gender discrimination in pentecostalism by ezuka ikechuwkwu
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GENDER DISCRIMINATION
IN PENTECOSTALISM
Case Study on
ASSEMBLIES OF GOD CHURCH
NIGERIA
BY
EZUKA IKECHUKWU
DSO111022
A PROJECT SUBMITTED IN PARTIAL FULFILLMENT
OF THE REQUIREMENT FOR THE AWARD OF
BACHELOR OF ARTS DEGREE IN BIBLE AND THEOLOGY
ALL NATIONS FOR CHRIST BIBLE INSTITUTE INTERNATIONAL
(ANFCBII)
P.M.B 004 BENIN CITY, EDO STATE, NIGERIA
DECEMBER 2012
For contact detail:
Researcher Ezuka Ikechukwu resides in Benin Edo state,
Nigeria West Africa
You can reach him via the following contact
a. (+234)8036476310
b. (+234)8079751888
Or email at …[email protected]
Or on face book www.facebook/ Ezuka ikechukwu
No part of this material should be reprinted or edited
electronically or by hard copy without the written permission
of the author.
Ezuka ikechukwu
Table of Content
Title page
Table of content (Toc) i-ii
Research Proposal (Research proposal) 1-8
Declaration A
Certification B
Dedication C
Acknowledgment D
Abstract E
CHAPTER ONE
1.1 Introduction 1
1.2 Background of study 2
1.3 Limitation of study 4
1.4 Significance of study 4
1.5 Hypothesis 6
1.6 Research methodology 6
1.7 Definition of Terms 7
CHAPTER TWO 8
2.0 Literature review 8
2.1 Historical overview of Pentecostalism in Nigeria 8
2.2 Growth in Pentecostalism 18
2.3 Background of Assemblies of God Church 21
2.4 Administrative function of assemblies of God Church 23
CHAPTER THREE 25
3.0 Biblical consideration why women are not pastors in
Assemblies of God Church 25
3.1 Encouraging active participation of women in the ministry 29
3.2 Gender segmentation in Pentecostalism 32
3.3 Tools for enhancing women participation into leadership 36
3.4 Implementation 37
3.5 Bridging Gender Bias 38
CHAPTER FOUR 42
4.0 Recommendation 42
4.1 Summary 43
4.2 Conclusion 44
Bibliography a-e
RESEARCH PROPOSAL
RESEARCH PROPOSAL
NAME: EZUKA IKECHUKWU
MATRIC NUMBER: DSO111022
TOPIC: GENDER DISCRIMINATION IN PENTECOSTALISM:
CASE STUDY ON ASSEMBLIES OF GOD CHURCH
Supervisor: Rev. Cletus Omagu
RESEARCH FOCUS
a. RESEARCH PROBLEM: Neglect of women in pastoral administration.
b. RESEARCH QUESTION: Should women be excluded in the governing arm of
Church leadership.
c. RESEARCH HYPOTHESIS: women should not be left in the chores of
Domestic rudiments especially when they have a
proven call from the lord.
d. INDICATIVE BIBLIOGRAPHY
Archer, Kenneth J. A Pentecostal Hermeneutics for the Twenty-first Century:
Spirit, Scripture and Community. New York: T&T Clark International, 2004.
Ayanga, Hazel O. “Some Preliminary Notes on Gender, Culture and
Theology,” Hekima Review: Journal of Hekima College, no. 44 (May 2011) 8-
15.
Barfoot Charles H. and Sheppard, Gerald T. “Prophetic vs. Priestly Religion:
The Changing Role of Women Clergy in Classical Pentecostal
Churches” Review of Religious Research, Vol. 22, No. 1 (Sep., 1980), 2-17.
URL: http://www.jstor.org/stable/3510481(Accessed: 16/11/2010 06:35).
e. Methodology: 1.Interviews 2.observations 3. Online Journals.
f. Research Scope: Christian believers in the Pentecostal circle.
g. Reflection: It will be very unscriptural to keep women outside leadership
circle.
h. Conclusion: For God-fearing, intelligent, Spirit-filled women, upon whom
God has set his seal in their ministry, to have to sit and listen to men
haggle over the matter of their place in the ministry is humiliating.
1. PRIMARY SOURCE
These primary sources are local materials that cover Gender
discrimination in Nigeria society with a view to domestic and
Pentecostal background. Moreover they reviewed the challenges the
assemblies of God Church are experiencing in church growth and
leadership functions.
a. GENDER: CONCEPTS AND ISSUES IN NIGERIA
By ALAMVEABEE E. IDYOROUGH.
Copyright © Alamveabee Efihraim Idyorough , 2005.
First Published in 2005 by ABOKI PUBLISHERS:
(A Division of Aboki Associates) 43 New Bridge (Otukpo) Road , P.O.
Box 161, Makurdi, Benue State, Nigeria.
This book clearifies concepts and issues bothering on such a matter it
is a task only few writers attempt to do. This is because such a book
becomes a guide for, not only, other researchers but for novices in the
area as well. Fortunately, this is what Gender: Concepts and Issues in
Nigeria achieves. The book presents a concept, gender, which has
been misunderstood by many in the most reasonably clear manner.
With a chapter dedicated to explaining terms and concepts in Gender,
it will not be surprising for the reader to claim to have a better
understanding of the term.
b. Commentary on AGC by RITCHIE Felix
Author, ICT4D Expert,
Youth Development Specialist,
Lecturer, Veteran of NYSF,
Senior ICT4D Consultant/Project Director
Before40.com
This material contains comments and arguments in the decline of church
growth and female participation in AGC. It was carefully chosen to help
align the comments of several individuals from church of God mission.
c. World assemblies fellowship
by Professor Paul Emeka
General Superintendent
Nigeria Assemblies of God
Evangel House, Plot R8, Ozubulu Street, Independence Layout,
Enugu, Nigeria.
This contains detailed write ups on the growth, administration and
expansion of AGC. Paul Emeka holds Ph.D in Church History from the
University of Nigeria, Nsukka and Th.D in Systematic Theology from Vision
Christian University, California, USA. He is a professor of theology in the
National Open University of Nigeria and a visiting professor in the Miracle-
Word Theological Seminary, Enugu, Nigeria. Emeka is the author of more
than fourteen theological and general Christian books, some of which
are Methodology of Biblical Preaching, Rapture: A Glorious Departure,
Encounters in Revelation, Success in Education, The Portrait of a Man of
God and others
PRIMARY SOURCES ON PENTECOSTALISM BOOKS
ADEBOYE, Enoch, God the Holy Spirit, Christ the Redeemer’s
Ministries, Lagos 1997.
Our Dominion, Crown and Sceptre: An Expose on Believer’s
Authority, Alpha Press Limited, Lagos 2001.
Behold He Cometh, Christ the Redeemer’s Ministries,
Lagos 2003.
Divine Encounter, Church Media Services Limited, Lagos 2003.
65 Keys to Prosperity and Wealth, CRM Bookshop, Lagos 2003.
2. SECONDARY SOURCE
These western sources were specifically chosen for the purpose of
complimentary and in-depth exegesis to gender discrimination from the
view of western ideologies and core Pentecostalism.
A. Modern Pentecostalism By WAYNE GRUDEM
A Research Professor of Bible and Theology at Phoenix Seminary and the
former president of the Council on Biblical Manhood and Womanhood. A
graduate of Harvard, Westminster Theological Seminary, and the University
of Cambridge, Grudem strongly supports traditional roles for men and
women within the church. He spoke with Beliefnet editor Laura Sheahen
about his book Countering the Claims of Evangelical Feminism, which lists
church activities that should be available to men only or to both men and
women.
