Although we may idealize the early church, most of us would not have enjoyed a visit to a worship service at Corinth. The impression which one was most likely to receive was that of chaos and delirious insanity.
Late in 1981 I dug up one of Ellul’s early articles from the Protestant weekly Réforme: ‘La Femmes et les esprits’ (Women and the spirits) and found what we expect when we know Ellul: a maddening mixture of apparently reactionary views and revolutionary ideas.
People sometimes write us to ask where they can find evidence that actual women held official positions of church officership. Professor Greg Horsley of Macquarie University, Australia, has kindly supplied us with the following partial list of references to women in church leadership.
This article will examine briefly the views of headship expressed by three leaders in the early Holiness Movement. They claimed that the doctrine of headship or submission was irrelevant in arguments opposing women’s ordination and limited the discussion of headship to relationships within marriage.
The Bible sets forth an ideal and calls the ideal woman an eshet-chayil, which is the Hebrew for a “virtuous woman” (KJV) or a “wife of noble character” (NIV). This Hebrew expression occurs only three times in the Old Testament, but a study of these three passages is likely to reveal what the Bible supports as an ideal of Christian womanhood.
In the struggle to serve God, women have used their musical talent and influence in various ways. From Bible times to the present day, music has played an important part in worship of our great God. Students continue to explore, search out, and discover the part women played in this area through the years.
Augustine's view of women had a profound effect on the developing Christian church. However, any critical discussion of Augustine's attitude toward women as derived from his discursive texts must take into account the nature of his philosophical and social milieu, and its predominant view of women.
John Chrysostom (died A.D. 407) preached consistently through the Scriptures and many of his sermons are still extant. Here, for the first time in English, is his first sermon on Priscilla and Aquila. Translated from the Greek, by Catherine Clark Kroeger, Ph.D., CBE president, author, and classical scholar.
What we need is another “Golden Age for Women” with Christian women released to preach the Gospel. This release must start in the sending churches because if the church that supports a woman says it’s a sin for her to preach, she’ll be silent.
Within the Episcopal, PCUSA, and other mainline churches, there has been for years a diversity of views of the Christian faith. For most of this century, the leadership, seminaries, and many members have held to liberal views of Christianity, including a Bible which is not inerrant (i.e., without errors), as well as views of God, Jesus, salvation, etc. which are significantly different from the historic orthodox position.