from the beginning of creation to the life and ministry of Jesus Christ and the Apostle Paul’s teaching, it is clear that God provided opportunities for women to lead, minister, and have authority in the Kingdom.
:: Our Heritage
“The Wesleyan Church has a rich heritage in the anti-slavery movement in the United States in the mid-nineteenth century. One of the precedent bodies of the present denomination was born and flourished under just such a banner. While the current culture is more subtle in its expressions of prejudice than were those of an earlier era, The Wesleyan Church today is and must continue to be as clear cut in denouncing prejudice as were our founding fathers” (Standing Firm, p. 5).
Before The Wesleyan Church came to be as it is today, John Wesley used women as class leaders, as well as one or two as preachers. Luther Lee, one of the founders of the Wesleyan Methodist Church, preached the ordination sermon for the first woman ordained in America in 1853. William Booth, founder of the Salvation Army, fully supported a woman’s right to lead and to preach. B.T. Roberts, founder of the Free Methodist Church, wrote a book on this subject, fully supporting the right of women to be ordained and serve as vocational ministers.
As a result of careful study of the Scriptures combined with our rich heritage, The Wesleyan Church affirms that “a woman is fully equal to a man in terms of her responsibility, as directed by the Holy Spirit and authorized by the Church, to preach, teach, lead, govern or serve in any office or ministry of the Church” (A Position on Women in the Ministry of the Wesleyan Church).
:: Questions for Reflection
:: How has this study deepened or challenged your understanding of women in ministry?
:: What are you still wrestling with (if anything) in terms of affirming women in ministry?
:: What excites you about The Wesleyan Church’s position on this issue?
:: Resources for Further Study
:: “A Position Statement on Women in the Ministry in The Wesleyan Church.” Can be accessed at: http://www.wesleyan.org/em/women_ministry.
:: Kenneth Schenck. “Why Wesleyans Favor Women in Ministry.” Can be accessed at: http://www.wesleyan.org/em/women_ministry.
:: Lee Haines. “Women in Ministry: A Biblical, Historical Perspective.” Can be accessed at: http://www.wesleyan/em/women_ministry.
:: Endnotes
:: How We Read Scripture [1]
We recognize that such a position on women in ministry is sometimes challenged on the basis of certain Scripture passages. However, we believe that all pertinent Scriptures need to be interpreted in the light of their immediate contexts, as well as in the context of Scripture as a whole. We also believe that no passages of Scripture clearly prohibit women from holding positions of authority. The passages that on the surface appear to do so are often twisted by interpretations stemming from biased readings of the text. In some cases there are faulty or biased translations. And in others there is evidence of localized situations that required special treatment that was not intended for general application.
We believe God has progressively revealed in the Scriptures to call, equip, and empower women for full opportunity of ministry in the church. Galatians 3:28 states that in the Christian era “There is neither…male nor female.” This is a general principle of Scripture. Any Scripture passages that at first appear to contradict this general statement must be understood in light of the general principle of Galatians 3:28. Clearly the spiritual and heavenly identity proclaimed in Galatians 3:28 has precedence over the earthly, administrative identity.
It was just such an understanding of Scripture that prompted our Wesleyan predecessors to re-examine the position held by many of their contemporaries that the Scriptures were pro-slavery, and to take the lead in both the abolition of slavery and in the abolition of discrimination against female ministers.
:: What Do We Know From Scripture?
:: In the beginning. From the moment God first created until this moment, he commissions men and women – created in his image – to be partners in service to one another and to all of creation. In the very beginning, God authorized human beings – both male and female – to serve in God’s creation and were given dominion over and for the sake of creation. Sadly, the practice of dominion as service in partnership was replaced by dominion as domination – male over female; this race over that race; rich over poor – as sin entered the world.
:: In the Ministry of Jesus Christ. Jesus of Nazareth was doing a new thing in Israel. In Jesus, God’s intent and purpose for the whole world was revealed. Jesus came to serve and call both women and men alike to serve in the kingdom of God. Traditionally, Roman household codes articulated the proper roles of women, slaves, and children in relation to the master or father of the house. Texts like 1 Corinthians 14:34-35 and 1 Timothy 2:11-12 reflect the pressures of cultural influence on the early church in its desire to give more freedoms to women, slaves, and children.
It’s noteworthy to mention that Jesus was accompanied by women who ministered to him and his disciples (Mark 15:40-41; Luke 8:1-3). But it was not easy for women to embrace the new roles which Jesus held out to them. In Luke 10:38-42, Martha complains that while she labors dutifully in the kitchen to prepare a meal for their guests, Mary sits at Jesus’ feet listening to his teachings. Martha plays the role of a proper Jewish woman, while Mary plays the role of a male disciple. Jesus declares that Mary has chosen the better role.
Lastly, the women who followed Jesus daily followed him all the way to the cross. These women, who came to fulfill their traditional roles to anoint his body, were the first to bear witness to the resurrection.
:: At Pentecost. On the Day of Pentecost, both men and women were filled with the Holy Spirit and began to speak in many languages to those where gathered in Jerusalem for the festival (Acts 2:1-12). In was on this occasion in which Peter declared that “this is that” which the prophet Joel prophesied: “Your sons and daughters will prophesy…and on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy” (2:17-18). God’s Spirit came on Pentecost burning through barriers of age, sex, class, and race.
:: In the Ministry of Paul. The Apostle Paul reflected Jesus’ openness to women. In Galatians, Paul declared, “There is neither…male nor female, for you are all one in Christ Jesus” (3:28). They were freed from the curse of the law, sin and death, and were joined through Christ as a community of equals. Thus women not only enjoyed spiritual freedom, but also the freedom to claim new social and religious roles.