B. GENDER DISCRIMINATION AND THE TRANSFORMATION OF WORKPLACE NORMS
By Berkeley Law Berkeley Law Scholarship Repository Faculty Scholarship 1-1-1989 Kathryn Abrams Berkeley Law
This journal gives us an insight of gender discrimination in the western world
C. AT THE EDGE OF FAITH: AN ETHNOGRAPHIC STUDY OF BRITISH PENTECOSTALISM
By Cookson, Helen Cookson, Helen (2008) AT THE EDGE OF FAITH: AN ETHNOGRAPHIC STUDY OF BRITISH PENTECOSTALISM, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/1340/ This journal gives us an insight of gender discrimination as opposed to the
Pentecostal movement in the western world
SECONDARY SOURCES ON PENTECOSTALISM BOOKS
These secondary materials detailed more on urban Pentecostalism. It was
used as our extract to relate with our primary source.
ANAEDU, P., “Christian Healings: Miracles or Occultism?” THE
FOUNTAIN 27 (June – November, 1994).
BRAND, Chad Owen (ed.), Perspectives on Spirit Baptism, Broadman
& Holdman Publishers, Nashville 2004.
COX, Harvey, Fire from Heaven: The Rise of Pentecostal Spirituality
and the Reshaping of Religion in the Twenty-first Century, Reading,
MA: Addison-Wesley 1995.
DAYTON, Donald, Theological Roots of Pentecostalism, Scarecrow,
Metuchen N.J 1987.
ENYINDAH, A. O. The Pentecostal Churches as I see them. Report of
Seminar on “Religious Situation in Nigeria Today,” University of
Nigeria, Nsukka 1972.
HOLLENWEGER, Walter, Pentecostalism: Origins and Developments
Worldwide, Hendrickson Publishers, Peabody (Massachusetts) 1997.
REFERENCES
Afonja, (1998). National Survry of Harmful Traditional Practices that Affect Women. Report submitted to the Federal Ministry of Women Affairs, Abuja.
Allen, A. (2005). "Feminis t Perspectives on Power." In Stanford Encyclopaedia of Philosophy. October 19, 2005.
http://plato.standord.edu/cgi-bin/emydopedia/archinfo. tgi?
Engels, F. (1942). The origin of the family, private property and the state. Moscow:Progress Publishers. Feldman, R. S. (1996).
Understanding Prychology. Boston: McGraw-Hill. Giddens, A. (1989). Sodology. Cambridge: Polity Press. Gupta, G. R. (2000). "Gender, Sexuality, and HIV / AIDS:
The What, the Why,and the How;" Being a Plenary Address at XIIIth International AIDS Conference Durban, South Africa, International Centre for Research on Women (ICRW) July 12, 2000. Hughes, M., Kroehler, C. J., Vander Zanden, J. W (1999).
Sociology: The core. Boston: McGraw-Hill. Idyorough, A. E. (2002). Sociological Analysis of Social Change in Contemporary Africa. Jos: Deka Publications. Idyorough, A. E. (forthcoming).
Declaration
I hereby declare that this research work was carried out by me, and that all
materials used are noted in the bibliography.
____________________________
Ezuka Ikechukwu
(Researcher)
Certification
We, the under signed certify that this project research work carried out and
written by Ezuka Ikechukwu is adequate in scope and quality and has satisfied the
requirement for the award of Bachelor of Arts Degree in Bible and Theology.
___________________
Rev. Cletus Omagu
(Project Supervisor)
___________________
Rev. Dr. Usman Habib
(Degree Principal)
___________________
Rev. Dr. A.G. Daniels
(Principal/Head of Operations ANFCBII)
DEDICATION
With gratitude towards God for his divine abilities in me I find
No one worthy to dedicate this beautiful project other than my late wife
Mrs. Ezuka Angela.
Who took this journey along with me from the very beginning until she left to be
with the Lord (on 19th May 2012) at the peak of my course, when I needed her the
most.
Babe this is for you…
ACKNOWLEDGEMENT
It gives me great joy to acknowledge the following persons and personalities as I
put a finishing touch to this wonderful program.
Her grace Archbishop M.E Benson Idahosa president, All Nations for Christ Bible
Institute. The head of operation of this great institution Rev. Dr. Andrew Daniels
and the vice Principal Rev. Dr. A. Ezesinachi, The Degree Principal Dr. Usman
Habib and the degree coordinators Rev. Cletus (my project supervisor) and Rev
Suru.
To my mum Mrs. Justina Ezuka who spore me up to study, To my mother in law
who gave her encouragement while I was in school, to my siblings for their
prayers.
To all my friends in the degree class which are too many to mention, but I won’t
close this acknowledgement without a shout out to my pals, Patmos (aka Island),
Nonso (aka Classical high priest), Success (Big mouth) and
My best friend Jane (Jay)
God bless you all.
See you at the top.
ABSTRACT
Gender role expectations and stereotyping has affected the church. The church
highly considers gender role allocations in the process of power negotiation and
office allocations.
Women involvement to church leadership is seen to be minimal. This is purely
based on the fact that they are women. This however, does not mean that
women especially in Pentecostal churches are not involved in church leadership.
But In order to understand women’s involvement in ecclesiastical leadership, we
need to identify and differentiate the many levels of church leadership. In most
cases women participate in the so called less powerful positions of leadership in
the church.
The modern urban Pentecostal church stands at cultural crossroads. The church
has influence from traditional cultural views of gender relations that upholds
male domination in religious leadership, the traditional Christian thought that
favors patriarchy, the emerging global culture that advocates for gender
inclusivity in power sharing, and the traditional Pentecostal theology that
envisions a free society where there is no Jew or Greek, male or female, but all
people are treated equally before God.
The question of gender relations in modern urban African Pentecostalism and its
impact on its ecclesiastical formation becomes a problem that warrants a detailed
and first hand researched exposure.
CHAPTER ONE
1.1 INTRODUCTION
The Church celebrates the unity of the faith and yet segment women from
leadership roles and Pastoral work with wrong conception that women play
background roles at home in the furtherance of the Gospel. This is discrimination
by gender.
Does the Bible really teach that women are inferior to men? Was the apostle
Paul a blatant woman hater? Unfortunately there is great confusion in the minds
of men and women concerning the woman’s role in Christianity.
Misapplication of scripture coupled with the secular campaign for female
liberation has intensified the confusion, leading many women into fear,
discontent or rebellion.
This project will treat issues of gender participation and discrimination from the
view of Pentecostalism. On this background overview of certain subjects will be
put into consideration.
Chapter one will give us an insight of an overall view of gender in the light of
Pentecostalism.
Chapter two, we will take a literary view of authorities who also have looked into
this subject. It also lays out an analytical view of how women are segmented from
the work of the ministry. Putting into consideration the historical background and
overview of the assemblies of God Church in Nigeria and historical development
of Pentecostalism.
Chapter three brings out measures to adopt to enhance women participation into
the ministry as it also draws a vivid argument as to both the positive and negative
notion of women’s involvement into the ministry, as we summarize in chapter
four.
1.2 BACKGROUND OF STUDY
There is some disappointment at the present state of women in ministry in our
Pentecostal fellowships. 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, the figures reveal that there will be a slow upward
climb ahead for women who are called to serve.
One important thing to note about gender discrimination is that it is first socially
constructed. That is to say the process of thinking, feeling and acting towards
women negatively or positively is conceived and socially expressed and
maintained within the home/family, the peer group, the community, the
workplace, the school, the worship Center, and the political arena.
Secondly Gender roles are socially learned within the family, the peer group, the
work place, the worship centre, and the political arena.
Learning of gender roles all starts within the family; where mother/wife,
father/husband, son/daughter, boy/girl roles are acquired through socialization
and re-socialization. This is the process by which gender is socially constructed in
Nigeria.
The peer group, the community, the workplace, the school, religion and the
political institution reinforce gender roles and entrench their maintenance.
