THE CUMBERLAND PRESBYTERIAN CHURCH In AMERICA AND THE ROLE OF WOMEN IN THE CHURCH

The Cumberland Presbyterian Church in America has taken an unequivocal position on the matter of Women serving in Ministry. Our Constitution declares that any member may be elected to any office that any other member can be elected to. The CPCA/CPC Confession of Faith makes it clear that this means a woman can be elected to any office in the church. As early as 1889, the Nolin Presbytery of the Cumberland Presbyterian Church ordained Louisa Woolsey as it first female minister. Thus the Church declared that there shall be no discrimination against any member or minister on account of gender. The Cumberland Presbyterian Church defies tradition and has ordained women from the very beginning of its existence From the early Church onward, there is no way to ignore the pervasive picture of women as sharing in the leadership and ministry of the church. John Wesley used some women as class leaders and, apparently, one or two as preachers. Luther Lee, one of the founders of the Wesleyan Methodist Church, preached the ordination sermon of the first woman ordained in America (1853), using the Galatians 3:28 as text. William Booth, founder of the Salvation Army, fully supported womens right to preach and lead. His wife, Catherine, shared fully in his ministry and his daughter, Evangeline, was later one of the top leaders of the Salvation Army. B.T. Roberts, founder of the Free Methodist Church, wrote one of the best books on this subject, fully supporting the right of women to be ordained and to serve in the ministry. It has also been obvious that some women have the gifts of leadership and preaching, being empowered by the Holy Spirit for such a ministry. The full equality of male and female in the governance of this world is clearly stated prior to the Fall of Adam and Eve and their expulsion from the Garden of Eden. In Gen. 1:2728, we see that dominion was given to both Adam and Eve. Full equality is restated as a basic principle of our relationship "in Christ" (Gal. 3:28). In the Old Testament, there were several women who were prophetesses, serving as the voice of God in instruction and leading men: Miriam, Deborah, and Huldah. The prophet Joel predicted that in the coming age the Holy Spirit would be poured out upon men and women alike, and they would prophesy (Joel 2:28-29). On the day of Pentecost, Peter declared that this was now being fulfilled (Acts 2:16-18). There have always been women active in Gods service, even though women were second class citizens in ancient days. At Pentecost, Peter claimed the prophecy was fulfilled that sons and daughters would prophecy. We dont have their names, but certainly this prophecy was being lived out. In fact, Philip had four daughters who prophesied (Acts 21:9). Prophecy was the first century equivalent of preaching. If Paul was so opposed to women leaders, what will we do with Priscillaan obvious tower of power in the book of Acts. Or, how about Phoebe (Rom 16:1-2), whom Paul calls a

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minister from Cenchrea? When Paul ends the Book of Romans (16:7), he commends Junia, as outstanding among the apostles. Women prophetesses spoke the Word of the Lord in the early church (Acts 21:9), and Paul himself speaks of women prophesying and praying publicly in the church services as a normal thing (1 Cor. 11:5). Furthermore, throughout the gospel record, prominence is given to women as the more faithful of Jesus followers. In the oldest and most reliable Greek manuscripts, Priscilla is mentioned ahead of her husband, Aquila, five times out of seven references to this couple, and she took the lead in instructing Apollos, one of the most prominent preachers of the New Testament age. Paul refers to Phoebe as a "deacon," not a "deaconess" (Rom. 16:1). Some ancient manuscripts appear to refer to a woman apostle by the name of Junia (Rom. 16:7), and Paul at different times lists women among those he calls his "fellow-laborers." It is evident that there are special localized, culturally related circumstances spoken to in the New Testament, such as the prayer veils or head coverings for women (1 Corinthians 11) or the holy kiss (Rom. 16:16, 1 Cor. 16:20). There is no other logical way to deal with the Corinthians and Timothy passages on women in the ministry. Lets examine the two scriptures that speak against women in leadership: To the People of Corinth 34. Let your women keep silence in the churches: for is not permitted unto them to
speak; but they are commanded to be under obedience, as also saith the law. 35. And if they will learn anything let them ask their husbands at home: for it is a shame for women to speak in the church. 1 Corinthians 14: 34-35 KJV

To the People of Ephesus-11. Let the woman learn in silence with all subjection. 12 But suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. 1 Timothy 2:11-12 KJV

Paul's two passages have been distorted by various groups as being "oppressive to women," the general principle of Christianity is found in Pauls letter to the Galatians 3:28: "There is neither Jew nor Greek, slave not free, male nor female, for you are all one in Christ Jesus." What a radical concept in a culture that viewed women as "property" of men! In several passages Paul even commends women leaders in other churches! At that point in time (circa AD 50-60), place (Corinth and Ephesus) and cultural setting (where women were unable to read), it was appropriate to not allow women to teach. We must keep in mind, the over-all principle--throughout the Old and New Testament, is that women have an equal opportunity to serve in whatever area God's Spirit has called them (Joel 2:28-32, Acts 2:17-18). It should be clearly understood that it is Gods intention that women and men are fully equal in heaven. As Christians we should always be in upward motion with our goal being heaven. Not continually looking back to the centuries old fall of man from grace.

