Can Women Preach?

Copyright 1994 By Pat Holliday

First printing November 17, 1994
reprinted -updated September 6, 2002
reprinted Jan. 10, 2006
ISBN 1-884-785-05-0
Pat Holliday, Ph.D

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Preface
WOMEN SPECTATORS
And if it seems evil unto you to serve the LORD, choose you this day w hom ye w ill serve;
whether the gods which your fathers served that were on the other side of the flood, or the gods
of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD,
(Josh 24:15).

This book is for the Christian women who have been sitting on the side line as
ecclesiastical spectators while the greatest battle for the souls of men and women
rages. It is my hope that this information will spur many women to action for the
cause of Christ. It truly is time for women recapture harvest fields that women of our
past gained for us. Women must begin to fulfill the prophecies concerning women as
shown in Joel. Jesus establishes His favor for womens status in the Gospel account
through His actions toward them and demonstrates the fact that they do not live under
the curse. The scriptures teach that God is calling women to walk in their spiritual
freedom. According to Joel 2:28-29, 28, women are shown exactly in the center of
Gods plan for the end times. The prophet Joel, writes under the anointing of the Holy
Spirit, And it shall come to pass afterward, that I will pour out my spirit upon all
flesh; and your sons and your daughters shall prophesy, your old men shall dream
dreams, your young men shall see visions: 29 And also upon the servants and upon
the handmaids in those days will I pour out my spirit.
Then in Acts, the apostle Paul confirms the Joel prophecy, And it shall come
to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your
daughters shall prophesy, your old men shall dream dreams, your young men shall see
visions: 29 And also upon the servants and upon the handmaids in those days will I
pour out my spirit, (Acts 2:29).
Sadly, many women of today, willingly went back under spiritual false
passivity, losing all the spiritual struggles that were won by great Christian women
i

of the past.
This book is also dedicated to the women ministers who have obeyed th call of
God despite the prejudice and rejection they have received from the untaught ones.
It is for their courage as soul models for the millions of passive women in the Body
of Christ that are truly called to obey God rather than the traditions of men. It is also
for the pastors and leaders of the church of the Lord Jesus who desire to know the
truth of the Word of God who are willing to seek Gods truth concerning womens
status as ministers of the Gospel.

ii

Contents
Introduction
Chapter One
Chapter Two
Chapter Three
Chapter Four
Chapter Five
Chapter Six
Chapter Seven
Chapter Eight
Chapter Nine
Chapter Ten
Chapter Eleven
Chapter Twelve
Chapter Thirteen
Chapter Fourteen
Chapter Fifteen
Chapter Sixteen
Chapter Thirteen

Emancipated Women
Christian Discrimination
Women and the Gospel
Did Jesus Liberate Women?
Satan Has Twisted Headship
Thus Saith the Law
Those Wonderful English She Preachers
Women Sixteenth Century
Women Seventeenth Century
Women Eighteenth Century
Women No Longer Treated As Beast of Burden
Nineteenth Century Women
Twentieth Century Women
Your Daughters Shall Prophesy
The Decline of America
Women's Liberation Movement
Women Preachers and Denominations

Introduction
Can, what the Bible calls salvation be as a real and practical experience for a
woman the same as it is for a man? Is she able to be redeemed from her past the same
as a man? Do you truly believe that the original sin of a woman is still held against
her after she commits her life to Jesus, while the original sin of a man is forgiven?
Can you believe that women are truly equal in Jesus Christ and that according to the
Word, women are more than just an appendage to the men of the church? "It was for
freedom that Christ set us free . . . do not be subject again to a yoke of slavery."
(Gal. 5:1). I am persuaded that new life, joy, blessing will be experienced by the
Church when every follower of Jesus can enter the liberty to understand who he or
she is in Christ. It is inspiring to deliver the liberation of spirit freeing sisters in
Christ to realize their equality and ministry. Also, to liberate the bands of brothers
in Christ with the knowledge to enable them to free their sisters in Christ.
The story of creation recounts, the curse womans fall from grace in the eyes
of God and men. Even after Jesus redemption of all humans, women have labored
under such a curse throughout the ages that has been imposed upon her by the men.
Traditionally, the church world has gone beyond the curse in its subjugation of
women to her husband by severely limiting the roles scripturally available to them in
the ministry.
Do you really believe that women are inferior to men? Does the creation story
imply that man, is in some sense higher or better than women? What biblical evidence
shows that women have an equality with men? In what sense are they equal to men
and they are not?
Do you believe there are no exceptions in Christs redemptive work, and
redemption is never qualified sexually, racially, or economically? Do you believe that
the Great Commission of Christ applies to women believers the same as it does to
men believers? Do you believe that women should not exercise the Great Commission
unless her husband tells her she can do so? Do you believe that these signs shall
follow women who believe, the same as men who believe? Do you believe that
women believers are authorized to heal the sick, to cast out devils, to cleanse the
I

lepers, to raise the dead, to preach the gospel, the same as men? Do you believe the
anointing and te power of the Holy Spirit has the same purpose in a womans life as
in a mans? Do you believe that every blessing provided by the sacrifice of Christ is
for every woman for whom He died?
In examining attitudes and teachings toward women, Jesus is shown breaking
down the cultural barriers of first-century Palestine. Do you believe th later Pauline
works are found to be consistent with Jesus views? Paul gave women a vital place
in his ministry.
The woman question will have you examine womens roles in the Church.
Should women be placed in leadership roles in the church, and if so, does her position
take anything away from the mens leadership? Should all women be in subjection
to all men in the church? Do you believe that all men are superior to women? Do you
believe in the ordination of women? Do you think that womans place only in the
home? Christian women are still under a so-called curse from the Old Testament
while men enjoy the freedom of the blood of Jesus frees all Christian men? Do you
believe that the Apostle Paul was a sexist? Have you searched the scriptures to see
what teachings and attitude of toward women? What do think---particularly the
recurring question of whether women should be in silence learn in all submission,
(1Tim. 2:11)?
Another relevant question that should be examined is the business woman in the
church. Should she step down from her power of equality in the world to a position
of inequality in the church? What is the significance of the new womens movements
for freeing women from domestic chores, child rearing? Do these women movements
indicate moving away from biblical values? How can husbands make their wives feel
that they are not discriminated against because they are women? What is the
meaning of (IPet. 3:7)? What is the husbands responsibility to his family in
relationship to the place of the wife in the home? Is there a scriptural basis that
demonstrates that a partnership was intended between men and women? Did the curse
bring about a power struggle in relationships but did not establish a new order? Do
you believe that the curse was of the Old Testament was totally broken for both men
and women with Christs work of redemption?
This book does not presume to give you all the answers to these questions. Even
II

so, it is written to urge you to come out of the traditions of men and enter into Gods
plan for His women to be able to fulfill the Great Commission in end-time church!
Half the army of the Church has been and in many cases are still being immobilized
by traditionalistic church teachings that are simply not found the Bible.
Some secularist womens militants refer to the bondage that women have
endured as a hangover from biblical traditions and morals. They have cited the
apostle Pauls of what they call, His apparent negative attitude toward marriage I
Cor. 7:8), and his call to wifely obedience submission, (Eph. 5:22; Col.3:18), and
his statement that women should play a silent and submissive role in the church, (I
Cor. 14: 34; ITim. 2:11,12), as example as Pauls so-called prejudice. Perhaps they
are using the Bible as a kind of whipping post. Nevertheless while it is true, the
apostle reflects the traditions of his time, it is quite unfair to say that the Bible has
fostered the subjugation of women as slaves or as objects.
On the contrary, it has been shown by biblical scholars that the teachings of
Christianity differed profoundly from those of the cultures of the time. Jesus showed
a deep concern and appreciation for women and scripturally broke the traditions of
men, (cf. Jn. 4; Jn. 8:2-11; Jn 30:22-28). A careful study of the New Testament
clearly shows a sharp contrast between the biblical attitude toward women and that
which prevailed in the heathen cultures of the day. 1
Even so, at the same time, we must encourage Christian women to be good
mothers who will tend to their homes and children. I truly believe whenever children
and husbands are concerned. Our first career is our home. In the seventies, eighties
and nineties, many women began to see their families as their second calling.
The results have been disastrous to our children in America.
Fifty years ago, the problems that schools faced was simple misbehavior,
talking out of turn, chewing gum, making noise during class, and running in the halls.
But today we are faced with drug and alcohol abuse, teen-pregnancy, suicide, rape,
physical assault, and robbery. It is an alarming difference from the little red
schoolhouse to urban society that we are plagued with problems of seemingly
insurmountable significance. For instance, every day in the United States the statistics
show:

2,795 teenage girls get pregnant;

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C
C

1,106 teenage girls have abortions;

372 teen-age girls have miscarriages;
689 babies are born to women who have had inadequate prenatal care.
719 babies are born at a low birth-weight (less than 5 pounds, 8
ounces);
C
67 babies die before one month of life;
C
105 babies die before their first birthday;
C
27 children die of poverty;
C
10 children are killed by guns;
C
30 children are wounded by guns;
C
6 teen-agers commit suicide;
C
135,000 children bring a gun to school;
C
7,742 teen-agers become sexually active;
C
623 teen-agers get syphilis or gonorrhea;
C
211 children are arrested for drug abuse;
C
447 children are arrested for drinking or drunken driving;
C
1,512 teenagers drop out of school;
C
1,849 children are abused or neglected;
C
3,288 children run away from home;
C
1,629 children are in adult jails;
C
2,556 children are born out of wedlock;
C
2,989 children see their parents divorced. 21
How employable will our youth be in the future? Sadly more than 10 million
workers in small businesses have serious problems with reading, writing,
mathematics, and other skills that impair job performance. 22
Pray and ask God to help you keep an open mind concerning womens place in
the body of Christ. The positions contained in this book may be new to you.
Notwithstanding there are many great books written on this subject. This little book
is being written to give you a hunger to know more. It is not intended to be a full
investigation of the exposure of womens ministry. I hope you will investigate many
other writers and come to your own conclusions concerning, can a woman preach?
May Gods Redeemed Messengers spiritually spring forth with the help of Gods
IV

male servants to fulfill Acts 2 and Joel 2 to reap the great harvest of souls before the
Lord Jesus returns.
Pat Holliday, Ph.D.
Oct 24, 2006

Chapter One
Emancipated Women
"It was for freedom that Christ set us free; . . . do not be subject again to a
yoke of slavery," (Gal. 5:1).

SWIRLING QUESTIONS
Did God discriminate against women when He created them? Did He create
her inferior to men? What does the Bible teach? Did He make man superior to
women? Is her past genetic history unredeemable?
My contention is that from the beginning God created both men and women
equal and through the flesh, one flesh!
The Lord said, And God said, Let us make man in our image, after our likeness:
and let them have dominion over the fish of the sea, and over the fowl of the air, and
over the cattle, and over all the earth, and over every creeping thing that creepeth
upon the earth. 27 So God created man in his own image, in the image of God created
he him; male and female created he them. 28 And God blessed them, and God said
unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have
dominion over the fish of the sea, and over the fowl of the air, and over every living
thing that moveth upon the earth. 29 And God said, Behold, I have given you every
herb bearing seed, which is upon the face of all the earth, and every tree, in the which
is the fruit of a tree yielding seed; to you it shall be for meat. 30 And to every beast
of the earth, and to every fowl of the air, and to every thing that creepeth upon the
earth, wherein there is life, I have given every green herb for meat: and it was so. 31
And God saw every thing that he had made, and, behold, it was very good. And the
evening and the morning were the sixth day, (Gen. 1:26-30).
WHO IS ADAM? WERE WOMEN CREATED UNEQUALLY?
The above verses teach the reader certain basic facts. Adam is made in the
image of God. Who is Adam? The Adam is a they. The clause he created
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him is parallel to the following clause He created them. indicating that the
him is synonymous with them. The Adam is male and female . Thus The
Adam could be translated human or humanity. However, the effect of the
synecdoche would be lost. The synechodoche Adam is a singular which represents
the plural male and female. By having the one Adam represent the two male and
female, the writer has emphasized the essential unity and diversity of Adam and Eve.
Their relationship is foundational. Snechodoches emphasized the relational values.
This, if Adam is made in the image of God then, male and female have been
made in the image together are needed to reflect Gods Image. The image of God is
a double image.2
Moreover, the contextual significance for the image of God is displayed in
relationship. Thus even as the Adam is singular but yet plural, so too God is singular
but yet plural. God who is One says, Let us make Adam in our image, according to
our resemblance. Male and female reflect the plurality of God as the Trinity. The
interrelationship between male and female symbolizes are repeated in
5:interrelationship within God. There is no possibility, according to these verses, that
Adam, the male, could by himself reflect Gods nature. Male and female are needed
to reflect Gods nature. In a broader sense, relationship in itself between different
people reflects Gods nature. 3
Did the fall modify the double image of God at Creation? After the Fall, the
truths elaborated in verses 1:26-27 are repeated in verses 5:1-2, Here is a list of some
of the descendants of Adam the man who was like God from the day of his creation.
God created man and woman and blessed them and called them MAN from the
start.
FEMALE MINISTRY
WOMAN'S RIGHT TO PREACH THE GOSPEL.
THE first and most common objection urged against the public exercises of
women, is that they are unnatural and unfeminine. Many labor under a very great but
common mistake, viz. that of confounding nature with custom. Use, or custom, makes
things appear to us natural, which, in reality, are very unnatural; while, on the other
hand, novelty and rarity make very natural things appear strange and contrary to
nature. So universally has this power of custom been felt and admitted, that it has
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given birth to the proverb, "Use is second nature." Making allowance for the novelty
of the thing, we cannot discover anything either unnatural or immodest in a Christian
woman, becomingly attired, appearing on a platform or in a pulpit. By nature she
seems fitted to grace either. God has given to woman a graceful form and attitude,
winning manners, persuasive speech, and, above all, a finely-toned emotional nature,
all of which appear to us eminent natural qualifications for public speaking.
We admit that want of mental culture, and the trammels of custom, the force of
prejudice, and one-sided interpretations of Scripture, have hitherto almost excluded
her from this sphere; but, before such a sphere is pronounced to be unnatural, it must
be proved either that woman has not the ability to teach or to preach, or that the
possession and exercise of this ability unnaturalized her in other respects; that so soon
as she presumes to step on the platform or into the pulpit, she loses the delicacy and
grace of the female character.
Whereas, we have numerous instances of her retaining all that is most esteemed
in her sex, and faithfully discharging the duties peculiar to her own sphere, and at the
same time taking her place with many of our most useful speakers and writers. Why
should woman be confined exclusively to the kitchen and the distaff, any more than
man to the field and workshop? Did not God, and has not nature, assigned to man his
sphere of labor, "to till the ground, and to dress it? And, if exemption is claimed
from this kind of toil for a portion of the male sex, on the ground of their possessing
ability for intellectual and moral pursuits, we must be allowed to claim the same
privilege for woman; nor can we see the exception more unnatural in the one case
than the other, or why God in this solitary instance has endowed a being with powers
which He never intended her to employ.4
There seems to be a great deal of unnecessary fear of women occupying any
position which involves publicity, lest she should be rendered unfeminine by the
indulgence of ambition or vanity; but why should a woman any more than man be
charged with ambition when impelled to use her talents for the good of her race.
Moreover, as a laborer in the GOSPEL her position is much higher than in any other
public capacity, she is at once shielded from all coarse and unrefined influences and
associations; her very vocation tending to exalt and refine all the tenderest and most
womanly instincts of her nature. As a matter of fact it is well known to those who
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have had opportunities of observing the private character and deportment of women
engaged in preaching the gospel that they have been amongst the most amiable, selfsacrificing, and unobtrusive of their sex. 5
"We well know," says the late Mr. Gurney, a minister of the Society of Friends,
"that there are no women among us more generally distinguished for modesty,
gentleness, order, and right submission to their brethren, than those who have been
called by their Divine Master into the exercise of the Christian ministry."
Who would dare to charge the sainted Madame Guyon, Lady Maxwell, the
talented mother of the Wesleys, Mrs. Fletcher, Mrs. Elizabeth Fry, Mrs. Smith, Mrs.
Whiteman, or Miss Marsh with being unwomanly or ambitious? Some of these ladies
we know have adorned by their private virtues the highest ranks of society, and won
alike from friends and enemies as to the devotedness, purity, and sweetness of their
lives. Yet these were all more or less public women, every one of them expounding
and exhorting from the Scriptures to mixed companies of men and women. Ambitious
doubtless they were; but theirs was an ambition akin to His, who, for the "joy that was
set before Him, endured the cross, despising the shame: and to his, who counted all
things but dung and dross, and was willing to be regarded as the off-scouring of all
things that he might win souls to Jesus and bring glory to God. Would that all the
Lord's people had more of this ambition.
Well, but, say our objecting friends, how is it that these whose names you
mention, and many others, should venture to preach when female ministry is
forbidden in the word of God? This is by far the most serious objection which we
have to consider--and if capable of substantiation, should receive our immediate and
cheerful acquiescence; but we think that we shall be able to show, by a fair and
consistent interpretation, that the very opposite view is the truth. That not only is the
public ministry of woman forbidden, but absolutely enjoined by both precept and
example in the word of God. 6
EXPLOSIVE WOMENS ISSUES
Womens spiritual bondage is shown in the scriptures occurring from the
Babylonia exile of women and continuing until Jesus came. After Jesus open
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acceptance of women in his plans, and then this was continued in the apostles
ministries, again, they fell back into separation through traditions of men. The
spiritual struggle for womens rightful place in the Body of Christ has a great
collection of history or as some have remarked, her story. You can read church
history and hardly find any references of women presence in the building of the
church. You can find womens work if you truly search for it.
I am not a womans libber in the sense of the radical scheme thrust upon us
in the sixties and seventies. As a matter of fact, I fought against radical women in the
womens movement because I felt that many extremists were attacking the family unit
and conservative Christian womens status. However, at the same time, I am totally
against a forced second class position of women that some people support. I believe
that women are called by God to equal ministry appointments. However, we must test
all our beliefs in accordance with His Word.
TIME FOR A NEW WAY
Over the centuries, Satan has worked diligently to keep women in subjection
to all Christian men of the Church. Any contribution that she has made has been
carefully covered. Leon McBeth, says it best in his inspiring book Women in Baptist
Life, written in 1979, writes, after delving into the history of Baptist women in the
Baptist Church, writes: We have been shaped by our history. This means if we are
really to understand this issue before us we must take a look at the way we were. 7
Dr. McBeth is quick to affirm an even more important premise: Southern
Baptists ultimate authority on every issue is not history or tradition, but the Word of
God and the lordship of Christ. However, those who agree that the Bible is the
authoritative Word of God and the Lordship of Jesus Christ for our faith and practices
do not always agree about its interpretation. Therefore, Southern Baptists have had
history of wide diversity of opinion on The woman question,: as some call it. The
debate does not question womens service in the everyday work of the church, for that
level of involvement is encouraged and welcomed. The controversy arises at this
point: Is it right for women to serve in leadership, policy making roles?8
McBeth goes on to write; To ignore the contribution of Southeastern Baptist
women would be to read history with one eye shut. He says that women comprise
55 to 60 percent of most Baptist congregations. To a surprising extent they have
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helped determine the shape of the programs and practices of our churches today. 9
It may that many will be surprised to find that Baptist have had women in
leadership roles from the earliest days, as deacons, deaconesses, and even
occasionally as preachers. However, Dr. McBeth objectively emphasizes that this is
not proof, in itself, that in other times and places, that women were not allowed to
speak or even vote in church. This does not prove, likewise, that we should apply
such patterns today. History should instruct, but we must not allow it to determine our
decision.
Mebeth, writes: Any discussion of the role of women in the church turns to the
most controversial question of all: Should women be ordained and/or be allowed to
serve as deacons and ministers today?

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Chapter Two
Christian Discrimination
"Neither is there salvation in any other: for there is none other name
under heaven given among men, whereby we must be saved," (Acts 4:12).