Language is the medium through which this cultural practice is transmitted.
Myths, stories, riddles, jokes, and poems are constructed and used to convey
images about the roles of men and women, the images that may be positive or
negative. The mass media serve as veritable instruments for the transmission of
gender roles. Plays, drama, and news about gender roles are presented in
newspapers, journals, radios, televisions, videos, and the Internet and all these
are featured to portray women as being of lower status and men elevated to
higher status.
Sadly this has crept into today’s Pentecostal churches, were we believe that the
women have little or nothing to contribute to the Gospel movement as leaders.
This is backed up with certain of Paul’s writing
1Co 14:34-35 ¶ Let your women keep silence in the churches: for it is not
permitted unto them to speak; but they are commanded to be under obedience, as
also saith the law. 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.
This project will relay the limitation of the Pentecostal movement due to this
discrimination and suggest possible solution to enable female participation.
It also aims to correct common misunderstandings about women and the Bible,
and to present the truth about the woman’s role. As we’ll see, there’s no reason
whatever to reject the authority of the Bible because of its teaching on women.
Actually, this is one of the strongest arguments for accepting its inspiration!
1.3 LIMITATION OF STUDY
This research work is limited to gender discrimination of women involvement
in pastoral leadership this includes the office of the fivefold ministry. However
their membership roles in the church will not be considered much.
Their limitation in these leadership positions poses a question of doubt if God
actually called all to the work of the ministry, or he called only men to the
work of the ministry. However, facts and details will relate example to the
Assemblies of God Church Nigeria. It is quite obvious that they relegate
women to the background and crown leadership position of governing, and
running administrative services to the men.
1.4 SIGNIFICANCE OF THE STUDY
Baptism in the Holy Spirit plays a key role in Pentecostal ecclesiological
formation and polity. In most Pentecostal traditions, one does not need
theological education to run a church; all that is needed is the inspiration
and direction of the Holy Spirit. Pentecostals believe in the priesthood of all
believers and so every believer is encouraged to participate in Christian
ministry be you a male or female. Leadership and spiritual conferences are
held often with the aim of empowering the individual Christian for the work
of the ministry. This acknowledgment of every believer as a minister fosters
a sense of belonging and value for the individual members.
Secondly, since Pentecostals believe in the empowerment of the spirit for
evangelism, most of their local assemblies are begun by local evangelists
who are “moved by the spirit” to evangelize in their neighborhoods, a
majority of them being women. Most of the Pentecostal assemblies are run
by the local people, a fact that adds to the growth and formation of
community as Christian leadership and liturgy gets indigenized.
The concept of the “call” and “empowerment” by the Spirit of God to do
ministry brings our attention to the role of women in Pentecostal
community and church leadership. Behind the Spirit baptism is the ethic of
equality before God. Everyone baptized in the Spirit of God and called to
the ministry is to be respected irrespective of their race, gender or social-
economic status.
This uniqueness of the Pentecostal experience, "calling," and “spirit
empowerment” are most responsible for the multiplicity of female roles in
early and modern day Pentecostal expression.[1]
Charles H. Barfoot and Gerald T. Sheppard: “Prophetic vs. Priestly Religion: The Changing Role of Women Clergy in
Classical Pentecostal Churches,” Review of Religious Research, Vol. 22, No. 1 (Sep., 1980),
217. URL: http://www.jstor.org/stable/3510481. (Accessed: 16/11/2010 06:35).
1.5 HYPOTHESIS
The modern day Pentecostalism in its great advancement and dynamic
working of the Holy Spirit has caged out a limit to its growth and development
by giving a back seat to women in participation in the expansion of the gospel.
How all this began cannot be accurately related in this work, but I intend to
give an overview and render few suggestions to how rooms can be given to
female participation of the gospel.
There are certain God called and ordain preachers who are women, with the
grace to deliver God’s unction to our generation. But you may never find such
people under the umbrella of the Assemblies of God Church. Why? It limits
them from fully expressing what God has put on their inside. Is it because they
are women? Yes!
The Pentecostal church needs to be reoriented with the view that “many are
called, few are chosen”, irrespective of gender for there is neither “Jew nor
Greek” in God’s Calling. The immaculate birth could not have been done by a
man, and there was definitely no need for a man as far as that assignment is
concerned. Moses emerging to leadership position could not be complete
without mentioning his mother, his sister and pharaoh’s daughter.
1.6 RESEARCH METHODOLOGY
This is research is limited to findings from relative authorities and
administrative movement of the church. Personal interviews and
questionnaire will not be considered necessary for it gives more of personal
opinion and feelings rather than documented facts of the subject matter being
treated.
1.7 DEFINITION OF TERMS
1. Pentecostalism or Classical Pentecostalism: is a renewal
movement within Christianity that places special emphasis on a direct
personal experience of God through the baptism with the Holy Spirit.
2. Gender Relations: concerns the ways in which a culture or society
defines rights, responsibilities, and the identities of men and women in
relation to one another.
3. AG: Assemblies of God Church.
4. AGC: Assemblies of God Church.
5. Industrialization: Modern development and growth via technology.
6. Ecclesiology: Study that relates with the church.
7. Pentecostal Ecclesiology: The branch of theology concerned with the
nature and the constitution and function of a (Pentecostal) Church.
8. Gender Relations: Gender relations concerns the ways in which a
culture or society defines rights, responsibilities and the identities of
men and women in relation to one another.
9. Pentecostal: The term Pentecostal is derived from Pentecost, the
Greek name for the Jewish Feast of Weeks. For Christians, this event
commemorates the descent of the Holy Spirit upon the followers
of Jesus Christ, as described in the second chapter of the Book of Acts
10. Sex roles: Sex roles are those functions that a person requires certain
biological Characteristics in order to perform.
11. Gender roles: These are those functions that are culturally allotted to
individuals by society on the basis of their gender but are not related to
biological functions as such.
CHAPTER TWO
2.0 LITERATURE REVIEW
In this section we will review literary terms as it concerns the subject matter of
this research.
This will be viewed in the following highlights
1. Growth in Pentecostalism
2. Background of assemblies of God church
3. Segmentation in Pentecostalism
After which we will consider in literary view
1. Historical overview of Pentecostalism. This will help us deduce the fact
of how culture and traditionalism crept in gender setbacks.
2. Administrative functions of assemblies of God Church.
2.1 HISTORICAL OVERVIEW OF PENTECOSTALISM IN NIGERIA
Origins and Growth
1910s-1920s: Around 1910, an Anglican deacon launches an indigenous
prophetic movement that later becomes the Christ Army Church. Following an
influenza epidemic in 1918, revivals flare within the mission churches and the
Christ Army Church. Spirit-filled groups also expand, including those known by
the Yoruba word Aladura ("praying people"). Early Aladura churches include the
Eternal Sacred Order of the Cherubim and Seraphim Society, founded in 1925,
and the Church of the Lord (Aladura), founded in 1930. Around 1918, an
Anglican forms a prayer group known as the Precious Stone (Diamond) Society
to heal influenza victims. The group leaves the Anglican Church in the early
1920s and affiliates with Faith Tabernacle, a church based in Philadelphia
(Anderson 2001: 80-82; Gaiya 2002: 5).
1930s-1940s: During the 1930s, Joseph Babalola of Faith Tabernacle leads a
revival that converts thousands. In 1932, his movement initiates ties with the
Pentecostal Apostolic Church of Great Britain after coming into conflict with
colonial authorities, but the association dissolves over the use of modern
medicine. In 1941, Babalola founds the independent Christ Apostolic Church,
which is estimated to have over a million members by 1990 (Anderson 2001:
86-87). Foreign Pentecostal denominations such as the Welsh Apostolic Church
(1931), the Assemblies of God (1939) and the Foursquare Gospel Church (1954)
are also introduced during this period.
