We noted earlier Barry Chant’s observation that “over half the pentecostal congregations functioning [in Australia] by 1930 were established and led by women.”[1] By 2001 in the Assemblies of God in Australia only four percent of senior pastors were women, and there were no women on the national executive, and across the executives of the various Australian states and territories, only one female representative.[2] On the other hand, women held eighteen percent of the total number of AGA credentials, and up to forty percent of lower grade, subordinate credentials.[3] Consequently, although women are heavily involved in ministry within the AGA, this involvement is generally restricted to particular types of ministry (children’s work, youth ministry, assistant pastoring). In particular, women tend to be excluded from positions of church authority.
As is well-documented throughout the Christian church, the AGA are not alone in this situation.[4] Yet the failure of the movement to realise gender equality in ministry is concerning for various reasons. The AGA has a heritage marked by the pioneering ministry of women. When it comes to ministry and ordination, it emphasises the priesthood of all believers and the priority of the Spirit, irrespective of gender. It has embedded female equality in ministry in its constitutional documents. In addition, its continued rhetoric is that, unlike traditional denominations, the AGA is a movement that affirms female equality and liberation. Cartledge goes as far as to claim that AGA encouragement of women in ministry is one of the reasons for the movement’s success.[5] Unfortunately, the AGA’s history, theology and rhetoric are not matched by the current reality of female equality in the church.
Why is that the case? I have my own views, but I reckon it might be better to get your views.
[1] Chant, “Spirit of Pentecost,” 39.
[2] Natalie Kerr, Report on Women Holding Credentials in the Assemblies of God in Australia (Melbourne: National Office, Assemblies of God in Australia, 2001).
[3] Including “Christian Workers Certificates, and Specialized Ministries Certificates.
[4] The AGA situation firstly mirrors the Assemblies of God in America
[5] Cartledge includes the AGA empowerment of women in ministry as one of his explanations for growth in the movement (See Cartledge, Apostolic Revolution, 411).
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