THE PLACE OF WOMEN IN THE CHURCH OF NIGERIA (ANGLICAN COMMUNION)- PERSPECTIVES FROM 1 CORINTHIANS
- Project Research
- 1-5 Chapters
- Abstract : Available
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- Reference Style: APA
- Recommended for : Student Researchers
- NGN 3000
Background to the Study
In recent years various women's issues have been the focus of attention and debate not only in connection with many of the structures and institutions of the Nigerian society but also within the church, including church of Nigeria (Anglican Communion). Many women who are highly talented, capable and spirit filled are without any defined assignment for God. These women with golden talents are gradually quenched through inaction and lack of wisdom with their gifts wasting away. Thus second class status has often been the lot of wives and women in general in both Judaism and Christianity. One of the most significant current debates within the ecclesiastical world is that regarding the role of women in the ministry of the church. In the Church of Nigeria (Anglican Communion), women are not appointed into leadership positions. Women have also been excluded from the power centers and decision making process. The researcher is concerned with the ill-treatment given to women in the Church of Nigeria (Anglican Communion). When a woman is to preach in the Anglican Church, she does that from the lectern, but if it is a man even if he is lay, is led to preach from the pulpit. As a communicant in the Church of Nigeria (Anglican Communion), the researcher also observed that women do not serve as ‘cross bearer’ or ‘pastor’s warden’. The cross bearer is one who carries the cross and leads in procession during the worship service. These uncharitable and unchristian attitudes and concepts are being largely upheld based on church tradition and could be alluded to the interpretation of some biblical texts such as 1Corinthians 14:26-40. It is however complicating when the New Testament gives 2 evidence of texts that describe women as active participants in ministry and the same time advocate the (complete) silence of women in the church. Various cultures and religions have marginalized women and wrongly interpreted the biblical terms, “weaker vessel” to mean inferior. Genesis sees creation of man and woman as the crown of God’s plan for making a world which he sees as very good. Both are created to belong to God and to one another. However, many advocate that the Bible sees no difference between men and women in the Church. Some suggest that Paul made an error in 1 Corinthians 14:34. Others consider men and women equal as humans but entirely unique as creatures. However, feminists are of the view that time had gone when women were regarded as inferior beings. They are now making visible efforts. There abound a lot of biblical examples of women in ministry. Obielosi (2015) notes that despite the Partriachal and androcentric nature of the Old Testament times, many passages still view women at a very high esteem. Old Testament history includes accounts of strong female leadership in many roles. The following are striking examples: Miriam was a prophetess to Israel during the Exodus, alongside, Moses and Aaron. Deborah was a prophetess and a judge who directed Barak to lead the army of Israel into successful combat against Israel’s oppressors. Huldah who was also a prophetess authenticated the scroll of the law found in the temple and helped spark religious reforms in the days of Josiah. A thorough study of the Scriptures show that women played active roles especially in the New Testament. In the Gospels, Christ recognized their active participation in his ministry and so did not relegate them to the background. Mary Magdalene, Joanna the wife of Chuza, Susana, Martha and her sister Mary were recognized by Jesus. The early Church recognized Tabitha’s 3 effective benevolence ministry in Acts 9:36. Philip’s four unmarried daughters were recognized prophetesses in Acts 21:8-9. Paul singled out two women Eurodia and Syntyche, as “women who have contended at my side in the course of the gospel, along with Clement and the rest of my fellow workers” (Philippians 4:2-3). In the same vein, women in Church history have played variety of roles in the life of Christianity - notably as contemplatives, health care givers, educationists and missionaries. Until recent times, women were generally excluded from Episcopal and clerical positions within the Christian churches, however great number of women have been influential in the life of the church - from contemporaries of Jesus, to subsequent saints, theologians, doctors of the church, missionaries, abbesses, nuns, mystics, founders of religious institutes, military leaders, monarchs and martyrs. It is however, of great concern to this study, why women are still being marginalized despite their contributions in the Church and society as afore mentioned. This study is provoked by Paul’s injunction in 1 Corinthians 14:34 which states that women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says. This idea has also crept into modern Christianity. This passage has been interpreted in several ways by scholars. Could the silence enjoined in this passage be a specific, limited silence? Some scholars, with slight evidence according to Schloer (2016) have also suggested either that 1 Corinthians 14:34–35 was not written by Paul but was inserted by a copyist or that it is a question from Paul’s opponents in Corinth which Paul denounces in 1 Corinthians 14:36. It is important to note in this study that women are still being restricted. Some leadership positions they aspire for are not being given to them based on the notion that women are not to 4 lead men but to be surbodinate in the home and the Church which is upheld by the complementarians. The Church of Nigeria (Anglican Communion) places little or no value on women leadership training, ordination of women and appointment of women into leadership positions based on Church tradition and biblical injunctions which informed this research.
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