CHRISTIAN WOMENS ISOLATION

Notwithstanding the secular womens movement of today, what is going on in
the Christian Church? When the author became a Christian in the seventies, the most
shocking thing that I discovered was the fact that the Church was a boiling pot of
discrimination! I guess that pastors were trying to everything that they could to keep
the secular, rebellious womens revolution out of the church. Conservative Christian
women were being told, just submit to your husband, no matter what kind of life he
leads and everything will work out. Many women began to submit to ungodly men
and were being abused by them. Many were submitting to every evil thing under the
sun that was asked of them by unconverted men. Every single family problem was
said to be happening because the women were rebellious.
I remember ministering in a church during the seventies and the associate pastor
made broad statements to the women to submit to your husbands, period. When I
asked him should a women submit totally to unbelieving man who might ask her to
go to the bar, should she submit to him? He answered, Yes! What if a womans
husband asked his wife to submit to a wife swapping situation, should she submit to
her husband? He replied, yes! I said to him, I totally disagree to these ungodly
teachings. The Bible says that women should submit to their husband, as unto the
Lord. Little did I realize that many male ministers were interpreting this Scripture
as the Lord begin the husband and not Jesus being the Lord! This pastor said
to me. Who are you that you should question me?
The associate pastor exclaimed authoritatively, the woman must submit, even
to a wife swapping situation!
I replied, Pastor, the Bible says that Gods people should be holy as God is
holy. You are telling these women to do unholy things because their unbelieving
husbands tell them to sin with him.
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I was asked to leave that church because, I was in rebellion to the associate
pastor because I disagreed with him.
Do these preposterous abuses still occur today? Yes! Just recently in a certain
lady went for counseling in her church. She was being beaten by her husband. She
was told to go home and submit to her husband. She did. She was again beaten by
her husband. Unfortunately, even secular counselors are giving better advice than
this. Nevertheless, this type of counseling over the years has caused Christian women
to become Christian zombies and just try to work through their mistreatment.
This is not just a modern problem. Women have invariably looked down upon
by many of the church men. For instance, the Catholic author, C. S. Lewis wrote
claims discriminate against women being able to be active in bringing the Gospel to
the Church. Lewis essay, Priestesses In the Church Lewis concludes, One
wearing the masculine uniform can (provisionally, and till the Parousia) represents
the Lord to the Church: for we all, corporately and individually, feminine to Him.
Lewis says a priest is, a double representative, who represents us to God and God
to us. Women can speak to God for us but they cannot speak to us for God,
because a good woman may be like God, but God is not like a good woman.10
Where are those political correct people when we need them!
This is one example of male composition of segregation that has caused Gods
women to sit on the pews with a cause. Many developed this type of reasoning that
is spiritually dumb but had for centuries been the popular stance of many of the men
in the Christian Church.
PAUL OBJECTS TO WOMEN PROPHESYING OR PRAYING?
"Let the women keep silent in the churches; for they are not permitted to speak,
but let them subject themselves, just as the law says. And 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," (I Cor 14:34.35).
It is so important not to lift these or any other verses out of their immediate
context. First of all. Note that one of Paul's primary concerns in this chapter was to
deal with the problem of confusion (ICor. 14:33) and disorder (ICor. 14:40). The
same verb which in verse 34, is translated "keep silent" is also directed toward some
who were misusing tongues (ICor. 14:28) and prophecy (ICor. 14:30). It is apparent
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that one of the sources of confusion and disorder in Corinth was certain women
creating some kind of disturbance in the assembly of believers.
We can only conjecture about the details of the original situation. Perhaps
women who had been involved in various pagan religions had come to Christ and
become part of the Corinthian congregation. Female deities were a part of these
religions ( see Acts 19: 24-28) and women were often made spectacles in their rites.
Such women would have had to learn to behave differently in the assembly of
believers. Or perhaps there were uneducated women, both Gentile and Jew, who
were constantly asking others out loud to explain what was going on or being taught
(Acts 19: 35). In any case, their speech was out of order!
Another important evidence is given in (Acts 19: 35), when Paul suggested that
these women learn from their husbands at home. Obviously he was speaking to
married women. (There is but one Greek word to speak both of any adult female and
of a wife. The reference to "husbands" in (Acts 19: 35), guides us as to the usage in
both verses). It is likely that the disturbance caused by these wives in part involved
disrespectfulness toward their own husbands. It is also strongly suggested by Paul's
wording that they were spiritually ignorant while their husbands were well grounded
in the truth. They could learn much from their husbands if they would acquire a
teachable attitude.
Since apparently, according to (ICor. 11). Paul does not object to a womans
prophesying or praying aloud in the Christian assembly, provided she has her head
covered, the reader is understandingly surprised to find a few pages later a passage
which categorically orders women to keep silent in the assemblies.
As in all the churches of the Saints, the women should keep silence in the
churches. For they are not permitted to speak, but should be subordinate, as even the
law says. If there is anything they desire to know, let them ask their husbands at home
for it is shameful for a woman to speak in the church, (I Cor. 14:3, 35).
Some authors try to settle the contradiction by declaring that in Corinthians
Chapter 11. Paul mentions merely the fact that women prophesy and pray in Corinth,
without judging its lawfulness, since he is dealing only with the rule that women
should cover their heads. They further claim that in Chapter 14, when the opportunity
arises to pass judgment on the fact that women speak in the Christian assembly, he
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formally condemns this abuse.11

This explanation does not stand criticism. If Paul really considered it an abuse
for a woman to speak in the Christian assembly, he had, without a doubt, the change
to make this point in Chapter 11. Instead of arguing for the custom which required
that women cover their heads in public, he would have taken advantage of such a
strong argument against the supporters of a mistaken understanding of the equality
of men and women.
Really the contradiction has a simpler solution. Although eliminating a text to
eliminate a difficulty is always bad, in the present instance both the external and the
internal evidence suggest that the verses cited above, (ICor. 14:34-35), are an
interpolation which has nothing to do with the genuine text of chapter 14 as Pauls
true thought. In some important manuscripts these verses are given at the end of the
chapter 14, after verse 40. Since (verse 36 ) logically follows after (verse 33), the
verses in question break the continuity of the reasoning process. Sever lexicographic
and syntactic details are unusual in Pauls vocabulary and style, such as the formals
as even the law says, (Katos ho nomos legei).
Finally, some of the ideas of this text disagree with what Paul says elsewhere
about women. This short passage actually means that in the assemblies women must
not speak, in the most natural sense of the word. If they do not understand something,
all they have to do is to ask their husband at home. They should not indulge in
whispering or interrupting the speaker or disturbing the meeting in any way. This type
of behavior would be unbecoming and contrary to the subordinate condition in which
the law intends they should remain.
WOMEN FORBIDDEN TO SPEAK
If the text in question, forbidding women To speak, (Lalein) and requiring
them to keep silence, (sigan) had been inserted precisely at the end of the (chapter
14 of I Cor.), it undoubtedly would have been due to the fact that this section deals
extensively with speaking, and keeping silent. The origin of this interpolation can
probably be ascribed to the Jewish Christian milieu. 12
The reference made to the law, without further distinction and the antifeminist tendency manifested in the formulation of this rule point to late Judaism
rather than to a tendency manifested in the formulation of this rule point to late
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Judaism rather than to Hellenistic society. The addition is certainly very ancient, not
only because it is found in all manuscripts, although not always in the same place, but
also because (I Tim). Repeats it, warning women to learn in silence. And
forbidding them not only to speak but also to teach. Let a woman learn in silence
with submissiveness. I permit no woman to teach or to have authority over men: she
is to keep silent. For Adam was formed first, the Eve and Adam were not deceived,
but the woman was deceived and became a transgressor. 13
That Paul is but quoting the language of the Judaizers in (I Cor. 14:34-35), is in
harmony with previous parts of the epistle. Again and again from chapter 5 on to end
of (chapter 14), it can be seen that he is replying to a letter of questions sent to him
by the Corinthian Church. As can be clearly seen in the Conybeare-Howson
translation, in instance after instance it can be detected that the reference to the
questions is repeated whenever a new point is taken up. We need to remember that
in the Greek manuscripts there were no capital letters to words, no quotation marks,
and no punctuation such as we have in our English versions of the Bible. Professor
Sir William Ramsey, the most widely accepted authority on St. Paul in the early
1900's says "we should be ready to suspect Paul is making a quotation from the letter
addressed to him by the Corinthians whenever he alludes to their knowledge, or when
any statement stands in marked contrast either with the immediate context or with
Paul's known views." Considering Paul's views on the ministries of Priscilla, Phoebe
and others referred to earlier, it is clear that Paul believed in equality of women in
ministry.
Moreover, (I Cor 14:34,35), if taken totally literally, cannot refer to the Old
Testament Scriptures when speaking of the Law for there is not one trace from
Genesis to Malachi of any such prohibition of women to literally keep silent in the
church nor is there a single word in the whole "law of Moses" dealing with the
subject. Therefore the words, "it is not permitted" and "as also saith the Law" roust
refer to some "rule outside of Scripture. There was no other but the Oral Law of the
Jews appealed to by the Judaizers in the church in their efforts at that time to bring
Christianity back within the confines of Judaism. The Jewish Oral Law did teach the
silencing of women.
The Talmud also taught that it was "a shame for a woman to let her voice be
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heard among men. However, the Oral Law of the Jews is not Scripture. Again, the
reference to the "law" is, of itself, sufficient to show that the Apostle who labored so
earnestly to free the Christian Church from the very shadow of Judaism was not
expressing his own conviction in the language attributed to him. Paul never appealed
to the "law" for the guidance of the Church of Christ, but, on the contrary, declared
that believers were dead to the law by the body of Christ" (Ro. 7:4) that they might
serve in newness of spirit and not the oldness of the letter (Ro. 7:6).
SUBMISSION
This recasting, is manifestly far from the idea of (I Cor. 14:34-35). It has,
nevertheless, a resounding effect; the theologians of later centuries have nearly
always interpreted (I Cor. 35:34), in light of (I Tim. 2:11,12). They have also retained
the two reasons which motivated the interdiction against women in this second text:
That woman was created after man and that she was primarily responsible for original
sin. 14
(1 Tim. 2:11,12), possesses a number of similarities to (I Cor. 14:34,35). These
verses in (I Ti 2), read as follows, "Let a woman 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." The context again alerts the Bible student to the fact that
the truth being emphasized has to do with the marriage relationship which was given
in creation. "For it was Adam who was first created . and then Eve. And it was not
Adam who was deceived, but the woman being quite deceived fell into transgression.
But women shall be preserved through the bearing of the Child (Jesus) if they
continue in faith and love and sanctity with self restraint" (I Tim. 2:13-15).
The exhortation in verses 11 and 12 quite possibly has in mind what takes place
in the assembly of believers. However, the point is not to exclude women from
ministry but to call for behavior that gives evidence of husbands and wives being in
proper relationship to each other. The vocabulary and wording of verse 12 strongly
suggests that what Paul disallowed was women putting themselves forward as
teachers over men (or their own respective husbands since "men" and "husbands" are
translated the same and depend entirely on contextual meaning). The verb in (V. 12),
translated in the NAS version "exercise authority over" is probably much stronger
and could be rendered "domineer over."
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THE WOMEN OF (I Tim. 3:3-11).

While referring to (chapter 11 of I Cor). it would be profitable to discuss briefly
(verse 3). "But I want you to understand that Christ is the head of every man, and the
man is the head of a woman, and God is the head of Christ." Some have tried to use
this verse to teach a male over female hierarchy in the Church. However, it simply
violates the rest of the New Testament to assert that the male stands in relation to the
female as Christ stands in relation to the male. The female believer has the same
personal relationship to Christ as the male (Gal 3: 26-29; Col 2:6-14; I Tim. 2:5).
Christ is her spiritual authority as He is the authority over the male (Rom. 14:11,12).
What, then, is this verse about? Paul again was reminding wives of their proper
relationship to their own husbands. He illustrated submission within oneness by
referring to the Son's relationship to the Father. Christ the Son is equal with, and one
with the Father, and yet His will is submitted to the will of the Father. The mention
of Christ as head of the man was not to place man between Christ and the woman, but
to make it clear that whatever authority the husband has is to be exercised under the
Lordship of Christ.
Since women were not permitted, to teach or to have authority over men, they
were naturally excluded in the Pastoral Epistles from the functions of Episkopos and
presbyter, whose purpose was the management and instruction of the community.
Were there other functions in which their zeal found an outlet? A direction in
this matter is actually found in (chapter 3 of I Tim). which deals with the qualities
required for an episkopos and deacon. The middle of this section regarding deacons
contains the following sentence: The women likewise must be serious, no slanderers,
but temperate, faithful in all things (gynaikas o sauts semnas, me diabolous,
nephalious, pistas en pasin). 15
This sentence interrupts the development relative to deacons and C. Spicq, who
tends to be rather conservative in his exegesis, in this commentary on the Pastoral
Epistles, does not discard the possibility that a marginal note was inserted in the text
here. 18 Actually, the whole problem of the composition of the Pastoral Epistles
should be raised at this point. More than once Spicq, notes that I Timothy is poorly
composed, or that such a vers breaks the logical development16 and it is true that
the continuity of ideas in many parts of this letter is logically less than satisfying.
Page -13-

Spicq, though, does not in every instance consider the litigate verses strangers to the
original text; after all, if they had to be deleted from it, almost nothing of the Epistle
would survive. Why than make and exception in the case of (I Tim. 3:11).17
According to J. G. Davis,18 this sentence refers to women in general, an
opinion which cannot be seriously supported, since, whether it be from the pen of the
principal writer of the Epistle or whether it was inserted there by some interpolation,
the place itself of the sentence that in the mind of the author, these women have a
certain relation with deacons. Many interpreters think that this sentence refers to the
wives of deacons. 19 Nothing, though, is said earlier about the wife of the episkopos;
and if that were the meaning, another formulation would be expected, such as hai de
gynaikas out I on estosan semnai, for example, instead of gynoikas osautos without
any determination. 20
The parallelism between the formulation of (verses 8 and 11), on the one hand
23 and between the qualities required of deacons and of the women in question on the
other hand, 24 shows that the author refers, after the episkopos and the deacons, to
a new title and are simply referred to as the women, the context is sufficient to
indicate that those women carried out a function in the community. The nature of this
function cannot be known precisely, but the fact that these women are mentioned
along with deacons strongly suggest that their service was analogous to that of
deacons. 21 (More concerning this later).
To complete this consideration of verses usually used to support the exclusion
of women from many important ministries In the Church I must touch upon (I Tim.
3:1 and 8). "It is a trustworthy statement; if any man aspires to the office of overseer,
it a fine work he desires to do . . . . Deacons likewise must be men of dignity, not
double tongued, or addicted to much wine or food or fond of sordid gain." Are
women absolutely excluded from serving as overseers and deacons? I do not believe
so. I would submit as evidence, first of all, the principle of ministry in Christ which
is set forth in (Ro 12, I Cor 23 and 14 and Eph 4). The ministry principle woven
through the New Testament provides the larger context for interpreting the verses
immediately before us. Further, there are features of these verses which present
problems for the person choosing to make them absolute rules of exclusion.
It is not too difficult to see how one could conclude from verse 1 that no woman
Page -14-

may aspire to, or fulfill the responsibility of an overseer or elder or pastor. (For
evidence for the interchangeability of these three terms (see Acts 20:17, 28 and I
Peter 5:1,2). Nevertheless, that conclusion is not explicitly stated in (verse 1). If there
was an absolute exclusion of females from this ministry would we not find an
unequivocal statement to that effect here or elsewhere in the New Testament? Notice,
also, that the thrust of the whole passage (verses 2~7) is the moral and spiritual
qualifications of the overseer.
Of course, should the moral and spiritual qualifications be met, a husband would
appear to be the most fitting candidate for the ministry of overseer, and the best
example for a discussion of the role, for at least two reasons. First of all, as Paul
suggested in ( verses 4 and 5), the home seems to be a unique training ground for
spiritual leadership and the husband is the leader of the home. Second, the proper
roles and relationships within marriage are not being contradicted, at least in an
obvious way, by a husband who serves as an overseer.
Is the Intention of the passage, though, to state not only moral and spiritual
qualifications but also to include earthly or natural characteristics as part of the
requirements for a prospective overseer or pastor? I do not believe this is the intention
of the passage. A literalistic approach to this passage would seem not only to
eliminate women as persons available to God for this ministry, but also to eliminate
unmarried men and childless married men. (As a footnote I would observe that the
churches and denominations, of which I am aware, which say they believe the passage
sets absolute requirements in terms of natural characteristics do not practice that
position consistently. The call of single young men into the pastoral ministry is
encouraged and endorsed by them. Many of the women they send to home and
foreign mission fields serve as pastors though they are given some other title).
DEACONS
Regarding deacons (verses 8-13), the same principles of interpretation apply.
In addition, verse 11 may actually refer to women deacons. As has been noted
previously, there is only one Greek word to speak of adult females in general
and married women in particular. The structure of the sentence favors
"women" ("deacons" understood) as much as it does "wives ("of deacons"
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understood). Relevant here is Paul's identification of Phoebe as a deacon (or,

deaconess) of the church which is at Cenchrea" (Rom. 16:1).
(Gal. 3:28), states clearly the truth of who we are in Christ. "There is neither Jew
nor Greek. there is neither slave nor free man. there is neither rate nor female; for you
are all one in Christ Jesus." This verse virtually sums up the Letter to the Galatians.
There is only one basis for becoming a child of God. There is only one basis for the
ongoing life of the fellowship of believers. That one and only basis is Christ Himself!
This verse virtually sums up the Letter to the Galatians. There is only one basis for
becoming a child of God. There is only one basis for the ongoing life of the
fellowship of believers. That one and only basis is Christ Himself!
ONE IN CHRIST
We are all one in Christ! We are one person in Him. All earthly distinctions are
done away with when it comes to how God regards us and how we regard each other
in Christ. Religious, racial and national distinctions do not exist in Christ. Social and
economic distinctions are done away with. Furthermore, sex is not at all determinative
of our position in Christ! Regardless, it is a fact that earthly differentiations are not
a part of the eternal kingdom. There is no favored status, no rivalry, no hierarchy.
There is only Christ. Male believers and female believers are one in Christ.

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Chapter Three
Women and the Gospel
Because the creature itself also shall be delivered from the bondage of
corruption into the glorious liberty of the children of God. 22 For we know
that the whole creation groaneth and travaileth in pain together until now. 23
And not only they, but ourselves also, which have the firstfruits of the Spirit,
even we ourselves groan within ourselves, waiting for the adoption, to wit, the
redemption of our body. (Rom 8:21-23).

DAUGHTER OF ZION
Do you believe that the words of Jesus apply to women and men?
Lois Guden Clemens points to that fact that, Jesus words, whether of command
or praise, were always the same for women as men. He saw women as being created
by God for the same end as man.
The preaching of Jesus, addressed indiscriminately to men and women, seems
to have been particularly well received by the later. Luke mentions a certain number
of women following Jesus, along with the Twelve: His attitudes to women in four
gospels were never negative. To Him, the matter of womens status in His kingdom
was a religious question. He did not concern about the womens status in His
kingdom was a religious question He did not concern about the standards society had
set to govern human relationships. And they sent out unto him their disciples with
the Herodians, saying, Master, we know that thou art true, and teachest the way of
God in truth, neither carest thou for any man: for thou regardest not the person of
men, (Matt. 22:16).
He raised womens social and religious status by publicly associating with them
. For example, the woman who anointed His feet with oil, or the one with the issue
of blood, or the Samaritan woman who talked to Him by the well. Jesus showed
women respect as creations of God and treated equally as he did men.
And it came to pass afterward, that he went throughout every city and village,
preaching and shewing the glad tidings of the kingdom of God: and the twelve were
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with him, 2 And certain women, which had been healed of evil spirits and infirmities,
Mary called Magdalene, out of whom went seven devils, 3 And Joanna the wife of
Chuza Herod's steward, and Susanna, and many others, which ministered unto him
of their substance, (Lk. 8:1-3).
Jesus showed sincere sensitivity to their feelings and never violated their rights
of redemption from the curse that He came to extend mankind under the New
Covenant.
He even used them as illustrations to teach eternal truths. He is never shown
rebuking them for violating religious taboos or overstepping mens tradition. He
surely never treated them as second class citizens. This was contrasted to the Jewish
and pagan views of woman which saw her primarily as a sexual entity and no
consideration for her personhood. 22
He accepted her as an individual soul. Women followed Him as His disciples:
some apparently having left prominent families behind. The Lord refused to honor,
follow, vindicate or accept many of the traditional laws which kept women in
bondage.
He was standing against the standards of framework which said, Woman is in
all ways are inferior to man, and Rather should the words of the Torah be burned
than entrusted to a woman.
The women responded to Jesus with absolute fidelity and at the moment of
Jesus death: There were also women looking on afar off: among whom was Mary
Magdalene, and Mary the mother of James the less and of Joses, and Salome; 41(Who
also, when he was in Galilee, followed him, and ministered unto him); and many
other women which came up with him unto Jerusalem, (Mk. 15:40-44).
Then, when all the disciples except one had abandoned the Lord, these women
accompanied him to the place of his execution and were present at His burial. All four
Gospels attest to the fact that women also were found at the empty tomb, met the
resurrected Jesus Christ or his angel and announced the news to his unbelieving
disciples. It must also be noted that the women who placed themselves as the service
of Jesus during his ministry were not included among the number of the Apostles.
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The mother of Jesus and other women were present and awaited in prayer the
coming of the Holy Spirit after ascension of the Lord.. They are the first fruits of
many women converts who, according to Acts of the Apostle, joined the new faith.
Continuing after the life of Jesus, many women served the Master in his Church. At
Joppa a woman named Tabitha, who was full of good works and acts of charity,
made tunics and other garments, which she gave away, (Acts 9:3, 39). Mary, the
mother of John Makr, opened her house for gathering of the Christian community of
Jerusalem (Acts 12:12). Lydia a seller of purple good in the city of Thyatria,
compelled Paul and his companions to stay at her house, (Act 1:14,15).
The Apostle Paul, names the first woman, Phoebe, in his epistle to the Romans
as a minister (Diakonos) of the church of Cencreae. Many church scholars bravely
connect this text with those of the third century where the institution of deaconesses
appeared clearly defined for the first time and translate diakonos or deaconess
instead of the more general term minister, which we prefer: they consider Phoebe
the first deaconess. This church order goes back to apostolic times.
Various Old Testament references show that even in those times, women had a
real part in the religious life of Gods people. 23
The Old Testament mentions by name only four prophetesses: Miriam, the
sister of Aaron; Deborah, in the time of Judges; Huldah, during the reign of Josias;
and Noadiah; in the time of Nehemiah.
The woman who stands out in Exodus is Miriam, Moses' sister. Her Biblical title
is "Miriam the prophetess" (Exo 15:20). The prophetic gift and power was
manifested through her in a way similar to that of the prophets and prophetesses of
the periods of the judges and the kings. We read of her leadership in poetic praise
accompanied by music and procession, (Ex 15:20,21).
A number of other prophetesses are mentioned in the Scriptures. These include
Deborah (Judges 4:4), Huldah (1 Ki. 22:14-20), Noadiah (Neh. 6:14), the wife of
Isaiah (Is 5:3), Anna (Lk. 2:36) and the daughters of Philip the evangelist (Acts
21:8.9).
The prophetess Deborah was also one in the succession of the judges who ruled
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Israel (Judg. 4:4). After Israel's victory over Jabin's army at the river Kishon. Deborah
and Barak, the commander of Israel's army, sang Deborah's song (Judg. 5). This song
represents a level of education and spiritual maturity and leadership that stands in
contrast to the status of women in most of the surrounding cultures of that day.
Hannah's prayer as recorded in (I Sa. 2:1-l0) likewise attests to this fact.
Esther, a Jewish woman, was raised up by God to the position of queen of Persia
(Est. 2:17). At great personal risk she appealed to her husband, King Ahasuerus, to
spare the Jews within the kingdom (Est. 7:1-4). She acted courageously in obedience
to God and out of love for her people even though custom regarding the place of
women demanded passivity (Est. 4:4-17). God used her mightily for the deliverance
of the Jewish people frown annihilation (8:7-11).
Our review of what the Old Testament says about women would be deficient
without reference to the passage in (Prov. 31: 10-31) that sets forth the exalted and
responsible role of the wife. She is one in whom her husband trusts (v.11). With skill
and creativity she provides for her household (13-15). She is involved in business
affairs, specifically, the purchase of real property (16). She ministers to the poor (20).
Her virtue, skill, creativity, accomplishments and ministry result in her husband being
well known and highly regarded by his peers (23). She is a person of strength and
dignity (25). She speaks wisdom (26). Her family praises her (28). She is an example
of inner, spiritual beauty (30).
If she is considered as still being to the old economy of salvation, Anna, the
daughter of Phanuel, according to the beginning Gospel of Luke. The prophet Joel
announced, however, that at the end of time, after the pouring out of the Spirit,
women as well as men would prophesy.
PERSECUTION OF WOMEN
Equally arrives when persecution comes to the church of Jesus Christ, Satans
oppressors treat women equally. When the rope was put about Ann Audebert, she
called it her wedding-girdle wherewith she would be married to Christ; and as she
should be burned upon a Saturday, upon Michaelmas-even: Upon a Saturday, she
said, I was first married, and upon a Saturday I shall be married again, Orleans,
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1549. 24
Millions of women have paid the price of their lives plus of prison since the
Second World War throughout the Communist World. We dedicate this book to Anna
Vesilievna Chertkove who has paid the supreme price as a woman serving and
dedicated to the cause of our Lord.
The Communists arrested Anna Vasilievna Chertkove, 58, imprisoning her for
her belief in God. On December 23, 1974 they tried and charged her with slandering
the Soviet state and social order and sentenced her to treatment in a special
psychiatric hospital. 25
Anna was an unregistered member of a Baptist church. Arrested for evangelism
and the distribution of religious books, she now spends her days under-going the
same inhumane treatment as her fellow inmates, most of who are actual lunatics
and/or murders. She has been subject to forced injections, beatings and other tortures
from the orderlies and KGB psychiatrists who have free reign to beat, rape, and rob
the inmates. Forced injection of sulfazine (a mixture of sulfur and peach oil that has
only one purpose, to inflict severe pain) have resulted in permanent body tremors.
Early in 1987, after having spent 12 years in the Tashkent Special Psychiatric
Hospital, they took Ann in handcuffs to Kazan Special Psychiatric Hospital, as
equally horrible facility. Anna has apparently been able to maintain her mental
sentence is but her body, ravaged by extreme physical abuse, in weak. Because Anns
sentence is indefinite, without a miracle it is possible that she will never be released.
The Soviets, under the law, can keep her until she no longer shows any sign of
madness (i.e., belief in God). She is but one of many prisoners persecuted for their
love of God.26
Since the cost is the same for both men and women when it comes to serving th
Savior, then equality of service must be recognized by the Body of the Christ in this
last day of the Church. It is the Devil and the traditions of men that gives godly
women less than the respect than they truly deserve.

