BIBLICAL BASIS FOR WOMEN MINISTRY (AND

HISTORICAL ANTECEDENTS OF LEADERSHIP

OFFICES) IN THE CHURCH
By Ven Dr I. U. Ibeme.
Websites: http://www.scribd.com/ifeogo ; http://priscaquila.6te.net

Comment on The Chapel of Grace Web Blog:

http://thechapelofgrace.wordpress.com

What should we follow as authentic guide for the Church’s standards

in such matters as fashion, worship veil, marriage and sexual morality,
women ordination to the Presbyterate and Episcopacy, etc? Should we
follow the Apostolic revelation in the Scripture? Or follow cultural
modernity, ecclesiastical innovations and media bandwagon statistics
of today?

1Co_14:33-40 : AUTHORITY AND SUBMISSION IN THE

CHURCH
WOMEN’S ROLES IN HISTORY: Since the fall of humanity into sin, the preciousness
of women has demanded that men should protect them from hazards of the fallen
life and society, though this PROTECTION has unfortunately been either misapplied
or misconstrued as PERSECUTION. Women looked after the Children and did
housekeeping in the safety of the home, while Men ventured into the hazards of
seeking labour, distant trade, hunting game and fighting wars away from home

Spiritually speaking as found in the Scriptures, taking up the stewardship of

Gospel Ministry and Church Office are about exposure to dangerous responsibilities
and deadly warfare, not about enjoyment of dignifying privileges and entitlement
rights as we have perverted things to seem in the modern culture of today! This
perspective disparity has confused issues for the ill-formed and the perverse to
wrongly portray or perpetuate women PROTECTION to appear as women
OPPRESSION.

It is not fair and wise that men should be secured in safety and comfort while
women would be exposed to struggles and dangers – it should be the other way
round. This original PRESERVATION INSTINCT to protect women for the
good of the race has often become misconstrued by both misogynist men
and misandrist women as if it were of PERSECUTION INTENT to
marginalize women. It is unfortunate that misogynist versus misandrist polemic
has confused, polarised and perverted postmodern concept and attitude about
manhood and womanhood! This bitter acculturation needs to be ameliorated.

Men should guarantee spiritual and physical safety to women because of their
delicate roles (especially pregnancy and breastfeeding). Women should be shielded
from bearing spiritual blame and brunt (Num 30) but not exposed to forms of
BIBLICAL BASIS FOR WOMEN MINISTRY IN THE CHURCH by Ven. Dr. I. U. Ibeme 1
 harassment and hazards, though they share the same dignity with men (1Pet 3:7).
The necessity to protect the preciousness of women as the delicate incubators of
the race is one of the reasons why men were the ones exposed to the dangers of
the military and ministry, so that women and children would be preserved in
safety. In the Scriptures, apart from Eve, women were never sent into the rugged
warfront of spiritual ministry to be Apostles, Bishops, Priests and Preachers on
behalf of men.

Due to civilizing policies and utilitarian technology, much of physical dangers of

human society have been mitigated today, but that should not in any way
whatsoever make anyone think that spiritual dangers and decay of human
condition have also become mitigated. On the contrary, the world has become
even more perilous spiritually and more debauched morally as the Scriptures
reveal. So, even though the civilized modern society of today could safely expose
women more physically, yet the endtime Church of today should not revise the
Scriptures to expose our sisters to forefront of spiritual dangers as Adam did in
Eden.

The Apostle Paul admonished that it is disgraceful for women to ask contentious
questions and argue with opinionated assertions during fellowship/service but
maintain orderly decorum in the congregation (1Cor_14:33-35). Women should
desist from issuing authoritative directives and instructions (1Co_14:34;
1Ti_2:12) and from raising argumentative contentions in the Church
(1Co_14:35; 1Ti_2:11). This also applies to men who misbehave similarly to
leaders (2Thes_3:6-7). Women in Christ should not presume to contend
with or dictate to men IN THE CHURCH. Such personal assertiveness
TOWARD OR OVER MEN in the congregation should be eschewed NOT ONLY
IN CORINTH BUT IN EVERY APOSTOLIC CHURCH.

