“Should I Call You Pastorette?”: A Biblical Approach to Women in Ministry

Over recent years, considerable thought has been invested in considering what roles are appropriate for women to fill within the Church.  While significant changes have been, disagreement and inconsistencies still exist throughout the Church. An example of this discrepancy can be seen in a 2010 survey: of the 4 major groups of Baptist Churches that support women in ministry in theory, approximately 1.5% had put their beliefs into practice and currently had women serving as pastors (Hartman 66). Most notably, controversy exists about whether or not women should be free to serve in pastoral roles, which involve teaching and admonishing both men and women in their pursuit of Christ. This issue became personal for me when I encountered a woman who was extremely gifted at Bible study and teaching, yet her gift was rejected and restricted by her prior church due to her gender. She felt frustrated, hurt, and out of place within the church because she struggled to fit into the pre-defined role that had been set out for her. She highly valued Scripture and respected the authority of her church leaders, but wrestled with her identity and was forced to look outside the church and pursue her gift independently from her church.

My friend was not alone in her struggle.  A survey I conducted through surveymonkey.com on Facebook, confirmed the broad range of experiences throughout the church. Respondents came from a range of denominations included 86 women, 8 men, and one who did not specify. Of those surveyed, 74% felt it was biblical for a woman to hold a pastoral role and 26% did not.  These results were fairly consistent with the survey conducted by survey experts with The Barna Group, who found that 24% of churches did not allow women to serve on pastoral staff.  Based on my survey results, most who felt it was not biblical for women to serve as pastors also felt that women were free to serve in the church without restriction – they were content with the current roles. However, those who felt that it was biblical for women to serve as pastors, but had not seen it in their local church felt women face limitations– they were dissatisfied with their current roles. According to Barna, 16% of women feel that their opportunities at church a restricted by gender. While this is not a large percentage, Barna points out that this is out of a population of about 70 million church-going women; this means about 11.2 million women are dissatisfied by their current limitations within the church.

            Eleven million is no small number. Considering that these are real people with a real desire to serve Christ facing a real struggle, they deserve real answers. For this reason it is necessary to consider what the Bible says about women serving in pastoral roles and consider the practical implications on how this topic should be approached in the church today. It is first necessary to examine the positions for and against women in pastoral roles. Next, it is important to examine the experience and results of women who are currently serving in pastoral roles within the church. Final consideration will be given on how to respond in the midst of the current tension.   

            To begin, it is necessary to consider the understanding of church leaders who feel that the Bible explicitly restricts women from serving in pastoral roles. According to the Christian Apologetic Research Ministry website, the most compelling argument against women assuming a role that includes teaching or exercising authority in a co-ed setting comes directly from scripture:

            “A woman must quietly receive instruction with entire submissiveness. But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. For it was Adam who was first created, and then Eve. And it was not Adam who was deceived, but the woman being deceived, fell into transgression” (1 Timothy 2:11-14 NASB).

            “The women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says. If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church” (1 Corinthians 14:34-35).

            These instructions seem quite clear “I do not allow a woman to teach or exercise authority over a man” – this is a direct statement with little room for confusion. Among the Bible study tools available on biblegateway.com, including Matthew Henry’s Commentary, The Reformation Study Bible, and Asbury Bible Commentary, there is little debate over the meaning of these words. ( “Authority” here is translated from the Greek authentés which is not used anywhere else in the New Testament, but seems to imply an aggressive, domineering attitude (Celoria 20).) Paul was stating that the women being address should not teach or exercise authority. Paul then strengthens his argument by referencing the Old Testament order of creation.  Corinthians takes it a step further and instructs the women not to fully engage in learning while at church, yet should wait until they get home to ask their husbands. Taken at face value, woman’s ability to even learn scripture is dependent upon her husband. Taken alone, Paul has clearly laid a blueprint for women to play secondary roles in church.        

Theologians who hold to the literal translation are correct in their value for remaining true to scripture. They maintain an orthodox, not liberal, approach to scripture; that is, they place value in what they believe the text originally meant, as opposed to working backward and attempting to assimilate Christianity to fit modern thought (Bingham 150).  However, theologian G.C. Berkouwer explains the problem with examining only the literal translation of scripture without seeking to understand the full context of its meaning.

“…fundamentalists who lay all their stress on the divine origin of the Bible but neglect and all but deny its human character...think they are honouring God’s word, but their neglect of its human aspect leads them to misinterpret it and to in fact abuse God’s word. It is only as we recognize the human character of the Bible, interpreting each passage in its historical setting that we will interpret it correctly” (Lane 259).

            In short, to understand the meaning it is necessary to understand the context. Just as saying “I love you” to a dying loved one is an entirely different statement than saying “I love you” to the stranger who found a misplaced cell phone. In this case, it may be even more helpful to consider whether telling one’s children to “be quiet” is a statement made with the intention of creating a binding law to prevent the children from making noise from that point forward, or to simply cease from being disruptive in that current moment. It appears likely that Paul’s statements were similar to the later example. According to conservative evangelical New Testament scholar Bruce W. Winter, “Paul’s restrictive words to women are to be read as a reaction against the appearance of the ‘new woman’” (Bond 17). The women of Rome had come into a new age and become “glamorous and assertive women, living a life of parties and self-gratification and choosing their own lovers” (Winter 288). There was a movement of affluent women who had abandoned the traditional values of marriage, child-rearing, and modesty in exchange for promiscuous, lavish lifestyles where they ran the show. This cultural shift had created such a problem within society that the Roman government eventually created new legislation regarding marriage, divorce, and remarriage (White 291). 

Just like new believers in the church today, these women did not transform the instant they entered the church.  We see Paul providing corrective instruction in the proceeding verses “Likewise, I want women to adorn themselves in proper clothing, modestly and discreetly, not with braided hair or gold or pearls or costly garments, but rather by means of good works, as is proper for women making claims of godliness” and then continuing on to say “A woman must quietly receive instruction with entire submissiveness…I do not allow a woman to teach or exercise authority…” (Timothy2:9-13).  It was Paul’s place to create disciples of these women and he was instructing them on proper Christian character. Paul was not in an ivory tower dreaming up theoretical theology, but in the midst of birthing and laying foundations for the church. He was in the mess of the everyday life of the church and willing to do what it took to eliminate disorder or distraction from Christ. A final point can be made here that in contrast to Jewish custom, which excluded women from learning the Torah, women were instructed to learn and ask questions; this was a radical statement coming from a former Jew, Paul (Celoria 21-2).

 A second argument drawn from scripture to restrict women from serving in a leadership capacity is the fact that the twelve apostles were men, the Old Testament priests were men, and the major leaders of Israel were men (Makanjuola 73).  Even studying 2000 years of church history can lead one to the conclusion that it is expected that a majority of church leaders will be men (Lane). However, to take a stance that God desires to entrust church leadership exclusively into the hands of men and desires to forbid women from such a role is to say that he would never put a woman in that role.  The Lord would not desire to break his own commands. In this case, if one is to state that Paul (under guidance from the Holy Spirit) explicitly forbid women from ever teaching or having authority within the church, then it would never be appropriate for a woman to do so.

