Women's Ministry: Time to Get Back to Basics?

With every opportunity to speak at women’s ministry events, invariably the women of these churches never fail to surprise me with the many gifts and talents they have contributed to the preparations. Women’s ministry teams seem to know almost innately how to pull everything together: food, décor, worship, organization and all of the other fine details that go into making a brunch, lunch or similar gathering quite memorable.

But the reality is, most church women’s ministries only have the energy and “manpower” to offer these gatherings a few of times a year, In a calendar year, one can expect to plan for some sort of spring event, a Mother’s day gathering--often mother/daughter affair—and a Christmas tea. This would be in addition to the small groups and Bible studies. Of course, some ministries may do more because the size of their church allows for more women to be involved. But because the average church size in the U.S. is around 200 with many far fewer, the ability to plan for these three events can become quite burdensome. I do not believe any of these events should be eliminated from the master plan of any women’s ministry simply because they are laborious, because I also understand they have utility--glorifying God and ministry to women. This is worthy work toward the advancement of the Kingdom.

However, the flip side of the coin is the belief that every significant gathering must include ornate centerpieces, petit fours and elegant programs.

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Equipping All Women to Be Exceptional Women

The scriptures tell many stories of unlikely women God has used to accomplish his will. I refer to them as “unlikely” not because it is unlikely God would ever use such women to accomplish his will. God will use anyone at any time. I refer to these women as unlikely because of our sinful expectations. To put it bluntly, they are not church ladies.

Two of these unlikely women are almost entirely unknown to us, except for what Paul has to say about their influence on a younger man very dear to him. We are introduced to them in Paul’s second letter written to Timothy who was a leader in the first century church and discipled by Paul. A younger man, Paul regarded him as his own spiritual "child". Timothy's grandmother Lois, and Eunice, his mother, are credited by Paul for instilling in Timothy a "sincere faith" like that of their own. (2 Timothy) In Acts 16:1, the only other biblical text where Timothy’s family background and heritage of faith are discussed, we learn that Timothy’s father is Greek and his mother, who we know to be Eunice, is a Jewish convert to Christianity. Neither Luke, the writer of Acts, nor Paul in his letter to Timothy offers any indication that Timothy’s father was also a believer, leaving the reader to assume he probably was not.

Perhaps it would not have been so important for scripture to mention anything about Timothy’s upbringing and the religious background of his parents if it were not for the significant role his mother played in the development of his faith and as the believer in an unequally yoked marriage. That Timothy’s grandmother Lois and mother Eunice are acknowledged for their key role in his spiritual development should give us pause as to how we are equipping all women to grow in their knowledge of God and how their children’s spiritual heritage might be traced back to the strength of their own faith. Sunday comes too infrequently to depend upon the church as the only source for Christian education; every parent needs to be a fount of biblical truth to their children and every woman has opportunities to share the gospel and make disciples. What are we doing as a church, especially in our women’s ministries, to encourage the spiritual maturity of every woman?

Sarah Palin: Hope, Change, and a Role Model to Christian Women

I was hoping for Huckabee, I was expecting Pawlenty or Romney. Pleasantly suprised, I am so excited about McCain's selection of Gov. Sarah Palin for Vice President.

The choice of Gov. Palin as McCain's running mate brings conservative values and government ethics reform--something Senator Obama fails to address of his corrupt home state of Illinois--to the forefront of this election cycle.

Wife to Todd and mother to 5 children, including one with Down's Syndrome who Gov. Palin chose not to abort, is an inspiration to women everywhere, but particularly to women in the evangelical community who aspire to leadership but have few role models. In addition to her work throughout this election, I encourage Palin to reach out to young women who want to know how to be a Christian and how to be an effective leader without compromising ethics and integrity. Gov. Palin has broken through the glass ceiling in the sense of being called to the role of Vice President, but she makes it possible for women in the evangelical community to recognize that one need not be a secular feminist to aspire to such possibilities.

The "Desperate" Women of Evangelicalism

Housewives we all are not, but according to Stephen Arterburn, well-know Christian counselor and founder of the Women of Faith conference movement, we are a desperate, needy bunch.

