Pentecostal Discussions

Women in Pentecostal Leadership: Why Not?

by Deborah Taggart

In his last post, Shane overviewed the current situation for woman in ministry in the AOG - basically, that while in AOG rhetoric women are acknowledged to be equally gifted and empowered by the Spirit, they are very under-represented in current credentialing statitistics, and completely unseen at the national leadership level. Why? Shane has asked me to respond to his question from my perspective as a female (called, I believe, to some kind of servanthood/leadership) in the pentecostal church.

One thing I noticed when reading through the AOG constitution is that while they used ‘he/she’ to describe people wishing to apply for PMCs (probatinary ministry certificate, hold that OK for a couple of years and you can apply to be ordained - OMC) and SMCs (special ministry certificate - this is non-progressive); the gender-inclusiveness stopped and it was all 'he' when it went on to talked about state and national office-holders.

I think in some ways it's because of the time clauses were added....'he' was more likely to be thought as an inclusive term when they wrote about the state and national office-holders....and then by the time they were adding clauses about PMCs and SMCs writing had moved to require 'he/she'. But nevertheless, when you read the constitution as a whole document it definitely feels like a barrier - and the very fact that it goes unnoticed probably points to (and reinforces) the subconscious picture in most people's minds that people on the state and national executive will be male.

Women in Ministry in the Assemblies of God

by Shane Clifton

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. 

Feminism through Mina Ross Brawner

by Shane Clifton

I have been asked to include some Scripture - but rather than do this myself, i thought i would continue followng the 1930 insight of Brawner.  After the introductory testimony, she proceeds to investigate the status of Women in the Scripture via a monthly analysis (January 1929 to March 1930) that moves from Genesis to the New Testament. Her argument will be familiar to modern readers, but was unique for Pentecostals in its day. She begins with the equality of men and women created together in the image of God, further observing the important status of Eve as ‘the mother of all living’. Perhaps controversially, she takes the common view that ‘the female was the aggressor in the tragedy of the Fall’ [1] (a position with which i disagree - but which probably comes from Paul's letter to Timothy, ignoring other Scriptures giving responsibility for the fall to Adam).  Brawner concludes from this ‘the fatal friendliness with the serpent cost the woman her freedom’, and the result was subjection to male authority, domination and even tyranny. 

Christian Feminism

by Shane Clifton

As my friends would be aware, i consider myself a Christian feminist - that is, i believe that Christian theology (and Pentecostal spirituality) encourages the view that men and women are equal, both ontologically and functionally.  More than just believing in equality, I would consider myself a feminist because I actively seek to encourage the liberation and elevation of women to positions of authority and leadership in homes, in churches and in society. 

I would contend that this is the orthodox Pentecostal position - despite what you might have been told about supposedely conservative pentecostal persepectives.  Pentecostal history shows us that the Spirit empowers people irrespective of gender.  As Barry Chant notes, commenting on early Australian pentecotalism, "the first Pentecostal church was pioneered and pastored by a women, Sarah Jane Lancaster, and over half of the assemblies established prior to 1930 were brought into being by women, and often led by women as well"[1] 

One of those early Australian Pioneers was Mina Ross Brawner, and i thought it would be inspiring to start this series of posts with some insight from her.

Princess Theology - Part III (conclusion)

by Jacqui Grey

The challenge for Pentecostals wanting to affirm the value of women is to not just adopt images from secular society but also adapt them. The creation story presents women as a princess by virtue of their relationship with God and purpose of reflecting his image. This identity offers Pentecostal women the opportunity to become (and possibly more importantly the chance to feel like) the true feminine ideal. By adopting the contemporary princess myth, the physical beauty of women can be affirmed – a beauty that reflects their journey in life with all the scars and hopes of that process.

Princess Theology - part II

by Jacqui Grey

The call for images that address Pentecostal women beyond the role of princess is crucial. Throughout this discussion, it has become clear that the use of metaphors and images in the pastoral context has limitations. No one image can accurately capture the message it attempts to convey; to expect otherwise is a misunderstanding of the nature of metaphors.

Secondly, the discussion highlights the role of metaphors (in the reading of biblical texts and pastoral context) as essential for offering women a vision beyond their present circumstances for a future reality. In the Old Testament (OT) that future hope was in the geographic-political kingdom of Israel. For the church, this vision is for an alternative reality called the 'kingdom of God’. This is a vision of what the church is called to be, far from the values and rules of our present culture. It presents for the reader an alternative reality – a life shaped by God and the values of God’s kingdom. We are to hunger and thirst for righteousness, not the greed of the world for material possessions or power or status, but desire the values of the kingdom of God

Princess Theology - part I

by Jacqui Grey

Once upon a time…these words evoke a plethora of images of beautiful princesses in a fairytale existence; from Disney’s Cinderella to the warrior princess variety in the mould of Xena and Lord of Ring’s Eowen to Princess Diana and more recently, Mary (the fairytale dream incarnate). Each figure represents a young and beautiful woman who captivates hearts (and a prince) complete with to-die-for wardrobe. Although they live in a palace, they are not ignorant of the suffering of others or immune from their own inner turmoil. It is this fairytale image that has captivated Pentecostal women as they attempt to contextualise Christianity within the contemporary Australian context. Conference brochures splash tiaras and glitter across their pages as they call for the uniting of the ‘daughters of the king.’ However the question must be raised whether the adoption of princess imagery from Western society to promote Pentecostalism is helpful to women.