1950s: In the 1950s the Celestial Church of Christ arrives in western Nigeria
from Benin. The church rapidly expands into northern Nigeria and becomes one
of Africa's largest Aladura churches. In 1952, a former member of the Cherubim
and Seraphim society, Pa Josiah Akindayomi, founds the Redeemed Christian
Church of God. Under Enoch Adejare Adeboye, the church becomes
increasingly Pentecostal in theology and practice and grows from an estimated
42 congregations in 1980 to around 7,000 in 2004, with followers in more than
90 countries, including the U.S. (Anderson 2001: 85: Murphy, March 25, 2006;
Mahtani, April 26, 2005; Ojo 2004: 4).
(Anderson 2001: 85: Murphy, March 25, 2006; Mahtani, April 26, 2005; Ojo 2004: 4).
1960s-1970s: Originating in evangelical student revivals, a wave of Pentecostal
expansion spawns new churches in the 1960s and 1970s. A leader of this
expansion is Benson Idahosa, one of Africa's most influential Pentecostal
preachers. Idahosa establishes the Church of God Mission International in 1972.
In 1974, the Pentecostal umbrella organization Grace of God ministry is
founded in eastern Nigeria. The Deeper Life Bible Church is founded in 1975,
and soon becomes one of Nigeria's largest neo-Pentecostal churches, with an
estimated 350,000 members by 1993 (Ojo 2004: 3; Olupona 2003: 16; Gaiya
2002: 15).
1980s-present: New charismatic churches grow throughout the 1980s and
1990s. In 1986, David Oyedepo founds Living Faith Outreach Worldwide,
popularly known as "Winners' Chapel." It opens a "Faith Tabernacle" in the
suburbs of Lagos in 1999 that seats 50,000 people (Phillips, Nov. 30, 1999; Ojo
2004: 4).
(Phillips, Nov. 30, 1999; Ojo 2004: 4).
The Forum's 2006 Pentecostal survey suggests that renewalists – including
charismatics and Pentecostals – account for approximately three-in-ten
Nigerians. The survey also finds that roughly six-in-ten Protestants in Nigeria
are either Pentecostal or charismatic, and three-in-ten Nigerian Catholics
surveyed can be classified as charismatic.
Religion and Politics
Pentecostal political activism originates with the founding of the Christian
Students' Social Movement of Nigeria in 1977. The emphasis of this early
activism is on the spiritual forces that govern politics and on bringing about
reform through prayer (Freston 2001: 185-86) 1.
In the 1980s, Pentecostals become active in the Christian Association of Nigeria.
Founded in 1976, the Association initially includes only Catholic and mainline
Protestants, but by 1988 it incorporates churches associated with the
Pentecostal Fellowship of Nigeria, a Pentecostal umbrella group, and the
Organization of African Instituted Churches (Freston 2001: 184).1
1 (Freston journal 2001: 184).
The Period of Islamization, 1979-1999
Under a succession of Muslim military dictators, the Association becomes
increasingly political and functions almost as "an unofficial opposition to the
regime" (Freston 2001:184) 1. In 1979, the government proposes the creation of
a Federal Sharia Court of Appeal, and in the 1988-89 Constituent Assembly,
efforts are made to extend the jurisdiction of Sharia courts. Evangelicals and
Pentecostals in the Youth Wing of the Christian Association of Nigeria organize
prayer sessions and pamphleteering campaigns against the Sharia proposal. By
1988, most Association publications challenging the policies of General Ibrahim
Babangida's pro-Islamic administration are produced partly by its Youth Wing
(Freston 2001: 182-83; Ojo 2004: 6).
In 1986, under General Babangida, Nigeria becomes a member of the
Organization of the Islamic Conference, triggering numerous Pentecostal
protests. Benson Idahosa, the popular Pentecostal preacher, threatens to call
for a Christian boycott of newspapers favoring Islamization. In 1987, Sheikh
Abubakar Gumi, a leading Muslim cleric, stokes further controversy by publicly
declaring that Muslims will never allow non-Muslims to assume political
leadership in Nigeria. In response, Pentecostal leaders ally with other Christians
in Kaduna state and launch a campaign to field candidates in the 1988 local
government elections (Ojo 2004: 6; Amadi 2004: 3)2.
(Freston Journal 2001:184) 1
(Ojo 2004:Journal 6; Amadi 2004: 3)2.
In 1993, both government-sanctioned parties field Muslim candidates for the
presidency. Christians vote mostly for M. K. O. Abiola, the candidate of the
Social Democratic Party, the southern, Christian-leaning party. When it
becomes clear that Abiola will win, the government cancels the result and
Christians appeal to the military to relinquish power (Freston 2001: 188).
Pentecostals and other evangelicals compete at various levels in the 1993
elections, with "priests, deacons, prophets, apostles and evangelists
emerg[ing] as governors, deputy governors, local government chairmen
and councilors." In the 1990s, Benson Idahosa encourages Christians to
push for political reform (Freston 2001: 185-88).1
The Presidency of Olusegun Obasanjo, 1999-present
In the 1999 elections, Pentecostals support Olusegun Obasanjo of the People's
Democratic Party. For many Protestant leaders, he symbolizes the restoration
of Christian control over government. A Baptist, Obasanjo had served as
military ruler from 1976-79. In 1995, while in prison, Obasanjo claims that he is
"born again." Once elected, Obasanjo calls for national prayer and fasting to
assure a successful transition. In 1999, Pentecostal leaders conduct an all-night
prayer meeting for the new president (Freston 2001: 188-89; Ojo 2004: 2, 9).1,2
(Freston Journal 2001:184) 1
(Ojo 2004:Journal 6; Amadi 2004: 3)2.
Also in the 1999 elections, Assemblies of God member Anyim Pius Anyim of the
People's Democratic Party is elected to the Senate and later becomes Senate
president, Nigeria's most powerful political position after the president and
vice-president. After falling out with Obasanjo, he steps down as Senate
president in 2003 (Imo forthcoming: 73).
On Sept. 7, 2001, precipitated in part by the declaration of Sharia in the
northern states, violence breaks out in northern Plateau state, which results in
the destruction of mosques and churches, including the church of the president
of the Pentecostal Fellowship of Nigeria's Plateau chapter, Reverend Bright O.
Ndu. Reverend Ndu, along with the president and superintendent of a Winners'
Chapel congregation, calls for retaliation and self-defense, a departure from an
earlier, more passive stance (Imo forthcoming: 96-98).
In 2002, with presidential elections approaching, Obasanjo claims a divine
mandate to win a second term. One of his opponents, Chris Okotie of the
Justice Party, also claims a divine mandate to lead Nigeria. Okotie first enters
the national limelight in the 1980s as a pop star but later becomes a
Pentecostal preacher. He seeks the nomination of the National Democratic
Party but loses, then switches to the Justice Party, which nominates him. Okotie
has announced he will compete in the 2007 elections under the banner of the
newly registered Fresh Democratic Party, which he chairs 1
1 (Ojo 2004: 2; IRINnews.org 2003).
In the 2003 elections, Obasanjo wins an overwhelming but nevertheless
controversial victory, beating his main opponent, Muhammadu Buhari, by two-
to-one. EU observers pronounce the elections flawed, and opposition parties
reject the results. Before the election, the Pentecostal Fellowship of Nigeria
encourages all Nigerians to vote, and its national president, Mike Okonkwo,
supports Obasanjo, as does the Christian Association of Nigeria's president and
primate of the Methodist Church of God, Sunday Mbang. At the thanksgiving
service closing the inauguration ceremonies, Enoch Adeboye, head of the
Redeemed Christian Church of God, likens Obasanjo to the prophet Elisha
(Nwachukwu, June 10, 2002; Akinsuyi, Nov. 26, 2001; Olobondiyan and
Ohadoma, June 2, 2003).1
In 2005, the Christian Association of Nigeria threatens to boycott the national
census scheduled for November if religion is not included in census forms. In a
January 2006 meeting with Association leaders, President Obasanjo asks the
organization to support the national census, insisting that citizens of all
religions are equal under Nigeria's secular constitution (Okafor and Shiklam,
July 5, 2005; Lohor, Jan. 20, 2006).
