The problem with modern Christianity’s interpretation of a woman’s role in the Gospel is that they begin with the preconceived idea that a hierarchy exists in the home and in the Church. There is, however, no such hierarchy, and the presumption of one isn’t proof that one exists in Christ. The fact is, Christ used women first to preach the Gospel of the resurrection, but men didn’t believe them, because they didn’t take women seriously. The message was rejected, because of their low view of women. The Church continues to have this low view in varying degrees, depending upon the denomination considered. Admittedly, a few denominations show promise in that they allow for woman pastors in their churches, but they are not only in the minority, but of those women who hold the pastorate office, many are evaluated according to the male model by the members of the churches, where they officiate, so strong are the worldviews of patriarchy and complementarianism!
Nevertheless, a different picture develops, if we read the New Covenant text for itself, setting aside our preconceived idea that the man leads and the woman submits. Understanding and believing that for freedom’s sake Christ has set us free (Galatians 5:1) allows one to see the truly radical view of the Gospel. It widens our perspective of acceptable behavior to understand that in Christ it makes no difference, whether you are a male or a female (Galatians 3:28). The Gospel, read aright, unfolds to reveal the Lord puts no difference between a man and a woman, any more than he does a Jew and a gentile or of a man who is free and a man who is not. In Christ, women are free, but in the world the perspective is different.
Paul mentions or refers to nineteen women in his epistles, most of whom seem to be more than keepers of the home. Several have positions in the Church, and they serve the Gospel and their brethren, just as men in similar offices do.
Paul’s first letter to the Corinthians mentions two women, Chloe (1Corinthians 1:11) and Priscilla (1Corinthians 16:19). I’ll speak of Priscilla below, but the Corinthian church knew of her, because she and her husband ministered there with Paul (Acts 18:1-2). However, concerning Chloe, how would the Corinthian church know of her, if she resided in Ephesus, as some conclude? It is easier to believe the Corinthian church knew of her, because she was probably a woman of means and served as a minister/deacon in Corinth, presiding over a church in her home. Members of her house (church, viz. “…by them of Chloe” – 1Corinthians 1:11), had come to Ephesus, probably on business, and, upon meeting with Paul, told him of the trouble in the Corinthian church. So, Chloe seems to be a woman of means, and because Paul refers to her, saying “by them of Chloe,” it seems to indicate she presided over a house-church as a deacon/minister.
As mentioned above Priscilla and her husband were with Paul at Ephesus, but they had also served with him at Corinth for at least two years, working with him in the Gospel, and raising up the church there, and later traveled with him to Ephesus to do the same in that city (Acts 18:18, 24-26; cp. Romans 16:3-5). Not only had both Priscilla and Aquila risked their lives for Paul in preaching the Gospel, probably in Corinth, but they also explained to and corrected Apollos at Ephesus, as that pertained to a better understanding of Jesus and the Gospel (Acts 18:24-26). Moreover, when they returned to Rome, they ministered to the believers in their house-church (Romans 16:3-5), thus, acting as its ministers/deacons in the word. Much has been said to play down the role that Priscilla plays in the six mentions of her in the New Covenant text, but if she were a man, it is difficult to believe the same would be concluded of ‘him’ in those places where Priscilla is mentioned – correcting Apollos, the church in his/her house in Rome, fellow worker with Paul! These are words often used of men who labor in the word of the Gospel. The role of Priscilla is questioned only because she’s a woman.
In the final chapter of his Roman epistle, Paul refers to eleven women. The first of these is Phoebe, whom Paul says was a servant/minister (G1249) of the Corinthian church at its eastern seaport, Cenchrea. He says of her, that she helped many, including himself, which indicates she was probably a woman of means. Additionally, not only did she carry Paul’s letter to the Roman church (probable perception by many), but he claims she was on mission for the sake of the Gospel. We know this, because he would not have asked the church in Rome to “assist her in whatever matter she may need” (Romans 16:1-2), if she was there for profit in a civil undertaking. Thus, for all intents and purposes, Phoebe seems to be a minister of the Gospel. Certainly, if she were a male, the interpretation of Romans 16:1-2 would so indicate.[1]
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[1] Some arguments used here are also used by Beth Allison Barr in her book: The Making of Biblical Womanhood; pages 63-70; “Because Paul’s Biblical Women Don’t Follow Biblical Womanhood.”
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