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Chapter Four
Did Jesus Liberate Women?
In the period between the Jewish captivity and Jesus time, womens
religious privileges were circumscribed because of Israels closer ties with
surrounding heathen nations.

JESUS WOMAN LIBERATOR

No greater example and affirmation of woman's honored role in human history
and in God's purpose for history can be found than the choice of a woman as the
vessel through which the Son of God would enter this world. Mary of Nazareth, a
virgin, was chosen as the mother of the Incarnate Son. No doubt God could have
chosen other ways to send His Son, but He did not. He chose the process of human
conception (in Mary's case, conception by the Holy Spirit), (see Lk. 1:26-56 and 2:120).
JESUS MINISTRY WAS REVOLUTIONARY
Jesus ministry was revolutionary with regard to women. He simply did not
allow sex to be a basis for determining those with whom He would converse and to
whom He would minister. His treatment of women was a radical departure from the
customs of His day that tended to discourage public contact between men and women
on an informal and equal basis. We are reminded of His conversations with, and
ministry to, the woman who had a hemorrhage for twelve years (Mk 5:25-34), the
Canaanite woman with a demon-possessed daughter (Mt, 15:21-25), the Samaritan
woman at Jacob's well (Jn. 4:5-30), and the woman caught in adultery (Jn. 8:1-11).
What Jesus introduced about women appeared to be something new. It was,
however, really something which Israel had gradually lost. Here was another one of
the areas in which Jesus was fulfilling the law by teaching a more complete
understanding of it. He opened to women, love and respect, that reached beyond
sexual encounters and gave her full human value outside marriage. 27
While Judaism excluded women from the study of the Torah, Christ opened to
women and men alike the way to the knowledge of God. (Matt. 11:28-30), was for
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all who were weary and heavily burdened. . . At first, we see women following Him
from a far. There were also women looking on afar off: among whom was Mary
Magdalene, and Mary the mother of James the less and of Joses, and Salome; 41(Who
also, when he was in Galilee, followed him, and ministered unto him); and many
other women which came up with him unto Jerusalem, (Mk. 15:40-41).
Among Jesus' closest friends were a number to women. These included Mary
and Martha of Bethany (Lk. 10:38-42; Jn. 11:1-46; 12:1-11) and Mary Magdalene
(Lk. 8:1-3; Jn 19:25; 20:1,2.11-18; Mt. 27:55,56; 28:1). We should not overlook the
fact that women were the first to view the empty tomb and the first to whom Jesus
disclosed Himself after His resurrection!
(Mk. 15:40-41), Mary Magdalene is not to be confused with Mary of Bethany
(Jn. 12:1 ff). nor with the sinful woman of (Lk. 7:37). She came from Magdala in
Galilee, and she had experienced deliverance from demon possession at the command
of Jesus (Lk. 8:2). The second Mary seems to have been the mother of James the son
of Alphaeus, one of the disciples (Mk. 3:18). Salome is described as the mother of
James and John, the sons of Zebedee (Matt. 27:56). 28
Martha was very busy concerning her hostess duties of preparing food for her
guest. But Mary was sitting at the feet of Jesus, learning spiritual knowledge that she
had been denied by her church traditions. If you look in the Old Testament history of
her church, women were allow to learn and be prophetesses and even rule nations.
But Martha was cumbered about much serving, and came to him, and said, Lord,
dost thou not care that my sister hath left me to serve alone? bid her therefore that she
help me. 41 And Jesus answered and said unto her, Martha, Martha, thou art careful
and troubled about many things: 42 But one thing is needful: and Mary hath chosen
that good part, which shall not be taken away from her, (Lk. 10:40-42 ---40).
Jesus encourage women to have the same advantages as men to hear the word
of God and that it is the one thing that cannot be taken away. There she was, receiving
in the midst of men, and she received her there because thats where she belonged!
Jesus, in placing personal salvation with the sphere of the individual, showed no
distinction between man and woman. He spoke new life to the Samaritan woman at
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the well just as He did to Nicodemus. He commended Mary of Betheny for sitting at
His feet to hear His word, unheard of act in His time for women. 29
Jesus words, whether of command or of promise, were the same for women as
for one was also sin for the other. Both, alike were commanded to be perfect God is
perfect. Does this not mean that Christ was placing womans human personality on
the very same level as that of men? As moral being responsible to God, man and
women are not subordinate in any manner. Jesus saw womans worth as residing in
her own person, instead of in her relation to man. 30
WOMEN INCLUDED IN EARLY CHURCH MEETINGS
Women had a vital role in the life of the early Church. Acts records that many
women were among the 120 devoted to prayer in the upper room awaiting the
outpouring of the Holy Spirit (Acts l:l3-15). On the day of Pentecost the Holy Spirit
fell on all of them. All were filled with the Spirit and spoke with other tongues (Act
2:1-4).
The Apostle Paul was in agreement with the Lord in his writings. He writes in
(Gal. 3:28), "There is neither Jew nor Greek. there is neither slave nor free man. there
is neither rate nor female; for you are all one in Christ Jesus." This Scripture shows
that God disregards all difference, even in gender, because God is no respector of
persons. This verse also sums up the Letter to the Galatians. There is only one basis
for becoming a child of God. There is only one basis for the ongoing life of the
fellowship of believers. That one and only basis is Christ Himself!
To the Christian woman, spiritual gender discrimination and distinctions are
wiped out because the woman who is in Christ is, A New Creation who has been
redeemed from the curse of the law, (Gal.3:13). Can we see that woman are also
redeemed from any and all curses of the law?
Acts reminds us frequently that women were the object of evangelism no less
than men. Great numbers of women were saved and added to the Church (for
example, Acts 5:14). When Peter came to Caesarea. Cornelius called together his
relatives and close friends, among which, no doubt were many women (l0:24). We
are told that after Peter spoke the Holy Spirit fell on all of them (10:44). Women were
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an important part of the nucleus of the churches in Thessalonica arid Berea (17:4,12).
When Paul spoke in Athens very few believed. In that tiny nucleus, though, a woman,
Damaria, was prominent (17:34).
Acts reminds us frequently that women were the object of evangelism no less
than men. Great numbers of women were saved and added to the Church (for
example, 5:14). When Peter came to Caesarea. Cornelius called together his relatives
and close friends, among which, no doubt were many women (l0:24). We are told that
after Peter spoke the Holy Spirit fell on all of them (10:44). Women were an
important part of the nucleus of the churches in Thessalonika arid Berea (17:4,12).
When Paul spoke in Athens very few believed. In that tiny nucleus, though, a woman,
Damaria, was prominent (17:34).
FIRST WOMAN EUROPEAN CONVERT
While in Asia Minor, on his second missionary journey, Paul was given. a vision
from the Lord calling him to Macedonia. He came to Philippi and began his ministry
there by speaking to a group of Jewish women, A woman in this group named Lydia
was the first person in Europe to receive Christ through Paul's preaching (Phil.16:615, 40). She likely remained a leader of the church in Philippi.
Priscilla was a special friend and colleague of Paul. He met Priscilla and her
husband, Aquila, in Corinth on his second missionary journey. They, like Paul, were
tent makers. They had come to Corinth from Italy (18:1-3). We are told that they
traveled with Paul to Ephesus where he left them to teach the believers there
(15:18,19). Apollos was among their students (18:24-25). Four of the six New
Testament references to this couple list Priscilla's name first (Acts 18: 18.26; Rom.
16:3; Il Tim. 4:19). This suggests that her part of their ministry was at the forefront.
After Priscilla and Aquila had returned to Rome from Ephesus, Paul sent greetings
to the church that was in their house (Rom. 16:5). It is likely that they co-pastored this
fellowship.
Finally, mention should be made of chapter 16 of Paul's letter to the Romans.
This chapter is a unique and personal view into the church at Rome and its diverse
composition. Many women were prominent in this church. There was Phoebe, the
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newcomer whom Paul commends to them (1.2). Phoebe was identified as a deacon
of the church at Cenchrea (1). (Phoebe was likely the bearer of the letter). Then there
was Prisca (3), or Priscilla, who has already been introduced to the reader. Paul also
spoke of Mary (6), Junia (7, though this name could also be masculine), Tryphaena.
Tryphosa and Persis (12), the mother of Rufus (13). Julia and Nereus(15).
Jesus was not interested in keeping the traditions that men had been integrated
with Gods Word, (Matt. 22:16). He broke down all human barrier about His
kingdom. He often clashed with the religious power structure of Hid day and He
always came to the rescue of women.
JESUS WAS NON-TRADITIONALIST
When the woman was taken in adultery and brought to Him for judgement,
where was the man caught with her? Tradition of the Jewish Oral Law taught a
double standard for men about c. This was not, of course, the truth of the Word of
God. Look at (Lev. 20:10). And the man that committeth adultery with another
man's wife, even he that committeth adultery with his neighbour's wife, the adulterer
and the adulteress shall surely be put to death.
The very barriers Jesus had dismantled were later to be rebuilt: barriers
between priest and layperson, an and women, Jew and Gentile. The dead animal skin
that was the tent has become living human flesh. The moveable tent has become alive.
The Christians began constructing buildings in imitation of that old marble temple.
The sanctuary of holy of holies became the pulpit set on a porch above people. No
longer were women or lay people allowed to enter the holy of Holies and there hear
and speak Gods message. The raised place became reserved for certain purified
males. The priesthood of all believers became the priesthood for males again. 31
GOING BACK TO LEGALISM
The good news for all became the good news for the powerful and the rich. The
good news for the women became the good news for the men. Today some seminaries
maintain the old style of encouraging men first, women second, or women not at all
to learn and teach.
Apparently, Western Christendom tended to restrict women before the East did.
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By the second century, some Christians were being taught that it was the prophets not
the people were your high priest.32
By the fourth century Chrysostom, although he assumed women could carry on
the race. Apostle and Evangelist ran and teach, even a wife could teach her husband
when she became wiser than him, yet though women should not publically speak
from the bema (a raised platform). 33
Toward the end of the fourth century Synod of Laodicea in Phrygia (AD 343 81)
concluded, Women many not approach near the altar (Canon 44).
The supposed four Synod of Carthage 398 concluded: A layman may not teach
in the presence of the clergy, except at their command. A Woman may not baptize
(Cannons 98-100).
Margaret Howe, Elizabeth Tetlow, and Mary McKenna trace some of the
changes in Christianity which tended to return its organization from the priesthood
of all believers to the church leader as priest. 34
The antipathy between Jew and Gentile is often still with us. However, no matter
extensively people try to pour cement into the former foundation, the living temple
will grow up and the imitation?35

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Chapter Five
Satan Has Twisted Headship
Satan seeks to subordinate women under a master or king (male human
spirit).

MASTER OF DECEIT
While man women do not realize her liberty in Jesus Christ, Satan knows
that he has very little time. He wants to stop the Scriptures from being fulfilled
prophesied in Joel 2 and Acts 2 concerning end time women prophesying or
preaching the Word of God, that will happen just before Jesus Christ returns.
Jesus Christ is our Master, our Shepherd, our Teacher, our King! And He is the
head of the Church according (Col.1:18). And he is the head of the body, the church:
who is the beginning, the firstborn from the dead; that in all things he might have the
preeminence. 19 For it pleased the Father that in him should all fulness dwell;20 And,
having made peace through the blood of his cross, by him to reconcile all things unto
himself; by him, I say, whether they be things in earth, or things in heaven. 21 And
you, that were sometime alienated and enemies in your mind by wicked works, yet
now hath he reconciled, (Col. 1:18-21 18).
WOMEN SHOULD EXPLAIN THEMSELVES
Jesse Penn.Lewis writes a challenge to the Christian women that reaches into our
time. She writes, Christian Women must begin to explain themselves. They profess,
as Christians, obedience to the Word of God. They think that St. Paul forbade women
in speak in public, and that he discounted women teachers of the Bible/ Yet they
teach and pray and preach; and they do not even veil when they do these things. .
.36
She goes onto say, With (women) rest the responsibility to explain the Apostle
Paul in a convincing manner, as not in opposition to their conduct. It is not enough
for a woman to say, I must leave such matters to better scholars than I. But
meanwhile, I will teach or preach, because I know the Spirit prompts me to do so.
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A woman called to preach is also called to an understanding of the Word

which will agree with the inward voice. It is the Word of the Spirit by which we must
be led. . . 37
Penn.Lewis gives the explanation regarding why women were bound formerly
to free themselves from the traditions of men. She writes: Maybe in days past it was
impossible for women to grasp the means of solving these problems that face
Christian women. Why the Holy Spirit would seem to move in our direction and the
Bible pint the other way, that day as passed.38
Penn.. Lewis points out that our colleges and universities are now open to
women. They can study Greek and Hebrew, with all essential help, as well as men.
With access to education, they should be able to surmount former mental and spiritual
perplexities should keep silence in the Church. 39
CAN WOMEN BE LIBERATED TO WORK FOR GOD?
The burning question in Christian womens hearts is whether they, in their
witness for Jesus, can share in the great commission of Jesus Christ? But, the issue
goes much deeper than this because it touches the authority and infallibility of the
Word of God and its divine fitness to meet the needs of every generation? 40
Can women of today be liberated for a full share in the work of the world and
simultaneously have restrictions placed upon them in the work of God? In this
matter, the Bible itself is challenged. Is it out of date for guidance of the women of
today?
Mrs. Penn.Lewis again advises Christian women to study Divine scholarship.
She says, Christian women shall search into this question and explain themselves
and their true status from the scriptures, that it may be seen that the Bible is not an
antiquated book out of harmony with the present times. 41
She went on to write: Women have always contributed in important ways to the
life of their times. Even in the Old Testament era, when pagan gave little value to
women in the conduct of human affairs. Israelite women functioned under Gd as are
part of His people. The New Testament shows them still more fully integrated into
the total life and purposes of Gods people as Jesus ministry proclaimed their
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equality. Besides, traditional (family) roles, the Bible shows women function under
Gods direction in many more ways, according to their individual gifts and abilities.
42

The women were even seen in the upper room, standing with the men for the
Holy Spirit to come. Acts 1:14-15 These all continued with one accord in prayer and
supplication, with the women, and Mary the mother of Jesus, and with his brethren.15
And in those days Peter stood up in the midst of the disciples, and said, (the number
of names together were about an hundred and twenty),
EARLY CHURCH WOMEN MINISTERING
Luke shows wealthy women were converts in (Acts 17: 12), exercising great
influence in these meetings. A special prayer meeting was held in the house of Mary,
the mother of John Mark.
The Apostle Paul greets Apphia, Our sister, who together with Philemon and
Archippus was a leader of a house church in Colossae (Phile. 2). A business woman
Lydia from Thyatira (Acts 16:14), founded the church at Philippi, Mympah of
Laodicea also had a church in her house, (Col.4:15).
Priscilla and Aquilla were mentioned by Paul as having a church in their
house (I Cor. 16:19; Rom. 16: 3-5). Founded the church at Philippi.