St Paul’s ‘not to speak’ and ‘keep silence’ and ‘not exercise authority over
men’ in the Church here (1Co_14:34; 1Ti_2:11-12) indicate that women should
not assume presbyterial authority nor be ordained into priestly overseer
office IN THE CHURCH (1Cor_9:11-16; Tit_2:15). However, this does not
mean muteness or dumbness but ‘courteousness’, ‘submission’ and
‘obedience’ which equally applied to non-leading male members. Notice that
this does NOT extend outside the Church.

Again, this could NOT have abrogated other utterance or spoken ministrations
and responsibilities enjoined and permitted for women in other portions of
Scripture such as:
(1) prophesying, praying, tongues-interpretation and singing (before all in
Church) Luk_2:36-38; Act_21:9; 1Co_11:3-12; Eph_5:18-21; Exo_15:20-
21; Jdg_4:4-9,
(2) teaching (before women in Church) Tit_2:3-4,
BIBLICAL BASIS FOR WOMEN MINISTRY IN THE CHURCH by Ven. Dr. I. U. Ibeme 2
(3) teaching and even questioning but no contentions (before men after
Church in private and at home) Act_18:26; 1Co_14:35; Pro_31:1-2, and
(4) other spiritual ministrations, exhortations and helps (Act_16:14-15;
1Ti_5:10).
Also, their ‘subjection to authority’ does not exclude official delegation (Rom
_6:1-4); even reporting negligence and voting for lay church leaders of their
choice (Act_6:1-6).

One proviso is that such women should minister IN CHURCH GATHERING with
their messianic worship veils of authority on their heads: not for submission
to men or culture as is often mistakenly believed, but for dignity before the
messianic Church and for authority before the liturgical Angels (1Co_11:5-
6, 1Co_11:10). This apostolic ordinance and Church custom was meant to
cover all symbols of human glory (long-haired women’s heads) and uncover
only the symbols of divine glory (short-haired men’s heads) when in the
Church’s messianic Assembly for the sake of the Angels.

WHY THE ANGELS? Angelic company (not demons) is always in

attendance with God at any true Church assembly where God is
present (Heb_12:12-14; 1Ti_5:21) and inside. Some Churches who
seek to be subjective and cultural rather than scriptural
neither mind having Christ outside the door (Rev 3:20) nor
bother about manipulations by seducing demons of error into
BIBLICAL BASIS FOR WOMEN MINISTRY IN THE CHURCH by Ven. Dr. I. U. Ibeme 3
all manner of dangerous trendy teachings (1Tim 4:1; 2Pet 2:1;
1John 4:6). Others use their anointing rather than Scripture to
validate their revisionism, forgetting that King Saul was
divinely anointed (1Sam 10:1) and had the prophetic Spirit
(1Sam 10:10), but when he disregarded divine protocol (1Sam
13) and instruction (1Sam 15), he additionally began to be
troubled by a demon by divine disfavour, despite his divine
anointing (1Sam 16:14)!

Postmodern subjectivist Churches are playing dangerous

games with spiritual protocols of the Worship Veil divinely
instituted for the New Testament, which were customary order
and decorum followed by early Apostolic Churches without
contention (1Cor 11:1-2, 16). Today, some Christians presume
they have subjective liberty or spiritual authority to arrogantly
disregard or discretionally revise customs taught and practiced
by the Apostles as Christ’s spiritual ordinances of decorum in
Church (1Cor 11:3-5) and dignity before His Angels (1Cor
11:10). Angels are God's liturgical (worship ministering or homage
service) spirits unto God as well as diaconal (attendant serving)
spirits unto the saints (Heb_1:14).

THIS PROTOCOL OF HEAD TOKENS FOR THE NEW TESTAMENT

CHURCH, HAD NOTHING TO DO WITH MARRIAGE TO
HUSBANDS, NOR HAS IT ANYTHING TO DO WITH JEWISH,
GREEK AND ROMAN CULTURES as often insinuated. Of course,
it is also important to notice that this is about regard or
disregard of divinely instituted protocol and tokens of dignity
and indignity, glory and inglory, honour and dishonour, but not
about sanctity and defilement.