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What we must do is keep in our focus the entirety of the scriptures which supports the full equality of men and women in the church as being the norm and look upon these two passages as they were intended for some local situations only, the details of which are not known to us in modern times. We must be careful to not take things out of their proper and intended context. The Cumberland Presbyterian Church has accepted the concept of full equality of the sexes. Subsequently we view the Corinthians and Timothy references as applicable to special, localized situations only. To view these two scriptures otherwise will then require us to have to distort, twist, and try to explain away many, many other statements and accounts throughout the Old and New Testaments that are at variance with those statements. God does call women into the ministry. And as He calls them He expects them to serve. The resistance against women in ministry is temporarylike those who defended slavery using their favorite texts as proof of this abomination. Eventually, women will have full access to ministryit will just take time. A hundred years have not even passed since women got to vote! In 1920 the United States granted voting rights to women and as recently as 1971 Switzerland finally gave in. It is no wonder that the church is also coming around slowing. Social change takes time. Women will eventually be ordained in all denominations. Until then, women will find a place of service. If God calls an Asian, or a black, or a single person, or a white person He always has a place of service for them. If you are a women and God calls you, He will provide a place of service for you too. Your denomination may refuse to ordain you, but there are some denominations that will ordain you. No denomination is strong enough to block you from ministry if God has called you. The Roman Catholic Church was once so universal and powerful (during the Middle Ages) that they could block all women from ordination, but not today. A woman called to the ministry will find a place of serviceeither in their own denomination, or in that of the CPCA.

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OVERREVIEW OF SCRIPTURUE SITES ON THE ROLE OF WOMEN IN SERVICE IN THE MINISTRY This overview is important when it comes to the two specific prohibitions Scripture Sites - against women in leadership (1 Corinthians 14:34-36 and 1 Timothy 2:12). In contrast to these two isolated passages, there are hundreds of verses describing Godly women in administrative and teaching roles: Miriam (prophet--there is no> distinction between "prophets" and "prophetess" in Hebrew Scripture), Deborah (prophet, judge, military leader), Esther (queen), Hulda (prophet), Noadiah (prophet), Anna (prophet), Mary Magdalene, Joanna, Susanna and "many others" (Christ's disciples), Mary Magdalene (the first evangelist), the daughters of Philip (prophets), Priscilla (teacher), Chloe (house church leader), Mary the mother of John (house church leader), Lydia (house church leader), Nympha of Laodicea (house church leader), Phoebe (deacon, not "deaconess" as translated in the KJV), and Junia (an apostle).

I. Absence of enumeration of gender-specific tasks in the Church Epistles

A. In the sections of Scripture that list giftings and ministries, there is an absence of reference to gender. Some examples are: -Romans 12:4-8 -1 Corinthians 12:12-31 -Ephesians 4:11-13 B. In the context of living by the law vs. living by faith, the Word of God states, You are all sons of God through faith in Christ Jesus, There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus and heirs according to the promise. Galatians 3:26-29. (NIV) C. Two sections that might be sighted as gender-specific, but are not meant to limit the service of women: Titus 2:4 - lists topics elder women are to teach younger women; Timothy, Titus qualifications of a leader, husband of one wife

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III. Exclusion or limitation of women in leadership

There are more than 100 passages in the Bible that affirm women in leadership and fewer than 6 that appear to oppose it. What, then, is the origin of the idea that women should be excluded from spiritual leadership? C. Confusing the role of women in the Church with the role of women in marriage and family. 1. Genesis 3:16, your desire will be to your husband and he will rule over you. Understood to be Gods will rather than a statement of the consequences of Adams disobedience and Eves deception. Generalized to the Church and society, though it is a statement about marriage. Leadership and accountability of the husband vs. unwarranted oppression. Genesis 1:26-31; 2:18-25, Old Testament Law and the Church Epistles indicate that the man is the head of the family, but accountable to lead with love. The wife is accountable to submit to his leadership Women should be ordained While Paul does appear to restrict women from speaking in two specific places in Scripture, he did this because of the social environment of that day. He was not making a rule for all time. Like his admonition to slaves that they should obey their masters, he was advising people how to live in the first century, not writing a rule for all time. Conclusion: Gods Call to Women, as to any believer Scripture Reference: Acts 2:17, Isaiah 32:9-15 and Colossians 3:16, 17, 23, 24 The Cumberland Presbyterian Church in America does not believe that chauvinism or feminism has any place in the Church. We believe that, there is neither male nor female in service or calling. We believe that in a marriage relationship, both husband and wife have a commitment to each other and each must carry out his/her Christian service in light of that commitment. References: *10 Lies The Church Tells Women, J Lee Grady, Creation House, 2000 *Gods Word to Women, Katherine C. Bushnell, Good Shepherd Ministries, 1923 *I Suffer Not a Woman, Richard Clark Kroeger and Catherine Clark Kroeger, Baker Book House Company, 1992

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