Pentecostal women who are called to ministry walk a fine and often precarious line. We, on the
Pentecostal women hand, are not radical feminists who demand certain fights, suspicion patriarchal hierarchy as the greatest of all human evils, or refer to God as "she" at every turn.
Pentecostal women, on the other hand, we are not simply passive about our call to ministry. We do notice the "man's world" in which we must function, and we understand that the "female," too, helps make up what we know about the image of God. We are not women who wish to displace men, nor do we view women who are not called to ministry as being in any way inferior. We Pentecostal women women who simply Pentecostal women humbly ask that we be given room to be obedient to the Lord who has called us.
We are certainly not the first generation Pentecostal women Pentecostal women who have pursued such an opportunity. When one reads about some of the great women in our history such as Aimee Semple McPherson, Alice Belle Garrigus, Maria Woodworth-Etter, Marie Burgess, Kathryn Kuhlman, and Mae Eleanore Frey, it is encouraging to know that these extremely gifted women ministered with great success at a time in history that did not make life easy for them.
Their call Pentecostal women preach seemed to supersede everything else in their lives, motivating them to pay a difficult price to fulfill God's will. Their faithfulness is of great encouragement to every Pentecostal woman in ministry today. However, there is some disappointment at the present state of women in ministry in our Pentecostal
Pentecostal women. While there are indications that a few of our denominations are experiencing a small increase in the total amount of women who serve in those fellowships 1the figures reveal that there will be a slow upward climb ahead for women who are called to serve.
I must confess that I have a vested interest in the Pentecostal women of women in ministry, not only from an academic perspective, but also from a personal point Pentecostal women view. I have been a Pentecostal minister for the last twenty-five years. During this time
Pentecostal women discussion of Pentecostal women in ministry has come to the point where "Pentecostal women" work has been done both biblically and historically to redefine the opportunity for women in ministry positions.
However, Pentecostal women experience still causes me to resonate with the great Assemblies of God evangelist, Mae Eleanore Frey who once said, " We are, in a sense, watching the house burn down while arguing about which fire truck to use.
The time has come for Pentecostal women in ministry to leave the arena of debate and simply be who they are and do what God has called them to do. In view of the need for practical Pentecostal women which will work to encourage women in this endeavor, the historical context from which we function Pentecostal women vitally important for Pentecostal women in ministry simply because it not only sets precedent for what we do, but also "Pentecostal women" history has a way of teaching some invaluable practical lessons.
With this in view, there are at least three important needs that can be identified to justify a place for Pentecostal women in ministry.
The "Pentecostal women" this statement is made, one must assume that Pentecostals have indeed strayed from their initial identity. The fact that the participation of women in ministry is even "Pentecostal women" issue within the context of Pentecostalism suggests this to be true. There are at least two things which have contributed to this change from the early days of Pentecostalism. First, as Pentecostal denominations began to formalize their structure, women who were active in every type of ministry position were simply left out of denominational leadership roles.
Up to this point, in fact, there is little to suggest that women doing the work of the ministry, holding positions as pastors, teachers, and evangelists, were even questioned in the validity of their function. Men and women of that day seemed to be grounded in the understanding that because God chose women to participate in the New Testament Holy Spirit baptism experience, it was
Pentecostal women logical that they, too, should carry the message of the gospel.
In the words of Mae Eleanore Frey, "God Almighty is no Pentecostal women -I say it with all reverence--Would He fill a woman with the Holy Ghost--endow her with ability--give her a vision of souls and then tell her to shut her mouth?
Barfoot and Gerald T. Sheppard hold that in those early days, three factors were responsible for the equality of the sexes in Pentecostal ministry: The importance of "a calling. The confirmation of the call through the recognition of the presence of ministry Pentecostal women in the person by the community. The community's eschatological belief that they were experiencing the "latter rain" in which "your sons and your daughters will prophesy.
That is, should women in ministry have positions of authority over men? As Pentecostal fellowships moved from the pioneer phase of their development into the formalization of church structure, a shift began to take place in the minds of the early framers of these groups. Where once women were free to function in any ministry gift, now some were unable to fulfill their call by being relegated to newly defined "feminine" roles, while others paid a great price to remain true to their call.
That the idea of authority should be at the center of the not only determined the path that early Pentecostalism was to take, but was a direct reversal of the position taken by the early pioneers of the movement. In early Pentecostalism, authority Pentecostal women never the issue; rather, servanthood was always the focal point of one's ministry calling.
Even the manner in which the church services were conducted suggested that early Pentecostals fully believed that the Holy Spirit Pentecostal women held absolute authority, and the Spirit anointed whomever he chose to serve
Pentecostal women body of believers. Frank Bartleman describes those early days: Brother Seymour was recognized as the nominal leader in Pentecostal women. But we had no pope or hierarchy The Lord Himself was leading We did not honor men for their advantage, in means or education, but rather for their God-given 'gifts We prayed for continually.
Some one would finally get up anointed Pentecostal women the message. Pentecostal women seemed to recognize this and gave way. It might be a child, a woman, or a man. That is to say, for the Pentecostal, authority is not derived through position alone, as some may assert, but rather is found in the individual who serves the Pentecostal women of Christ through the power of the Holy Spirit.
With this understanding, the gender of the individual in question becomes irrelevant, for Pentecostal women one ever debates which gender is qualified to serve. The second contributing factor is what Cecil Robeck Pentecostal women "the 'evangelicalization' of Pentecostals.
While Pentecostals have achieved a sense of acceptance and respectability through their relationship with the National Pentecostal women of Evangelicals, "as evangelical values have been adopted by Pentecostals, the role of women in ministry has suffered.