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Chapter Six
Thus Saith the Law
One might compare masculine and feminine kinds of awareness to spotlight
and floodlight lighting. Man tends to focus on certain areas of experience, while
woman sees detail as part of a wider context.
Lois Gunden Clemens, Educator

OLD TESTAMENT JUDGES

Most Christian churches for centuries have confined women to an inferior,
passive role in church leadership. What does the Bible actually say about God's plan
for women and Jesus' view of them? Do you really believe that Jesus Christ
discriminated against women? Does the Old Testament give males a superior
position to domination over women through a so-called curse?
DEBORAH JOAN OF ARC OF OLD TESTAMENT
Five Judges of Israel happened between the 12th and 11th century. Deborah, the
Prophetess, was a Judge on whom God anointed for leadership in the Old Testament.
God used her to transmit His knowledge and divine will to people; the things sacred
and civil to the Israelites, Judges 4: 4-11.43
This is the first record of female government on record. Deborah had supreme
power in both civil and religious affairs; and Lapidoth, her husband, had no hand in
the government. She sent for and directed Barak to be a leader of her plans for the
nation. She appointed him to be general of the armies on this occasion, which shows
that she possessed the supreme power in the State. 44
It was only after Deborah agreed to go with Barak would he consent. Deborah
seemed to stress the cowardice of Barak and the entire nation when she reminded
Barak that a woman, not he, would receive credit for the victory (v. 9). This would
show that in the democratic social organization of early Israel, women occupied, if
not an equal position with men, at least a higher one than among other pagan nations.
Deborah is described as being both a prophetess and a judge.
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The term prophet (Hebrew, nabhi) emphasizes the prophetic office and shows
a person who received a message directly from God and conveyed it to the people.
That person was a spokesman for God. God revealed through Deborah that he would
lure Sisera and his troops to the Kishon River, ten miles west of Mount Tabor. In
ordinary circumstances the Kishon was only a trickle; however, following a rainstorm
the river became a swollen torrent. The statement "I will . . . give him into your
hands" (4:7) foresees the result. (5:21).45
The Book of Judges recounts how for twenty years the tribes of Israel groaned
under the yoke of the Canaanite king, Jabin. His general Sisera, had subdued them in
a series of clashes. And so King Jabin had extorted enormous tribute from them year
after year. However, Israel's desperate need created a natural leader to win back its
independence: Deborah the Prophetess.
Though greatly outnumbered, Deborah lead the army while The Lord
confounded, threw them all into confusion, drove them pell-mell caused chariots to
break and overthrow chariots, and threw universal disorder into all their ranks. In this
cause Barak and his men had little to do but kill and pursue, and Sisera, to escape,
was obliged to abandon his chariot. There is not doubt all this was done by
supernatural agency; God sent His angel and confounded them . . . .46
Several tribes would not support her, not because she was a woman, but for the
reason that they stood in mortal fear of the Canaanite military prowess, especially of
their "chariots of iron." In other weapons as well, the Israelites felt their inferiority
to the enemy. Sisera had assembled a great host and nine hundred chariots against
Deborah and Barak.
Lifted by Deborah into a heroic mood, the Israelites poured down the slopes of
Mount Tabor upon the enemy and routed them. Sisera fled on foot with Barak in
pursuit of him. As he passed the tent of Jael, the wife of Heber the Kenite who was
not an Israelite, he asked her to hide him in her tent. Jael with a work-men's hammer
and nail; and smote Sisera in the temple and killed him. Deborah and Jael were surely
the heroines of the great victory in the Old Testament. 47
HULDAH RENOWNED PROPHETESS
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Huldah is another interesting story of equality of the spirit shown in (2 Ki. 22:14;
11 Chron. 34:22). She was a renowned as a prophetess, wife of Shallum, keeper of
the wardrobe in Jerusalem in King Josiah's reign in Judah. The king began to reign
when he was eight years old. When he was 16, he began to seek after the God of
David. When he was 20, he began his reforms. When he was 26, the finding of the
"Book of the Law" gave great impetus to his reforms. This was the most through
reformation Judah had known. However, the people were idolaters; for the wicked
long reign of Manasseh. They had nearly obliterated God from their thinking. There
were delays in Josiah's re-forms, but he could not aver the, the fast approaching doom
48
of Judah.
Though forbidden to build the Temple by God, David laid the plans for it. He
devoted a large part of his reign to collecting vast stores of gold and silver, and all
kinds of building materials. These objects are estimated, variously, to value in our
money between two and five billions of dollars. It was to be "exceeding magnificent
of fame and glory in all the earth, (22:5).
When the scroll containing, what we call Deuteronomy, was found by the high
priest Hilkiah during the repairs of the Temple was taken to King Josiah, Josiah
immediately had it sent Huldah. She returned the book with the dire warning that
God's day of reckoning for the nation was fast approaching, but would be temporarily
delayed because of King Josiah's piety and wish for reform. It is interesting that the
King James Version of the Bible makes note that Hulda was the wife of a wardrobe
keeper and the she dwelt in Jerusalem in the college. Hulda was a prophetess but she
was educated also. The king also sent Hilkiah and the priest, Ahikam the son of
Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a
servant of the king saying: "Go ye, enquire of the Lord for me, and for the people, and
for all Judah, concerning the words of this book that is found . . . ." (11 Ki. 22:12,13).
Notice the stature of the men sent to ask of a woman what the Spirit of God was
saying to the nation! Hulda began, "Thus saith the Lord . . . ." giving them a sure
word from God concerning His wrath and calling for repentance because of the nation
seeking other gods.49
CAPTIVITY AND THE ORAL LAW
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The story of Deborah and Hulda happened before the Babylonian exile. It's
obvious that women's position deteriorated after the Jewish captivity until the time
of Jesus because the Word of God began to mixed into the traditions of men. In
captivity, the Israelites lost their native tongue as a common language and they
gradually accepted Aramaic, a common commercial language. Since Hebrew had
almost disappeared from daily use, someone was needed to interpret the Hebrew
Scriptures and explain their meaning.50
During captivity, one group of men, the Scribes, cared for the temple archives,
especially the scrolls of the law. Ezra, the first of this order, is credited with
establishing the first rabbinical schools (Ezra 7:6, 11; Neh. 8:1; 12-26). The scribes,
read the law in Hebrew and then explained it to the people in Aramaic. The laymen
depended entirely on these men for their knowledge of what the Word of God really
said and meant. Naturally, as time went by, the scribes received great respect and
what they said became Halacha, or law. 51
Jewish leaders tried to cling to their ancient tribal system where men were
supreme and women were considered property. However, the new family structure
was founded on individual and personal ties, and the patriarchal family organization
began to fade away. So, the world and society fearfully challenged Judaism during
and after their seventy year captivity.
The Jews lost their identity, their Temple, their tongue, their nation, and their
family structure, but not their law. Ezra and other priest and Levites read from the law
of God, translating it to give the sense so that the people understood the reading. The
actions of those zealous men were the beginnings of formative Judaism. Their
original purpose was noble. Their successors in the succeeding centuries were looked
upon as possessing special knowledge and spiritual illumination. Since the priests and
52
scribes explained the written law, their words soon became law.
Soon the Hebrew Scriptures were reduced to a ritualistic labyrinth of precepts,
regimen, regulations and traditions, many of them contradictory. The rabbis, the oral
law, and customs replaced God's Word. When Jesus began His ministry these Halach
had become the traditions which made null and void the commandments of God.
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They were the same Jewish fables Paul resisted. 53

Jesus said, "These people honor me with their lips but their hearts are far from me.
They worship me in vain; their teachings are but rules taught by men" (Matt. 15:9).
The Apostle Paul tells us of the traditions of men: "These are all destined to perish
with use, because they are based on human commands and teachings" (Col. 2:22).
The Word of God will never pass away.
AS ALSO SAITH THE LAW
J. F. Schleusner, the German lexicographer, stated: "The expression 'as also
saith the law' refers to the Oral Law of the Jews now called the Talmud."54
Jesus renounced the Oral Law in (Matt. 15:3), when he said, "You transgress
the commandment of God for the sake of your tradition?" He rebuked the Pharisees
when they washed their hands, "for observing the traditions of the elders, "Neglecting
the commandment of God, you hold to the tradition of men."
These traditions refer to the regulations handed down orally from one generation
to another; they formed the oral law of the Jews. Those laws are now called the
Talmud, an Aramaic word meaning "learning." They are a collection of the
discussions, decisions, sayings and interpretations of the early scribe and rabbis, who
were called Tannaim, on how to live according to the Torah, the law.
These teachings and traditions of men gradually became the Judaic law, and
were accepted by the Jews to be as authoritative as the written Word. Jesus rebuked
the Pharisees when their religious traditions directly contradicted the Word itself. The
main body, written in Hebrew and called the Mishnah is a commentary on the Torah,
While the Aramaic Gemara is a collection of additional discussions and commentaries
on what the Mishnah really means.
During the long Babylonian exile, the Israelites lost their native tongue as a
common language and they gradually accepted Aramaic, a common commercial
language. Their Temple was gone, their religious rituals were not practiced and their
priesthood was without a place to function, so synagogues were organized as places
to pray.

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Throughout the time of seventy years as slaves in a pagan society, their unique
religious heritage faded. Pagan practices and philosophies were adapted for daily
Jewish life. Less and less they lived as Jews and more and more they lived by the
culture of Babylon. Since Hebrew had almost disappeared from daily use, someone
was needed to interpret the Hebrew Scriptures and explain their meaning. The scribes
filled that need, reading the law in Hebrew and then explaining it to the people in
Aramaic. The laymen depended entirely on these men for their knowledge of what the
Word of God really said and meant. Gradually the Scriptures were reduced to a maze
of rules, regulations and traditions, many of them contradictory.
The rabbis, the Oral Law, and customs replaced God's Word. When Jesus began
His ministry this Oral law had become the traditions which made null and void the
commandments of God. They were the same Jewish fables Paul resisted. This is what
55
the Corinthian Judaizers meant when they said, "as also saith the law."
The Jewish Attitude To Women
All Jewish males prayed a prescribed daily thanksgiving which accurately
describes their opinion of women: "Praise be to God he has not created me a Gentile;
praise be to God that he has not created me a women; praise be a to God that he has
not created me an ignorant man." 56
This and many other statements are the personal opinions of the rabbis and not the
Word of God. These are not the correct way the Bible should be interpreted.
CHRISTIAN WOMENS BONDAGE
Christian women have been robbed of their true status in the Church of Christ
because translators and many expositors, have failed to perceive the true setting of
the Apostle Paul words. But, God is giving the true light on this subject when it is
most needed for women's service in the world. Some are beginning to see the key of
"quotations" from letter of the Corinthian Church to Paul unlocks some problems
regarding the meaning as some statements in his epistles, statements which have
hitherto been beyond solution.57
Professor Sr. William Ramsay, an accepted authority on St. Paul, his epistle, and
journeys, says: "We should be ready to suspect Paul is making a quotation from the
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letter addressed him by the Corinthians, whenever he alludes to their knowledge, or

when any statement stands in marked contrast either with the immediate context, or
with Paul's known views." 58
Dr. Bushnell observes that this "marked contrast" is obvious when (1 Cor.
14:34, 35), is placed alongside (1 Cor. 11:5), for Paul must have written the words in
chapter 14, not more than half an hour after the previous ones, which show clearly
that women were accustomed both to pray and to preach in public. Moreover, that
(1 Cor. 14:34, 35), contained "quotation" of the Judaizers' words is confirmed when
it is considered in detail. "It is not permitted," says someone, for women "to speak .
. . as also saith the Law . . . "(v.34). But, this cannot refer to the Old Testament
Scriptures, for there is not one trace, from Genesis to Malachi, of any such
prohibition, nor is there a single word in the whole "law of Moses" dealing with the
subject. "Therefore, the words "it is not permitted" and "As also saith the law" must
refer to some "rule" outside Scripture. 59
There was no other but the Oral Law of the Jews, appealed to be the Judaizers
in the church in their efforts then to bring Christianity back within the confines of
Judaism. That the words "as saith the law" called the Oral Law of the Jews is
recognized by some scholars, for a well-known Lexicographer, in his Greek-Latin
Lexicon, says that "as saith the Law" refers to the Jewish Oral Law, which did teach
60
the silencing of women.
The Talmud also taught that it was "a shame for a woman to let her voice be
heard among men" - almost the very words used in the language quoted by the
Apostle. Again, the reference to the "Law" is, of itself, sufficient to show that the
Apostle, who labored so earnestly to free the Christian Church from the very shadow
of Judaism, as his epistles show, was not expressing his own conviction in the
language attributed to him. Paul never appealed to the "law" for the guidance of the
Church of Christ. But, on the contrary, declared that believers were "dead to the law
by the body of Christ" Rom.. 7:4). That they might serve in newness of spirit and not
the oldness of the letter (v.6). Then how could he say consistently, "Let the women
keep silence . . . as also saith the law," even were such a prohibition to be found in the
61
law of Moses?
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Many were "as false brethren" to destroy the church (2 Cor. 10:12; Gal 2:4).
None of them could hope to influence the Christians to return to . . . the traditions of
the Jews by attacking things that were regular . . . The only opportunity lay in
something irregular, and this they found in the public prophesying of women.
The Oral law had said, "It is a shame," and the Judaizer took up the cry that,
"The women must keep silence," They must ask their husbands at home," "It is a
shame for a woman to speak in the assembly," the Oral Law of the Jews says so etc.
All this was written to Paul from Corinth. Paul then repeats it from their document
for his text. He skillfully points out the fallacies these public teachers were trying to
introduce into the new faith.
Paul responds by exhorting his converts to be jealous of their gift of prophecy in
the church . . . ."Regarding the women asking questions of their husbands at home,
Dr. Busnell points out that it is not known that even men asked questions in church
as the Jews did in the synagogue.
If Paul said these words as a command, in the condition of the Corinthian and
other churches of that time, he would be sending some women back to heathenism or
Judaism for spiritual help or sometimes, to no help: since many might be without
husbands.
In chapter 13, Paul approached the subject of "preaching" or as it was termed
by Paul, "prophesying. The primary gift was prophecy, power to declare God's
message either by the prophetic gift or speaking to education and "exhortation" and
"comfort." This was necessity for the growth of God's children (vv. 2, 12, 19), as well
62
for the conviction of those "without" the church (vv. 24,25).
"Ye all can prophesy one by one, that all may learn, and all may exhorted" v 31.
"God is not a God of confusion, but of peace; as in the churches of the saints." ALL
MIGHT PROPHESY, said the Apostle, that ALL MAY LEARN, as God gave the
word of wisdom the word of knowledge to one and the other - Surely women and
men - both "alls" obviously including all who might be in the assembly. 63
Acts 21:9, about Philip's "four daughters . . . which did prophesy." Dr. Bushnell
observes that "not even a year after (the) Corinthian epistle was written were women
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yet silenced."
Dr. Adam Clarke writes about (1 Cor. 14:35), "The only one in the whole Book of
God which even by a false translation can be made prohibitory of female speaking in
the Church. How could it be, that by this one isolated passage, which according to our
best Greek authorities, is wrongly render and wrongly applied, woman's lips have
been sealed for centuries, and the testimony of Jesus, which is the spirit of prophecy'
silenced, when bestowed on her?" 64
Dr. Clarke inquires, "How it is, that this solitary text has been allowed to stand
unexamined and unexplained, nay, that learned commentators, who have known its
true meaning, as perfectly as either Robinson, Bloomfield, Greenfield, Scott,
Parkhurst, or Locke, have uphold the delusion, and enforced it as a Divine precept
binding on all female disciples through all time?"
Clarke goes as far to charge, "Surely, there must have been some unfaithfulness,
craftiness,' and 'handling the word of life deceitfully' somewhere. Surely the love of
caste system has had something to do with this anomaly. By this course, divines and
commentators have involved themselves in all sorts of inconsistencies and
contradictions. Worse, they have nullified some of the most precious promises of
God Word."
Concluding, Clarke tells of the great significance of overlooking God's mind for
women in the Word of God. "They have set the most explicit predictions of prophecy
at a variance with apostolic injunction, and the most immediate and wonderful
operations of the Holy Ghost, in direct opposition to (supposed) positive, explicit, and
universal rules." 65
HEADY HIERARCHY
The Jehovahs Witness believe in and practice the total submission of women
to men under a strict hierarchy. In their Aid to Bible Understanding, a Commentary
dictionary containing their interpretation of the Bible, under the article Headship
they quote (I Cor. 11:3), to support their version of male supremacy and female
submission. The apostle Paul drawing on the principle of primary headship of God,
the head of Christ, and the relative headship of man over woman, set forth the
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principle governing the Christ congregation.66

Jehovahs Witnesses teach that Jehovah God Created Jesus as His first and only
direct acts of creation. To them there isnt any doubt Jehovah God is unquestionably
Christs head, (since to them) He created Him. In like manner, they regard man as
womans head since she was made from his side. In this sense, he was her source of
being, the same way the Logos (Jesus) they believe, came out of God. Jesus, the
Word. Naturally, that which is created is subservient to the One who created it.
If Christ had a beginning, God the Father would really be His Lord. Christians
cannot use this line of reasoning. Christians believe the Godhead consists of three
coequal and coeternal person ruling as co-regents. 67 Christians believe that Jesus is
God!
Jehovah goes on to say, how was God Christs Head? We know that the Son
proceed from the Father, (Jn. 1:14), and that the man Jesus had His origin in the
godhead, (Lk. 1:35). He was conceived by a virgin and called the Son of God, (Luke
1;32). God was the source, origin and nourisher of His Life. And the Word was a
God, (Jn. 1:1). Jesus is equal to the Source and God the Father is his Source, Jesus
and God the Father are equal to each other! 68 . . . There never was a time when any
person in the Godhead was greater than others except during the brief time Jesus was
a man on earth.
The J. W. goes on to explain their doctrine. In the very beginning Jesus, the
Logos, was eternal God. In the Godhead there is mutual submission, mutual authority,
mutual unity and oneness beyond Human comprehension.69
How is the man the Head of a Woman? John Chrysostom, second century
scholar, said, He cannot be the Head of those who are not in the Body. So, when he
says of every man one must understand it is of believers. When Paul called the man
as head of not women but a woman (Gunaikos), The word changed from andros
to aner, meaning adult male or husband. The Oral Law state at best, the husband is
the head of his wife; this excludes other women in the congregation. 70
How is the man the head of a woman?
His headship is not achieved by exercising final authority over, making her
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decisions, giving her permission to pray and prophesy, or insisting on headship as

his scriptural position, (Mk. 10:42,43). 71
He assumes his headship by encouraging his wifes talents and gifts.
AUTHORITY OVER HER HEAD
The subject of wearing of the veil is not of great importance to Christian women
today in Western lands, except a true understanding of Paul's word. "Now I praise you
that ye remember me in all things, and hold fast the traditions even as I delivered
them to you."
Conybeare and Howson write this is what the church at Corinth had said in their
letter as they asked for some light on the question of the wearing of the Jewish
Tallith, or veil, in worship in the Christ Church. The real purpose of this passage, says
Dr. Lightfoot, was to stop the practice of Jewish Christian men veiling in worship,
72
according to the custom of the Jews.
It seems that the Jew veiled as "a sign of reverence before God, and of
condemnation for sin." The Romans also veiled in worship, and the Corinthian
Church consisted largely of Roman converts. The question arose at Corinth whether
the Christian women and the Christian men should veil. Verse 3: "I would have you
know, that the head of every man is Christ." Chrysostom says:
"He cannot be the Head of those not in the Body."73
So, when Paul says 'every man' one must understand it of believers. It is
important to know the Greek word used in the entire passage for "man" is aner, the
adult male or husband, for according to the Oral Law of the Jews the Married man
alone was obliged to wear the tallith. "And the head of the woman is man" obviously,
the head of the wife is the husband. And the head of Christ is God." V. 4: "Every
(Christian) man praying or prophesying, having his head covered dishonoureth his
head."
Since the tallith was a sign of guilt and condemnation, when a Christian
covered his head with it, a sign of condemnation, he dishonored his Head, Christ, who
had atoned for his sin.
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"There is . . . now no condemnation to them that are in Christ Jesus" (Rom 8:1).
V. 5 and 6: "But every woman (i.e. wife, since he who wore the tallith was a husband)
praying or prophesying with her head unveiled dishonoureth her (matrimonial) head:
for it is one and the same thing as though she were shaven. 'For if a woman is not
veiled, let her also be shorn': but if it is a shame to a woman to be shorn or shaven,
let her be veiled."
It was customary in Creek and Eastern cities for women to cover their heads in
public, except women of immoral character. Corinth was full of temple prostitutes.
Some of the Christian Women, taking advantage of their new-found liberty in Christ,
were making bold to lay aside their veils in Church meetings, which horrified those
of more modest type.74
They are here told not to defy public opinion regarding what was considered
proper in feminine decorum. Men and women are of equal value in God's sight. But,
there are certain natural distinctions between women and men without which society,
should be cautious in their innovations, lest they bring reproach on their religion. It
is bad generally when women become too much like men. Angels are onlookers in
75
Christian worship.
NEW TESTAMENT WOMEN
While in Asia Minor, on his second missionary journey, Paul was given. a
vision from the Lord calling him to Macedonia. He came to Philippi and began his
ministry there by speaking to a group of Jewish women, A woman in this group
named Lydia was the first person in Europe to receive Christ through Paul's preaching
(16:6-15, 40). She likely remained a leader of the church in Philippi.
Priscilla was a special friend and colleague of Paul. He met Priscilla and her
husband, Aquila, in Corinth on his second missionary journey. They, like Paul, were
tent makers. They had come to Corinth from Italy (18:1-3). We are told that they
traveled with Paul to Ephesus where he left them to teach the believers there
(15:18,19). Apollos was among their students (18:24-25). Four of the six New
Testament references to this couple list Priscilla's name first (Acts 18: 18.26; Rom.
16:3; Il Tim. 4:19). This suggests that her part of their ministry was at the forefront.
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After Priscilla and Aquila had returned to Rome from Ephesus, Paul sent greetings
to the church that was in their house (Rom. 16:5). It is likely that they co-pastored this
fellowship.
Finally, mention should be made of chapter 16 of Paul's letter to the Romans.
This chapter is a unique and personal view into the church at Rome and its diverse
composition. Many women were prominent in this church. There was Phoebe, the
newcomer whom Paul commends to them (1.2). Phoebe was identified as a deacon
of the church at Cenchrea (1). (Phoebe was likely the bearer of the letter). Then there
was Prisca (3), or Priscilla, who has already been introduced to the reader. Paul also
spoke of Mary (6), Junia (7, though this name could also be masculine), Tryphaena.
Tryphosa and Persis (12), the mother of Rufus (13). Julia and Nereus(15).
Paul takes for granted that women also act as prophets in the Christian assembly.
He insists, however, that they do it in a proper way and do not overstep the gender
difference between women and men (1 Cor. 12:2-16). Women received the Spirit
together with the men in (Acts 2:17). Both Anna and Mary function as prophets. Mary
Magdalene is mentioned in all four Gospels as the primary witness to the
Resurrection. She and the other women, whose names vary, were disciples of Jesus
during his ministry and witnessed his death, burial and resurrection. 76
Paul also refers to the four prophetess daughters of Philip (Acts 21:90).
Eusebius tells us their fame was so great in the early church that the provinces
of Asia argue for their apostolic origin by referring to the burial place of one of them
77
in Asia Minor. Papias of Hierapolis claims to have known them personally.
House churches Acts: (46; 20:7) and preached the Gospel (Acts 5:42). The
assembly was called the "house of God," the New "Temple," because the Spirit dwelt
in it.
There were Wealthy women converts (Acts 17:4:12) exercised decisive
influence on these gatherings. (Acts 12:12), refers to a specific prayer meeting in the
house of Mary, the mother of John Mark. Paul greet Apphia, "our sister," who
together with Philemon and Archippus was a leader of a house church in Colossae
(Phile. 2). The church in Philippi was from Thyatira (Acts 16:14). The author of
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Colossians refers to Nympha of Laodicea and the "Church in her house" (Col.4:15).
78