 Biblical examples exist which contradict this idea. In Acts 16:14-15 Lydia was the first in her town to respond to Paul’s gospel message; it is argued that she proceeded to lead her entire household to faith, which would have required teaching (Celoria 22). Additionally, in Romans 16:1-2 Paul commends Phoebe and instructs the church to “help her in whatever manner she may have need of you.” He tells them to be at her full disposal. The New International Version refers to Phoebe as a deacon, which according to biblegateway.com, “the word deacon refers here to a Christian designated to serve with the overseers/elders of a church in a variety of ways.” Finally, in Romans 16:3-5 Paul sends greetings to his fellow laborers Priscilla (or Prisca) and Aquilla, who appear to have shared leadership of the church that met in their house; it is argued that Priscilla may have been the more predominate minister in this couple since it was unusual to mention the woman’s name first (Canavan 6-7). Either way, it is clear that she was a valuable asset to Paul and the churches. It can be seen in Acts 18:26 that Priscilla was in no way treated as secondary “But when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately;” if Paul had felt that a Priscilla was out of place in her ministry, he certainly would have quickly rebuked her to “restore order” for the sake of Christ. Instead, he did nothing but commend her (Canavan 7).

The encouraging news is that while there are two sides to this issue, proponents of each view draw their conclusions from their understanding of scripture. Next it is important to consider the current situation in the church in light of the biblical backdrop behind this issue. As mentioned previously, approximately 16% of women in the Church feel negatively impacted by the effect of a restrictive view within their current church. Now it is time to view the experiences of those women. One respondent to the informal survey conducted for this paper stated that she she was regularly rejected from youth pastor positions for which she was qualified, receiving responses that stated that the hiring organizations were only interested in qualified male applicants (Hunter). Not only would that be extremely discouraging for a young woman who was called to reach young people for Christ, but in the secular world it would be foundation for a lawsuit. It sends the message “you are not valuable because you are not the correct gender.”

For women who feel called to serve in a pastoral capacity within the church, this was not an isolated incident. An article in the Baptist Theological Journal, Already But Not Yet: The Status of Women Baptist Pastors, explores the experience of five pastoral search committees and  19 female pastors, most of whom were serving as the first ever female pastors in their respective churches. In 2002 Sarah Jackson Shelton, who had 20 years of ministry experience, was hired as pastor by Baptist Church of the Covenant (Hartman 70). For her first few weeks on staff “protestors hurled rocks through church windows, and members of the local Baptist association voiced objections,” due to objections to a female pastor. Thankfully she has thrived on behalf of these obstacles; David Goodwin, a member of the original search committee states “In our church, we've only had male voices and male perspectives (in the pulpit). Sarah has opened up a new faith walk for me. She phrases things differently and focuses on different lines of scripture. I think it's made us a more faithful congregation.” Considering that Paul's original focus had been on establishing order within the church, destroying church property would not have been consistent with honoring Paul's concern in 1 Timothy 2.           

Another example is found in Darren and Jessica Williams’s journey to be hired to co-pastor a church; while several churches were interested in hiring Darren, they ultimately rejected the couple's proposition of pastoring together (Hartman 72).  Although they were seriously considered as candidates, the churches sought to limit Jessica's role. One church considered agreeing to allow Jessica serve as an associate pastor and another asked if Jessica would agree to do nothing more than read scripture during worship for her first several months on staff. During one interview Jessica was asked "What should I call you, 'pastorette'?" They were finally hired by a church where they are able to pastor equally and continue to serve faithfully together. This experience seems to reflect value for tradition more than educated interest in upholding scripture.

Of the 19 women interviewed in this study several had come from churches where members prayed for God to “change their hearts” and friends attempted to "straighten them out" or help them regain a "biblical understanding of female submission" (73).  This means that when they shared their desire to preach God's word and help others live out a faithful Christian life, the church treated this desire as misguided or worse. Regardless of one's take on whether or not women should be assigned certain roles, instead of dismissing what these women felt was the Lord, would it not seem biblical to encourage someone in a desire to nurture the spiritual well-being of others?

Another concern that still exists today is whether or not women will be effective at properly fulfilling pastoral duties (Herrick 36-7). It is intuitive to believe that both men and women are capable of failing.  Therefore, it is necessary only to explore whether or not women have experienced success in pastoral or leadership roles within the church. Multiple examples can be seen in the history of the Pentecostal church. Although the denominational leadership preferred to appoint men as pastors, when they were short on men they would appoint women. One example of a great success is that of Pentecostal evangelist Lula Jones, who pastored the nine churches that grew out of her ministry and performed foundation work for nine others (Roebuck 397). Multiple other women experienced success in ministry during the time that they were allowed to serve due to the shortage of male ministers. Another modern example is Heidi Baker, whose ministry is directly tied to the creation of over 10,000 churches; it is typical for people to be healed of real conditions such as deafness or blindness during her meetings, just as people did when they encountered Jesus during his ministry (Stafford 19). Wouldn't it seem unusual that the Lord would so greatly bless her ministry if he were against it? To ask her to quit preaching would be   to ignore Jesus's priorities of healing people and setting them free, due to a few controversial verses.  While these are just a few examples, the number of women successfully pastoring churches continues to increase (Hartman 65).

            There is an additional objection that even when women have initially laid the foundation, men should take over as soon as the opportunity arises (Slick). However, the Bible since the Bible advises that “the harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field” it would seem most effective to have every worker serving at the greatest capacity to which he or she has been called and gifted (Luke 10:2 NIV).

            It can be seen that there is still tension within the Church regarding women in pastoral and church leadership roles. Though there is no quick resolution to the differences in the Biblical interpretation on this issue, it is always necessary to consider how to respond to an imperfect situation in a biblical way. If one's biblical understanding and moral convictions lead one to believe that a woman should not pastor a church, what is the biblical way to respond to a woman who feels the Lord has called her to pastoral ministry? The Bible presents these instructions which are less controversial and universally applicable: “But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law” and the second greatest commandment which states “Love your neighbor as yourself (Galatians 5:22, Matthew 22:39 NIV). This means that even when there is disagreement regarding the formality of what titles or responsibilities are acceptable or unacceptable for a person of a particular gender, the Bible is still clear about how Christians should treat one another. The situations described earlier demonstrated failure in this regard. A better way to respond would be to demonstrate genuine love for the woman who has been brave enough to share her controversial desires, while considering how to nurture the desires and gifts that the Lord has given her in a way that does not violate one's own conscience. There may be creative ways to allow her to cultivate her gifts without using formal titles or crossing lines that are considered inappropriate for a woman in that church setting. This would be more consistent with Paul's message and style than actions that cause her to feel secondary to men. Pastor and founder of Mars Hill church in Chicago, Mark Driscoll suggests an inclusive approach despite his beliefs that there are certain roles reserved exclusively for men; he provides the following suggestions for what women can do:

“anything from teaching a class, to leading a Bible study, overseeing a ministry, leading as a deacon, speaking in church in a way that is not preaching, leading worship music, serving Communion, entering into full-time paid ministry as a member of the staff, and receiving formal theological education—basically every opportunity in the church except what the Bible and the elders deem elder-only duties.”

Secondly, the Bible provides instruction for women who feel called to lead in the church, yet find themselves unsupported. It is possible to continue to respect the authorities within the church, while seeking the Lord’s guidance about the perceived call. To maintain a quiet and teachable spirit while honoring those in authority is not at all incompatible with a call to Christian leadership; in fact, it is a necessary part of any leader's spiritual formation (Romans 13:1-2). Christine Cain, a well-known evangelist out of Hillsong Church and international human trafficking activist, provides the following advice for such women who are struggling to be accepted:

             “If your true priority is people and not a position then there is always a place for you. If you get busy being about the Father's business he will come and find you when he is ready to promote you. If God anointed you then he will appoint you...If we are prepared to work in anonymity and obscurity there is always plenty of work to be done.”