1 (Nwachukwu, June 10, 2002; Akinsuyi, Nov. 26, 2001; Olobondiyan and Ohadoma, June 2, 2003).
2(Okafor and Shiklam, July 5, 2005; Lohor, Jan. 20, 2006).
In February 2006, the Danish cartoon controversy sparks religious riots.
Churches, including Pentecostal ones, are destroyed in Borno State, and some
Pentecostal pastors are killed. Pentecostal Fellowship of Nigeria president Ayo
Oristejafor demands that the federal government guarantee the safety and
property of Christians (Eyoboka, Feb. 27, 2006).
In April 2006, Pentecostal evangelist Uma Ukpai expresses dismay over the
absence of credible opposition to Obasanjo's bid for a third term. However,
Fellowship president Ayo Oritsejafor argues in May 2006 that a third term in
office is not a crime and is a matter for all Nigerians to decide (Isiguzo, April 18,
2006; Ehiremen, May 8, 2006).1
_________________________________
1 (Haruna, July 12, 2006; Ologbondiyan and Okocha, July 5, 2006
In July 2006, Pentecostal layperson Jerry Gana, former information minister for
Obasanjo, announces he will compete in the May 2007 presidential elections.
Gana, who hails from northern Nigeria, immediately attracts the support of
some Pentecostal leaders, but he also attracts criticism because he was an
adviser in both the Babangida and Abacha military governments (Haruna, July
12, 2006; Ologbondiyan and Okocha, July 5, 2006).
Historical 0ver view of Pentecostalism Cued from the following journals
1. (Anderson 2001: 80-82; Gaiya 2002: 5).
2. (Ojo 2004: 3; Olupona 2003: 16; Gaiya 2002: 15). 3. (Anderson 2001: 85: Murphy, March 25, 2006; Mahtani, April 26, 2005; Ojo 2004: 4). 4. (Freston 2001: 184). 5. The Pew Forum on Religion & Public Life
1615 L Street, NW Suite 700 Washington, DC 20036-5610 T: 202.419.4550 F: 202.419.4559
The Pew Forum on Religion & Public Life is a project of the Pew Research Center, a subsidiary of The Pew Charitable Trusts. Copyright 2010 The Pew Forum on Religion & Public Life.
2.2 GROWTH IN PENTECOSTALISM
Pentecostalism or Classical Pentecostalism is a renewal movement within
Christianity that places special emphasis on a direct personal experience
of God through the baptism with the Holy Spirit. The term Pentecostal is
derived from Pentecost, the Greek name for the Jewish Feast of Weeks. For
Christians, this event commemorates the descent of the Holy Spirit upon the
followers of Jesus Christ, as described in the second chapter of the Book of
Acts.
According to O. B. E. Josiah Amata: “The founding fathers of the Pentecostal
Fellowship of Nigeria” *1+. Had in mind a common objective which is, to bring
together under one umbrella Holy Spirit filled Christian Churches and
organizations that Believe and are into the practice of the full gospel message of
the Acts of the Apostle chapter two, in an independent and autonomous Christian
fellowship.
Nevertheless, not all congregations, ministries or churches that are considered
Pentecostal belongs to this organization. Membership of the Pentecostal
Fellowship of Nigeria is a voluntary identification of such groups with the
universally or nationally organized Pentecostalism. The PFN does not necessarily
exercise Authority over all Pentecostal bodies in term of doctrines and practices.
"Spirit and Power: A 10-Country Survey of Pentecostals",Executive Summary. The Pew Forum on Religion and Public Life
It is rather an avenue for a-coming-together of like-minded individuals in order to
foster an integral vision of Pentecostalism in the country.
It is a cooperative body of the approved Pentecostal churches and groups in the
country. It is not a legislative body to any congregation, but rather a coalition for
the furtherance of the “Pentecostal gospel”
Like other forms of evangelical Protestantism, Pentecostalism adheres to
the inerrancy of scripture and the necessity of accepting Christ as personal lord
and savior. It is distinguished by belief in the baptism with the Holy Spirit as an
experience separate from conversion that enables a Christian to live a Holy Spirit
filled and empowered life.
This empowerment includes the use of spiritual gifts such as speaking in
tongues and divine healing–two other defining characteristics of Pentecostalism.
Because of their commitment to biblical authority, spiritual gifts, and the
miraculous, Pentecostals tend to see their movement as reflecting the same kind
of spiritual power and teachings that were found in the Apostolic Age of the early
church. For this reason, some Pentecostals also use the term Apostolic or full
gospel to describe their movement.
INDUSTRIALIZATION AND URBAN CULTURE
Industrialization and urban culture have altered the traditional social formation
and gender roles. Traditionally, majority of human societies had men work in
markets to support their families and women work at home to raise children and
to keep the home. The modern industrialized and bureaucratic society has
however seen a majority of this gender roles altered. Women are now working to
provide for their families. The rise of single female led families and adult
singlehood has further complicated gender expectations in modern world.
Women as well as men have to work to provide for their families.
The question that arises in light of the modern culture, and in reference to urban
Pentecostalism were this new emergent worldview on gender relations is
developing, is how the church is being affected or responding to this challenge of
gender roles within its leadership and ecclesial formation.
While this work recognizes the important role that biological differences plays in
the formation of the Pentecostal communal fabric, its main focus will be on the
influence of social differences based on gender perceptions and relations and
how they shape the formation of Pentecostal ecclesiology. An overriding factor
that cannot be ignored in both gender relations and Pentecostal ecclesiology is
the conception of Pentecostal theology as the locus for its social imaginary.
This work will also act as a general exploration of Pentecostal interactions rather
than strictly investigating exclusive details on the subject. The work serves as an
invitation for further scholarly dialogue on the subject of gender relations in
Pentecostal ecclesiology, especially within the new face of Pentecostal
movement.
2.3 BACKGROUND OF ASSEMBLIES OF GOD CHURCH
The Assemblies of God, Nigeria, has a population of 2.6 million adherents and
members worshipping in over 14,300 churches in Nigeria. The General Council
with its Headquarters in Enugu in Enugu State of Nigeria provides ministerial
credentials to more than 11,650 ministers, including more than 50 missionaries in
over nine countries and territories of the world.
Paul Emeka is the current General Superintendent of the Assemblies of God,
Nigeria. He has served as a minister in Assemblies of God since 1976. He has
pastored six churches, taught in the Assemblies of God Divinity School of Nigeria,
Umuahia from 1989-1993 before resuming the pastoral work in Assemblies of
God, in Enugu, from where he was elected the secretary of Enugu District of the
Assemblies of God, Nigeria in 1994. In 1997 he was elected the District
Superintendent of the same District of Enugu.
Subsequently, he was elected a member of the Executive Committee of the
General Council of the Assemblies of God, Nigeria in 2002 and the Assistant
General Superintendent in 2006. Then in November 2010 he was elected the
General Superintendent of the Assemblies of God, Nigeria. This same year,
2010, he was appointed as a member of the Executive Council of the World
Assemblies of God Fellowship. [1]
[1] Professor Paul Emeka, General Superintendent, Nigeria Assemblies of God, Evangel House, Plot R8, Ozubulu
Street, Independence Layout, Enugu, Nigeria. Commentary on AGC by RITCHIE Felix
Author, ICT4D Expert,
Youth Development Specialist, Lecturer, Veteran of NYSF, Senior ICT4D Consultant
In all the outstanding leadership qualities mentioned in the development of
this ministry, it is quiet unusual that we have no female pastors amongst these
branches. This is a peak of how gender is discriminated and the female are
segmented from participating in major pastor and leadership duties besides
women leadership.