Paul twice mentions the missionary couple (Priscilla) and Aquila and "the
church in their house" (1 Cor 16:19; Rom. 16:3-5). He wrote the first letter to the Cor
in response to a report made by salves who belonged to the household of a woman
Chloe (1 Cor 1:11).79
There was no reason to assume women were excluded from the leadership of
the house churches or from presiding at worship . . . probably are a later patriarchal
reaction to this leadership of women within the house churches. This assumption is
supported by (1Tim. 2), where the injunction that women should be submissive and
not teach are given in the context of regulation for worship.
Paul mentions women as his missionary co-workers. He uses the Greek verb,
"to Labor" or "to toil," not only for his own missionary evangelizing and teaching but
also for that of women. In (Rom. 16:6, 12), he commends Mary, Tryphena, Tryphosa
and Persis: They have "Labored" hard in the Lord . . . " He affirms that women have
worked with him on an equal basis. (Phil 4:2), Euodia and Syntyche have "contended
side by side with him' Paul considers the authority of both women in the community
at Philippi so great that their dissensions might be a serious threat to the existence of
this community. Priscilla, together with her husband, Aquila were prominent coworks of Paul. They founded and led house churches in Corinth, Ephesus and Rome
(if Rom. 16 is addressed to that community). (1 Cor. 16:19), has greetings from
Priscilla and Aquilius. When Paul sends greetings to the couple (Rom.. 16:3) he
addresses Priscilla first, showing that she is the leading figure, (Also 2 Tim 4:19).
Also Acts 18:2; 18:18,26).
WOMEN WERE WELL KNOW WORKERS
Luke suggests that they were well known. They were tent makers which supported
their evangelistic work. They were expelled from Rome when Claudius banished the
Jews from there. In Ephesus, they ministered to Apollos (18:26). Under Priscilla
Apollos learned "the way of God more accurately." Another words she taught him.
Paul gives the title apostles to, Andronicus and Junia. (Rom. 16:7). Junia was a wellknown name for women then. (Rom. 16: 1) mentions another important woman,
Page -44-

Phoebe. She receives two titles: diakonos of the church at Cenchrae and Prostatis
"of many and of myself as well." Whenever Paul uses the title diakonos for himself
or another male leader, scholars translate it as "Minister," "missionary" or "servant,"
Whereas in the case of Phoebe they make it as "deaconess."
Yet, the text does not show any limits of the office of Phoebe by prescribed
gender roles. She is not the deacon of the "women" in the church, but of the whole
church. Paul uses term diakonos together with synergos (co-worker), as can be seen
in (1 Cor. 3:5,9 and 2 Cor. 6:1,4. 1 Cor. 16:15). Co-workers and laborers are those
who "have devoted themselves to the diakonia of the saints." Diakonoi appear to be
not only itinerant missionaries but leaders in local congregation.
These terms are used in the New Testament also in secular sources to refer to
preaching and teaching. Phoebe's second title prostatis, is usually translated as
"helper" or patroness," . . . literature of the time has the connotation of leading
officer, president, governor or superintendent. In (Thess. 5:12, the verb characterizes
person with authority in the community and (1 Tim. 3:4), and 5:17, it names the
functions of the bishop, deacon or elder. Like other missionaries, Phoebe received a
letter of recommendation.
Paul's letters show that women were among the prominent and leading
missionaries in the early Christian movement. They were preachers, teachers and
leaders. 80
The prominence of women in the early Christian movement is confirmed by
examining the list of names in (Rom. 16). Of the 36 persons mentioned, 16 were
women and eighteen men. In (1 Cor. 11:2-6), Paul concedes to women the gift of
prophecy and the passage however, demands that women adapt to the role definition
of their society.

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Chapter Seven
Those Wonderful English She Preachers
Women of America! You have something to blame yourselves for
in this matter, something to account for to God and the Word. Granted,
but then you are the victims in this land, as the women of all lands are, to
the tyrannical power and godless ambition of man; and we must show who
are responsible in this matter, William Lloyd Garrison

EVERY BELIEVER, EVERY MAN, EVERY WOMAN

And God said, let us make man in our own image, after our likeness: and let
them have dominion over the fish of the sea, and over the fowl of the air, and over the
cattle and over all the earth, and over every creeping thing creepeth upon the earth.
So God created man in his won image, in the image of God created he him, male and
female created he them, (Gen. 1:26,27).
While I believe that the ministry of the Church involves every believer--every
man and every woman. There are only a few that are willing to step on the water with
Jesus to walk where many dare to tread. There are varieties of functions to which
believers are called, yet all are ministers. The proper functioning of each believer in
his or her ministry is essential for the health and vitality of the Church (Rom. l2:46; I Cor. 12:12-31; Eph.( 4:12).
DOROTHY HAZZARD 1640-1687
Dorothy Hazzard, a Baptist woman in Bristol, England, kept a small grocery
shop. She was a devoted Christ that rejected the baptism of infants and other practices
and ceremonies of the state church which the law required her to attend. Keeping her
shop on Christmas day was one way to protest what she and other dissenters
regarded as pagan practices which had crept into the church.
Other believers desired reformation and soon a small group of dissenters
gathered around Mrs. Hazzard. She was outspoken, courageous and apparently a
natural leader. Often the group met for Bible study and worship at her house. Hearing
of godly ministers, members of the group would sometimes go great distances to
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hear them, either in churches or in open fields or meadows. They would take notes
on these sermons and later repeat them, for the group. Bristol was scndalized by this
band, partly because they forsook the state church, but more because they allowed
women to teach and preach. There can be no doubt that Dorothy Hazzard did both.
At Easter time, John Canne, a Baptist preacher came to Bristol. Mrs. Hazzard
heard of his reputation for true religion, and went to hear hem preach. Lydia like, she
insisted he stay at her home. Apparently she gathered the dissenter band, for an
ancient record states, many of the professors. . . went thither to hear him, with Mrs.
Hazzard 81 When the authorities threatened Canne for preaching in Bristol, he
preached out in the country seven miles from town. Wherever he preached, Dorothy
Hazzard and her little band were there.
In Cannes Baptist faith the Bristol band found the truth they had been seeking.
Dorothy Hazzard led them to accept believers baptism and form themselves into the
Broadmead Baptist Church. She was the first woman member and took a leading role
in church life until her death thirty-four years later. Even the men recognized her
courage, coming up with best compliment they could in describing her as like a hegoat before the flock. 82
As a teacher, preacher, Bible study leader, soul winner, and founder of one of
the most famous Baptist churches in England, Dorothy Hazzard left her mark.
She died January 14 1674, and was eulogized as our aged Sister Hazzard.
Nor was Dorothy Hazzard alone in this work. To a degree which might surprise
some today, women were active in leadership roles in early English Baptist churches.
From the very beginning of English Baptist history, women served as deacons,
deaconesses, hostesses to in house churches and frequently as preachers. Baptist
women were also active in America. Baptist women in the Middle Colonies served
as deaconesses and elders, though this was less often true to New England. In
Southern Colonies the Separate Baptist women not only served as deaconesses and
elders but also were known to exercise in public. This latter phrase meant to preach
and among those original Southern Baptists numerous women were often effective
preachers.83
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Those Wonderful English Baptist Women. . . Trailblazers.

KATHERINE PECK OF ABINGDON
Apparently one of the founding members of the Abingdon church in Berkshire,
Katherine and her husband, Simon, were frequently persecuted for their Baptist faith.
Simon, a malster, was quite well-to-do and so his fines were heavy. Finally he agreed
to return to the state church, but Katherine never did. After his death she continued
the struggle to have a Baptist church; but for her courage and persistence, doubtless
the church would have died. Known as one of he staunchest Baptists in the area, she
was finally formally excommunicated. Later she was arrested and in 1684 taken to
London for trial. 84
ANN DUTTON
Mrs. Dutton was not a preacher or deaconess, but she was the most remarkable
Baptist woman of her time. Born in 1692, she became a Baptist as a teenager and later
distinguished herself as a writer. She left twenty-five volumes of letters to friends and
thirty-eight tracts and books on religious subjects. In her extensive autobiography, A
Brief Account of the Gracious Dealings of God with a poor, Sinful, Unworthy
Creature, she appended a cogent defense of the right of a woman both to write and
publish.
At age twenty-two Ann married a Mr. Cattle, but was soon widowed. When she
transferred to the Cripplegate Church in London, before her husbands death, records
show that Ms. Ann Cattle gave a large and every choice account of the work of the
Spirit of God on her soul to the great joy of the Church. 85
Evidently she was a good speaker as well as writer and she ardently defended
the right of women to do both.
In 1721, she married Benjamin Dutton, who as sometimes a Baptist preacher.
Ann manipulated her poor husband ( he was known as Mrs. Duttons husband). When
he was called to the Great Gransden church she agonized over the decision, regarding
it as much a call to her as to him. She was sometime egotistic, had flair for the overly
dramatic, and evidently took some pride in her notable beauty. Despite these flaws,
however, she was a capable and committed Baptist woman whose long years of
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faithful church service and extraordinary writing entitle her to a page in the book of
memory.86
From as early as 1742 female class leaders were appointed at the Foundery
Chapel in London. Both sexes were encouraged to speak of their spiritual life in
public, worship, and exhort fellow Methodists to faith and repentance. Some women,
like Ann Cutler (1759-94) and Hester Ann Roe-Rogers (1756-94), enjoyed such a
reputation for holiness that their lives were made the subject of devotional works.
Other areas of early Methodist life in which women played a leading role included
education (with particular regard to the Sunday School movement), and visiting the
sick. The wives of itinerant preachers were also held in high regard and by the end
of the eighteenth century were considered to have a vital supporting role in their
husbands' ministries.
One of the most important and controversial developments in early - Methodism
was the decision to allow female preaching. By the 1760s, Sarah Crosby (1729-1804)
and Mary Bosanquet-Fletcher (1739-1815) had, with John Wesley's reluctant
approval, made the transition from `exhorting' to preaching the gospel. It is not
known how many women preachers there were in eighteenth-century Methodism but
contemporary sources indicate that their number was not insignificant. It was an
example that the Church of England was not to follow until after the Second World
War.
Lady Selina Shirley was chr. Aug 13, 1707, died June 17, 1791
Lady Selina Shirley was the daughter of Washington Shirley, second First Earl
Ferrers. Selina married the Earl of Huntingdon. After his death in 1741, Selina
devoted her remaining forty give years to the establishment of the Methodist Church.
Appointing Rev. George Whitefield as one of her chaplains, she established sixtyfour meeting houses in England and provided seminaries for the education of
ministers to supply them.
In Lady Huntingdon's day, there was a spiritual bareness in England which
vigorous itinerant preachers began to correct by preaching to large crowds the
indifferent clergy had failed to reach. One Benjamin Ingram, of powerful persuasion,
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had influenced and married Margaret, Lady Huntingdon's sister-in-law. Because of

Margaret, she found the way to Salvation through complete trust in the Lord and
dedicated her life to His work.
Expressing her deep interest to the Wesley brothers, then in England, she went
often to hear them preach.
While the Wesleys, Whitefield and other powerful preachers were reaching the
proletariat, Selina worked valiantly to save the souls of the nobility. Sometimes her
letters received indignant replies. The Duchess of Buckingham wrote: "I thank your
Ladyship for information on the Methodist preaching. Their doctrines are strongly
tinctured with impertinence toward their superiors . . . It is monstrous to be told you
have a heart as sinful as the common wretches who crawl the earth."
The Duchess of Marlborough replied: "Your concern for my improvement and
religious knowledge is very obliging and I hope I shall be the better for your excellent
advice . . . women of wit, beauty and quality cannot bear too many home truths . . .
I am forced to the society of those I detest and abhor. There is Lady Sanderson's great
rout tomorrow night-I do hate the woman as much as I hate a physician, but I must
go if only to mortify and spite her . . . I confess my little peccadillos to you; your
goodness will lead you to mild and forgiving."
Lady Huntingdon was forgiving but her religious wrath matched her moral
indignation and courage when she remonstrated with the Archbishop of Canterbury
for the worldly behavior unbecoming to his position as church leader. When he
laughed her to scorn, Selina arranged an audience with Queen Charlotte and King
George II who sharply rebuked the Bishop.
George Whitefield founded Bethesda in Georgia about 1740. It is the countries
oldest home for boys. Selina inherited Bethesda and upon receipt of it, set aside a day
of prayer and fasting, then began long range plans for making Bethesda the launching
base for a great missionary movement among the settlers and Indians, using
missionaries from Trevecka College in Wales which she had already established for
educating ministers.

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Selina wrote Washing of her plans and appointed William Piercy of St. Pauls
Charleston, Bethesda's president, and sent over her own housekeeper. Before the
missionaries set sail, she laid down strict rules for prayers and services during the
crossing to America. Upon arrival, the missionaries dispersed and began preaching.
Wishing to prove faithful to Whitefield, she obtained advice from Governor
Jams Wright of Georgia, who told her to give full power to the law firm of Tattnall
and Hall, and to call the resident at Bethesda to account, which she did. Lady
Huntingdon never received a penny from her Georgia estates; instead she spent
thousands of pounds of her own paying bills rendered by Mr. Habersham, Mr. Piercy
and the law firm. She rejoiced that no lives were lost in a Bethesda fire caused by
lightning, and sold her jewelry for funds to help restore the buildings. Then the
American Revolution interrupted her good works; also the sad discovery that Mr.
Piercy had been dishonest, cheating her and Bethesda out of a large sum.
When this noble English Lady died, the orphanage was reclaimed by the State
legislature and the management committed to a board of trustees. 87
Letter of John Wesley to Mary Bosanquet, June 13 1771
Mary Bosanquet was one of the first Methodist women preachers. In this letter
Wesley acknowledges her right to proclaim the gospel at a time when such an notion
would have been unthinkable to his colleagues in the Anglican ministry.
'I think the strength of the cause rests there, on your having an extraordinary call.
So, I am persuaded has every one of our lay-preachers: Otherwise I could not
countenance this preaching at all. It is plain to me, that the whole work of God called
Methodism is an extraordinary dispensation of his Providence. Therefore I do not
wonder, if several things occur therein which do not fall under ordinary Rules of
Discipline . . . '
After John Wesley's death in 1791, the attitude of the Wesleyan Methodists
towards the concept of a female preaching ministry changed from reluctant
acceptance to positive discouragement. From 1803, women were effectively restricted
to addressing their own sex and then only under strict conditions. Inevitably, some
women ignored the obstacles placed in their way and continued to preach wherever
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they saw a need. The most famous was Mary Barritt-Taft (1772-1851), who was
responsible for the conversion of a number of later well-known Wesleyan ministers.
In the first half of the nineteenth century Methodism split into several bodies and
it was the breakaway churches which made the most use of their female membership.
The Primitive Methodists and Bible Christians (established in 1811 and 1815
respectively) in particular made extensive use of the novelty value of female
evangelists in expanding into new areas. Even after the practice of employing female
itinerants in the non-Wesleyan churches died out in the closing decades of the
nineteenth century, women continued to act as local preachers in all the major
Methodist denominations and in overseas missions.
Miss Kate Savin Bible Christian Missionary in China c.1896-1919
The status of women began to improve towards the end of the nineteenth
century. In 1890 the Wesley Deaconess Order was established to fill the need for
outreach among the female poor and was used extensively in the large inner-city
missions. Deaconesses were also employed in overseas work from 1894. The
Primitive Methodist and United Methodist Free Churches established similar orders
by the end of the century.
Member of the Wesley Deaconess Order c.1900
In 1910, the Wesleyans officially lifted the ban on women preaching to mixed
congregations and in 1918 officially granted them the same rights and conditions as
male local preachers.
The move towards sexual equality within the Church gathered pace after the
union of the major denominations in 1932 to form the Methodist Church of Great
Britain. The Women's Fellowship was established in 1944 as part of the Home
Mission department to consider problems vital to women. The Fellowship has been
particularly active in social issues.
The first women to be accepted into the full ministry of the Church were
ordained at the Bristol Conference in 1974. Another major landmark in achieving
equality was reached in 1993 when Kathleen Richardson, who had already achieved
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the distinction of being the first female District Chairperson, was elected the first
woman President of the Conference, thereby becoming the head of the Church during
her year in office.
Women and Methodism - Sources Within the Methodist Archives
1. Secondary
A. Printed Books and Pamphlets
Approximately fifty thousand printed books and pamphlets are on deposit at the
MARC, dating from the sixteenth century to the present. The core of the eighteenthcentury holdings is represented by the works of John Wesley, numbering over 1,300
items. The combined personal libraries of Charles Wesley and John Fletcher of
Madeley comprise an additional six hundred volumes.
There is a very fine collection of eighteenth-century anti-Methodist printed
material, consisting of several thousand items including several works by the Baptist
Anne Dutton, and a collection of six thousand tracts and pamphlets dating from 1568
to 1933.
In addition, there are many thousands of published works covering the history
and theology of Methodism and related evangelical movements in Britain and
overseas, many of them from the libraries of the former ministerial training colleges
at Richmond and Hartley Victoria. It is also the policy of the MARC to acquire copies
of modern published books relating to the subject.
Of particular significance to women's studies is the very rich collection of local
histories, biographies and collected lives. The earliest of these date from the late
eighteenth century and include works concerning the pioneer of the Sunday School
movement Hannah Ball (1733-92), the preacher and educationalist Mary BosanquetFletcher (1739-1815), the West African Missionary Hannah Spurr-Kilham (17741832), and from a later period the Bible Christian Mary O'Bryan-Thorne (1807-83).
88

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Periodicals

Since the first issue of the Arminian Magazine in 1778, the Methodist Church
has been active in the publishing of magazines and newspapers. In addition to articles
and letters, the Connexional (national) publications contain obituaries for men and
women of all social classes as well as news from the circuits such as anniversary
celebrations and chapel openings. It is also common to find detailed descriptions of
conversions, deathbed narratives and other spiritual experiences.
Specialized publications exist for most aspects of Church life. Of particular
relevance for women's studies are the magazines of the Wesley Deaconess Order and
the Women's Network of the Methodist Church. 89

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Chapter Eight
Women Sixteenth Century
Then Peter arose and went with them. When he was come, they
brought him into the upper chamber: and all the widows stood by him
weeping, and shewing the coats and garments which Dorcas made, while she
was with them. 40 But Peter put them all forth, and kneeled down, and
prayed; and turning him to the body said, Tabitha, arise. And she opened
her eyes: and when she saw Peter, she sat up. 41 And he gave her his hand,
and lifted her up, and when he had called the saints and widows, presented
her alive, (Acts 9:39-41).

CATHERINE SCOTT
Believe it or not! A womans witness apparently led directly to formation of the
first Baptist church in America!
In early 1639, Roger Williams, a Puritan seeker (later to become famous for his
stand on religious liberty), was persuaded by a remarkable Baptist woman, Catherine
Scott, to make a public profession of his Baptist views. Governor Winthrop of Boston
wrote in his journal, under dat of March 16, 1639, that at Providence Master Williams
being taken, or emboldened by Catherine, the wife of one Scott, to make an open
profession of His Anabaptism, had form a new church. 90
Williams was baptized and in turn baptized about a dozen others. He formed the
church which has survived to this day as the First Baptist Church of Providence,
Rhode Island. Probably the Scotts had become Baptist in England and were among
Baptists known to have migrated to Providence Plantations before 1640. Catherine
was a dynamic and capable woman (her husband was known as (one Scott, husband
of Catherine).
However, despite Catherines influence, no great status can be claimed for
Baptist women at that time. A few years later the Baptist church at nearby Newport
listed the names of men members but did not even list women, children, or slaves,
though all were included in the membership.