In an interview posted by Michael Paulson of the Boston Globe (July 25, 2008) in the Articles of Faith blog, Arterburn was asked if the Women of Faith conferences serve as method of evangelism. He replied, "I call it an inspirational conference. We're trying to inspire women that are in big trouble to hang on. We try to inspire them to live the life that God intended them to live."

Does the fact that around 400,000 women each year attend these conferences provide validity to his assertion that these women are in "big trouble?" Or perhaps this is one of the most dominant movements within the evangelical community that vasts amounts of women have access to.

Whatever motivates women to attend, it is clear that within the subculture of women's ministry, women have been convinced that they are in "big trouble." Motivational and self-help books dominate the women's section in Christian bookstores, women's ministries focus in on her need for encouragement and support, and if I were to take a survey, I'm confident that counseling programs would represent the bulk of advanced degrees held by women's ministry leaders.

It might be that women are in constant need of these self-help resources (books, conferences, etc.) because they are actually in need of something deeper will take them through the difficult times. The therapeutic culture of the church functions such that a solid theology is secondary to addressing the day to day issues we face. In other words, knowing God becomes a response to our "big trouble" instead of preparation for loving God and living in general. When relationships are pursued primarily for what one can get out of it, the relationship suffers.

Though well intentioned, I am concerned that Arterburn's comment and this therapeutic culture of women's ministry perpetuates an attitude of helplessness among Christian women. We ought to envision a ministry that develops women in such a way that their spiritual maturity, their relationship with God, is her ultimate resource in times of need. An anemic women's ministry will always need to be therapeutic. A theologically healthy ministry will produce disciples who naturally replicate and find their needs met at the feet of Jesus, and naturally among one another as Titus 2 models. This isn't to devalue counseling as I know how important it is, but the ministry to women in the church must first be Cross-centered. Knowing God makes it possible for women to help themselves.

Hearing Her: Evangelical Women's Voices in Bioethics

When we think about women's voices speaking to any particular issue in society, it's easy to assume those voices belong to secular feminism and not evangelical theology. This isn't to suggest that there are no evangelical women theologians involved in important areas like bioethics, but the numbers are low and have little bearing on what is referred to as "women' issues." This is a topic I will be speaking about next week at CBHD's summer bioethics conference.

Part of the problem is internal. Evangelicalism doesn't provide much space for the female theologian as she is almost always relegated exclusively to matters of the home (if she is married).. The debates over roles in the church and family limit the likelihood that a woman would enter into the theological academy, and as a result her voice is silent and she has little influence on other women in church and culture.

Feminists and other women's rights activists have a significant voice in public debate largely due to the fact that the Christian community is viewed as being oppressive of women, something that is not entirely true. But the absence of female voices can feed into that generalization.

Grounded in a theology committed to a historical-grammatical interpretation of Scripture, evangelical women can bring a voice of faith, reason and experience to bioethics issues. The experienced joy of womanhood within the framework of a Christian worldview is an invaluable resource for the church in ministry to women in church and society at large.

Elevating Theological Reflection in Women's Ministry

The stated mission if the Foundation for Women of Faith in Culture is to play a role in the spiritual growth of Christian women through biblical, theological, and worldview education. Implicit in this is the belief that the Scriptures are God's revelation to man and that it is God's desire for us to understand what is communicated therein.

Now obviously, there are are debates about the meaning of some of that which is contained in Scripture, and these differences logically lead to denominationalism. We may not like denominations, but as we search the scriptures and are convinced of their meaning, it makes no sense that we would reside in a setting that is unwelcoming of certain held beliefs. Some of the more minor issues that are often a source of division include the frequency of communion and the style of worship. More significant issues might include the form of government espoused by a church, the manifestation of certain spiritual gifts, the involvement of women in the congregation, and the meaning of baptism. While I don't believe any person's salvation is hinged on what they believe about any of these issues (with the exception of baptism), we must not reduce theological reflection to the latest "hot" theological topic that has no real significance. Nor should we be left to assume that we can't possibly get to the truth on theological issues simply because thoughtful people differ. The message that is sent is twofold: 1) it is impossible to get to the truth of complicated biblical passages and 2) the truth of those passages doesn't ultimately make that much of a difference.