            While it is necessary to support women in pursuing the gifts and callings that the Lord has placed in their lives, this is not to be done with the intention of pushing out or replacing the men that the Lord has also called. It should not be substitution, but addition. In America in particular, culture has created a climate that sets men up to fail. Beginning with the radical feminist movement in the 60’s and leading up to even into today, where men are regularly portrayed as fat, dumb, beer-drinking fools, men lack solid role models (Dobson loc 2292-529). There is absolutely a need for male role models within the church who demonstrate integrity and Christ-like character. As discussed earlier, there is a need for more workers to go into the harvest, so it needn’t be a competition. The church needs both men and women in leadership to serve as role models and mentors for those who come along behind them. People need to see something different in the church than the brokenness that is seen elsewhere. Instead of men and women objectifying and competing with one another, they need to see men and women honoring and submitting to one another (Ephesians 5:21).

            In conclusion, given the complex nature, long-standing traditions, and relationship to a woman’s feelings of personal acceptance and worth, it is wise to view the biblical role of women in the church comprehensively and not dogmatically. To say that one’s view is drawn from the authority of scripture means that one must be willing to yield to the authority of all of scripture. For one who feels that scripture prohibits women from teaching in church or leading in a co-ed setting, it is important to consider how scripture says to relate to a woman who may feel called to do so. Higher than Paul’s instructions on how to conduct church (which consists of less than on page on this topic) is the call to love one another unselfishly. What would it look like to love and value who desire to pastor and teach others instead of treating them as misguided and out-of-place? While there are still many obstacles for women pursuing pastoral roles within the church, objections tend to lessen when one has a personal relationship with a woman who is gifted for such a role. As Anglican clergy-person and soon to be ordained priest, Tish Harrison Warren was told by a fellow pastor and friend, "I'm not sure where I stand on women's ordination. But I think you should get ordained" (Warren). When women are viewed individually and not conceptually, they are accepted despite theological uncertainty.

            Considering the entirety of Paul's Pastoral Epistles, one unifying theme is evident. Paul was for anything that furthered the Gospel of Jesus Christ and against anything that hindered it. I suggest that the Church should take that stance as well: if it furthers the message of Jesus to let women lead, let them lead; if it hinders the message of Christ (such as in a Muslim culture where it may cause offense) use discretion. Always treat one another with love and dignity. This interpretation encompasses a comprehensive, not narrow, view of scripture.

Additional helpful resources can be found here:

Paul, Women, and Wives: Marriage and Women's Ministry in the Letters of Paul

Fashioned to Reign: Empowering Women to Fulfill Their Divine Destiny

Powerful And Free

Works Cited:

“Christian Women Today, Part 1 of 4: What Women Think of Faith, Leadership and Their Role in the Church.” Barna Group. Pub. 14 Aug 2012. Web. 22 Nov. 2013. <https://www.barna.org/barna-update/culture/579-christian-women-today-part-1-of-4-what-women-think-of-faith-leadership-and-their-role-in-the-church >

The Holy Bible, New International Version. Grand Rapids: Zondervan House, 1984. Print.

Stafford, Tim. "Miracles In Mozambique. (Cover Story)." Christianity Today 56.5 (2012): 18.MasterFILE Premier. Web. 10 Dec. 2013.

Bingham, D. J. . Pocket history of the church. Downers Grove: InterVarsity Press, 2002. 150. print.

Bond, Helen K., and Bruce W. Winter. "Roman Wives, Roman Widows: The Appearance Of New Women And The Pauline Communities." Conversations In Religion & Theology 4.1 (2006): 17-24. Academic Search Complete. Web. 24 Nov. 2013.

Canavan, Rosemary. "First Century Inclusive Language." Colloquium 39.1 (2007): 3-15. ATLA Religion Database with ATLASerials. Web. 22 Nov. 2013.

CELORIA, HEATHER. "Does 1 Timothy 2 Prohibit Women From Teaching, Leading, And Speaking In The Church?" Priscilla Papers27.3 (2013): 20- 23. Academic Search Complete. Web. 1 Nov. 2013

Dobson, James. Bringing Up Boys: Practical advice and encouragement for those shaping the next generation of men.. Wheaton, IL: Tyndale House Publishers, Inc, 2001. eBook.  

Driscoll, Mark. "FAQ: Women in Ministry." Pastor Mark Driscoll.  Web. 10 Dec 2013. <http://pastormark.tv/2011/09/20/faq-women-and-ministry>.

 Harrison Warren, Tish. “We Can Agree to Disagree on Women's Ordination.” Nov. 2013. Web. 22 Nov. 2013 <http://www.christianitytoday.com/women/2013/november/we-can-agree-to-disagree-on-womens-ordination.html >

Hartman, Tracy L. "Already But Not Yet: The Status Of Women Baptist Pastors." Review & Expositor 110.1 (2013): 65-76. ATLA Religion Database with ATLASerials. Web. 6 Nov. 2013.

Hunter, Nancy.  Survey Monkey: Women in Church Leadership. Completed 11/22/2013. Survey Monkey Web Survey. http://itsgonnabecool.blogspot.com/2013/11/the-results-are-in-what-do-people-think.html . Web. 23 Nov. 2013

Lane, Tony . A Concise History of Christian Thought. Grand Rapids: Baker Academic, 2006. 259. print.

Makanjuola, Mepaiyeda Solomon. "Assessing The Hypotheses Against Women Leadership In African Christianity." Cross-Cultural Communication 9.4 (2013): 71-78. Academic Search Complete. Web. 1 Nov. 2013

 Roebuck, David G. "I Have Done The Best I Could": Opportunities And Limitations For Women Ministers In The Church Of God--A Pentecostal Denomination."Theology Today 68.4 (2012): 393-403. ATLA Religion Database with ATLASerials. Web. 17 Nov. 2013.

 Slick, Matt. “Should Women Be Pastors and Elders?” Christian and Apologetic Research Ministry. Web. 22 Nov 2013. < http://carm.org/should-women-be-pastors-and-elders >

Winter, Bruce W. "The 'New' Roman Wife And 1 Timothy 2:9-15: The Search For A Sitz Im Leben." Tyndale Bulletin 51.2 (2000): 285-294. ATLA Religion Database with ATLASerials. Web. 5 Dec. 2013

The Results are in: What do people think about women in church leadership?

Thanks to all who participated in the survey on women in church leadership. You have shared some great insights and given me helpful information. While it was not my original intention, the comments were so great I felt selfish not to share them. I hope that is okay (please let me know if it isn't). Finally, please note that the purpose here is UNDERSTANDING. Therefore please be respectful and refrain from being critical of those who are also devoted to Christ, yet may disagree on this peripheral issue. Thanks :)

My full report on this topic is still forthcoming, but for now I will share the information that has been given to me. (I am short on time, but wanted to share)

These results come from 86 women, 8 men, and one who did not specify. While the sample of men was smaller, gender did not seem to create a bias in one direction or the other. Church represented include Church of Christ (1), Disciple of Christ (1), charismatic (1), protestant (1), reformed (1), Nazarene (4), Presbyterian (1), Pentecostal (4), Wesleyan (1), Anglican(1), Apostolic (1), Assemblies of God (1), none (1), Grace Brethren (2), Lutheran (3), Catholic (3), Baptist (5), Southern Baptist (1),  Methodist (5), Non-denominational (37), non-specified Christian (2), and Vineyard (18).