GIFT-ROLES VERSUS OFFICE-DUTIES IN THE CHURCH

In the apostolic Church as recorded in the Scriptures, though women
ministered in several prominent ROLES as Deaconesses (Rom 16:1-
3), Helps (Act 18:26), Prophetesses (Acts 21:9), Matrons (John
19:27), Financers (Mar 15:41; Luk 8:2-3), and Hosts (Act 12:12;
16:14-15, 40) but were not ordained as oversight Presbyters. A
careful look at the Scriptures clearly shows that ordained Spiritual

BIBLICAL BASIS FOR WOMEN MINISTRY IN THE CHURCH by Ven. Dr. I. U. Ibeme 4
Offices and Authorities are NOT the same as non-ordained Spiritual
Gifts and Abilities:
➢ Spiritual GIFTS and voluntary ROLES are variously given
to all males and females alike as ABILITY for ministry and
ministrations among the saints, who by their faith in
Christ are given the same RIGHTS of sonship irrespective
of gender, age or race.
➢ Apostolic or presbyterial OFFICES and ordaining
RESPONSIBILITIES are reserved for a few (Jas_3:1) as
positions of Spiritual AUTHORITY for oversite presidency
and discipline over the saints (1Ti_4:11-13; 5:19-21;
Tit_2:15; Heb_13:17) – all such PRIESTLY AUTHORITIES
in the Scriptures (for both OT Sanctuary and NT Church)
were delegated to males only.
This divine wisdom and rule found in God’s settled Scriptures should
not be challenged or changed by our cultures, but upheld without
revision (1Cor 14_37-38).

POLITICAL AND ACADEMIC OFFICES BY INFLUENTIAL

AND LEARNED WOMEN
In the secular society, OUTSIDE THE CHURCH, where the sacerdotal
Priesthood and Presbyterate are not in charge, though women may be
socially disadvantaged (1Pe_3:7), yet they are not forbidden from temporal
prominence and authority over men. Like the men, they could come to
ruling power by circumstance (Debora, Jdg_4:4-6; Jdg_5:6-9), by force
(Athaliah, 2Kin 11; 2Chr 22-23), by political manoeuvre (Esther, Est_8:1-14),
by popular acclaim and personal merit (Esther, Est_2:15-18), by prowess
(Jael, Jdg_4:9; Jdg_4:17-22) or by royal birth. There were the Queen of
Sheba (2Kin 10; 2Chr 9; Mat_12:42) and Candace the Queen of Ethiopia
served by eunuchs (Act_8:27), who were well spoken of by the Scriptures.
Priscilla (our first female seminary theology professor) provided academy
theological update training for Apollos outside the Church assembly BUT
REMAINED UNDER THE OVERSIGHT MINISTRY OF APOLLOS IN THE
CHURCH (Act_18:24-28).

CHRISTIAN WOMEN WHO WISH TO BE GUIDED BY GOD’S WORD, should

endeavour and be encouraged to contribute their spiritual gifts/abilities in
Church. They could be trained to be licensed, commissioned, elected,
delegated, appointed, into various roles, responsibilities and ministries as
applicable to all laymen who are equally Spirit-baptised INTO CHRIST
BIBLICAL BASIS FOR WOMEN MINISTRY IN THE CHURCH by Ven. Dr. I. U. Ibeme 5
(Joh_7:37-39; 1Co_12:12-14; Eph_2:19-22), but to preferably operate with their
veil of authority in recognition of the Angelic culture of THE CHURCH
ASSEMBLY (1Co_11:5-6; 1Co_11:10). Women are given long hair as their
comely covering for aesthetic glory (1Cor 11:13-15) IN ADDITION TO, BUT
NOT INSTEAD OF the worship veil which is their token of spiritual dignity and
angelic authority (1Cor 11:5-6, 10). Nevertheless, women should NOT assert
themselves over men or be ORDAINED into priestly authority or oversight
presbyterate presidency over men in the Angelic Assembly of God’s
Church (1Co_14:34-35; 1Ti_2:11-12; 1Ti_5:21; Heb_1:14; Heb_12:22-24).
AMONGST FELLOW WOMEN IN THE CHURCH, amongst their children and
dependants in their homes, and in socio-political circles OUTSIDE THE
CHURCH, Christian women could oversee and preside at any level. (Tit_2:3-4;
Pro_31:1-2; Jdg_4:4-9).