Helping women to think theologically is my life's passion because I know personally how knowing God, his relationship to his creation, and how he functions in the world makes sense out of my own life. Knowing that nothing is outside of God's control gives me great comfort when life presents great difficulties, and knowing that I am saved because God prepared my heart to understand the things of the spirit (1 Cor. 2:14) leaves me in complete awe of his absolute power. The fact is, every time we do Bible study and reflect on its teachings, we are doing theology. And there are no limits to what we can reflect on in Scripture and occasionally we bump into areas of theology that require a bit more intellectual elbow grease than we are accustomed to using. Unfortunately, a recent teaching by Beth Moore and her series on Romans only seems to intimidate and discourage women from the process of doing theology in hopes of locating truth, though to her credit, she says she hopes women will study the issues of systematic theology on their own. You can listen to the audio for yourself here.

The following are comments transcribed from the audio on the Calvinism/Arminianism debate. It refers to whichever theological box one might espouse:

...we will be tempted in every class we’re in, every sermon we hear….everything’s got to fit into it because it’s so important it’s going to be how the heart of salvation expresses itself in the hearts of man….we’ll hear everything according to this. I beg you not to do it....I beg us not to decide what we really think and make everything have to line up with that. I beg you like I begged myself that you and I are going to have to go into this with some kind of openness.

Beth Moore's assumption is that if you think systematically, your tendency is going to be to fit new found beliefs into a given system rather than allowing the Scriptures to speak for themselves. That may be a danger for some people, but there is also the element of allowing Scripture to interpret Scripture, and if we see a contradiction in Scripture--not a paradox--then we have to search out other areas of Scripture to help make sense out of things.

Beth suggests at one point that as it pertains to the Calvinist/Arminian debate, she would like to be free to put her own doctrinal points together, thus creating another system.

I don’t want to be in either one, I want to pick and choose….I want to mix and match my own. And still we come up with our own thing. There is all manner of modification of Calvinism. I want you to hear in Arminianism….a real leaning of mine….Arminians believe that God’s omniscient foreknowledge is the basis of unconditional election. I want to believe that how God makes his choices is because of what he knows.

Another area I'd like to focus your attention on has to do with Jacobus Arminius and his relationship with Beza. She states:

One reason we have so much debate is because both of these schools of thought can be found in Protestantism. That’s our deal, we can’t agree on anything… It’s absolutely exhausting. A dutch pastor, his teacher Theodore Beza was John Calvin’s chosen…he was his chosen, his hand-picked successor. Beza was Arminius’ teacher… but he could not accept that God was the author of sin...he could not go there. Mainline hyper-calvinistic thought still has to come back there, does not mean, let me be clear-God is absolutely sinless, but saying he is still the originator of it, and the author of it..

The above transcription from the audio deserves to be heard as I admit, the punctuation may cause some inflection to go missing. Be sure to listen to it on your own. But I am concerned that her teaching on the Calvinist/Arminian debate moved into the area of hypercalvinism without explanation, creating a logical fallacy. This is entirely unhelpful to the listener who lacks familiarity with theology, or only has minimal understanding of this timeless debate. And as it relates to the problem of evil and God's sovereignty, her discussion irresponsibility lacks the precision required to effectively discuss these matters.

Beth has a large audience of women paying close attention to her teachings of Scripture, reflecting with her theologically and integrating into life the truths they are discovering together. I hope this particular presentation of Romans 9 causes women to pursue a greater understanding of God--doing theology--than was encouraged by this particular message. She said it would be good for her listeners to search these matters out on their own, but she spoke in a way that communicated it ultimately didn't matter that much, that it would be incredibly exhausting and one could go for years without really knowing anything at all. She concluded her discussion with the following quote by A.W. Tozer which she says she quotes "many times":