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Anne Hutchinson of Boston, Sister of Catherine Scott is probably the first

woman preacher in America but she was never a Baptist as some times reported.
ANNE HUTCHINSON OF BOSTON 1630
Anne Hutchinson of Boston was the first woman preacher in America. In 1630's
She gathered the women of the community into her home weekly to discuss religion.
She preached (though not ordained), taught, and debated religious questions.
Sometimes she gave a public critique of Pastor John Cottons sermon the previous
Sunday, a practice that caused her no little trouble. Her meetings became so popular
that some men began to attend. Described as a woman of ready wit and bold . . .
spirit, she was well-read and displayed considerable theological skill.
Anne Hutchinson offended the Puritan authorities because of her public
preaching and especially because of her antinomian views. She was hailed before
the Boston church in 1638 to be reduced from her errors. However, the minister
appointed to accomplish that task proved unable, for Anne Hutchinson held her own
in the public debate, answering every argument. She rejected some of the righteous
rigidity which marked American Puritanism at that time and advocated more spiritual
freedom under the lordship fo Christ.
Unable to convince her, the men excluded her from the church as an American
Jezebel, and delivered her soul up to Satan. As if that were not enough, they
excluded her from the colony, thus forcing her and her family into exile. It was a
tense moment as this convinced and capable woman turned to walk out of the church
that had rejected her. As she proceed up the aisle, suddenly a young woman arose and
walked with her to the door. It was Mary Dyer.
Twenty-two years later Mary would be hanged in Boston for being a Quaker
preacher, the only woman known to be executed in America for religious reasons.
Mrs. Hutchinson migrated to Rhode Island, where she apparently continued her
preaching, for we read that she exercised publicly. She must have been a woman
of great courage thus to preach in a church where some doubted that women had
souls. 91 This church had Baptist sentiments. Later a group led by Dr. John Clarke
withdrew and by 1644 formed a Baptist church at Newport, the second Baptist church
in America. This may explain why Mrs. Hutchinson is sometimes wrongly identified
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as a Baptist. Mrs. Hutchinson later migrated into New York state where she and her
family were killed by hostile Indians.
In Colonial New England, Baptist sentiments were expressed long before there
were organized Baptist churches. Several people including women, expressed their
views by walking out of church during infant baptism or by closing their eyes and
making a face during that part of the service. Governor Winthrop wrote of The Lady
Moody, a wise and anciently religious woman, being taken with the error of denying
baptism of infants who admonished by the Salem elders where she was a member,
but persisting still and to avoid further trouble, she removed to the Dutch, Probably
in New Amsterdam, later called New York). 92
THE COLONIAL ERA
MARY FISHER

Most of the women preachers in Colonial America were Quakers. The group
originated in England in the 1640's, emphasizing spiritual freedom in worship.
Opponents named them Quakers from their habit of trembling or shaking during
intense religious excitement. After their founder, John Fox, Mary Fisher was the first
Quaker minister. However, this group did not ordain ministers, men or women, in any
formal sense. Among them, whoever had a message from God was free to deliver it.
FIRST QUAKER MISSIONARY TO AMERICA
The first Quaker missionary to America was a woman, Anne Austin. Other
Quaker preachers in those early times included Mary Allen Farnum, Mary Macy,
Narcissa B. Coffin and others. One family, that of Joseph Hoag, provided almost a
dozen preachers. All of Hoags daughters became preachers, as did most of his sons
and their wives. 93
Quakers helped establish Philadelphia, whose name means Brotherly Love, but
they experienced more hostility than love in early America. They were bitterly
opposed not merely for their doctrines but perhaps equally for their acceptance of
women preachers. They were often whipped, fined, and subjected t other indignities.
In New England it was standard procedure for Quaker women preachers, when they
were arrested, to be stripped naked examined by Puritan authorities for any mark of
Satan upon them. 94
MARY DYER 1630-1660
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In 1660, Mary Dyer was hanged in Boston; she was one of four Quaker martyrs
in Colonial America. She was a woman of strong convictions and a well-known
preacher among the Quakers. As early as 1638 she showed sympathy for Anne
Hutchinson. Mary Dyer was described by Governor Winthrop as a very proper and
fair woman,. . . notorious infected with Mrs. Hutchinsons errors, and very censorious
and troublesome (she being of a very proud spirit, and much addicted to revelations).
95

On a trip to England in 1652, she was converted to Quaker views and returned
to this country in 1657 as a Quaker preacher.
Twice exiled from Boston and warned never to return, Mary Dryer persisted in
preaching. In 1659 she was convicted, along with three Quaker men, and sentenced
to hang. Two of the men were hanged at that time, but on the steps of the gallows,
Mrs. Dyer was pardoned on the condition that she would cease to preach. She refused
and the next year despite the pleas of many in authority, including Governor
Winthrop, she was hanged. Observers remarked that Mary Dryer did hang as a flag
to symbolize her faith.96

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Chapter Nine
Womens Eighteenth Century
And I entreat thee also, true yokefellow, help those women which
laboured with me in the gospel, with Clement also, and with other my
fellowlabourers, whose names are in the book of life, (Phil 4:3).

SARAH MOORE GRIMES (1792-1872)

Sarah Moore Grime (1792-1872) and her younger sister Angelina (1804-1879)
was born in South Carolina, to a slave holding family. The Sisters were devout
Quakers. Angelina, the more beautiful and eloquent of the two, began to address
small groups of women under the auspices of the recently organized Female Anti
Slavery Societies. Her description of slavery as she had seen it quickly attracted
larger and larger audiences. Soon she and Sarah were speaking before thongs of both
men and women. They found that the rigid limits imposed by the Quaker Society on
the behavior of women could not be disregarded without consequence. 97
The Congregationalist clergy issued a Pastoral Letter, which was read from
the pulpit of every Congregational Church in the State. Without mentioning the
Grimkes by name, the letter severely condemned their actions in speaking of publicly
and abandoning their rightful sphere, which they taught that God himself had
assigned. The Massachusetts clergy warned womankind there was danger of
permanent injury, to the female character if such unwomanly activities should be
pursued. 98
Sarah Grimke Letters on the Equality of the Sexes and the Condition of Women
were originally designed to present her views on feminism but she used them as a
means to answer the churchmen as well. The Author uses wit and acerbity as
formidable weapons; all she asks of her brothers, is that they take their feet from off
our necks.99
ELIZABETH 1765-1866
A Colored Minister of the Gospel, Born in Slavery: 100
I WAS born in Maryland in the year 1766. My parents were slaves. Both my
father and mother were religious people, and belonged to the Methodist Society. It
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was my father's practice to read in the Bible aloud to his children every Sabbath
morning. At these seasons, when I was but five years old, I often felt the
overshadowing of the Lord's Spirit, without at all understanding what it meant. These
incomes and influences continued to attend me until I was eleven years old,
particularly when I was alone, by which I was preserved from doing anything that I
thought was wrong.
Some years from this time I was sold to a Presbyterian for a term of years, as he
did not think it right to hold slaves for life. Having served him faithfully my time out,
he gave me my liberty, which was about the thirtieth year of my age.
As I now lived in a neighborhood where I could attend religious meetings,
occasionally I felt moved to speak a few words therein; but I shrank from it--so great
was the cross to my nature.
I did not speak much till I had reached my forty-second year, when it was
revealed to me that the message which had been given to me I had not yet delivered,
and the time had come. As I could read but little, I questioned within myself how it
would be possible for me to deliver the message, when I did not understand the
Scriptures. I went from one religious professor to another, enquiring of them what
ailed me; but of all these I could find none who could throw any light upon such
impressions. They all told me there was nothing in Scripture that would sanction such
exercises. It was hard for men to travel, and what would women do? These things
greatly discouraged me, and shut up my way, and caused me to resist the Spirit. After
going to all that were accounted pious, and receiving no help, I returned to the Lord,
feeling that I was nothing, and knew nothing and wrestled and prayed to the Lord
that. He would fully reveal his will, and make the way plain.
Whilst I thus struggled, there seemed a light from heaven to fall upon me which
banished all my desponding fears, and I was enabled to form a new resolution to go
on to prison and to death, if it might be my portion: and the Lord showed me that it
was his will I should be resigned to die any death that might be my lot, in carrying his
message, and be entirely crucified to the world, and sacrifice all to his glory that was
then in my possession, which his witnesses, the holy Apostles, had done before me.
It was then revealed to me that the Lord had given me the evidence of a clean heart,
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in which I could rejoice day and night, and I walked and talked with God, and my
soul was illuminated with heavenly light, and I knew nothing but Jesus Christ, and
Him crucified.
One day, after these things, while I was at my work, the Spirit directed me to go
to a poor widow, and ask her if I might have a meeting at her house, which was
situated in one of the lowest and worst streets in Baltimore. With great joy she gave
notice, and at the time appointed I appeared there among a few colored sisters. When
they had all prayed, they called upon me to close the meeting, and I felt an impression
that I must say a few words; and while I was speaking,101 the house seemed filled
with light; and when I was about to close the meeting, and was kneeling, a man came
in and stood till I arose. It proved to be a watchman. The sisters became so frightened,
they all went away except the one who lived in the house, and an old woman; they
both appeared to be much frightened, fearing they should receive some personal
injury, or be put out of the house. A feeling of weakness came over me for a short
time, but I soon grew warm and courageous in the Spirit. The man then said to me,
"I was sent here to break up your meeting. Complaint has been made to me that the
people round here cannot sleep for the racket." I replied, "a good racket is better than
a bad racket. How do they rest when the ungodly are dancing and fiddling till
midnight? Why are not they molested by the watchmen? And why should we be for
praising God, our Maker? Are we worthy of greater punishment for praying to Him?
And are we to be prohibited from doing so, that sinners may remain slumbering in
their sins?" Speaking several words more, he turned pale and trembled, and begged
my pardon, acknowledging that it was not his wish to interrupt us, and that he would
never disturb a religious assembly again. He then took leave of me in a comely
manner and wished us success.102
Our meeting gave great offence, and we were forbid holding any more
assemblies. Even the elders of our meeting joined with the wicked people, and said
such meetings must be stopped, and that woman quieted. But I was not afraid of any
of them and continued to go, and burnt with a zeal not my own. The old sisters were
zealous sometimes, and at other times would sink under the cross. Thus they grew

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cold, at which I was much grieved. I proposed to them to ask the elders to send a
brother, which was concluded upon.
We went on for several years, and the Lord was with us with great power it
proved, to the conversion of many souls, and we continued to grow stronger.
I felt at times that I must exercise in the ministry, but when I rose upon my feet
I felt ashamed. So I went under a cloud for some time. I endeavored to keep silence;
but I could not quench the Spirit. I was rejected by the elders and rulers, as Christ was
rejected by the Jews before me, and while others were excused in crimes of the
darkest dye, I was hunted down in every place where I appointed a meeting. Wading
through many sorrows, I thought at times I might as well be banished from this life,
as to feel the Almighty drawing me one way, and man another; so that I was tempted
to cast myself into the dock. But contemplating the length of eternity, and how long
my sufferings would be in that unchangeable world, compared with this, if I endured
a little longer, the Lord was pleased to deliver me from this gloomy, melancholy state
in his own time; though while this temptation lasted I roved up and down, and talked
and prayed. 103
I often felt that I was unfit to assemble with the congregation with whom I had
gathered, and had sometimes been made to rejoice in the Lord. I felt that I was
despised on account of this gracious calling, and was looked upon as a speckled bird
by the ministers to whom I looked for instruction, and to whom I resorted every
opportunity for the same; but when I would converse with them, some would cry out,
"You are an enthusiast; and others said, "the Discipline did not allow of any such
division of the work; until I began to think I surely must be wrong. Under this
reflection, I had another gloomy cloud to struggle through. After awhile I felt, much
moved upon by the Spirit of the Lord, and meeting with an aged sister I found upon
conversing with her that she could sympathize with me in this spiritual work. She was
the first one I had met with, who could fully understand my exercises. She offered to
open her house for a meeting, and run the risk of all the church would do to her for
it. Many were afraid to open their houses in this way, lest they should be turned out
of the church.
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I persevered, notwithstanding the opposition of those who were looked upon as

higher and wiser. The meeting was appointed, and but few came. I felt much
backwardness, and as though I could not pray, but a pressure upon me to arise and
express myself by way of exhortation. After hesitating for some time whether I would
take up the cross or no, I arose, and after expressing a few words, the Spirit came
upon me with life, and a victory was gained over the power of darkness, and we could
rejoice together in his love.104
As for myself, I was so full I hardly knew whether I was in the body, or out of
the body--so great was my joy for the victory on the Lord's side. But the persecution
against me increased, and a complaint was carried forward, as was done formerly
against Daniel, the servant of God, and the elders came out with indignation for my
holding meetings contrary to discipline--being a woman.
Thus we see when the heart is not inspired, and the inward eye enlightened by
the Spirit, we are incapable of discerning the mystery of God in these things.
Individuals creep into the church that are unregenerate, and after they have been there
awhile, they fancy that they have got the Grace of God, while they are destitute of it.
They may have a degree of light in their heads, but evil in their hearts; which makes
them think they are qualified to be judges of the ministry, and their conceit makes
them very busy in matters of religion, judging of the revelations that are given to
others, while they have received none themselves. Being thus mistaken, they are
calculated to make a great deal of confusion in the church, and clog the true ministry.
105

These are they who eat their own bread, and wear their own apparel, having the
form of godliness, but are destitute of the power.
Again I felt encouraged to attend another and another appointment. At one of
these meetings, Some of the class-leaders were present, who were constrained to cry
out, "Surely the Lord has revealed these things to her," and ask one another if they
ever heard the like? I look upon man as a very selfish being, when placed in a

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religious office, to presume to resist the work of the Almighty. He does not work by
man's authority. I did not faint under discouragement, but pressed on. 106
My eighty-seventh year had now arrived, when suffering from disease, and
feeling released from traveling further in my good Master's cause, I came onto
Philadelphia, where I have remained until this time, which brings me to my ninetyseventh year. When I went forth, it was without purse or scrip, and I have come
through great tribulation and temptation--not by any might of my own, for I feel that
I am but as dust and ashes before my almighty Helper, who has, according to his
promise, been with me and sustained me through all, and gives me now firm faith that
He will be with me to the end, and, in his own good time, receive me into his
everlasting rest.
A brief account is added of Elizabeth's last sickness and death, which occurred
Sixth Month 11th, 1866. She possessed naturally great force of character, a
determined will, acute perceptions, with extreme nervous susceptibility.107
BAPTIST WOMEN IN MISSION
Mary Webb
Born in Boston in 1779, Mary Webb (Polly to close friends) formed the
Boston Female Society for Missionary Purposes in 1800. Without Mary Webb, Lottie
Moon might have finished out her days as a Georgia school Teacher and never been
heard of by Southern Baptists. No annual offerings are named for Mary Webb, and
few even remember who she was. However, this tiny little woman, all her life
confined to a wheelchair, probably did more than any other woman to arouse the
Baptist denomination to missionary zeal in the early nineteenth century. 108
The Boston Female Society for Missionary Purposes in 1800 was led by a
hopeless cripple, as of little importance. The Boston Female Society was perhaps
the earliest womens missionary organization in Amer. The impact of this little
society and its dynamic founder was beyond calculation. It came into existence at a
time when Baptists in America gave little thought to foreign missions. This society
became the pattern for hundreds of similar womens mission societies which sprang
up within a few years all over the new nation. By their Bible study these Baptist
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women began to recover the biblical message of a missions, and doubtless shard these
insights with their husbands, brothers and pastors. 109
An early effort to involve Baptist churches in America in missionary work came
with the well known Massachusetts Baptist Missionary Society. It was founded in
1802 in the same church Mary Webb attended and was led by her beloved pastor
Thomas C. Balwin.110
The women met together, just as women. They learned to study the Bible, speak
out and express their convictions and pray as women. It was important to them that
no men present. In these societies Baptist women learned that to had voices and
minds. They too could organize, promote and lead. Their efforts to produce leaflets
and literature revealed that Baptist women could write. Though at that time few
women earned or controlled much money, the women discovered those regular
offerings of even a penny a week would eventually mount up.
The involvement of women is important for missions but it went far beyond
missions. The discovery of mission open a door for Baptist women to more active
involvement in the total church. The story of women in missions is vital to
understanding the role of women in Baptist history.111

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Chapter Ten
Nineteenth Century Women
In the light of this truth of the Body of Christ and the need
for its rapid maturing in view of the Lords soon return, we
earnestly pray that through this message every Christian woman
who has been called of God to witness for Him in proclaiming
godliness may be strengthened to fulfill her ministry. We pray with
the empowering assurance that the Word of God is n harmony with
the call of God which she has received. We also pray. Still, more
that the Holy Spirit may call out witnesses, male and female, to the
Cross of Christ in this last hour of the Christian dispensation.
Jesse Penn Lewis

The Nineteenth century was a time of change and reform in America. After the
War of 1812, which settled the continued existence of the United States as a separate
nation, efforts were made to change the way of life in this country. Among the reform
crusades were anti-slavery, health reform, organized benevolence and the womens
movement. In each of these, women took a leading role. This helped prepare them and
the nation, for their increasing role in the church.
Women were prominent in the fervent revivals of the Second Great Awakening.
This great nationwide revival, which broke out shortly after 1800,s was marked by
fervent camp meetings and new styles of evangelism. The camp meetings, beginning
at Cane Ridge, Kentucky, changed many traditional practices. People gathered for
miles around, cleared out a place in the woods, and held services at night by
torchlight. The camp meetings were social as well as religious events and served to
bring people together for late summer camp outs.
Thousands might attend one camp meeting. The preachers usually stood on
platforms erected for that purpose, standing several feet above the ground. From these
crude pulpit stands, the preachers would harangue the milling crowds. There might
be as many as four or five preachers speaking at various places in the camp. People
who wanted to be converted were invited to come to the front, to a clearing

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sometimes known as the pen. These exhorters and praying people would work with
them singly or in small groups.
The exhorters function was to help the convert work through to conversion, to
lead him to accept and act upon the preachers message. A large number of exhorters
were women, and they were known to be quite effective. This was a speaking role,
at times almost a preaching role for women. Women were also prominent in the camp
meeting singing. 112
CHARLES FINNEY
Charles G. Finney, the converted lawyer credited with transforming styles of
evangelism in America. He allowed women to pray and testify in public. This gave
a prominence to women in religion that was quite unusual for the 1830's. Later he
served as president and professor of theology at Oberline College and Lane Seminary
in Ohio Schools with an early tradition for accepting women in ministry. Some
historians also trace the Holiness Pentecostal movement which emerged from
Methodism in the 1880's to Finneys spiritual views. Perhaps in some limited,
therefore, the prominence o women preachers in the Holiness churches stems from
principles of equality advocated by Finney.113
SARAH WORRALL LANKERFORD
On May 21, 1835, at 2:30 P.M., Sarah Worrall Lankerford experienced her
assurance of entire sanctification. In August, she consolidated the prayer groups she
attended at both the Allen Street and Mulberry Street Methodist churches in New
York City into one meeting held at 54 Irvington Street. This was a home she and her
merchant husband, Thomas, shared with her sister Phoebe and her sisters husband,
Walter Palmer, a physician.
That prayer meeting, known around the world as the Tuesday Meeting for the
Promotion of Holiness, continued for more than sixty years.114 Although Phoebe
was a member of the prayer circle, she did not experience sanctification until after an
experience on the evening of July 26th, 1837, between the hours of eight and nine
oclock. She testified, The Lord gave me such a view of my utter pollution and
helplessness, apart from the cleansing, energizing influence of the purifying blood of
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Jesus, and the quickening aids of the Holy Spirit. I have ever since retained a vivid
realization of the fact. 115
Then, Phoebe became the more famous of the sisters through the publication of
The Way of Holiness, Faith and Its Effects and Present to My Christian Friend on
Entire Devotion to God. She substantially changed the concept of holiness. The
influence of the Coast and into Canada, culminated in the Holiness Revival of
185758. Their message and was telegraphed across the country. The Lankfords and
the Palmers were of English stock and were Methodists, the offspring of John
Wesley. 116
WOMEN AND METHODISM IN ENGLAND
The prominent role women were to play in the Holiness tradition was
foreshadowed in early Methodism.
Susanna Wesley, mother of John and Charles Wesley, is often called the Mother
of Methodism. She exercised powerful influence over her ten Children. She taught
them six hours a day in her home school. She met each of them for private tutoring
and prayer one evening a week.
John left home with the influence of his mother. He sought her advice to the time
of her death. It was her practical counsel to allow laymen to preach in a manner that
led the way to his allowing laywomen to preach as well. By her example of teaching
the Gospel, she convinced him other women could do the same.
John Newton has suggested she also had a major effect on Wesleys formulation
of the doctrines of Christian Perfection, of Assurance and the Witness fo the Holy
Spirit. 117
Susanna Wesley exercised religious leadership outside the home as well.
Exasperated abut her limits in the home she wrote to her husband, It came into my
mind that though I am not a man nor a minister of the Gospel, and so cannot be used
in such a worthy employment as they were, yet if my heart were sincerely devoted to
God, and if I were inspired with a true zeal for His glory and did really desire the
salvation of souls, I might do something more than I do.118