Please answer the following questions based on your experience at the most recent church you have attended. Have you ever heard a woman preach at a main service or gathering?

Yes: 69%    No: 31%

Have you ever observed a woman serving in a leadership role such as pastor or elder?

Yes: 67%  No:33%

Do you feel that it is acceptable or Biblical for a woman to be pastor of a church?

Yes: 74%   No: 26%

Comments:

"Not 100% sure that she should"

"Not sure"

"With her husband, yes. Not lead pastor."

"Yes!!!!!"

"But not a senior pastor"

"Acceptable AND Biblical"

"I think a church is much stronger and alive when men are in active leadership roles.

Not sure. Part of me does but I am not sure of the context of the scriptures that talk against this."

"http://carm.org/should-women-be-pastors-and-elders"

"I grew up Methodist and had a female pastor then. Our youth pastor currently serving is female."

"I haven't really researched"

"Whenever the Lord calls someone, man or woman, they need to obey His call. Some may argue women in leadership in the bible were exceptions. I think God must have wanted to make sure they were noted as leaders for a reason. If someone is strong in character and mature in faith, they should pastor if called. Also, God has a right to assign the roles of the church to whomever He wants. And if a woman powerfully and accurately preaches the Gospel, and people respond, how could He be mad about that."

Would you feel comfortable with a woman as your pastor?

Yes: 66%   No: 34%

Comments:

"I've had women pastors in the church I attended and have a woman pastor in my family. All are great women and capable of their jobs."

"Women speakers have a whine to their voice, especially preaching. Or they try to be 'manly'"

"Unsure"

"I had a woman pastor for about a year many years ago. She was nice and a good preacher, but I'm not sure a woman carries the same authority."

"Not in a larger church (1,000+) but yes for smaller churches - but I would adjust"

"I was saved under the leadership of a woman pastor in 1974."

"It's against God's word"

"I don't think I would, maybe it's the small part of me that is traditional"

"Character and effectiveness are most important."

Do you feel that women are encouraged and nurtured to pursue whatever the Lord has called them to, without limitation. If not, please explain.

Yes: 70% No: 30%

There is a lot more to this statistic. The yes's and no's to this question do not correlate with the yes's and no's on the previous questions. This question seems to have different meaning for different people. Several who answered "no" to the prior 4 questions skipped this one. Women who chose "no" to the prior questions, but  "yes" to this one seem to be content in their current roles. Women who chose "yes" to the prior questions and "yes" to this seem to feel supported. Women who chose "yes" to the prior two questions and "no" to this one likely feel a need for change are the reason for my investigation of this topic. 

Comments:

"Not in every instance or denomination"

"in vineyard, yes. in the church at large, the glass ceiling is very prevalent, especially based on interpretations of Paul's writing. women are given predefined roles in the church and ministry just bc of their gender"

"providing it is scriptural"

"I feel that too often, people use passages in the Bible to keep women at lesser roles in the church."

"I have always desired to preach/teach more then that i feel led but my church does not let women lead anything but women's and children 's ministry with the pastor completely in the loop."

"depends on church"

"I do, but I believe that whatever we are "feeling" that The Lord has called us to do has to be measured against His word. If it's in contrast with His word, we're misunderstanding.

"

"My church teaches that women shouldn't be leaders over men"

"Read the bible"

"I think they see women in lesser roles"

"I don't think that women would be effective at evangelizing to Muslims, at least not the men. Especially in places like Saudi Arabia."

"Depends on the church and support system around her

"it's still a mans world in many ways"

"Just because I'm not comfortable with it, does not mean that God will not use a woman pastor to His glory and the growth of His church somewhere."

"In my church they are, but in many others they are not."

"Sometimes"

"not everywhere. only in some churches."

"women should not be in position of authority over men"

"In some Christian circles, but not in all."

"I feel oftentimes it is predetermined by many religions that women have their roles and it is not on the pulpit."

"We do not have women priests in my church"

"I do believe that in a lot of cases they are, but, unfortunately, I have been in churches where this is not the case."

"Women are not looked to as heads of households. Biblically they fall beneath their husband but I do believe God will use any willing vessel. He made a donkey speak once."

"Traditionally certain roles are held by men and I think a lot of people still feel it just feels right to have a man In leadership"

"If it's something more non-traditional, there may be lack of support simply because the idea is inconceivable."

"In many churches, in many churches it seems to be a men' good old boy network"

"I feel most churches think men should run the show"

"Organized religion is ruled by men in all cases that I've ever seen"

Please include any other relevant thoughts, feelings, experiences, theological beliefs, etc that come to mind when you consider the topic of women in church leadership.

"I believe the Bible says that a woman is not to teach a man, however, it's not typical that a woman lead an army, but Debra did."

"I do not believe you have to attend or belong to a church. I'm against organized religion as a whole."

"Some denominations have grown into accepting women in God led positions, others have not and some may never get to that point. The woman so denied has to ask herself where she can be most useful to her God and calling. Either by staying and being denied yet faithful, or leaving to where her gifts maybe fully explored and engaged. All of this with mush true soul searching and seeking of God's guidance."

"My degree is in youth ministry and recreation and i graduated from vineyard leadership institute. As i was applying for youth ministry jobs i was qualified for, i couldn't believe the number of letters i received stating, "we are only accepting applications from qualified men". "Thanks but no thanks". It's really quite sad that there is so much biblical illiteracy in the church itself."

"I am thankful that our Pastor's wife also teaches us. It helps empower women and shows us that, we too, have an important role in the ministry and marketplace, not just at home."

"Women can do what they want to do and work for with God's help. If things don't work out God has something better for you!"

"Women in church leadership roles have been a part of my life for so long I haven't really thought about it being any other way for quite a while."

"I think of myself as an un-liberated women in a male dominated world. and I think most churches personify this. I have my own biased against a woman being the lead pastor, mostly because of the mentality of our world. Women can't win. We treat each other poorly, If you dress nicely your a rich bitch showing off, if you wear a short skirt your a slut, if you dress modestly, your a prude...... i think men can't follow a woman because they see women as sex objects. I would be curious to read your study when your done, I hope it gets published. good luck"

"We have one woman pastor at church, which is quite unusual and I love it. She has a totally different insight into subjects than our male pastors. One of her gifts, though, is also a drawback - she is so in tune with her emotions that sometimes her emotions get the better of her and she has a hard time getting through the sermon without choking up. It can be very distracting at times."

"I think if God guides them to a leadership position then that is the position they should take. Women have very sensitive spirits and I feel like they can relate in a totally different way than a man. That being said, I also think the prejuduce of a woman being in that role may hinder some people from listening or paying attn to a woman."

"I believe (as a female worship leader and former youth leader) that in many leadership roles, The Lord calls Men to fill those roles (just as the gospel was first preached to the Jew and then to the Gentile), but when they don't step up to the plate, He will call a woman to do the work. In many churches, without women in leadership roles, there would be no one there to do the work. However, although I could be comfortable with a woman in many leadership roles, I would never be comfortable with a female pastor, because I believe the Bible is clear on this matter, and if you don't obey Him, why would I want you to lead me?"

"People take out of context verses in corinthians and use it as an argument against women in a church"

"I know that there were OT and NT prophetesses. So I can't understand why in my church there is this teaching that women can't be Sunday school teachers in classes with men in them and can't be pastors."