God will not hold us responsible to understand the mysteries of election, predestination and the divine sovereignty. The best and safest way to deal with these truths is to raise our eyes to God and in deepest reverence say, "O Lord, Thou knowest." Those things belong to the deep and mysterious Profound of God's omniscience. Prying into them may make theologians, but it will never make saints. link

True enough that there are areas of Scripture which will never make complete sense given our incomplete knowledge, but our willingness to live and love mystery is not a concession to doing theology, it is part of the process. We don't entirely understand election, predestination, and divine sovereignty, but we know from Scripture that they are true. Women in the church need not avoid theology, we need to engage it. As mothers, wives, sisters, and daughters, there are people in our life who need to hear from us on the truths contained in Scripture. By conceding to the idea that we can't get to any truth, we leave ourselves enslaved to an immature faith.

Feminization of the Church: Random Thoughts

Bonnie’s posts at Intellectuelle as well as my own engagement with the church’s concern over the feminization of the church has prompted numerous random thoughts. To springboard a bit from Bonnie’s posts on the topic, we need to know how it is being stated that the church’s feminization manifests. This is what I have learned through some of my own research:

1. The majority of those who attend church (on average) are women, over 60%. Related to this fact is that somewhere between ¼ and 1/5 of this percentage are women who attend without their husbands.

2. Some of the music reflects, supposedly, a femininity that men cannot identify with. This, in my mind, begs the question of what masculine music sounds like. I think we’re in safe territory questioning the theological depth of much of our worship music, or the quality of the music as art. Are we to identify the masculinity of music as that which lacks a supposed level of sappiness that is wrongly construed as feminine? Are songs such as Change My Heart Oh God and As the Deer considered feminine whereas songs like He Is Exalted and Blessed Be Your Name might be considered more masculine? I’m not even sure if these would be considered masculine, but they often differ (depending on the worship leader) from the former in tempo and key. If, indeed, tempo and style, speak anything about masculinity or femininity, I fear what might be said about some of the greatest classical works like those of Brahms, Handel, and Haydn.

3. Women in leadership. This is an area where I part ways from many of my friends. I’ve settled on the complementarian perspective, that Scripture does not permit women to be elders, thereby preventing them from the role of senior pastor. This, however, need not be a limitation for women with leadership gifts to serve the church in areas of teaching other women and coming alongside the male leadership in a consultancy capacity. There is a great deal that women have to contribute to the health of the church in addition to teaching Sunday school. It would serve the church well to respect the intellectual gifts of women. As men are discussing the feminization of the church, it would serve them well to be in dialogue with thoughtful, theological women in this process. More men might also consider taking on the role of Sunday school teacher. Teaching children should not be a concession to women (as it seems to be), children should be viewed as the greatest resource of the church to make an impact on our culture in future generations. If the church has been feminized because of anything women have done, might it be because so few men are involved?
In the context of a church with a complementarian culture, the issue of women in leadership is a moot point. This cannot be the blame (if that’s the term we are using) for the feminization of the church. As has been attributed to Phil Johnson at a 2007 men’s conference, the feminization has been caused largely by the abdication of Christian men.

Nancy Pearcey quotes Ann Douglas from her book The Feminization of American Culture, that

"ministry lost a toughness, a sternness, an intellectual rigor which our society then and since has been accustomed to identify with masculinity” and instead took on 'feminine'” traits of care, nurturing, sentimentalism, and retreat from the harsh ethos of the public arena” (Total Truth, 335).

I’m terribly bothered that intellectual rigor is considered a masculine trait by default. The seeker movement and the therapeutic Christianity that has come to dominate the culture of so many publishers and churches is the product of male leadership and lacks a great deal of intellectual rigor. I’m quite sure that having more men in the pews will not repair this epidemic, and I’m not sure that a church with a female majority is really the problem. More and more women within the evangelical community want to do the challenging work of theological reflection and are bored to tears (pardon the pun) with talking about their feelings and only allowed to do church in the form of parties revolving around cosmetics and chocolate. They want more, and a great deal of male leadership has pigeon-holed women’s ministry as a place to be emotional and fluffy, perpetuating the problem.