In closing his letter to the Romans, Paul mentions 10 women in chapter 16, seven of whom he speaks of with affection and high regards. In verse one, Paul commends Phoebe, who was a “deacon of the church at Cenchreae” and “a benefactor of many and of myself as well” (Romans 16:1). Note that Paul calls Phoebe a deacon (masculine) and not a “deaconess.” Paul refers to Prisca and her husband Aquila as co-workers “who risked their necks for my life” (Romans 16:3). Junias is considered “outstanding among the apostles” (v.7). These are just a few of the women Paul commends in the Book of Romans alone.
In Philippians 4, the Apostle mentions two women who had “contended at my side in the cause of the gospel.” The women in Corinth prayed and prophesied in the assemblies of the congregation. Also, 1 Timothy mentions that female deacons held an official status in the church.
:: Misused Passages [2]. Among Scripture passages frequently cited against women serving in the ministry, probably the most significant are 1 Corinthians 14:33b-35 (“women should remain silent in the churches”), 1 Timothy 2:11-15 (“women are not to teach or have authority over men”), and passages in 1 Timothy and Titus calling for a minister to be “the husband of one wife.”
The 1 Corinthians passage is definitely dealing with a specialized, probably localized cultural issue, since in 11:5 Paul recognizes women speaking in church as a normal thing. The 1 Timothy passage as translated and interpreted is also inconsistent with Paul’s position in 1 Cor. 11:5. It likely deals with the false teaching at Ephesus that is repeatedly discussed by Paul in 1 Timothy. This passage concludes with a reference to women being “saved through childbearing,” which as defied any consensus of interpretation. Paul sets forth qualifications for a “bishop” (KJV) or “overseer” (NIV) in 1 Timothy 3:1ff., and elder/bishop/overseer in Titus 1:5-7, and a “deacon” in 1 Timothy 3:12, and in all cases says that such is to be the “husband of but one wife.” Since Paul implies that he and Barnabas were not married (1 Cor. 9:5-6) and he specifically calls Phoebe a deacon, it is clear that the references in 1 Timothy and Titus were not intended to exclude women and single men from ministry, but to exclude polygamous men.
:: Summary. One rule of scriptural interpretation is that unclear passages must be interpreted in light of clearer ones. With this in mind, from the beginning of creation to the life and ministry of Jesus Christ and the Apostle Paul’s teaching, it is clear that God provided opportunities for women to lead, minister, and have authority in the Kingdom.
:: Our Heritage
“The Wesleyan Church has a rich heritage in the anti-slavery movement in the United States in the mid-nineteenth century. One of the precedent bodies of the present denomination was born and flourished under just such a banner. While the current culture is more subtle in its expressions of prejudice than were those of an earlier era, The Wesleyan Church today is and must continue to be as clear cut in denouncing prejudice as were our founding fathers” (Standing Firm, p. 5).
Before The Wesleyan Church came to be as it is today, John Wesley used women as class leaders, as well as one or two as preachers. Luther Lee, one of the founders of the Wesleyan Methodist Church, preached the ordination sermon for the first woman ordained in America in 1853. William Booth, founder of the Salvation Army, fully supported a woman’s right to lead and to preach. B.T. Roberts, founder of the Free Methodist Church, wrote a book on this subject, fully supporting the right of women to be ordained and serve as vocational ministers.
As a result of careful study of the Scriptures combined with our rich heritage, The Wesleyan Church affirms that “a woman is fully equal to a man in terms of her responsibility, as directed by the Holy Spirit and authorized by the Church, to preach, teach, lead, govern or serve in any office or ministry of the Church” (A Position on Women in the Ministry of the Wesleyan Church).
:: Questions for Reflection
:: How has this study deepened or challenged your understanding of women in ministry?
:: What are you still wrestling with (if anything) in terms of affirming women in ministry?
:: What excites you about The Wesleyan Church’s position on this issue?
:: Resources for Further Study
:: “A Position Statement on Women in the Ministry in The Wesleyan Church.” Can be accessed at: http://www.wesleyan.org/em/women_ministry.
:: Kenneth Schenck. “Why Wesleyans Favor Women in Ministry.” Can be accessed at: http://www.wesleyan.org/em/women_ministry.
:: Lee Haines. “Women in Ministry: A Biblical, Historical Perspective.” Can be accessed at: http://www.wesleyan/em/women_ministry.
:: Endnotes
[1] Taken from The Wesleyan Church’s official position on women in ministry entitled, “A Position Statement on Women in the Ministry in The Wesleyan Church.”
[2] The following is taken from The Wesleyan Church’s official position on women in ministry entitled, “A Position Statement on Women in the Ministry in The Wesleyan Church.”
:: In Israel. In the Hebrew Scriptures, we find God initiating and empowering women as agents of liberation (Exodus 1), to govern the Israelites as well as speak prophetically. The Hebrew midwives Shiphrah and Puah trusted God and deliberately disobeyed Pharaoh’s orders. They risked their own lives in order to serve God’s purpose in setting the captive Israelites free. God used Deborah as a prophetess and judge who led Israel. She directed and accompanied Barak into battle against the Canaanites (Judg. 4:4ff.). Through Huldah, God sparked religious revival during the reign of King Josiah (2 Kings 22:14). Lastly, God spoke through the prophet Joel of the coming of the Day of the Lord when God’s Holy Spirit would be poured out on both men and women and they and their sons and daughters would prophesy (Joel 2:28-9).
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