"I have mixed emotions on this and feel someone like Joyce Myers is definitely called to preach I just don't know in regards to the bible saying women cannot be pastors."

"I feel there is a movement where woman are stepping up and wanting more of God's heart!"

"The strongest woman I know is our senior pastor's wife, a pastor and preacher herself, a worship leader, women's ministry leader, co-church planter, children's ministry leader, and helped pastor one of the largest youth groups in Australia years ago. I am proud to call her one of my best friends, and learn something from her wise and beautiful heart every time I have the opportunity to speak with her."

"The man or husband is the head of the household and that carries over to church leadership"

"Great topic...never really prayed about this."

"With all of the obstacles that women face as far as becoming leaders in all areas of society, I think it is more likely that a woman who achieves a leadership role in a church does so because of a calling."

"I love Joyce Meyer. I watch her more than any other TV preacher."

"I believe that Junia is a Biblical example supporting women in ministry leadership rolls, including the roll of pastor."

"I believe women need to be involved in the leadership of the church. Wisdom is not limited by gender. It has been my experience, however, that most women pastors are from very liberal denominations. I haven't really seen any in conservative or holiness denominations. I also believe that churches that have a majority of men in active leadership positions have a healthier congregation. Men are more reluctant as a whole to publicly declare a need for a Savior, and when you have more women than men in leadership at any particular church, you will have less men, especially those in the 20-40 age range attending. They need to see strong men in authority in the church, not ashamed of serving Jesus. We all need to see more of that, actually."

"May those whom He calls, be equipped and come forward with lots of blessings and guidance. Amen."

"Having served in leadership positions in churches I found that I was not treated well by the men in leadership."

"I see no difference as to the gender of the pastor. If god calls a person to ministry they should obedient to that call."

"God doesn't call the equipped, he equips the called. ...... "Your sons and daughters will prophesy"......... I have heard many female preachers/leaders and they are great, and anointed by God himself......"

"They Should Not BE In Leadership Roles."

"There are plenty of female pastors at my church, and most of them are downright amazing. I can't understand why any church would restrict people like them from leading based on the fact that they don't have a Y chromosome."

"Although the Word shows many more men in leadership roles, God does give us women in leadership roles, both old and new testaments. I believe he has called us all to serve."

"I have always been taught that if we (meaning men or women) don't worship God then the rocks will cry out! If God can accept rocks crying out to him then he must expect that men & women both will step up & take on the roles of the calling he has mandated for them!"

"I think women were essential in Jesus' ministry. The Bible is actually pretty revolutionary when it comes to women's rights. There are many instances where women are referenced and credited with things that were crazy revolutionary."

"I believe we have all been called to do everything God has called us to be, which includes preaching, teaching, evangelizing, leading. My anointing isn't any different than the anointing a man has. I do believe, whether a man or a woman, we should be under some form of covering."

"If there is not leadership, we stumble. I don't care their gender as long as I feel they are being lead by God."

"We need strong leaders and we need to train them, support them, love them and hold them accountable regardless of gender."

"People are people and God loves us all."

"I think women are very compassionate and should be encouraged to be in leadership roles."

For now, I will share this article from Christine Caine, who shares encouraging advice on this topic.

Christian Vocation: Not a Destination, but a Journey

         Christian vocation is not about what you do, but who you are; it's not a destination, but a journey. It is more than a job, or even a career. Cornelius Plantinga Jr. states that “A Christian's main vocation is to become a prime citizen of the kingdom of God” and defines a “prime citizen” as one who “passionately yearns for the kingdom.” (p.108, Plantinga, 2002) He further describes a prime citizen as one who deeply loves God and the things of God, relishes God's Word, and rejoices in Christ; someone who hungers and works for justice, fights cruelty, wants to “enroll in God's project as if it were her own.” (p.108) This means that a “prime citizen” of the kingdom serves, is not one who simply serves out of obligation, but someone who seeks God's heart and serves out of an internal desire to see God's will done on earth. Plantinga states that if one has been elected to follow Jesus, he or she has been elected to serve in the kingdom of God. What does this look like and how can we practically seek to uncover the details of our own vocation? To expand upon these ideas, I will review the roots of vocation, consider the Christian perspective of vocation, and share my experience in discerning my own vocation.

                      
            Vocation comes from the Latin “voca” which means “voice calling” or simply, “calling.” (Sherman) Previous to Martin Luther, “vocation” was used in a limited to refer specifically to those who were “called” to join the clergy; Thomas Aquinas and other theologians had the view that work is useful only to provide necessities, which elevated those living a monastic life as recipients of a higher calling (drawing his conclusion from Luke 10:28-32, the story of Mary and Martha). (Setran, 2011) Luther is credited with restoring this term to be used in a less narrow way; Luther stated “every occupation has its own honor before God, as well as its own requirements and duties.” (pp. 395-396, Kleinhans, 2005) According to Luther, the “secular” world belongs to God as well and “all human work becomes a means to participate in God's creating and sustaining activity on earth.” (p.396, Kleinhans, 2005) Taking this a step further, Luther asserts that vocation refers is much more than a line of work, but encompasses a wide variety of “stations” throughout a person's life. (Schultze, 2005)

          First of all, let's consider the limited and elusive understanding of vocation or calling that many hold today. In today's world, the term “vocation” or “calling” has once again become a term that is often limited to a religious profession; “calling” is often considered to mean a call to a religious occupation and “vocation” is equated to a paid occupation. (Setran, 2011) Problems arise in both cases. Both understandings can undermine a person's understanding of what the Lord is calling him or her to do. First, when a calling to a religious occupation is seen as more Holy than an occupation in the marketplace, then it is often assumed that the “spiritual” work is the responsibility of those with religious occupations; as a result “laity are spectators, critics, and receivers of pastoral care, free to go about their business because the pastor is taking care of the business of the kingdom.” (p. 348, Setran, 2011) This is not Biblical. Ephesians 4:11-12 says “Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip his people for works of service” - this means that the job of “religious” professionals is to give the “non-religious” professionals the tools they need to serve effectively in God's kingdom. (NIV) In his article, “Getting a Life: Vocational Discernment in the Post-Christian World, David Setran points out that this, sadly, is often counter-cultural in the American church. (2011) Secondly, when “vocation” is compartmentalized to be solely a paid occupation, which is often related to other dualistic views such as “secular and sacred, facts and values, public and private, matter and spirit, work and leisure.” (p. 347, Setran, 2011) The result can be to adopt Aquinas's practical view of work, viewing it as separate from spiritual matters; this view seemingly eliminates the concept of serving the Lord in the workplace.