2.4 ADMINISTRATIVE FUNCTION OF ASSEMBLIES OF
GOD CHURCH
The nature of AG is a cooperative body of worldwide Assemblies of God and
related national councils and churches of equal standing. It is not a legislative
organ to any national entity, but it is rather a coalition of commitment for the
global furtherance of the Gospel and the kingdom of God as a service agent:
1. To uphold one another in prayer.
2. To support and encourage one another in the task of missions and
evangelism.
3. To promote Christian fellowship and cooperation among Assemblies of God
people throughout the world.
4. To provide means of consultation and cooperation among the members
and related agencies.
5. To share mutual concerns and insights relating to any crucial, spiritual and
temporal issues of the Church.
6. To administer relief in times of crises.
7. To promote exchange of personnel in special areas of ministry.
8. To disseminate helpful information and up-to-date statistics for the benefit
of the Church.
9. To be a voice to the world and governments in defense of the faith, social
justice, and persecuted believers, as the largest single Pentecostal group.
10. To cooperate with the broader body of Christ whenever possible.
11. The World Assemblies of God Fellowship has no authority to exercise
control or governance over any of the activities or programs of any member.
________________________________________________________________________________________________________
[1] Professor Paul Emeka, General Superintendent, Nigeria Assemblies of God, Evangel House, Plot R8, Ozubulu
Street, Independence Layout, Enugu, Nigeria. Commentary on AGC by RITCHIE Felix
Author, ICT4D Expert,
Youth Development Specialist,
Lecturer, Veteran of NYSF,
Senior ICT4D Consultant
CHAPTER THREE
3.0 BIBLICAL CONSIDERATION WHY WOMEN ARE NOT PASTORS IN ASSEMBLIES OF GOD CHURCH IN NIGERIA
Our present era has so evolved that there is possibly no position held by a
man, that a woman could not now occupy. This is a reality even within
Christianity. The church of God however does not fully conform to this
ideology.
Some churches in Pentecostalism such as AGC teach that the role of Pastorship
is exclusively male. Understandably, one would ask, why. If men and women
are equal, and the bible does teach that, why are our women not allowed to
be pastors? This argument has been drawn from a great number of arguments
to which I will least a few of their reasons as accepted by the Assemblies of
God Church Nigeria.
1. Headship: Genesis 2 is an indicator of the male headship and female
submissive roles. Bacchiochi in his writings “Prove All Things: A Response
to Women in Ministry” 1 states that there are four elements in the
narrative of Gen. 2 that suggests the headship role of the man and the
helper role of the woman. The first element is the priority of the man’s
creation within the Godkind. In scripture, this priority of being firstborn
was understood as typifying the leadership role the man was to assume.
Paul in Colossians 1:15-18 used this firstborn typology to refer to the
headship and authority of Christ.
[1] Bacchiochi Grain “ Prove All Things: A Response to Women in Ministry” candle light publication 2009
The same Paul, who in 1Timothy 2, stated his reason for not allowing a woman
to teach nor usurp authority over the man referred to the fact that Adam was
formed first. The use of this firstborn typology to express the headship and
authority of Christ suggests that Paul attached the same meaning to Adam being
formed first.
2. Creation: The second view point considered is the manner of the woman’s
creation out of the man. Paul, in 1 Corinthians 11:8, gives credence to this
view. He called on women to respect the headship role of the man because
the man is not of the woman, but the woman of the man. His third element is
the creation of the woman to be the man’s helper. Paul’s writings in
1 Corinthians11:9, Paul writes that women should respect the headship of the
man because the woman was created for the man and not the other way
around.
3. Naming: The naming of the woman by the man before and after the fall. In
the bible, name giving is a sign of authority. God signified his authority over
Abraham and Jacob by giving them new names. God gave Adam the
responsibility to name all the animals, and in a move that illustrated his
authority over the woman, Adam named her both before and after the fall.
4. Paul’s View: Paul’s view of male and female roles in the church. In 1
Corinthians 11, Paul discusses head coverings as a symbol of role distinction
men and women were to preserve in the church. Verse 3 states that the head
of every man is
Christ, and the head of the woman is the man, and the head of Christ is God.
The Greek word for head is kephale, which can be used literally or figuratively.
In the passage, head is used figuratively. They contend that the figurative
meaning of head in the passage is authority or ruler. [1]Gilbert Bilezekian, in his
book “Beyond Sex Roles”, has an opposing view. He writes that the best
expression of head is derivation or life source undoubtedly then the only
possible meaning of head here is authority or ruler. Ephesians 5:22-32
essentially uses head in a similar way to describe the relationship among
Christ, husbands and wives. The analysis therefore confirms the man’s
authority over the woman.
[1]Presentation by Sandra-Mae Robinson drawing quotes from Bilezekian book in “Beyond Sex role” 2011
publication.
We do not deny that women were misunderstood or oppressed in Jesus’ day.
They certainly were, and this has been the case in every generation.2
Treatment of women today isn’t much better.
In many third world countries, women are worked like slaves, while in the
developed world they are treated as sex objects, misunderstood by men too
selfish to listen and really care. In any and every society the position of women
would be radically improved if men – and women – would put the
Principles of God’s Word into practice!
All men and women share in the same mission: to spread the Word of God to a
world without love (Matthew 28). As long as we keep that straight, we will
have true unity between sexes. Gratitude and sincere appreciation for hard
work (1 Thessalonians 5:12) will replace critical attitudes and competitive
feelings. Instead of reading what the Bible really says, most women have
listened to their friends’ ill-informed opinions about the Bible’s oppression of
women and Paul the “woman-hater”. Uncritically they have swallowed these
negative attitudes hook, line and sinker. Sadly, many people are looking for
issues to campaign against. They simply would not have time for this if they
were about their mission – if they could say, with the apostle Paul, “I am being
poured out…” (2 Timothy 4:6).
The massive confusion results from ignorance and selfishness. Only when men
and women make time to study God’s Word and “deny themselves” (Luke
9:23) will we be united in our purpose and find what we were striving for all
along: meaning and happiness in life.
3.1 ENCOURAGING ACTIVE PARTICIPATION OF WOMEN IN
TO THE MINISTRY
To submit to scripture is to submit to God! We need to learn God’s will about
the woman’s role, so that we can be free from the confusion, and thus free to
follow God’s plan for our lives. Matthew 11:28-30 tells us that God’s plan is not
burdensome, but a flight of freedom for our souls.
Still, it is often difficult to trust God’s Word and practice it in our lives.
It beats the imagination of this present world that the churches (Pentecostals)
mix up gender roles and sex roles when it comes to church leadership and
administration relegating women to the background on the view of biblical or
cultural perspective.
Like the AG, women have no active involvement in the Pastoral work as
leading pastors. Prescribed gender roles within the structure of the church
gives the male gender an advantage in the acquisition of resources and
control.
Due to dissatisfaction among church women, and the influence of the modern
secular world that has been drumming for women involvement in leadership,
church women have been mobilizing for a better share of church leadership.
But even the mobilization itself is highly affected by gender stereotyping and
debarred access to resources. It also varies from one cultural context to
another.
However I consider women to be in the ministry for the following reasons…
1. No Distinction: Galatians 3:28, “there is neither Jew nor Greek, free or bond,
male or female, for ye are all one in Christ Jesus”. Similarly, this passage is
about church organization and about salvation in Christ. Essentially, the text is
saying irrespective of who the Christian is, he or she is of Abraham’s seed and
are therefore heirs according to the promise. Therefore scripture puts no
difference between them.