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Shortly after this, she turned her Sunday family worship into an evening service
which 200 people attended regularly. When her husband returned home, he
questioned the propriety of a woman leading the service, but he could not deny her
success, so he capitulated.
Under such influence, Wesley could not deny women a positive role in religious
activities. From the beginning, many women took an active part in Methodism. In
1739 she appointed women as leaders of the classes in Bristol and after prolonged
consideration he allowed women to serve as local preachers and itinerant ministers,
though they were never ordained.
Since these early classes comprised more women than men, The women could
have out voted the men in the regional meetings. But, Wesley was not threatened.
God owns women in the conversion of sinners, he once said, Who am I that I
should withstand God? 119
Before Wesley, Wearmouth explained, it was unheard of in England, that women
hold positions in government or in the church. The emancipation of womanhood
began with him. 120
He, more than any man in the 18th century England, encouraged women in the
service of Christ and humanity. 121
MRS. SARAH CROSBY
The first woman Wesley encouraged, though reluctantly at first, was Mrs. Sarah
Crosby. Early in her ministry she encountered resistance to her preaching. The
question happened unexpectedly when Mrs. Crosby found 200 people at her class
meeting. The large crowd prevented an intimate discussion as was the custom, so
Mrs. Crosby simply stood up and testified of her life with Christ. Wesley applauded
her action, although he requested that she not preach. Praying and giving short
exhortation and testimonies were acceptable. Wesley informed. But taking a text and
expounding it beyond four or five minutes were out of order.122 Her unusually
successful ministry forced Wesley to change his mind and he gave her, including
other women permission to preach.
MRS. MARY FLETCHER
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Mrs. Fletcher was another woman encouraged by Wesley. She preached to

crowds of 2,000 to 3,000 people. After the death of her husband, Wesley exhorted her
to preach as much as possible. He described her preaching as, fire, conveying both
light and heat to all that heard her.
Her manner of speaking was smooth, easy and natural, even when the sense in
deep and strong. 123 Mrs. Fletcher withstood much mockery in her faithfulness to the
work to which God had called her. On one occasion, when responding to the criticism
and it was immodest for a woman to preach she retorted: Now I do not apprehend
Mary could in the least be accused of immodesty when she carried the joyful news of
her lords resurrection, and in that sense taught the teachers of mankind. Neither was
the woman of Samaria to be accused of immodesty when she invited the whole city
to come to Christ neither do I suppose Deborah did wrong in publicly declaring the
message of the Lord . . . 124
MRS. HESTER ROGERS
Mrs. Hester Rogers was also important in early Methodism. She visited the sick
and poor, instructed penitents and counseled believers. According to her biographer,
she was the leader of several classes and lead hundreds to according to her
biographer, she was the leader of several classes and lead hundreds to Christ. Other
women were Hannah Ball, Francis Pawson, Mary Taft, Sara Bentley, the Countess
of Huntington and others. Women positively did play an important role in early
Methodism.
Biblical Commentator Adam Clarke also encouraged women in the ministry.
Clarke writes, Under the blessed Spirit of Christianity they (women)have equal
rights, equal privileges, and equal blessings, and let me add, they are equally useful.
125
At a time in Israel when many men were available, God called Hulda, a woman to
prophesy. Clarke also believed God still called women to prophesy. To prophesy not
just in the restricted sense of foretelling, but also resist the broader sense of
preaching, exhorting, praying, and instruction> At Pentecost the Spirt was poured
out to the daughters including the sons and all prophesied and spoke in tongues. The
gifts shall not be restricted to anyone class or order of people.126 Least of all should
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they be withheld from women, for the influence of one woman was equal to the
influence of men. 127
AMERICAN REVIVALISM AND OBERLIN COLLEGE
The tendencies to fuller participation of women within Methodism were
intensified on the American scene by contact the Revivalism and pre-Civil War
reform movements. Revivalism itself, especially the forms practiced by Charles G.
Finney, tended to give more permanence to the place of women. Apparently, it was
Finneys most famous convert and assistant, abolitionist Theodore Weld, who first
pushed Finney in this direction.
On the night of his conversion, Weld testified and encouraged women to do the
same with the result that seven females, a number of them the most influential female
Christians in the city, confessed their sin in being restrained by their sex, and prayed
publicly in succession at that very meeting. 128
This action caused much discussion throughout western New York. In fact, the
practice became one of the new measures for which Finney was so severely
criticized.
Revivalism coalesced with the rising tide of the holiness emphasis on
Christian Perfection in the early years of Oberlin College. Among the many reforms
(Abolitionism Peace Movement, and physiological reforms, etc.) to which Oberlin
was committed was female reform. Oberlin became the first coeducational college
in the world. 129
Asa Mahan, whose later writings were widely distributed and read in Holiness
circles, was the first president, while Finney served as professor of theology before
succeeding Mahan in the presidency.
Earlier revivalist tendencies to give prominence to women were developed at
Oberlin even beyond Finneys inclinations. Finney insisted that the scripture did not
forbid the speaking or praying of women in mixed assemblies. He, unlike other
professors, encouraged women to participate in class discussions. But he never went
as far as Mahan in advocating that women give commencement addresses.130

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Of all the Oberlin faculty, Mahan apparently was the most liberal. In his
autobiography he suggested for a monument epitaph: That I was the first man in the
human race who conducted women in connection with members of the opposite sex,
through a full course of liberal education, and conferred upon her the high degrees
which had hitherto been the exclusive prerogative of men. 131
Many Oberlin graduates became some of the most important feminists of that
period.
LUCY STONE
Lucy Stone, the most well known of these became notorious for working out a
marriage contract which provided equal legal and personal rights for hersef and her
husband, Henry B. Blackwell. 132 Also, among those graduates was Antoinette Brown,
the first woman to be ordained and Sallie Holly, a famous anti slavery lecturer.133
PHOEBE PALMER 1829 AND HER IMPACT
The Holiness leadership passed to Phoebe Palmer, Methodist laywoman, who
was evangelist and editor of Guide to Holiness. She was the major force behind the
mid 19th century Holiness revival.
Being an organizer by nature, she was one of the first officers of the Ladies
Home Missionary Society and a founder of The Five Points Missions in New York.
She was responsible for the establishment of a mission in China, which her physician
husband, Dr. Walter C. Palmer, and friends supported. She was also instrumental in
the establishment of Garrett Biblical Institute and The Drew Theological Seminary.
More outstanding than sister Sarah Lankford in 1829 for the promotion of Holiness,
quickly expanded. Her revival work took her through Canada, United States and
Britain where she claimed 25,000 converts. 134
She fervently preached the doctrine of Holiness as one Brooklyn Minister
reported: She showed the Church of God there were mountain peaks of
sanctification that it had never attained and created in the souls of us who had not
reached that elevation, a longing for the glorious ascent.135
Mrs. Palmer, however, was not without opposition, and many churches still
barred woman from praying, speaking or preaching. Mrs. Palmer found this
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intolerable and in 1859 produced a 421-page book, The Promise of the Father, in
defense of the call and need of women to speak in public. She argued that the promise
of the Father in Joel 2:28 was that in the latter days the Spirit was to be poured out
on the daughters including the sons; both were expected and compelled to pray,
prophesy and preach.
Mrs. Palmer tried to avoid the question of Womens Rights. But she did note
that some reforms planned in recent movement may, in various respect, be decidedly
advantageous. She believed it would not be undignified for women to play a
prominent part in legislative halls and church conventions. 136
She argued, The ordinary way for women to serve was not in preaching and
governing. However, she insisted, In unusual circumstances, God breaks out of this
pattern. She points to the Old Testament as proof of her statements, just as it is seen
in the call of Deborah and Hulda to prophesy and Queen Victoria to govern.
Mrs. Palmer, discussed the main objection to allowing women to speak; Pauls
prohibition, Let your women keep silence in the churches. She first pointed out the
inconsistency of those who apply the prohibition. They apply it literally to preaching
but not to other forms of participation, for they do allow women to sing, pray and
respond in liturgies. She then examined the circumstances under which the
prohibition was given.
She found it was written to the church at Corinth which was experiencing
disorder she states. Then, she correctly shows that women were free to speak in
churches as shown in the Bible. Paul knew this also because he writes about women
using the gift of prophecy.
She says, Paul was not referring to the exercise of the gift of prophesy, which
. . . he plainly admits when he says that every woman who prays or prophesies with
her head uncovered dishonors her head, (I Cor. 11:5). 137
Mrs. Palmer added: Surely, clearly the irregularities here complained of were
peculiar to the Church of Corinth and we may presume, were not even applicable t
other Christian churches of Pauls day, much less Christian churches of the present
day, as no such disorder exist.138
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Passages such as, I suffer not a woman to teach nor usurp authority over the
man, and If they will learn anything, let them ask their husbands at home. Mrs.
Palmer explained, do not pertain to the question of preaching, but rather to the
question of usurping authority which is wrong for both men and women. While
saying this and while insisting that the New Testament raised the position of women,
Mrs. Palmer still held to some distinction between men and women.
Adam was first formed then Eve, and all the daughters of Adam must
acknowledge man first in creation as long as time endures. 139
In Chapter 11, Mrs. Palmer stated the thesis of her book about a question: Has
not a gift of power, delegated to the church on the day of Pentecost, been neglected?
Or, has not a marked specialty of the Christian dispensation been comparatively
unrecognized and kept of use? 140
Mrs. Palmer Next asked if the tongue of fire descended alike upon Gods
daughters as upon his sons and if the effect was the same? She answered with an
emphatic yes because both daughters and sons received the cloven tongues and
both then began to preach. 141
But, this distinction, she explained is no longer applicable since it was based on
an obsolete Oriental custom. 142
She discussed Phoebe, deaconess of the Church of Cenchrea who propagates the
Gospel in Foreign countries. 143
She noted the many women whom Wesley encouraged to preach but lamented
the present trend to discourage women. 144
She praised the Quakers for allowing women to preach and she described many
Americans who, after responding to the doctrine of Holiness, became great witnesses
for Christ. She also noted that after man responded to this doctrine their attitudes
changed. They became much more open to allowing women to preach.
While Mrs. Palmer insisted on the right of women to preach. She never pressed
for ordination. Her reason for this was not that women are not suitable for ordination,
but that the whole system of ordination was unscriptural and vastly different from the
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New Testament church where everyone . . . man, woman and child . . . were called
to preach the Gospel. 145
Lastly: Mrs. Palmer summarized her plea and concern as follows:
The church in many ways is somewhat a potters field, where the gifts of women
as so strangers, are buried.146
CATHERINE BOOTH
The effect of Mrs. Palmer was felt throughout Canada, Britain and United
States. Two prominent women, particularly, felt this influence. In Britain the most
well- known of these was Catherine Booth, wife of William Booth, founder of the
Salvation Army. After hearing Mrs. Palmer preach, Catherine was overjoyed. But,
then appalled to read a pamphlet which denied on supposedly scriptural ground the
right of Mrs. Palmer and other women to preach.147
Catherine responded with a 32-page pamphlet on Female Ministry. She
described Jesus humane attitude to women, the work of the prophetess in the
Testament, Etc. She, like Mrs. Palmer, argued that at Pentecost, The Spirit was given
to the female according to the male disciple and this is cited by Peter, as the peculiar
specialty of the later dispensation, and what a remarkable device of the devil that he
has succeeded in hiding this to the time of her deliverance draweth night. 148
Soon after the pamphlet was written, Catherine, in a religious experience
during an illness, promised to obey God whatever that might mean. She found what
that meant a few Sundays later when she felt God telling her to go to the pulpit and
confess her call to preach. She went and began a ministry which was to last the rest
of her life. William became sick soon after this and Catherine took his place in the
pulpit. She went to his mother: William is very pleased and says he feels comfortable
at home minding the barns, knowing who was supplying his place.149
When William did not get better for some time, Catherine not only preached
but she also carried out all his duties as Superintendent at Gates head. By this time,
William was thoroughly convinced of the right of women to preach. And of the
equality of men and women, but this was not so when he first met Catharine.

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Woman has a fiber more in the heart and a cell less in the brain, he argued
in a training and opportunities were solely responsible for womens secondary place
in society. Unless William would change, Catherine threatened, the engagement
would have to broken.150
Gradually, William began to acquiesce and three years later, in 1855, they were
married. The following year in her first published article in The Connection
Magazine, she pointed out that Women were last at the Cross and the first at the
sepulcher, and she pled. Oh that the Church would excite its female members to
emulate their zeal and remove all undue restraints to its development. 151 I believe
it is impossible to estimate the extent of the churchs loss, where prejudice and
custom are allowed to make the outpouring of Gods Spirit upon His handmaidens
null and void. 152
In the next three years Catherine gave birth to two of her eight children and
from the beginning she taught them equality. I have tried to grind it into my boys that
their sisters were just as intelligent and capable as themselves. Jesus Christs
principles were to put women on the same platform as men, although I am sorry to
say His apostle did not always act upon it.153
In the Salvation Army, founded several years later, Christs principles of
equality were clearly enforced. It emphatically declared that no laws can be good in
effect that professes to care for and guard the interest of one sex at the expense of the
other.154
In 1934, Evangeline Booth, daughter of Catherine and William was elected in
the highest office in the Army that of General. In 1861, Catherine and William broke
from the Methodist Church and traveled throughout England conducting revivals to
double their power for good and they often held separate meetings and crowds
thronged to hear Catherine.
In Portsmouth the crowd averaged 1,000 people for 17 consecutive weeks, and
at Hastings 3,500 attended nightly. Some attended just to hear a woman, for her
advertisements read: Come hear a woman preach. But, more than curiosity as her
remarkable powers was a preacher coupled with her complete devotion to God that
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sustained the interest of her listeners. In contrast to her complete devotion to God that
sustained the interest of her listeners and in contrast to the intellectuals of London
until her success there convinced them in 1865 to open a mission which became the
Salvation Army in 1878.
Catherine preached to royalty, she did not hesitate to lobby with Queen
Victoria for changes in oppressive laws, and she fearlessly castigated the wealthy for
their responsibility t the poor. Catherine continued to preach and write (writing half
a dozen books) for the rest of her life. When she died, all England mourned and fifty
thousand people filed past her coffin.
William reflected at her death that she was truly the Salvation Army Mother.
Other religious organizations had Fathers as guides and authorities but God in his
wisdom, and mercy gave the Salvation Army a Mother and a Father. While William
was the creative organizer, she had the critical and analytical intellect. Today
Catherine Booths place in the founding of th Salvation Army is often ignored. But
at her death her cofounder husband recognized the place that was rightfully hers.
Catherine Booth not only attained a position hitherto foreign to women but she
fought for the equality of all women. She was to the end of her days, an unfailing,
unflinching, uncompromising champion of womens rights.155
Declared her son-in-law biographer Booth Tucker, One half of her mission
was in resurrecting the buried talents of her sex, the other half in humanizing . . . the
spiritual in bringing religion out of the vague . . . into the area of practical politics.
And though much too idealistic, he claimed, when an unprejudiced posterity
distributes its award, surely no secondary place will be allotted to her who fought and
won the Waterloo of womens equal right to serve and save, canceling the absurd
monopoly of man, and banishing the perpetual and in glorious exile, the dictate of
prejudice and pride. 156
Also, influenced by Phoebe Palmer was Francis Williard, founder and long
term president of the Worlds Womens Christian Temperance Union.

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In 1856, during a revival meeting to Evanston, she was sanctified under the
ministry of Dr. and Mrs. Palmer. Although there, is some doubt about the extent of
later identification with the Holiness movement.
LUCRETIA MOTT
The most famous Quaker preacher in early America was Lucretia Mott. She was
born in 1793, and entered the ministry at the age of twenty-five. . She also became
an outstanding leader in various reform movements, including anti slavery. She was
one of the first women to grasp clearly that before women could strike a blow for the
slaves, they would have to assert their own freedom as women.
Other than the Quakers and a few informal preachers like Anne Hutchinson, one
finds little ministerial activity by women in Colonial America. Some of the New
England churches had deaconesses, but few of them assumed speaking roles.
However, the pastors wives were an influential group in the own way. They kept the
family together while their husbands were traveling, establishing churches. There are
many such examples of wives who tended crops, cared for growing families, and kept
the home fires burning in a most courageous way. Their names seldom appear in
church records, but without them the pastors could not have done their home mission
work. Perhaps many of the young ministers followed the advice of a veteran who
advised them to get wives of the old Puritan stamp . . . those who can pail a cow,
and churn the butter and be proud of a jean dress of a checked apron. 157
Important People
ELIZABETH LADY STANTON (1815-1902)
Stanton was born in 1815 into an affluent family in Johnstown, New York, her
parents, Daniel and Mary Livingston Lady, preferred boys. One of Stanton's earliest
memories was of her parents' disappointment on the birth of her younger sister. While
growing up, Stanton tried to copy her brothers' academic achievements. She attended
Johnstown Academy and studied Greek and mathematics. She also learned to ride and
manage a horse and became a skilled debater. After she graduated in 1830, she
convinced her father to allow her to attend the Troy Female Seminary in New York.

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It was one of the first women's academies to offer an advanced education equal to that
of male academies. Here she studied logic, physiology, and natural rights philosophy.
Stanton's father was a judge and lawyer, and after she returned from the academy
in 1833, she read law in his office and watched how he handled his cases. Seeing
firsthand how women suffered legal discrimination, she resolved to change the laws.
She also became involved at this time with the abolitionist movement and was
exposed to progressive-thinking reformers. One of these was the journalist Henry
Stanton, whom she married in 1840 against her father's wishes.
Stanton traveled with her husband to London to attend the World Anti-Slavery
Convention in June 1840. Here Stanton met Lucretia Mott, who was to become her
close friend and intellectual mentor. When the convention refused to recognize
women as legitimate delegates, Stanton and Mott were humiliated and angered. They
resolved to call together a women's rights convention after they returned to America.
Eight years later, in Seneca Falls, New York, they carried through with their plan. On
July 19, 1848, five women met to "discuss the social, civil, and religious condition
and rights of women." Stanton, acting as leader, wrote the meeting's manifesto, the
Seneca Falls Declaration of Sentiments. It included a women's bill of rights and listed
demands for social equality, including women's suffrage. Public response to the
declaration was highly critical, but soon other women met and began petitioning for
suffrage.158
FIRST ORDAINED WOMAN PREACHER IN AMERICA
ANTOINETTE BROWN 1848
Rev. Antoinette Brown graduate from Oberlin in the class of 1847, and then
studied theology for three years. She received on of the first theology degrees
awarded to a woman. Though women had preached in America since th 1600,s, hers
was the first regular ordination. She was ordained on September 15, 1953.
As a part of her education Miss Brown had studied sermon preparation and
delivery and had been preaching since 1848. She later wrote nine books and preached
her last sermon at age of 90. Reverend Luther Lee, in her ordination sermon, said,
We are not here to make a minister. It is not to confer on this our sister a right to
preach the gospel. If she has not that right already, we have no power to communicate
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it to her. . . we are here. . . to subscribe our testimony to the fact, that, in our belief,
our sister in Christ, Antoinette L. Brown, is one of the ministers of the new covenant,
authorized, qualified and called of God to preach the gospel. 159
At age thirty, Miss Brown married Samuel C. Blackwell, and at the time retired
from pastoral labors. The mother of six children, she continued to write and preach,
though she no longer served as a pastor. She was ordained in a Baptist church, though
not under Baptist sponsorship.
After the Civil war the formal ordination of women as ministers became more
common. Olympia Brown, who later married John H. Willis but insisted upon
keeping her own name, was ordained in 1816 but insisted keeping her own name, was
ordained in 1863 in Canton, New York. She attended the best schools of the day, with
a masters degree from Antioch College and a theological degree from Canton
Theological Seminary. Her fist pastorate was in Massachusetts, where she labored
with some distinction for six years. Then she moved to a much larger church in
Connecticut, where she enjoyed another successful pastorates. The birth of a son in
1846 interrupted her pastorate only briefly.
Decided as being as well furnished intellectually as any man ever was, Brown
won a reputation as a skilled public speaker and disputant. This champion disputant
among women preachers, was a successful pastor, known as an outstanding
preacher, published sermons, and preached before the national convention of her
denomination. 160
STANTON MEETS SUSAN B. ANTHONY 1851

When one thinks of the Nineteenth Century American feminists, one thinks
immediately of Elizabeth Lady Stanton and Susan B. Anthony. Noted because they
wrote, The History of Women Suffrage, however, ignored were suffragists such as
Lucy Stone and Alice Paul. Women such as Frances Williard who worked for
suffrage outside the official organizations are also ignored. 161
In 1851, Stanton met Susan B. Anthony, whose organizing abilities
complemented Stanton's more philosophical focus. Their lifelong association did
much for the advancement of women's rights. The women's movement still remained
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within the larger anti-slavery movement, and when slavery came to an end, so did
abolitionist support for women's rights. This betrayal led Stanton and Anthony in
1868 to create the independent National Woman Suffrage Association, with Stanton
as president. That same year, Stanton began publishing the Revolution, a women's
rights newspaper. She refused to focus on suffrage alone, believing it was only a part
of a greater program of social, economic, and political reform. Stanton sought to
change not only the legal status of women but the way society viewed the very role
of women. Her ideas were progressive. She protested the sexual abuse of women and
championed the idea of husbands and wives equally caring for their children. She also
lobbied to have men and women educated together.
In 1881 Stanton and Anthony published the first volume of the History of
Woman Suffrage, a collection of writings about the movement's struggle. Two more
volumes were published in the next five years. While many women's organizations
had sprung up by this time, they differed in their opinions and approach. Many called
only for moral reforms in society, not women's suffrage. To better achieve their goals,
Stanton and Anthony united the two major women's groups into the National
American Woman Suffrage Association in 1890.
Although Stanton was elected the first president, her radical stance on religion
threatened to break the association apart. She believed organized religion promoted
superstition and hostility to women.
In 1895 she published The Women's Bible, a study of sexism in the Old
Testament. A storm of protest arose and many of Stanton's colleagues condemned her.
By the time she died in 1902, she was no longer the movement's leader. The
Nineteenth Amendment, adopted by Congress in 1920, finally gave women the right
to vote, but it did little to alter their lives. Change began only when Stanton's farreaching ideas of equality were finally recognized in the last half of the twentieth
century.162
FRANCES WILLIARD
Frances Williard took the reigns of leadership of the National Womans
Christian Temperance Union just as the interest for Woman Suffrage was growing.
Her magnetic personality and ability to bring women together in a common cause
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classified her as Our Master Organizer. Seizing on the need for a civic and cause
classified her as forceful oratory, and brought many women into the cause across the
nation. 163
Mrs. Williard is best known for her work in the W.C.T.U. Although she was also
prominent in the movement for womens suffrage. She described her call from God
to work for womans suffrage as follows: While alone on my knees one Sabbath, in
the capital of the Crusade, state, as I lifted my heart to God crying, What wouldnt
thou have me to do? There was borne in my mind, as I believe from loftier regions,
this declaration. You will speak for womans ballot as a weapon for protection for
her home. Then for the first and only time in my life there flashed through my brain
a complete line of arguments and illustrations.164
Francis asked to speak about the womans ballot at the next W.C.T.U.
convention but was refused because, suffrage was too advanced and radical a thing,
connected in those days with too much ridicule and scorn, a thing unwomanly and
unscriptural and to touch it was contamination.165 Francis back off for a time but
then remembered her call and said, Woe is me if I proclaim not this Gospel. 166
At the W.C.T.U. convention in 1876, she made her first important suffrage
speech. Her friends were shocked and sad, yet they could not disagree with her. One
of these friends, Hannah Whitall Smith, listened silently to her speech, but after the
meeting she burst into crying, Francis Willard has just convinced me, she sobbed,
That I ought to want to vote, and I dont want to! 167
These women feared the responsibilities the vote wold give them, yet they
know within themselves that this responsibility had to be faced.
The next year, Dwight L. Moody asked Francis Willard to help him in his
evangelistic work. She thoroughly loved this work and Moody encouraged her to
preach temperance and suffrage and the Gospel. Through her connection with him:
she reached thousands of people she, otherwise, would have never touched.
Eventually, she had to break with Moody for although he was liberal in social
issues, in religious matters he was too narrow. When he prevented her from appearing