            A biblical view of vocation and eliminates this compartmentalized thinking. First of all, a secular career needn't be any less scared than a religious career; to serve God well in a secular arena is better than serving God poorly in a religious position. According to puritan Joseph Hall, “The honest service that we doe in an honest calling, though it be but to plow, or digge, if done in obedience, and conscience of God's Commandment, is crowned with an ample reward; whereas the best workes for their kinde (preaching, praying, offering Evangelical sacrifices) if without respect to God's injunction and glory are loaded with curses." (p.121, Plantinga, 2002) Secondly, on top of eliminating this distinction, it is important to view Christian vocation as much more than just an occupation. Luther creates a comprehensive view, stating that one “should be guided in all his works by this thought and contemplate this one thing alone, that he may serve and benefit others in all that he does, considering nothing except the need and the advantage of his neighbor." (p.348, Kleinhans, 2005) Christian philosopher Lee Hardy explains that “work may be one thing that I am called to do, but it is not the only thing that I am called to do.” (Sherman) Plantinga takes a similar view and gets more specific: “To follow their main vocation of serving the kingdom of God, Christians pursue a wonderful array of sub-vocations. They sing, pray and hand each other the body and blood of Christ. They rejoice with those who rejoice and weep with those who weep. They fight against evil, but also fly kites and bake bread...” and so on, “This isn't a job that appears on any government list of occupations, but it is a calling of God, and it is surely a contribution to the kingdom of God.” (p. 114, Plantinga, 2002)

         Building upon this concept, a Christian vocation encompasses not only what a person is called to do, but also, who a person is called to be. Vocation includes the broad calling that is shared by all Christian's, which is to be “caring followers of Jesus Christ who faithfully love God, neighbor, and self;” each Christian is also called to specific “stations,” which are the various job's, situations, and relationships held throughout a lifetime. (Schultze, 2005) Setran categorizes this concept of “vocation” and “stations” in saying that “Primary calling represents the straightforward call to God himself, to a recognition that our lives belong to him alone....Christians are first of all called to repentance (Acts 2:38-39), called to be saints (1 Corinthians 1:2), and called out of darkness (1 Pet 2:9) and into the church (Col 3:15) in order to serve God and humanity. This is a Christian's primary vocation;” to differentiate from this concept of “primary calling,” Setran also discussed “secondary calling,” which it simply refers to the unique expressions of this shared primary calling in each individual life (aka “stations”). (p.348, 2011) Luther reminds us of the scripture, “apart from me, you can do nothing” and emphasizes that we are not baptized into any specific role, but to Jesus Christ. (p. 349, Kleinhans, 2005) Quentin Schultze emphasized the importance of relationship with God over specific accomplishment as well, stating that a “prime citizen” is one who “rightly realizes that occupational callings emerge out of a faithful relationship with God, not just a message from God.” (p. 13, 2005) Determining the individual stations that one is called to is a complex matter as well, which we will discuss next; one example, of how God is honored through us serving Him in the station of our family is that “if they work right, families become a microcosm of the kingdom of God, incubating us in faith, hope, and love and schooling us in patience.” (p.113, Plantinga, 2002)

              Now that we have looked at what is included in a Christian vocation or calling (the terms will be used interchangeably going forward), it is necessary to address the “big question”....“what is God's calling for my life??” During Luther's time, many of these roles and relationships were “given rather than chosen,” but his focus was that one did not need to change roles or occupations in order to service God.” (p. 399, Kleinhans, 2005) Life is different today; we have many choices and most of us will change jobs, or even fields, multiple times throughout a lifetime. According to Setran, “our post-Christian culture has multiplied options and deified choice, threatening vocational commitment and contentment while blinding emerging adults to the already present action of God in the world” and that for young adults today the “vocational decision-making has become for many a decade-long process of both exhilarating freedom and agonizing discernment.” (p. 346, 2011) This problem can partially addressed by adopting the understanding of vocation described above, yet it is still necessary to consider how one can discern the specific stations that he or she is called to in the present as well as in the future.

               First, how does God reveal this information to us? Schultze and Plantinga both stress the importance of being connected with a local church. Plantinga states that “of all the ways we can express our citizenship in the kingdom of God, none is more obvious than becoming an active member of our local church.” (p. 108, Plantinga, 2002) Schultze explains further that Christians are “best equipped to discern our strengths and weaknesses and learn about opportunities to serve in a community of believers;” he also offers the reassurance that “in spite of our confusion about callings, God claims us for service long before we are aware of it” and emphasizes the importance of serving God even before we have “perfect knowledge of God's plan for us.” (pp. 13-14)

            Secondly, what are the needs of the kingdom? According to Frederick Buechner, “The place God calls you to is the place where deep gladness and the word's deep hunger meet.” (p116, Plantinga, 2002) Plantinga suggest considering questions such as: “Where in the kingdom does God want me to work? Where are the needs great? Where are the workers few? Where are the temptations manageable? With whom would I work?...What will my career do for the 'least of these'?” in order to “strive first for the kingdom.” (pp. 116-117) These questions focus not on one's personal desires, but the needs of the kingdom. To go where the need is great and the workers are few means the workload would be overwhelming without reliance upon the Lord; to answer this call, in the words of Dietrich Bonhoeffer, means “When Christ calls a man, he bids him come and die.” (p. 116, Plantinga, 2002) To answer such call, Plantinga advises that one must enter the kingdom as a child, which means “Jesus most surely meant that before we ever have anything to give...we must become good receivers;” He states that dependence is what binds us to each other and to the Lord. (p.117, Plantinga, 2002)

             Third, it is importance to recognize that calling is not a destination, but a journey. It is not hit-or miss. This is good news because it takes the pressure off that we might accidentally “get it wrong”. For some, calling may be made clear in a single defining moment, such as Mary's encounter with the angel or Paul's encounter with Jesus; for others it is revealed more gradually in a less defined way. (Schultze, 2005) Neither is better or worse. Shultze says the flexibility is essential and “God's callings have always been incredibly diverse and often rather ambiguous even in hindsight.” This does not present a problem, however, if we remember the primary call is to be a follower of Jesus. Schultze offers wisdom to living in this ambiguity, stating that “We learn, listen, and follow the leading of the Spirit” and continually reply “Here I am” to declare our readiness to serve however He wishes. (p. 15, 2005)

            Finally, I will share my personal experience with seeking to uncover my own calling. Personally, I am encouraged by and in agreement with the information shared above, because it has been consistent with my experience. I have been following Jesus for about 14 years and am still seeking to uncover the details of his plan for my life. For many years, I was constantly tempted to “impatiently want to forge ahead to an unclear destination instead of taking the time to learn to be faithful.” (Schultze, 2005) God broke me of this habit by letting me experience the results of my own plans and by drawing me into closer relationship with Him. This meant years of pain and turmoil that seemed to be more than I could bear, but I am thankful because it is a lesson I will not forget. He has also taught me the value of dependence on Him. I have often tried to figure out solutions to my problems or plans for my future, only to discover more questions than answers; at those times, He gently reminds me to quit trying to figure it out myself and to place my trust in Him instead. In this way, He leads my one step at a time. I believe He does not show me the big picture because I would feel pressured to figure it out myself. As stated above, my primary calling is to Christ, anything additional that He calls me to do flows from that relationship.

         To get more specific, His call has been surprisingly different that what I have told Him it is. About a year after I became a Christian, felt the Lord prompting me to stand up in response to serve in “full-time five-fold ministry.” Shortly after, I went on a missions trip where I got a glimpse of what I feel is what God has for me in His kingdom. I again responded to a call to “Go anywhere, do anything for the sake of the Gospel.” I expected to return to the mission field, but got married and found myself in a position where even the mention of an interest in missions brought hostility. I had feared that I had “messed up” God's call for my life, but I still prayed and cried and begged God to let me go. Years passed, my marriage became more hostile, and I prayed to God for even the opportunity to serve at church. I experienced a lot of frustration with closed doors and I assumed that God was calling me to seek to “win” my husband back to right-relationship with the Lord by responding to his hostility and despair with hope and love and point him to repentance. In the end, my marriage failed, but God's call for my life didn't. He is calling me to new things and I am simply following Him.

