Women in ministry are stepping into a pivotal moment, one that calls for both deep biblical grounding and bold, Spirit-led leadership. As churches and communities navigate complex cultural and spiritual challenges, the need for equipped, confident women who can teach, lead, and serve has never been greater. Empowering the next generation of women in ministry means more than opening doors; it means investing in their formation, affirming their calling, and providing the theological education and practical training needed to make a lasting impact in the Church and the world.
Before discussing empowerment there is a need to look at the role of women in ministry; a view that varies depending on numerous factors and while not the primary focus of this article, the controversy cannot be ignored. Another factor to consider is who is the next generation? Should generation be considered chronological or successive? Finally, what does it mean to empower? This article addresses each of these components and concludes with a practical application.
The Controversy
The creation account (Gen. 2-3) declares that the woman (isha) was created to be a helper (ezer) to the man (ish). Due to limited space, a study of the nouns will be omitted; instead, the text will be cited to highlight what is of greater importance. First, both genders are created by God and yet only man is given the role of a priest. Second, when the woman is tempted, she succumbs to her desire to be equal in wisdom with the man; the man, in turn, not wanting the woman to have more wisdom also partakes. The result is conflict and eventual separation from God.
Paul’s admonition to Timothy (1 Tim. 2.12) should be read in the cultural context. Timothy is the leader of the Ephesian assembly and Paul’s instructions are based on the culture in Ephesus, in particular the cult of Artemis, which pervades the city and influences all aspects of life. Artemis is the daughter of Leto and Zeus. Pregnant Leto, in flight from Zeus’ jealous wife, gives birth to Artemis over Ephesus. Artemis is characterized as a divine hunter, vindictive, competes with men, and lives with animals that do not cohabit in pairs. Her temple is one of the seven wonders of the world replete with female priestesses who lure men with prostitution. It is in this environment that Timothy is to minister and teach the women of the Ephesian assembly.
Finally, in his letter to the Corinthians, Paul instructs the women to be silent in the worship services (1 Cor 14.34-35).The purpose of the letter is to address issue in the assembly, in which everyone wants to prophesy, speak in tongues, or interpret tongues—all of which leads to disorder and disunity (e.g., 1 Cor 3.3-4; 12.12-25). In this context, Paul advises Timothy that women need to learn at home, which indicates that their actions, during a service, are disruptive.
As a result of these texts, two views emerge about women in ministry—complementarianism and egalitarianism. The first contending for roles that complement but the man is to take the lead. The latter offers women a role equal to their male counterparts. Either view can be a point of contention. Complementarianism can inhibit women from using their gifts and fulfill God’s will in their lives. Egalitarianism can induce a power struggle. To argue women are equal to men is erroneous as women are not equal. However, God creates man and woman to experience equity. Equal declares men and women are the same; equity endorses justice i.e., an ability for both genders to accomplish the same tasks. Then which view is accurate? The following biblical examples reflect that either view can be accurate or inaccurate depending on the woman and God’s plan for her life.
Miriam served in a complementarian role to Moses and Aaron yet was called a prophetess and lead the women in worship (Ex. 15.20). Deborah served in an egalitarian role yet was a wife, mother, and sought to validate men (Judges 4). Mary Magdalene, Joanna, and Susanna served in a complementarian role to Jesus and the twelve apostles, yet they were considered disciples (Luke 8.1-3). Lydia served in an egalitarian role yet she honored Paul and his ministry (Acts 16.11-15; 40). A central characteristic of each woman was knowledge of their identity. The next issue is defining the next generation.
Defining the Next Generation
If next generation is viewed only through a chronological lens, the vision is limited; conversely, if next generation is viewed as successive, then the lens broadens. After all, some women enter a ministry role at a young age, while others take this step later in life. If the next generation is limited to empowering younger women, then who empowers the older women?
To demonstrate this point, the following are examples of women who became influential in their youth and others in the older years. Malala Yousafzai published her autobiography at the age of 16 and a year later she received the Nobel Peace Prize. Sydney Montgomery at 26 founded an organization providing guidance for educational opportunities for marginalized women. Kamala Harris became a US Senator in her mid-40s. Martha Stewart became an entrepreneur in her late 40’s. On the other hand, women whose influence occurred after age 60 include Tone Morrison (Nobel Prize for Literature), Phyllida Barlow (sculptor), Gramma Moses (painter), and Laura Ingalls Wilder (author). From these examples it is evident that influence is not restricted by age. But which generation empowers which generation and how is that accomplished?
What Does it Mean to Empower?
According to the Merrian Webster Dictionary to empower is to “give official authority or legal power to” or “promote self-actualization or influence of.” In a biblical context, to empower can be defined as giving authority, right, or ability. However defined the critical point is the means to empowering, which should be symbiotic with the purpose of empowering. Therefore, in a world that declares everyone has rights how should a believing woman respond? In a church where male authority is empowered how should a woman respond? In a setting in which men and women have an ability to serve how should the woman respond? Thus, when we use the term, empower, what is meant and how should it be evidenced? Questions to which the conclusion will seek to answer.
Conclusion
The characteristics of a follower of Jesus is one who serves and loves without expectation of reciprocity. Included in that characteristic is the idea of submission, which is a choice not a mandate; but when enacted reflects a humble servant who loves. Furthermore, submission characterizes believing men and women (e.g., Eph 5.21) but submission does not infer that a person is to be misused by someone in authority. Then, in situations where women are not considered the appropriate gender for ministry leadership roles, what does it mean to submit? Since women face challenges that are not hindrances for men, how should she respond in a manner that exemplifies Jesus?
There are six keys to responding appropriately.
- First, be a woman who knows her identity and stand confidently in that knowledge.
- Second, determine if you are a woman equipped to serve in a complementary role or egalitarian role.
- Third, be a woman of character who is lead by the Holy Spirit not seeking to complete with a man for a role.
- Fourth, be a woman of order whose goal is unity and trusting the Lord to ensure there is equity.
- Fifth, be a woman of endurance who waits actively for divine opportunities yet resting in his timing.
- Sixth, be an older woman who learns from the younger generation or a younger woman who learns from the older generation.
History reveals that men and women have been influential. The primary role for believers (men and women) is to reflect Christ-like character, submit to God’s will, and seek unity. Therefore, let us desire to be women who influence the world in the role and for the season in which we are called. Let us not desire to be equal to men but let us strive for equity. Let us be women of submission yet prudently assertive. Let us be women who learn from other generations.
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