PRESBYTERATE ORDINATION AND DIACONATE

APPOINTMENT
When St Paul and his missionary team planted the churches among the
Gentiles, they chose some reputed or qualified men whom they trained (2Ti_2:2)
and ordained (Act_14:23; Tit_1:4-5) to be designated Presbyters (i.e.
Elders, Act_15:2-6; Tit_1:5-9; Jas_5:14; 1Pe_5:1; or Priests, Rom_15:16;
1Co_9:13 f) and Bishops (i.e. Overseers, Supervisors or
Superintendents Act_1:20; Act_20:28; Php_1:1; 1Ti_3:2). The congregation also
elected reputed and qualified members who were designated Deacons (i.e.
table Servants Act_6:1-4; 1Tim_3:8-13). The Deacons or table servants were
initially men and husbands of one wife, but later included women (?1Tim_3:11?)
like Phoebe (Rom_16:1).

ORDINATION is spiritual recruitment by clergy MENTORS

(unlike election by lay MEMBERS Act 6:3) through covenantal
ordering (1Tim 5:22; 2Tim 1:6) into OVERSIGHT OFFICE of
presbyterial priesthood in the Church (Act 13:1-3; 14:23; Tit
1:5). Such ordering involves selection, training, examination,
authentication and authorization (1Tim 4:14; 2Tim 2:2) to be
apostles’ adept emissaries and custodians (or delegation
under apostolic succession). Oracular (LOGOS) and
sacerdotal (LITURGY) responsibilities are particularly
apportioned to an allotment or part (Grk=kleros Act 1:17, 25)
as officer-clerics who are ordained as presbyters for the
purposes of oversight and order in the Church wherever they
are sent (1Tim 3:1-7; Tit 1:5-11). On the other hand, the
BIBLICAL BASIS FOR WOMEN MINISTRY IN THE CHURCH by Ven. Dr. I. U. Ibeme 6
Scriptures (Acts 6:1-7) show that the Lay Diaconate who
administered the table and financial LOGISTICS was
congregationally elected to local responsibility.

“All Christian men and women, young and old have one Spiritual Gift or
the other for which they could all be encouraged or COMMISSIONED to
exercise and minister (1Cor 14:5, 31) but ordination is not simply by
Spiritual Gift or human desire or design. Only the few Christian men found
to be exposed to apostolic practice (2Tim 3:10, 14), trained in and faithful
to biblical truth (2Tim 2:2), approved and blameless (1Tim 3:1-7; Tit 1:5-9)
should be officially instituted or ORDAINED to exercise doctrinal oversight
or spiritual authority in the Church as Presbyterial/Priestly officers who rule
over, are accountable for and shepherd the Church. Even the Diaconate
(1Tim 3:10-13) in the Apostolic times was not sacerdotal clergy but
administrative lay assistants to the clergy (Act 6:2-4). This is the
difference between lay commissioning for clerical ordination. This
distinction has been muddled and blurred over time, especially recently,
and has disordered and confused the Church of today. The sad result is
that the Church has sought to revise and overrule the divinely revealed
Scripture on the mundane basis of cultural experiences and logical
reasons.”

BIBLICAL BASIS FOR WOMEN MINISTRY IN THE CHURCH by Ven. Dr. I. U. Ibeme 7
These ordained godly and grounded men were instituted into clerical office to
use their prophetic, evangelistic and teaching gifts to lead the Church in
sacerdotal matters during worship services and teach the Word as oracles of
God (Act 6:2-4; 13:1-2; 1Pet 4:11). They are also to duly conform to the
paradosis received from the Apostles according to the canonical
Scriptures (Rom 16:17-19; 2Thes 2:15; 3:6, 14) and duly obey their
Mentors according to due canonical order (1Cor 4:15; 1Thes 2:10;
2Thes 3:7). On the other hand, the Scriptures (Acts 6:1-7)
show that the Lay Diaconate who administered the table and
financial LOGISTICS was congregationally elected to local
responsibility.