             In conclusion, Christian vocation, thankfully, is a call to relationship and service to Christ and is not a destination, but a journey. It is comprehensive enough to encompass every area of our lives. A call to a title or job alone can be shallow and is not enough to withstand the pressure, discomfort, and hardship that one is likely to face over the course of a lifetime. A call to Christ, however, goes deep and is irrevocable. Fulfilling a call to an occupation rests one's own abilities, a call to serve Christ rests only on faithfulness. It provides the flexibility required to withstand a lifetime. He uses the good and the bad. When Christian vocation is understood as a call to Christ, it properly places the failures that we experience at the feet of Jesus and successes are solely tied to our obedience to Christ; therefore, successful service to the Lord is attainable to anyone regardless of background, class, or ability. It is not about climbing a ladder or perfecting skills, but listening for the direction of a Savior and King. Christian vocation is about who's you are. It is a call to a relationship and an ever-unfolding adventure.

Kleinhans, Kathryn. (2005) The Work of a Christian: Vocation in Lutheran Perspective. Work & World: Volume 25 Number 4.

Plantinga, Cornelius Jr. (2002) Engaging God’s World. Grand Rapids: W.B. Eerdman’s Publishing Company

Setran, David P. (2011)“Getting a Life:” Vocational Discernment in the Post-Christian World. Christian Education Journal: Series 3, Volume 8, Number 2.

Sherman, Steven B, PhD. A Biblical Model of Work. Retrieved from Regent University: Making of the Christian Mind - Week 7 online course content, Oct, 2013.

Shultze, Quinten. (2005) “Here I am”. Baker Books. Retrieved from Regent University: Making of the Christian Mind - Week 7 online course content, Oct, 2013.

Miracles: Philosophically Problematic or Biblically Necessary?

In America, even Christians have been affected by a naturalistic worldview, where the supernatural realm is treated as less “real” than the natural realm. (Nathan & Wilson, 2009) The first response when something miraculous happens can be to look for a natural explanation and only concede that is “must be a miracle” when no other explanation is found. Some philosophers believe that miracles are philosophically problematic, stating that “They are either impossible, or if possible, they can not be rationally believed.” (p. 308, Cowan & Speigel, 2009) This paper will examine possible objections and discuss why a belief in miracles does not present a philosophical problem and can be held by a responsible, reasonable person. First, the concept of “miracle” must be defined, then possible objections will be considered, and finally a case will be made for a belief in miracles.

First, it is necessary to define what is meant by “miracle.” Although any event that defies significant odds or defies natural laws and scientific explanation is often called a miracle, the formal definition used for this discussion will be “an even occurring in the context of legitimate religious expectation that is so contrary to the course of nature that the casual activity of God is the best explanation for its occurrence.” (p. 309, Cowan & Speigel, 2009) Examples of this include things such as someone who receives prayer and recovers sight or is healed from a fatal condition, the parting of the Red Sea in the Old Testament, or most importantly, Jesus’s resurrection from the dead. (Cowan & Speigel, 2009) Events are not considered a miracle if a natural explanation is more probable. Also “if it does not draw attention to God, it is not a miracle.” (p.309, Cowan & Speigel, 2009) As a final note, this definition does rely on an existence of God; while not discussed here, several solid arguments for God's existence can be found in Chapter 6 of Cowan and Speigel's The Love of Wisdom. (2009)

The first objection is that of Baruch Spinoza, who stated “miracles are impossible because they constitute violations of the laws of nature.” (p. 310, Cowan & Speigel, 2009) His argument comes from his naturalistic viewpoint that the laws of nature are immutable and constitute the highest truth. (Cowan & Speigel, 2009) This view could pose a significant challenge to the belief in the existence of miracles, if in fact, the laws of nature were in fact ultimate, invariable truth. However, most naturalists consider the scientific laws of nature to be “observed regularities,” but not sufficient to rule out the existence of an omnipotent being. (p. 310, Cowan & Speigel, 2009) Also, this objection fails to provide an alternate explanation for the seemingly miraculous events that do occur. It elevates natural laws the highest truth, while failing to provide an explanation for seemingly miraculous events when they do happen. His objection that “miracles would require the immutable laws to be mutable,” would seem self-defeating as it would to also be saying “if events that defy the laws of nature exist, natural laws are not immutable.” (p. 310, Cowan & Speigel, 2009) The existence of these seemingly miraculous events will be discussed later.

         David Hume offers a second objection that “one could never have enough evidence to justify believing that one occurred.” (p. 311, Cowan & Speigel, 2009) His belief is that “since a wise person always believes what is more probable, he will always refuse to believe that a miracle has occurred.” ( p. 311, Cowan & Speigel, 2009) Hume is correct in his assessment that most people do not experience miracles on a regular basis; therefore, on a given day, it is more probable to expect that no miracle will occur. It would also seem reasonable to infer that Hume has never experienced a miracle; based on his experience, the probability of a miracle occurring is close to 0%. It may be a bit of a stretch, but it could also seem reasonable to expect that Hume has not made considerable effort to consider the evidence with an open mind. Christian author, C.S. Lewis stated “We know the experience against [miracles] to be uniform only if we know that all reports of them are false. And we know all the reports are false only if we know already that miracles have never occurred. In fact, we are arguing in a circle.” (p.311, Cowan & Speigel, 2009) Put simply, miracles either occur or they don't; if a miracle has ever occurred, then miracles exist. There is good evidence to believe that miracles have occurred: “First, that Jesus fulfilled the Old Testament prophecies of a coming Messiah and that his miracles were confirmation that in him the Messiah had arrived, was regarded by first- and second century apologists as the strongest argument for Christianity. Second, if one cares to look, there are many well-evidenced present-day accounts of events that appear to merit being called miracles. It is irresponsible to ignore both the witness of the early Church and contemporary accounts of miracles.” (p. 267, Larmer, 2011) It seems that Hume has been trapped in what Rich Nathan describes as the “Two rules of all paradigms: 1.We do not see what we ‘know’ should not be there. 2. If we do see, we constantly try to fit what we see into existing assumptions (we see what we want to see or at least what we think we should see).” (p.73, 2009) So, it seems that Hume’s argument may not be as strong as he would hope.

Additionally, the objection is offered that “we should not believe it to be a miracle because science may someday be able to give a natural explanation for it.” (p. 312, Cowan & Speigel, 2009) Again, it is necessary to consider the facts. The definition of “miracle” used here is “within the context of religious expectation,” so the context is important. Was the person praying or receiving prayer for the miracle to happen? Was the person desperately in need on help and crying out to God? If so, then we avoid making the “God-of-the- gaps” fallacy (simply using supernatural intervention as an explanation for whatever we can’t explain) and conclude that the best explanation is that “God did it.” (p.312, Cowan & Speigel, 2009) If miracles were limited to only to restoration of a physical body, then one could possibly argue that there could be a psychological element that has not been discovered yet; however, other type of miracles occur, such as the resurrection of Christ. Also, entire books have been written on the subject of Christian healing, such as John Wimber’s book Power Healing and eye witness and personal accounts of God’s miraculous provision and healings provided in Rolland and Heidi Baker’s Always Enough. (Wimber & Springer, 2009; Baker & Baker, 2003) Such accounts and explanations do not seem to exist outside of the context of religious expectation. John Wimber explains that “Christian signs and wonders are beyond rationality, but they serve a rational purpose: to authenticate the gospel…It is a relationship that can be described and understood.” (p.156, Wimber, 2009) Does it make sense to reject an explanation that is readily available in favor of the possibility of a future (yet currently non-existent) explanation?