2. High Honor: The source of the high honor given to women is found in God
himself. God makes no distinction between man and woman as far as their
basic dignity goes. He created both. Both have rebelled equally against his will,
and he lovingly receives both back to himself on the same conditions of faith
and repentance. Jesus died on the cross for all people, and Christians have
been given a commission to share the good news with both men and women
(Mark 16:15). Moreover, God expects total commitment from all alike. Truly,
God shows no favoritism (Acts 10:34). Scripture makes it perfectly clear that
the creation of woman is not an afterthought. Woman is just as much a special
part of God’s creation as man. However, the prevailing attitude in the world
toward women has always been tragic. A popular Chinese proverb calls baby
girls “maggots in the rice bowl,” and the government cruelly translates it into
policy in this nation of 1.2 billion.
Hundreds of millions of women on earth are routinely abused, shouted at,
sworn at, bullied, and beaten every day. What a contrast the Bible presents,
from the very first page.
People will ask, “Is God male or female?” Interestingly, although God is not a
sexual being, in one sense the answer to the question is “Yes!”
Genesis 1:27 says “So God created man in his own image, in the image of God
he created him: male and female he created them.”
The “image” of God is reflected in both male and female!
God has the perfect blend of love, power, sensitivity, strength, emotion,
rationality, concern, decisiveness, patience, and thoughtfulness – and
in the perfect balance. That is why man and woman are complementary. God
never intended men and women to stand independent of each other. On the
contrary, he created them to be interdependent
(1 Corinthians 11:11).
3. Paul’s Commendation: Paul’s own writings should be highly incriminating. Yet
when we study his letters, we find a character exactly opposite what we have
been led to expect! He makes his appreciation and praise of women clear to
every community he wrote to:
Rome: Paul’s warm feelings towards women friends and colleagues exude
from the printed page! (Romans 16)
Corinth: He lets women pray and prophesy in the assembly (1 Corinthians
11:4), and says all apostles have a right to marry (1 Corinthians 9:5). The
demand for a celibate clergy is vigorously rejected! (1 Timothy 4:3).
Galatia: Paul strongly upholds the equality of all believers: “There is
neither…male nor female, for you are all one in Christ Jesus” (Galatians 3:28).
Philippi: Paul urges the men to support the female leadership in the church
(Philippians 4:3).
Colosse: Paul teaches husbands to sacrificially love their wives (Ephesians
5). To the Colossians he says “Husbands, love your wives and do not be harsh
with them” (Colossians 3:19).
Thessalonica: Paul encourages the Christians to respect everyone who works
hard in the church – not just the men (1 Thessalonians 5:12).
Ephesus and Crete: When Paul writes to male leaders, he is fully supportive of
the women’s ministry.
Men are to expect a high standard of commitment from the women, just as from
the men (Titus 2:3-5), and yet treat them with sensitivity and respect (1 Timothy
5:2). In fact, Paul reserves the highest leadership positions in the local church for
married men with well-behaved children (1 Timothy 3, Titus 1)! Clearly he
appreciated the invaluable experience and insight that come only from a
smoothly running Christian marriage, where both partners communicate, love
each other (love God even more), and fill the roles God has assigned. It is obvious
that, far from being insensitive to women, Paul was extremely considerate. In
fact, when we tally all of Paul’s personal greetings in his letters, a full 40% are to
women! That’s better than most men do today!
3.2 GENDER SEGMENTATION IN PENTECOSTALISM
Segmentation in Pentecostalism is created by Gender roles. These are those
functions that are culturally allotted to individuals on the basis of their gender but
are not related to biological functions as such. Those can be carried out by a man
or a woman. The assigning of such roles varies from culture to culture and over a
period of time. What things a man or a woman should do and how a person of a
particular gender walks, speaks, dresses and relates with others including
outsiders is culturally determined. For example, child rearing is allotted to
women. It is a female gender role but not a female sex role since a man or a
woman can carry out the function. Also, household chores such as washing plates
are allotted to women where as men can also do it. Gender roles contrast with
sex roles such as carrying a pregnancy or breast-feeding that are exclusively
female sex roles.
Gender roles are also a set of expectations as to what ought to be the appropriate
behavior for men and women under particular circumstances. To properly
understand the concept of gender roles we need to look at it as it contrasts with
sex roles.
a. SEX ROLES
Sex roles are those functions that a person requires certain biological
Characteristics in order to perform. Sex roles contrast with gender roles. Sex roles
are responsibilities or biological functions that one needs a particular body organ
in order to perform them; such roles are carried out only by members of that
particular sex. The, necessary qualification to perform those roles is to belong to
one particular sex category - female or male. For example, pregnancy is a female
sex role, which only women can perform. To perform this function, a woman
needs a womb and a birth canal (vagina). Also breast-feeding is a female sex-role,
which, only members of the female sex can perform because their breast
produces milk immediately they give birth to a child. Biological organs are,
therefore, needed to perform sex roles; i. e. a womb to carry pregnancy, a breast
to breastfeed and a penis to impregnate a woman. However, child rearing is a
gender role and not a sex role since both men and women can carry out this
function. Also sweeping a bedroom is a gender role, one does not need a special
organ to perform this role since it can be carried out by a man or a woman.
b. RENEWAL OF GENDER RELATIONSHIPS
Men-women relationships in the church setting has been cited as one of the most
significant factors that needs radical renewal for the growth of Christian
missions. And As Constance Parvey observes; “Gender relations refer to a
complex system of personal and social relations of domination and power
through which women and men are socially created and maintained and through
which they gain access to power and material resources or are allocated status
within society”. There are other many definitions of gender relations, but the
underlying factor behind all of them is the social “awareness of the differences
between men and women in society, whether real or imagined.” This has
ultimately led to discrimination on basis of gender.
Gender relations concerns the ways in which a culture or society defines rights,
responsibilities, and the identities of men and women in relation to one another.
Pentecostals are community oriented people, whose specific community values
are lived within both the larger human social composition and a social world
informed by postmodern thinking as well as globalism. While there has been a
great scholarly conversation on Pentecostalism, less attention in Pentecostal
studies has focused on the movement’s impact on gender attitudes and roles.
c. INDUSTRIALIZATION AND URBAN CULTURE has also altered the traditional social
formation and gender roles. Traditionally, majority of human societies had men
work in markets to support their families and women work at home to raise
children and to keep the home. The modern industrialized and bureaucratic
society has however seen a majority of this gender roles altered.
Women are now working to provide for their families. The rise of single female
led families and adult singlehood has further complicated gender expectations in
modern world. Women as well as men have to work to provide for their families.
Leadership positions are now determined by educational qualification rather
than gender role expectations.
The question that arises in light of the modern culture, and in reference to urban
Pentecostalism were this new emergent worldview on gender relations is
developing, is how the church is being affected or responding to this challenge of
gender roles within its leadership and ecclesial formation.
3.3 TOOLS FOR ENHANCING WOMEN PARTICIPATION
INTO LEADERSHIP
A. PENTECOSTAL THEOLOGY: A MEDIA FOR CULTURAL CHANGE
There are two ways in which religious institutions can change people’s attitudes
about established cultural norms. First, they may alter people’s perceptions
about certain cultural norms by reinterpreting doctrines and symbols that
represent or cement those norms.
Secondly, they may develop a theology that is intentionally aimed at
challenging the existing norms and offering a newer and more accommodative
thought on the same norms, that challenges women to be actively involved in
ministry.
Pentecostalism, to some extent has tried to both reinterpret and rethink
traditional Christian doctrines and symbols concerning gender interactions and
power acquisition within the church setup. This can be seen in their general
theology as well as their specific theological constructions on women
involvement in communal and ecclesial leadership.