Ordination to the Episcopate/Presbyterate (Acts 15:2-6; Tit 1:5-9; Jas

5:14; 1Pet 5:1) i.e. Oversight Priesthood (Rom 15:16; 1Cor 9:13f)
was based NOT merely on agedness BUT mainly on blameless
manners, morality, ministry and mastery of the Kingdom mystery
(1Tim 3:3-7; 4:11-16; 5:17-22; 2Tim 2:2). Godly and grounded men
were ordained to use their prophetic, evangelistic and teaching
BIBLICAL BASIS FOR WOMEN MINISTRY IN THE CHURCH by Ven. Dr. I. U. Ibeme 8
gifts to oversee and shepherd the Church in sacerdotal matters
during worship services and to teach the Word as oracles of God (Act
6:2-4; 13:1-2; 1Pet 4:11). Supervisors and Overseers lead in the
Church fulfil their ministry best and apply their ability
maximally when they are authorized by their clergy MENTORS
and respected by their congregation MEMBERS (Heb 13:7, 17).

These designations of Presbyters, Priests and Bishops were all existent in

the society of the days of the Apostles, but were taken and applied in the
Church in a special way that fits into the Gospel. These ORDAINED
CLERGY were to be accorded "DOUBLE HONOUR" (1Ti_5:17), imitated as
examples (1Ti_4:12; Heb_13:7) and obeyed and submitted to as authorities
(Tit_2:15; Heb_13:17). The Apostles also borrowed the
designation Deacon/Deaconess (i.e. Servant or Waiter Rom_16:1 f; 1Ti_3:8 ff)
for the LAY men and women officers who were ELECTED by the local
churches (Act_6:1-6; 1Co_16:3-4; 2Co_8:19-20) to serve tables for the saints
and administer the treasuries of the Church (LOGISTICS) for the welfare of the
saints (Rom_16:2; 2Ti_1:17-18).

Apparently due to abuses and Christ’s warning, the Apostles avoided the use of
then controversial titles such as Father, Rabbi and Master for Church Leaders,
but used Bishop, Presbyter, Pastoral-Teachers (Eph 4:11), even Angel? (Rev 2-
3) and Deacon which were then thought to be less prone to abuses (Mat_23:4-
11). The Church must therefore avoid ostentation and extravagance in her
honours.

It is important to point out that the "Presbyter" designation was borrowed from
traditional and religious CUSTODIAN leaders, while the "Bishop" designation
was borrowed from the political SUPERINTENDENT officers. Both terms were
used by the Apostles to describe aspects of the shepherd-servant work of
sacerdotal Church leaders (Act_20:17; Act_20:28; 1Pe_5:2) under Christ the
ultimate Pastor and Bishop (1Pe_2:25; 1Pe_5:4). The Apostles apparently
applied both terms interchangeably, even to themselves (Act_1:17-21; 1Pe_5:1;
3Jn_1:1). However with the growth and spread of the Church the “primus-inter-
pares” Presbyter who acted as the circuit Presbyter and superintended other
Presbyters soon came to be especially and more often referred to as the Bishop
or Patriarch, even by fellow Presbyters.