To add to Wimber’s explanation, according to a Christian worldview, Jesus set an example of expecting the miraculous. Howard Marshall explains that “Jesus does something unusual, generally by performing healings of various human disorders…the stories of Jesus have him healing and restoring people simply by uttering or saying a command that has an instantaneous effect.” (p.62, 2004) According to Australian archeologist Clifford Wilson, “Those [archeologists] who know he facts now recognize that the New Testament must be accepted must be accepted as a remarkably accurate source book;” meaning that archeological findings have strongly supported the accounts of the New Testament. (p. 107, Strobel, 1998) With this in mind, Jesus also sets the example for other types of miracles such as the multiplication of 5 loaves of bread and 2 fish to feed 5,000 people. (Matthew 14, NIV) Therefore, it does not appear that the belief in miracles is irresponsibly held as an explanation simply because no other viable explanation exists; the Bible, which is strongly supported by evidence, provides a foundation for a belief in miracles.

Finally, Hume presents a seemingly contradictory argument that if miracles do exist and are used to support all religions, then they “cancel each other out.” (p. 313, Cowan & Speigel, 2009) Cowan & Speigel refute this argument by pointing out that evidence of miracles related to religions besides Christianity is “weak or non-existent.” (p.313, 2009) Also, evidence for the central miracle claim of Christianity, Jesus’s resurrection, is very strong; in fact many early Christians came to believe for this very reason. (p. 314, Cowan & Speigel, 2009; Larmer, 2011) In his book, The Next Christendom, Philip Jenkins describes the growth of Christianity in the non-western world. He states “From the earliest days of European missions, the promise of healing was at the heart of Christian successes…Today, rising African churches stand or fall by the success of their healing.” (p.145, Jenkins, 2007) For the church to have success in healing, means that healings occur; for the church to grow as a result of Christian healing means that it offers something more than people are experiencing in their native religion. Effectively, the healing ministries provide validation for people to reject their former beliefs in favor of Christianity. Therefore, it appears that the miracles to do not “cancel each other out” as Hume suggests.

Now that the objections to a belief in miracles have been discussed, it is important to consider the evidence for why a belief in miracles is not only not problematic, but why a belief in miracles is essential to a Christian worldview. While many Christians do pray for and experience miracles, in America “evangelical Christians have been taught to interpret the world naturalistically.” (p.68, Nathan & Wilson, 2009) The American worldview has also been affected by rationalism, which “ seeks a rational explanation for all experience, making reason the chief guide of all matters in life” and by secularism, which makes the assumption that “we live in a material universe closed off from divine intervention, in which truth is arrived at only through empirical means and rational thought.” (p.134-135, Wimber& Springer, 2009) This means that often as a result of culture, Christians are taught to give more credence to things that can be logically explained or scientifically proven. This can be problematic: “In practical terms, the belief in spiritual powers has the most direct impact in terms of healing through spiritual means”(p.145, Jenkins, 2009) or as Vineyard pastor and theologian Derek Morphew explained in a Vineyard Leadership Institute lecture, “to the extent we have Kingdom expectation, we can enter the Kingdom.” (By “Kingdom,” Morphew was referring to God intervening, including events such as healings or people being set free from internal oppression.) This means that belief or “religious expectation” has a casual relationship with the results experienced in terms of supernatural intervention (events that occur in contrast to natural laws or natural expectation).

In contrast to evangelical American Christianity, “the majority of the people of the world, in fact, not only believe in the supernatural, but experience it. “ (p. 57, McNutt, 2009) In contrast to the typical mainline American church, “The power of the Holy Spirit to heal and deliver is being seen not only in Africa. In China, the number of Christians is growing exponentially, largely in churches that attract people by signs and wonders demonstrated on a regular basis. As in the early church, ordinary people interpret the Bible literally and have no intellectual problem casting out evil spirits and asking Jesus to heal the sick. (p.15, McNutt, 2009) If such healings are happening on a “regular basis,” at what point are they no longer considered merely and “exception” to the rules? Wouldn’t it be philosophically problematic to believe that different rules apply to people in China and Africa than people here in the U.S.? Or, would it be more logical to consider the explanation that the occurrence of events that defy natural laws (miracles) are directly related to the expectation that such events will occur (religious expectation)? If the two are related, then what is the explanation for the relationship? Christian theology provides a thoughtful explanation for the purpose of miracles; Normal Geisler provides the explanation that “From a human vantage point a miracle, then, is an unusual event (“wonder”) that conveys and confirms an unusual message (“sign”) by means of unusual power…from a divine vantage point a miracle is an act of God….that attracts the attention of the people of God (“wonder”) to the Word of God (by a “sign”). (pp. 308-309, Cowan & Speigel, 2009) Miracles exist to point people to God.

          In conclusion, it is my opinion that miracles are not philosophically problematic, but a necessary part of a Christian worldview. If we desire to see miracles, then we must seek faith to see the Lord intervene in “out of the ordinary” ways. For me, this means spending time with the Lord, spending time learning about and objectively considering teachings of people who experience miracles today, and being obedient to the Lord by praying for those who are sick or in crisis. We must renew our minds through scripture and time spent with the Lord and other believers with a Biblical worldview; “faith comes from hearing, and hearing by the word of Christ.” (Romans 10:17 NASB) To deny that miracles exist would be to deny the both Jesus’s works and His resurrection; if we deny the resurrection of Christ, we deny our salvation. To deny that miracles exist today, means not only to deny the works of Jesus that occur today, but also means adding restrictions that were never included in scripture. Furthermore, if the intervention of the Holy Spirit on natural order (miracle) is dependent upon religious expectation (faith), then actively choosing to believe or promote a theology that teaches that miracles do not exist today quenches the work of the Holy Spirit, which is sin. (1 Thessalonians 5:19) Therefore, as Christians, it is necessary to consider both evidence and scripture as we seek guidance from the Holy Spirit to ensure we hold a Biblical view of miracles. There is sufficient evidence to claim that a belief in miracles is rational and responsible and not at all problematic.

Resources:

Baker, Rolland & Heidi. (2003) Always Enough. Grand Rapids: Chosen Books. (Kindle Edition)

Cowan, Steven B. & Spiegel, James S. (2009). The Love of Wisdom. Nashville: B&H Publishing Group.

Jenkins, Philip. (2007) The Next Christendom: The Coming of Global Christianity. New York: Oxford University Press

Larmer, R. (2011). Miracles, Divine Agency, and the Laws of Nature. Toronto Journal Of Theology, 27(2), 267-290. doi:10.3138/tjt.27.2.267

MacNutt, Francis. (2009) Deliverance from Evil Spirits: A Practical Manual. Grand Rapids: Chosen Publishers

Marshall, I. Howard. (2004). New Testament Theology. Downer's Grove, IL: IVP Academic.

Morphew, Derek Ph.D. and Robbins, Steve Ph.D. (Oct 2 &3, 2010) Healing 1: Physical Afflictions. Vineyard Leadership Institute Lecture

Nathan, Rich and Wilson, Ken. (2009) Empowered Evangelicals: Bringing Together the Best of the Evangelical and Charismatic Worlds. Boise: Ampelon Publishing

Strobel, Lee. (1998) The Case for Christ: A Journalist's Personal Investigation of the Evidence for Jesus. Grand Rapids: Zondervan Publishing House.

Wimber, John and Spinger, Kevin. (2009) Power Evangelism. Ventura, CA: Regal Pubishers

Wimber, John and Springer, Kevin. (1987) Power Healing. New York: Harper Collins