B. PENTECOSTALISM AND WOMEN INVOLVEMENT IN CHURCH LEADERSHIP
Pentecostals believe in the priesthood of all believers and so every believer is
encouraged to participate in Christian ministry. As said earlier on that the Baptism
in the Holy Spirit plays a key role in Pentecostal ecclesiological formation and
polity Leadership and spiritual conferences are held often with the aim of
empowering the individual Christian for the work of the ministry.
The concept of the “call” and “empowerment” by the Spirit of God to do ministry
brings our attention to the role of women in Pentecostal community and church
leadership. Behind the Spirit baptism is the ethic of equality before God. Everyone
baptized in the Spirit of God and called to the ministry is to be respected
irrespective of their race, gender or social- economic status. This uniqueness of
the Pentecostal experience, "calling," and “spirit empowerment” are most
responsible for the multiplicity of female roles in early and modern day
Pentecostal expression.
3.4 IMPLEMENTATION
Women need to be engrafted into the move of God this end times and given
equally opportunity to function effectively. When one reads about some of the
great women in our history such as Aimee Semple McPherson, Arch Bishop M.E.
Idahosa, Alice Belle Garrigus, Paula White, Maria Woodworth-Etter, Marie
Burgess, Joyce Myer, 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 to 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 fellowships. 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, the figures reveal that there will be a slow upward
climb ahead for women who are called to serve. It is time we discover the God
given talent in them and allow them to express all that God has put in them to be
a blessing to our generation.
For God-fearing, intelligent, Spirit-filled women, upon whom God has set his seal
in their ministry, to have to sit and listen to men haggle over the matter of their
place in the ministry is humiliating to say the least.
3.5 BRIDGING GENDER BIAS
All men and women share in the same mission: to spread the Word of God to a
world without love (Matthew 28). As long as we keep that straight, we will have
true unity between sexes. Gratitude and sincere appreciation for hard work (1
Thessalonians 5:12) will replace critical attitudes and competitive feelings.
Instead of reading what the Bible really says, most women have listened to their
friends’ ill-informed opinions about the Bible’s oppression of women and Paul the
“woman-hater”. Uncritically they have swallowed these negative attitudes hook,
line and sinker. Sadly, many people are looking for issues to campaign against.
They simply would not have time for this if they were about their mission – if they
could say, with the apostle Paul, “I am being poured out…” (2 Timothy 4:6).
The massive confusion results from ignorance and selfishness. Only when men
and women make time to study God’s Word and “deny themselves” (Luke 9:23)
will we be united in our purpose and find what we were striving for all along:
meaning and happiness in life. It took centuries for the church to place certain
embargo on women in roles, administrative and governing functions, it will also
take a less amount of period to unveil this status quo.
I conclude on this note: Women are entering Bible Colleges and Seminaries in
staggering numbers. In fact, according to 1993 statistics, 25-30 percent of the
students enrolled in seminary degree programs in the United States are women. 3
Clearly, women are sensing the call of God to full-time ministry; as a result, they
are responding to their call by pursuing formal education. It is vital, then, that our
Pentecostal colleges offer education concerning women in leadership within the
context of the Pentecostal distinctive.
However, this education must not be in any way limited to women or to the
subject of women in leadership, but should encompass both historical and Biblical
analysis arising from a Pentecostal tradition. Women must first function in
ministry with the validity of their call resting in scripture, not in spite of it.
3. The Life and work of Women in the Church, The Ecumenical Review, 5, Issue 2( 1953).
Therefore we need to learn God’s will about the woman’s role, so that we can
be free from the confusion, and thus free to follow God’s plan for our lives.
Matthew 11:28-30 tells us that God’s plan is not burdensome, but a flight of
freedom for our souls. Still, it is often difficult to trust God’s Word and practice
it in our lives.
While it is true that Pentecostal women in ministry have had a tendency to
base the validity of their ministry on the "call" experience alone, one must
consider that the call itself requires scriptural basis
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 the
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. 3:28). 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 Greek--can participate.
Paul indicates that the 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.
CHAPTER FOUR
4.0 RECOMMENDATION
The call of God, in addition to the act of ordination for female Pentecostals,
becomes a moot issue unless ministry opportunities are available to women.
Today, I cannot look across my desk at a young female who is about to graduate
with a degree in Pastoral Ministry here in All nations for Christ Bible Institute and
confidently say to her that there will be a position open to her in the local church
for which she has been called and trained.
For example, in the Assemblies of God in 1993, 15.2% of credentialed ministers
were females, but 40.2% of that number were 65 years or older. And, only 1.06%
of all credentialed ministers were female senior pastors.
I therefore propose that
1. Women should be considered for the grace upon their lives and treated
accordingly.
2. Let’s give honor to whom honor is due. For no one takes this honor upon
himself. God is the one that lifts up one and pulls down the other. If he lifts a
woman to an honorable position like her grace Arch. Bishop M.E. Idahosa
enabling her to achieve great works today, that God is still in the business of
lifting women today and tomorrow.
3. It is required that anyone who can tactfully through God’s help take care of the
home could equally take care of the church as a pastor. This is a good
qualification to a virtuous woman.
4. It is well proven that a woman who can be submissive to her husband can
equally be submissive to the leading of the Holy Spirit as a pastor of a church.
5. If we accept the fact that biblical women were highly used by God to achieve a
purpose of salvation, God will still use them again.
4.1 SUMMARY
Ideally, as women become more assured in their calling to ministry, more
confident in their gifting by the Holy Spirit, and are affirmed in whom they are
biblically and historically through the process of education and ministry
opportunity in their fellowship, these women will rise to the occasion.
In short, young Pentecostals need to be taught the distinctive of their Pentecostal
heritage and identity, which include the scriptural validation of ministry for
women.
This effort will not only give female students great confidence in their call through
proper understanding and equipping, but will also serve to inform our young male
Pentecostals, as well, preparing them to deal with the reality of the female
ministers they will surely encounter in their ministries.
Further, there are some Pentecostal denominations that do not yet allow women
full ordination. Women who are called to ministry cannot be disobedient to the
will of God for their lives and must be true to their calling, this lack of opportunity
within the Pentecostal ranks will, I fear, cause many of our brightest and best
ministers to defect to non-Pentecostal denominations where their fire and zeal is
most welcomed, regardless of their gender.
4.2 CONCLUSION
Looking back at the women in the bible whom God has mightily used to bless and
save the people of old we cannot help it but say God still uses women today in
spite of their gender roles.
When we talk of the likes like Esther who saved a nation, Mariam and the mother
who preserved Moses at birth, Rahab who hid the two spies in Jericho from being
caught and killed, the Samaritan woman at the well who took the gospel from
Jesus to the Samaritans, Naomi who didn’t give up on Ruth from whose linage
Jesus was born, the little maid who preached to Naaman the leper to seek Elisha
the prophet for healing, Sarah who stood with Abraham until God’s word came to
pass, Abigail who stopped David from killing Nabal (the fool) who eventually
became the wife of David the king, Elizabeth the mother of john the Baptist who
ushered in Christ to his earthly ministry, and last but not the least, Mary; who
bore our Lord Jesus Christ. If God used them then, he still uses women today to
heal, save, deliver and take leading roles on God’s children. For he is “the same
yesterday, today and forever” (Heb.13:8).
Let us (Pastors and Bishops) therefore, whom God has given the privilege as
leaders to give and make room large enough to the women whom we strongly
perceive that God has called into the ministry to function in their fullest capacity
knowing fully well that God is not bias in calling men and women into the ministry
“for many are called few are chosen” and there are no exemption clause for
women. For if God does not discriminates gender why should we.
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