The vestments the clergy wear today are not spiritual dress but ancient normal
and official garments preserved despite changing fashions and cultures over the
centuries, which goes to show the antiquity of these offices.
BIBLICAL BASIS FOR WOMEN MINISTRY IN THE CHURCH by Ven. Dr. I. U. Ibeme 9
In the ancient Church, before the diaconate was clericalized, Deacons and
Catechists were not initially considered sacerdotal clergy from what Chrysostom
(4th Century) wrote in Homily XVI,
“Maintain a Teacher (Catechist), maintain a Deacon, and a sacerdotal
body (Priests) complete.”
Deacons were considered lay and not admitted into the sanctuary except in
exigencies as Letter XVIII of Clement of Alexandria (2nd Century) to Flavian
indicated.
“At last the approach to the Altars was thrown open, and we were admitted
to the sanctuary; the crowd, however, were excluded, though my Deacon
entered along with me, supporting with his arm my exhausted frame”
After the death of the Apostles, the Bishops and Presbyters began to recruit
some of the male Deacons into the Presbytery. Later the male Diaconate
assumed pre-presbyterial curacy status and became part of the Clergy
appointed by the Bishop and the Presbytery to serve as their Clerical Assistants
(with liturgical in addition to welfare and administrative functions), and was no
longer elected by the congregation. This is how Deacons began to be ‘made’ by
ordination rather than by election (hence the ‘clericalization’ of Church
leadership). The Deacon assisting the Bishop was also called Arch-Deacon.

The female Diaconate (the celibate deaconess ministry for virgins and widows)
who catered for female catechumens especially during baptism, continued to a
lesser extent in the Church, till about the 11th century, when it was overtaken or
swallowed up by the conventual nuns (i.e. Reverend Sisters and Mothers of the
Roman Church). Reversal of this ‘clericalization’ of Church leadership began
after the Reformation and during the synodical movement, which reincorporated
the laity (first lay men and later lay women too) into Church leadership.

To be sure, today's push to bring women into the Presbyterate and the
Episcopate is based on liberal dynamism and cultural revisionism, which
is entirely revolutionary with no scriptural or historical authority
whatsoever. To discuss the place of Women in the ministry of the Church
with discrete clarity, we must not muddle up issues but distinguish:
• between Cultural TRENDS and Scriptural TRUTH (women ordination to
the presbyterate and episcopate is Cultural Trend not Scriptural Truth),
• between Spiritual Gift/ABILITY for all Lay Ministries and Ecclesiastical
Office/AUTHORITY for only Oversight Clergy (every ordination to the
Church’s presbyterate and episcopate is meant for Church Office/Authority
not to Spiritual Gift/Ability),

BIBLICAL BASIS FOR WOMEN MINISTRY IN THE CHURCH by Ven. Dr. I. U. Ibeme 10
• between Sociological reasons and Theological exegesis (women
ordination to the Church’s presbyterate and episcopate stands on
Sociological reasons not Theological Truth),
• between Our struggle for Rights to Power and submission to God's
Pattern of Service (women ordination to the Church’s presbyterate and
episcopate is a struggle for our rights not a submission to God’s pattern),
• between The Women’s RIGHTS of spiritual sonship or spiritual ABILITY
and the biblical example of their taking up AUTHORITY for presbyterial
RESPONSIBILITIES (women contention for ordination to the Church’s
presbyterate and episcopate on the basis of ability, forgets that ordination is
not into ability but into authority),
• between Presbyterial OFFICE and Prophetic GIFT (ordination to the
Church’s presbyterate and episcopate is like priestly oversight and not like
endument to prophecy and prowess),
• between Human Protestation or Presumption and Divine Revelation or
Inspiration (women ordination to the Church’s presbyterate and episcopate
is human presumption not Divine Revelation).
Such muddling without distinguishing these issues has beclouded the
Church into becoming a liberal modern Church that though it is of the
Gentiles, yet it is not of the Gospel of Christ and His Apostles.

This matter of WOMEN MINISTRY IN THE CHURCH, requires clear discrete

thinking, but not muddled up contentions.

First is... what do we mean by MINISTER? Is it to minister OVER the Church by

AUTHORITY or IN the Church by ABILITY?
Another is... what purpose do we give to ORDINATION and/or
COMMISSIONING? Is it ordination to oversight Presbytery or is it
commissioning to minister without oversight authority?

The Scriptures have much provisions or example for women to minister their
Spiritual Gifts (ABILITIES) for the Church and in the Church like all other gifted
men, but have no provisions or example for women ordained to exercise
Ecclesiastical Oversight (AUTHORITY) over the Church.