Looking at feminization through the lens of history, however, perhaps we can better understand it by considering the role the industrial revolution played in taking husbands out of the homes to work in factories, placing women in necessary functional leadership roles in the family. And in this sense, perhaps we can suggest that it was the industrial revolution that sparked the feminist revolution and the feminization of church and culture. Progress may have more to do with feminization than anything else.

Final Thoughts
As a Christian woman with a passion for theological precision, and coming from a Reformed perspective, I think that this whole discussion about the feminization of the church has been without concern for how it affects women. Because certain traits are regarded as masculine and feminine, it’s as if the rug has been pulled out from under women who might be hurt by the tone of the discussion. I say this, because if “hurt” or “sensitivity” are considered feminine “feelings,” then by virtue of the topic, a negative response to it by a woman would probably be considered evidence of the problem. Setting the topic up this way, in itself, lacks virtue and logic. I hope more women can be brought into the discussion, because this is much deeper than masculine or feminine, it’s about Christ-centeredness or human-centeredness, the latter which is typified through the therapeutic subculture of the church.

I have SO MUCH MORE to say on this topic, but I will conclude for now with the place of women in the biblical narrative. I wonder if the disciples thought Jesus was feminizing their new movement by engaging so many women….Mary and Martha of Bethany, the woman at the well, the prostitute who anointed Jesus’ feet, the women he appeared to at the resurrection. We read a great deal about how Jesus interacts with women and cares enough to bring them to theological maturity. In this sense, I find this aspect of who Jesus is absent from so much of today’s male leadership in the church. I expect more. And I know women need more.

Evangelism and God's Self-Disclosure

Inclusivism isn't dead because evangelicals aren't drilling the importance of systematic thinking in the lives of church members. Without examining how one held doctrine relates to or impacts belief of another doctrine, it can be easy for believers to hold on to opposing views. For instance, if you believe that only those who consciously place their faith in Jesus Christ are saved, you can't also hold that "God...may save some who have never heard of Christ" (Gagging of God, 279). This is a position called soft inclusivism and means essentially that those who live a life committed to the God revealed in creation, but not known to them as the triune Father, Son, and Spirit, can still be saved. Sadly, I recently heard Romans 1 explained in this way by a seasoned Christian woman, advocating that the passage is describing an opportunity for salvation to people who have never heard the gospel preached instead of the responsibility or culpability of a person to recognize that God exists and he is seen in all of creation and that there is a sense of order that cannot be ignored.

This isn't just a harmless perspective on a non-essential doctrine, it is a grave error in the handling of scripture and speaks to how even many mature believers haven't been taught how to think through the implications of a doctrine. God is just and loving, but man is, by nature, a sinner and needs to hear the gospel, needs regeneration, and needs to confess with his mouth that Jesus Christ is Lord - no other way about it.

If, perhaps, we give any credence to this view of soft-inclusivism, what is it we're saying about the role of evangelism? Is it not ridiculous to send out missionaries if God will save them anyway? I'm reminded of Ephesians 6:12 that states:

For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.

How can the person who does not know Christ put on the whole armor of God? How can they do battle? We must be more concerned with the doctrines we teach, but also with how each of these doctrines is integrated in our lives with other held beliefs. When inclusivism rears its ugly head in your church, bible studies, or book clubs, don't be shy about addressing it in the clearest terms.

The Joy in the Wise

I had a terrific time in church this Resurrection Sunday, but an even more delightful time with the young ladies I sat with in Sunday school. Ok, they weren't young, they were old enough to be my grandmothers. But they made me feel young - not because they're so much older, but because they were so engaged in the class and friendly with me. I was instantly drawn to them, not because one was hanging on my arm and not because one of them preferred to talk over the Sunday school teacher to chat with me at one point. What I saw in these ladies was character and wisdom that I can only hope to emulate when I am their age. They wanted it all.....to grow in the love and knowledge of God, develop a new relationship, engage their intellect, contribute in the classroom, and discover new ideas.. These were not 2 little ladies who were interested in keeping a couple of seats warm, they wanted a meaningful participation in the activities of the congregation. Praise God for these strong women of faith! I look forward to spending more time with them in the future, I'll keep you posted.