A return to our Pentecostal roots, in this case, would mean a return to the theology and experience that make us who we are: Each of the women who were involved in ministry in the days were women who were incredibly and undeniably gifted. These were women who reaped a great harvest. Many people were converted, many were healed, denominational boundaries were broken, and men, women, and children received the outpouring "Pentecostal women" their own personal
Edith Blumhofer asserts that: In the early Pentecostal movement, having the "anointing" was far more important than one's sex. As evangelistic bands the full gospel across "Pentecostal women" country, women who were recognized as having the anointing of the Holy Spirit shared with men in the preaching ministry A person's call-- and how other believers viewed it--was far more important than [ministerial credentials]. While denominational ordination is an important factor in validating one's call, it is simply that, a validation of the ministry one is already doing through the empowerment of the Holy Spirit.
They should be encouraged Pentecostal women pray for the sick, preach, teach, evangelize, and do the work of the ministry, understanding that their validation comes through the gifting of the Spirit, as well as the corresponding ordination of the Church. There is no greater example of the necessity for women to have role models than that found in the life and ministry of Aimee Semple McPherson.
After 10 years of grueling evangelistic work, McPherson decided to settle down in Los Angeles in She purchased property
Pentecostal women Echo Park, designed and built Angelus Temple, dedicating the new building on January 1, By the time she was thirty-three years old, Aimee Semple McPherson had established the first Christian radio station in the United States, a 5, seat auditorium in which thousands of Pentecostal women were saved and healed, a Bible College, and ultimately a denomination, all of which are still in operation today.
Other influential women had begun to pave the way for her, providing many models to follow and, as a result, a certain level of acceptance for women in ministry that she otherwise may not have enjoyed. The number of women providing a legacy Pentecostal women leadership in the Pentecostal movement were numerous. In addition "Pentecostal women" those women addressed in the articles under consideration, there were others such as Maria Woodworth-Etter, who by the end ofwas drawing an estimated 25, people to her camp meetings.
McPherson was not unaware of the impact she would have upon women in ministry, and in fact encouraged other women to follow her lead. In a lecture to one of her Bible School classes, she stated: This is the only church, I am told, that is ordaining women preachers. Even the Pentecostal works, in some cases, have said, "no women preachers. Following her death, however, a change in the number of ordained women began to occur. Even more interesting is the lack of women found within corporate leadership in the denomination.
Because all executive offices are appointed, using senior pastors as the pool of possible candidates, coupled with the fact that there are few female senior pastors in Pentecostal women denomination, of the 34 executive council members, "Pentecostal women" 5 are women, with two of these women serving in traditionally female roles as Assistant Secretary and Director of Women's Ministries. Further, "Pentecostal women" the divisional representatives, none are female.
Could it be that the absence of a powerful example such as Aimee Semple McPherson has contributed to this decline? This phenomenon has not gone unnoticed by some of the leaders in the denomination. The women who were in attendance strongly responded to the theme of the conference: These women obviously believe that it is not only important for Pentecostal women in ministry to fulfill their call in the present, but that by doing so, they will also create greater opportunity for future female leadership as well by modeling Spirit empowered ministry Pentecostal women the next generation of women.
Pentecostal women who are called to ministry have need of affirmation from three specific sources. Harvey Cox, in his Fire From on High, has noticed the high value Pentecostals have put "Pentecostal women" "direct revelation.
It went a long way in answering my question about how so many women win Pentecostal women right to preach in a church which, at least technically, forbids it. It clearly demonstrated why Pentecostals, who Pentecostal women the authority of the Bible very seriously but also believe in direct revelation through visions, have opened a wider space for women than most other Christian denominations have.
What the Bible says is one thing, but when God speaks you directly, that supersedes everything else.
Women must first function in ministry with the validity of their resting in scripture, not in spite of it. Pentecostals must hold to the truth that gender bias runs in direct opposition to the entire message of the gospel.
While it is true that in the old fallen order, sex discrimination is practiced, redemption in Christ has set us free from the practice of using gender as the criteria for determining positions of leadership within Pentecostal women Church. Paul declares that "there is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus" Gal.
Paul declares this rather radical statement within the context of a discussion with the Galatians concerning the futility of their attempts to satisfy the Old Testament law particularly circumcision by their own works, while continuing to maintain that they are living by grace.
In Paul's view, circumcision, specifically a male rite, had fulfilled its purpose in the Old Testament. In the New Testament, however, the old rite has been replaced by the rite of baptism, in which all believers --male and female, slave and free, Jew or
Pentecostal women participate. Stanley Grenz says of this passage in Galatians that, Paul indicates that Pentecostal women transition from circumcision to baptism has destroyed the significance of the distinctions between persons which formerly were used to establish social hierarchies.
These include appeals not only to ethnic heritage Jew and Gentile and social status free and slave but also to gender differentiations male and female. Therefore the hierarchy of male over female introduced by the Fall is now outmoded That is not to say that organization is not necessary, it certainly is.
However, we must live according to the New Testament injunction to "be subject to one another out of reverence Pentecostal women Christ" Eph.
All human relationship within the context of the community of God must always be guided by equal submission. Further, looking to scripture as foundation for ministry means that the "problem passages" must be wrestled through, using all of the academic Pentecostal women available.
"Many Pentecostal women what we wear helps to mold their expectations as well as our own. When a woman wears an immodest dress, she begins to think. Pentecostalism or Classical Pentecostalism is a renewal movement Pentecostal women Protestant Christianity that places special emphasis on a direct personal experience of Pentecostal women through baptism with the Holy Spirit.
The term Pentecostal is derived from Pentecost, the Greek name for the Women wrote religious songsedited Pentecostal papers, and taught and. In this Pentecostal women I seek to demonstrate that the marginalisation of Pentecostal women is due to "Pentecostal women" considerable extent to the ways in which the Bible is and.