Scriptures have no single provisions for women leading SPIRITUALLY as Head

OVER the Family or as Presbyter(Priest)/Overseers(Bishop) OVER the Church,
except where the Family is orphaned of Men leaders.

BIBLICAL BASIS FOR WOMEN MINISTRY IN THE CHURCH by Ven. Dr. I. U. Ibeme 11
But the Scriptures have examples of women SECULARLY leading and ruling
OVER the nation/State as judges and queens, as well as heads OVER the
academia as instructors.

Therefore, holding otherwise would at best be a CULTURAL dynamic position

but not SCRIPTURAL divine position.

By the way, asceticism, austerity, abstinence within marriage and celibacy

becoming viewed as the higher virtue for all Christians lead to hermitism and
monasticism as from the second century AD. Initially the Clergy either married
before ordination or remained celibate if ordained single. Celibacy for the
eastern Orthodox Bishops was officially adopted in the Quinisext Council of
692AD while celibacy for the whole western Catholic Clergy was decreed in the
Lateran Council of 1123AD. However, these innovations were debunked during
the Reformation as not biblically mandatory.

COMMITTED, INFLUENTIAL AND GIFTED MEN AND

WOMEN
Apart from the ordained presbyterial oracular clergy, the ancient Church also
had volunteer financiers (e.g. Theophilus Luk_1:3), patron hosts and
patroness hostesses for the Churches (e.g. Mary of Jerusalem Act_12:12,
Gaius Rom_16:2, Rom_16:23, Aquila and Priscilla 1Co_16:19, Lydia Act_16:14-
15, Nympha Col_4:15, Philemon Phm_1:1-2). There were also charismatic
itinerant Prophets, Prophetesses and Evangelists (e.g. Agabus, Philip and his
daughters Act_21:8-10). These varieties of non-clergy leaders had significance
and influence in the Church due to their material resources, position in the
society or spiritual gifts and devotion.

The apostolic Church is also shown in the Scriptures to accord respect and
recognition to women for commitment and exploits (e.g. Dorcas Act_9:36-42;
Lydia Act_16:13-15, Act_16:40; Phoebe, Priscilla, Mary and possibly Junia
Rom_16:2-7); for advanced age in godliness (1Ti_5:9-10; Tit_2:1-5); for
social influence (e.g. Euodias and Syntyche Php_4:2-3; as well as the
Athenian prominent women Act_17:4, Act_17:12).

MINISTRY, OFFICES AND HONOURS IN THE CHURCH

TODAY
Today several Church denominations have adapted all these and other offices
and honours to best suit their needs for effective leadership e.g.
 ordained sacerdotal presiding ministers or clergy,
 elected administrative councils, and
BIBLICAL BASIS FOR WOMEN MINISTRY IN THE CHURCH by Ven. Dr. I. U. Ibeme 12
 lay ministerial assistants (appointed or licensed to assist the ordained
ministers), these are called either 'elders' or 'deacons and deaconesses' or
even ‘pastors’ in the Church today,
 lay administrative assistants (appointed to assist the council) these are
either staff or committees in the Church today,
 lay influential members recognized with honorary awards and conferments
for commitment, faithful longevity, learning, dignity, liberality and other
exploits (e.g. Chancellors and Trustees, Excellencies and Lords, Patrons and
Matrons, Dames and Sirs, Presidents and Founders, etc).

Scripturally and historically in apostolic antiquity, apart from the ordained

presiding clergy, women have held all the other offices, appointments and
honours in the Church.

Notice that in place of bishops, deacons and saints (Php_1:1) which were
the usages in the apostolic times, many Churches now use the terms:
clergy, council and congregation.

Last revised: November 18, 2022

by Ven. Dr. I. U. Ibeme
Copyright © PriscAquila Publishing, Maiduguri, Nigeria.
Click here for
PriscAquila Christian Resource Centre

BIBLICAL BASIS FOR WOMEN MINISTRY IN THE CHURCH by Ven. Dr. I. U. Ibeme 13