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on the platform with a person who denied the divinity of Christ, she ended her work
with him. 168
She returned to work for the W.C.T.U. and in 1879, was elected president of
the National W.C.T.U. And in 1891, she founded and became president of the World
W.C.T.U. Although she also helped organize the Prohibition Party, she was president
for a time of the National Council of Women. 169 And she authored many books and
articles, among them Woman in the Pulpit, an argument for the ordination of women.
170

Because of Stantons and Anthonys and many subsequent historians bias

against religion, the movement for womens rights within the churches (both
ordination and laity rights were contested issues in many churches during this period)
was overlooked.171
One could argue that the feminism of the Holiness churches was not asradical,
as hard, or that religious feminists was not as militant. They did not, for the most
part, criticize the family or advocate divorce reform. Many still believed in some final
headship or the husband. . . 172
Stantons Womans Bible was condemned by her own organization. This
Bible, about rhetoric, about militancy, was Frances Williards castigation of the
Methodist Church after it denied her a seat as an elected delegate to its 1888 General
Conference. Also it denied the editorials and cartoons in Womans Chains compared
favorably with anything that emanated from the more secular quarters of the
movement,. Churchwomen and their supporters fought for admission to the decisionmaking bodies and for control of their own social agencies within the churches. They
won, and their victories endured. 173
By the end of her life, Francis Williard was widely known in Britain and had
spoken in every state and territory of the U.S. At her death flags were flown at half
mst and 1,000 memorial services were held in parts of the country. In 1905, a statue
of her was placed in the Capital in Washington and she became the first and only
woman ever yo receive this honor. 174

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At her death a memorial book was published and among the many tributes was
the following by W. T. Stead, well known English journalist: Francis Willard
represented the capacity of women to do, to act, to plan all by their lone selves. She
might have done more for temperance and other causes if she had their lone selves.
She might have done more for temperance and other causes if she had allowed men
to work in the W.C.T.U., but she would have less for women. It was her great work.
. . teaching women that they could do things by themselves. Women who know, and
those more numerous who felt the significance of the stand she made, felt to her a
devotion which no mere apostolic of temperance have evoked. 175
SOJOURNER TRUTH 1843
In 1843, Isabella Van Wagner, 46 year-old widowed mother of five; had
announced she had heard Gods voice. God ordered her to leave New York City
become a wandering preacher and the name Sojourner Truth. Thus begun the
incredible career of one of Americas great black leadersa penniless woman who
never learned to read or write. . . but who awoke the conscience of a nation. She had
a dream more than a century before Martin Luther King Jr. 176
Born to slave parents in Ulster Country, New York, around 1797, Isabella was
sold away at 9, as were her bothers and sisters. She was one of 13 children but she
never got to know her brothers and sisters because they were quickly sold a slaves.
She worked for a series of cruel masters, one of who forbade her to marry the
man she loved he was another mans slave. Her master, Mr. Dumont arranged for
her to marry a slave named Thomas. She had 5 children with him, but her master sold
some of them.
She was released following the New York Anti Slavery Law of 1827, however
slavery was not abolished nationwide for 35 years. She lived for a time with a Quaker
family who gave her the only education she ever received. They also helped her get
back one of her children.
She became a disciple of a famous evangelist, Elijah Pierson. Eventually, she
claimed, God had ordered to leave the Whitings. She packed a few clothes into a

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pillow case and set off with a quarter in her pocket. She preached in Long Island,
Connecticut and Massachusetts. 177
People expected some type of freak show or minstrel act; but without fail, her
forceful oratory produced tremendous result.
Never have I met anyone who possessed more of a silent and subtle power we
call personal presence, observed Harriet Beecher Stow.
Despite her sometimes rough language, her audience would melt into tears, so
moved were they by her touching stories.
When she walked into the room to meet Abraham Lincoln, the President
admitted, in so many words, that he was in awe of the frail elderly black lady who
stood before him. Yet only two decades before, a certain Mrs. Whiting had every
reason to believe the same woman, her mad, had taken leave of her senses. Belles
gone crazy, Exclaimed Mrs. Whiting.
She became an outspoken advocate of women's rights as well as blacks' rights.
In 1843, she changed her name to Sojourner Truth . Everywhere she spoke she made
a lasting impression. She was physically strong and over six feet tall and she had a
powerful, booming voice.
She actively supported the Black troops during the Civil War and helped get the
government to give these soldiers land. She continued to travel and preach throughout
the northeast and Midwest from her home in Battle Creek. Michigan where she died
at the age of 84 in 1883.178
Sojourner Truth, was a woman of remarkable intelligence despite her illiteracy.
Truth had great presence. She was tall, some 5 feet 11 inches. Her voice was low, so
low that listeners sometimes termed it masculine, and her singing voice was
beautifully powerful. Whenever she spoke in public, she also sang. No one ever
forgot the power of Sojourner Truth's singing, just as her wit and originality of
phrasing were also memorable.
Sojourner Truth: ex-slave and fiery abolitionist, figure of imposing physique,
riveting preacher and spellbinding singer who dazzled listeners with her wit and
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originality. Straight-talking and unsentimental, Truth became a national symbol for

strong black women--indeed, for all strong women. Like Harriet Tubman and
Frederick Douglass, she is regarded as a radical of immense and enduring influence;
yet, unlike them, what is remembered of her consists more of myth than of
personality. She was a complex woman who was born into slavery and died a legend.
Inspired by religion, Truth transformed herself from a domestic servant named
Isabella into an itinerant Pentecostal preacher; her words of empowerment have
inspired black women and poor people the world over to this day. As an abolitionist
and a feminist, Truth defied the notion that slaves were male and women were white,
expounding a fact that still bears repeating: among blacks there are women; among
women, there are blacks.179
AINT I A WOMAN?
Sojourner Truth gave her famous "Ain't I a Woman?" speech at the 1851
Women's Rights Convention in Akron, Ohio. (The women's rights movement grew
in large part out of the anti-slavery movement). No formal record of the speech exists,
but Frances Gage, an abolitionist and president of the Convention, recounted Truth's
words. There is debate about the accuracy of this account because Gage did not
record the account until 1863 and her record differs somewhat from newspaper
accounts of 1851. However it is Gage's report that endures and it is clear that,
whatever the exact words, "Ain't I a Woman?" made a great impact at the Convention
and has become a classic expression of women's rights.180
The Classic Report
Several ministers attended the second day of the Woman's Rights Convention,
and were not shy in voicing their opinion of man's superiority over women. One
claimed "superior intellect", one spoke of the "manhood of Christ," and still another
referred to the "sin of our first mother." She just listened while male clergymen scorned the Womens Movement. Suddenly, Sojourner Truth rose from her seat in the
corner of the church.
"For God's sake, Mrs. Gage, don't let her speak!" half a dozen women whispered
loudly, fearing that their cause would be mixed up with Abolition.
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Sojourner walked to the podium and slowly took off her sunbonnet. Her six-foot
frame towered over the audience. She began to speak in her deep, resonant voice:
"Well, children, where there is so much racket, there must be something out of kilter,
I think between the Negroes of the South and the women of the North - all talking
about rights - the white men will be in a fix pretty soon. But what's all this talking
about?"
Sojourner pointed to one of the ministers. "That man over there says that women
need to be helped into carriages, and lifted over ditches, and to have the best place
everywhere. Nobody helps me any best place. And ain't I a woman?"
Sojourner raised herself to her full height, she cried out. "Aint I a woman? Look
at me! Look at my arm." She bared her right arm and flexed her powerful muscles. "I
have plowed, I have planted and I have gathered into barns. And no man could head
me. And ain't I a woman? I have bornd five children and seen them lost all sold off
into slavery, and I cried out with a mother;s grief, none but Jesus heard. And Aint
I a woman? "I could work as much, and eat as much as man - when I could get it - and
bear the lash as well! And ain't I a woman? She could hardly make herself heard
above the cheers.
The women in the audience began to cheer wildly. She pointed to another
minister. "He talks about this thing in the head. What's that they call it?"
"Intellect," whispered a woman nearby.
"That's it, honey. What's intellect got to do with women's rights or black folks'
rights? If my cup won't hold but a pint and yours holds a quart, wouldn't you be mean
not to let me have my little half-measure full?"
"That little man in black there! He says women can't have as much rights as men.
Cause Christ wasn't a woman. She stood with outstretched arms and eyes of fire.
"Where did your Christ come from?"
"Where did your Christ come from?", she thundered again. "From God and a
Woman! Man had nothing to do with him!"
The entire church now roared with deafening applause.
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"If the first woman God ever made was strong enough to turn the world upside
down all alone, these women together ought to be able to turn it back and get it rightside up again. And now that they are asking to do it the men better let them."181
She crossed the country to bear witness to Gods goodness and helped the
underground railroad smuggle slaves from the South to freedom and during the Civil
War, She collected supplies for black volunteer regiments.182
Newspaper accounts of her ranged from scornful to awestruck. Sometimes they
called her that crazy black mummy. Another called her the most impressive figure
that has appeared in modern times.
She became a national figure and a living legend.
She died November 26, 1883, singing her battle cry: It was early in morning,
just at the break of day. . . 183
JESSE PENN-LEWIS 1861-1927
O WOMAN, THAT PUBLISHEST GOOD TIDINGS TO Zion, get thee up
unto the high mountain; O woman, that publishest good tidings to Jerusalem, lift up
thy voice with strength; lift it up, be not afraid, say unto the cities of Judah, Behold
your God, (Isa. 40:9, lit. Heb).
The Lord giveth the word: the women that publish the tidings are a great
host. (Ps. 68:11).
Jesse Penn-Lewis had a simple motto: Keep free to follow the will of God.184
The Divine Commitment to Jesse Penn-Lewis--- The Magna Carta of Spiritual
Liberty - (Rom. 6). "The sixth chapter of Romans is the Magna Carta of spiritual
liberty because it reveals God's plan of deliverance through the Cross of Christ. Every
babe in Christ needs to know the truth of this passage of Scripture. Romans 6 very
clearly explains the basis of deliverance . . . "Only by understanding what it means
to have died with Christ (Rom. 6:3-8), and what it means to put to death the 'deeds
of the body' (Rom. 8:13), can the believer live and walk and act through the Spirit,
and in this way become a spiritual man . . . " 185
Her Commission: to Proclaim the Message of the Cross . "I saw that God had
given me a specific commission to proclaim the message of the Cross, at a time when
it had almost ceased to be referred to in the pulpits. I saw also that God miraculously
opened doors before me to proclaim this message, which no man could shut . . . 186
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" . . . God had committed this message to me, and at whatever cost, I must go
forward."187
Constituting Experiences
A revelation of her need to be broken (during her work at the Richmond
Y.W.C.A. in 1890) "After a time I became conscious that the spiritual results were
not equivalent to the labor of the work. I began to question whether I knew the fulness
[sic] of the Holy Spirit. My weekly Bible Class was a great trouble to me, for I had
no power of utterance. Organizing work was much easier, but meetings were a sore
trial. Self-consciousness almost paralyzed me . . . so all the people I could discover
who were filled with the Spirit, I invited to Richmond . . . to come and speak to my
girls. I was so anxious that they should get this blessing. I settled it in my mind that
I was not the channel. I was not the one to speak. Until one day the Lord turned on
me and said: 'Why not yourself?
These people have quite enough to do without coming to do your work! Why not
you the channel?' but I said, I cannot speak! It takes me a whole day to prepare for my
class: what can I do? It is impossible! . . . He waited,' she wrote afterwards, 'until I
came to an end of my own energy and strength. How I taught . . . How full my Bible
was of notes, and how carefully I prepared a dish of spiritual food for them! 'Food'
all obtained second-hand from other books . . . But they did not change much in their
lives! I thought it was the fault of the girls, until the Lord spoke to me and said, 'It is
yourself'! 'But, Lord, I am consecrated ! What can it be in me? I give time every
morning to read and pray: I have put everything right in my life as far as I know.' But
the Lord still said, 'It is YOU.' And then He began to break me, and there came to me
the terrible revelation that every bit of this activity, this energy, this indomitable
perseverance, was myself after all, though it was hidden under the name of
'consecration.'" 188
The experience of the fullness of the Spirit (two years after she sought it)
"On March 18th 1892, traveling alone in a railway carriage from Wimbledon to
Richmond (Surrey), it seemed as if suddenly my spirit broke through into the spiritual
world and I was caught up into the bosom of the Father! For days afterwards I felt
that I was as a babe lying in the Father's bosom with all the world below lying in
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darkness whilst I was in Light, clear as crystal and so pure that every speck of sin
stood out in blackness . . . It was my Baptism with the Holy Ghost. 189
Delivered from a "spiritually self-absorbed" life and from reliance upon spiritual
gifts to a life in God Himself (3 months later) "For three months after this sudden
breaking through into the supernatural world, I lived in a very heaven of joy and light
and gladness, and the very Name of Jesus was so sweet that the sound of it caused me
to melt into tears, and to be filled with exquisite joy. Then came the gradual cessation
of this heavenly experience, and-the time of danger. I began to dread the loss of my
experience, and to seek now the 'experience' that seemed to be slipping from me. At
this point, I was shown, by the mercy of God, the path of the Cross, and the wisdom
of God in withdrawing the gifts of God, for the soul to rest entirely in Him, and not
in joy or ecstatic communion, which made me spiritually self-absorbed, and apt to pit
others not on my plane of spiritual life . . . 190.
"But when I saw that the loss of this spiritual delight and ecstasy meant fruit, through
death and a life in God Himself above His gifts, I gladly chose the path of the
Crossand consented to walk in the night of faith to that goal where God would be All
in All."191
Experiencing the truth of God's work, the way of victory. "The last week in
Russia [1898] was a week of conflict for the land. The vessel is broken as the mighty
river breaks through . . . . There was no resistance to the message - the souls drank it
in, so it was nothing outward. But God gave me to understand then, clearer than ever
before, that the conflict becomes more the dislodging of the hosts of darkness from
the atmosphere; taking the ground in the Name of the Lord, and leaving the
atmosphere occupied by the hosts of light, so that the Holy Spirit is free to work
unhindered.192
"That last week the pressure on my spirit grew . . . . "Then I understood that,
clothed in the 'armor of light,' God sends us to the dark places of the earth, to set our
foot down and take the victory in the Name of the Lord. That in the travail we may
be 'pressed down' until we are 'as good as dead,' in order that the resurrection life of
Jesus may lift us up in triumph to the place of victory, 'far above all.' Then the hosts
of darkness are defeated and the Spirit of Life can work un-hindered in the souls
around us. Blessed be God!"193
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A Mature Experience and Exhortation to Spiritual Children. Perpetual

(unceasing) prayer keeps our spirit open to God and we abiding in Him. "'Pray . . .
and do not faint.' (Lk. 18:1). Seems to me that the pressure in the atmosphere is so
great that one can only get power to breathe, in a spiritual sense, by perpetual prayer,
because prayer keeps the spirit open God-ward. It seems as if we, who are expecting
the Lord to come, are like divers down in the ocean bed! We are encased in Christ,
with just a 'pipe' of the spirit open to the atmosphere above, though which our
heavenly 'air' can reach us. The weight of the ocean would crush and kill the diver,
were it to break through his casing, or if the pipe were broken or choked. The Lord
is truly our 'casing,' our covering, as we abide in Him, and the awful ocean-weight of
the world's atmosphere cannot get in as we hide in Him, and keep the spirit open by
prayer to the heavenly air by which alone we can breathe and live thought these awful
days. Therefore- ' Pray . . . and do not faint.' " 194
Penn-Lewis ministry took her to Sweden, Russia, Finland, India, Canada and
the United States. Her life became linked to the spiritual giants of her generation, F./
B. Meyer, Andrew Murray, D. L. Moody.
She founded The Overcomer, a serious journal on the pursuit of the deeper
Christian life. For many years she addressed great audiences a vast conventions of
Christians. Finally, after one such series of talks she arrived home obviously ill. Her
strength waned rapidly and she slipped into the presence Christ in 1927 at the age of
sixty-six.
Few women in modern times have left so profound an impression on their
generation and few have so boldly and biblically stated the value of their gender.
Jesse Penn-Lewis was the embodiment of Womens Liberation in its best and
noblest sense.195
MRS. MAGGIE VAN COTT 1868
The first woman licensed to preach in the Methodist Church, merits attention.
Though she was a faithful Episcopalian, her friends entreated her to attend a
Methodist class meeting, where she was filled with the Spirit. She soon began to lead
Bible studies, to visit the Five Points Mission in N. Y. (Founded earlier by Phoebe
Palmer), and she was largely responsible for reviving it. A Friend, hearing of her
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success in the city, asked her to preach near her home, but she replied, I preach?
Impossible. In a pulpit? Never.196
The thought came to her, however: What is a pulpit but a place where a speaker
better sees the audience and the audience the speaker? 197 She entered the pulpit
soon after this, in 18 68, and began to travel all around New England, where
hundreds were converted under her preaching. She was not concerned about her
ecclesiastical standing as a minister. However, members of her class meeting were,
so they gave her an Exhorters license in September of 18 68.
The next year she was asked if she had a license to preach. When she produced
her Exhorters License, she was informed that it did not allow her to preach from a
text. She She replied: Dont it? Well, God allows it. I received my commission from
Him. . . and have used test years before I ever saw brother Morehouse (who gave her
the License) and God has honored the work in the salvation of hundreds of souls. I
think that what God owns and blesses, man has no right to condemn. 198
Shortly after that, though still not seeking it, she was given a local Preachers
License. Upon receiving it she asked, Will this make me more efficient in winning
souls for Christ?
When the reply was, I cannot say that it will.
She retorted, Well then. . I value it but very little.199 She never sought status
of honor for herself.
Rev. Maggie N. Van Cott achieved wide reputation as an evangelist among the
Methodists. In 1875, at the age of forty, she conducted an unusually successful
revival in the Clinton Street Methodist Church in Neward, New Jersey.200
Described as an exceedingly plain but scrupulously neat woman, she had wavy
brown hair and a remarkably strong and impressive voice. People of all ages were
converted in her meetings, mostly from the working classes. Some even compared her
evangelistic success to that of Dwight L. Moody, who was active in city evangelism
at the same time.
In one year Mrs. Van Cott reportedly brought 1,735 people into the Methodist
Church, traveled 7,308 miles in church work, and preached 399 sermons. However,
the Methodist Bishop refused her ordination because she was a woman. A number of
other Methodist women were preaching at the same time, also without ordination.
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Not a timid person, Mrs. Van Cott attended the famous Fulton Street prayer
meeting one day in New York, which was attended almost exclusively by men. This
was a noontime prayer meeting of influential businessmen, out of which, historians
say, came the third Great Awakening. On the day she dropped in, Mrs. Van Cott took
four or five minutes to pray and testify, feeling strongly the presence of God. At the
conclusion one of the men rebuked her for speaking in public, saying theirs was
strictly a mens meeting and women should not speak out in public. She replied, I
thought I felt the Spirit of the Lord: and I am taught that, where the spirit of the Lord
is, there is liberty. 201
The following statement by Bishop Giulbert Haven, however, shows the respect
others had for her: She is without doubt, today, the most popular, most laborious and
most successful preacher in the Methodist Episcopal Church. She has more calls, does
more work, and wins more souls to Christ than any of her brothers.202
Although his over-all reception of Mrs. Van Cott was positive, she and other
women preachers were criticized by some.
In response to this criticism, Rev. D. Sherman devoted the Preface to Mrs. Van
Cotts biography to a discussion of Womans Place in the Gospel.
He argued that, Christianity is emphatically the Gospel of woman. . . In other
systems she holds a place below an, in this, as his equal.
This principle of equality is clearly stated in Galatians 3:28: In Christ there is
not Jew or Greek, bond or free, male or female.
Rev. Sherman explained that these principles were not always carried out in the
New Testament because the people were not ready to accept them.
The institutions of slavery and the subjection of women were not openly
attacked by Christ or the apostles, although the principles for their freedom were laid
down. Since the first century th Church has matured and has denounced slavery.,
Rev. Sherman then asked the Church to continue to mature and to allow woman
her place of equality in the ministry of the Church.
Mrs. Lowrie colorful, a converted actress, who conducted a series of revivals in
the Drew Methodist Church in Port Jervis, New York. Thousands attended, and over
five hundred professed conversion. Observers said: Mrs. Lowrie is an eloquent
speaker, and an excellent vocalist. Her discourses are lively while she walks about the
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house. They are full of extravagant and impassioned passages, interspersed with
weird hymns and wild gestures. She wields a powerful influence over the large
congregation that assembles to her, and her voice is frequently drowned by their
shouts.203
This a revealing passage, particularly the emotionalism of Mrs. Lowries
preaching. One recalls that within a few years many who preferred this style of
worship and preaching withdrew from Methodism to form the early Holiness
churches. In those churches, fervent, emotional preaching and a tradition of woman
preachers has continued.
ELLEN G .GUSTIN 1873

Rev. Gustin was ordained in Newton, Ohio, 1873 by the Christian Church
Women had been preaching in that denomination with consideration public
acceptance, at least as early as 1860. Emi B. Frank was ordained in Indianapolis about
the same time. Her ordination was approved without a dissenting voice, and many
of the ministers present gave public expression of approval of women in the
ministry. 204
MRS. HANNAH WHITTAL SMITH 1832
Mrs. Smith was born in 1832 in a Philadelphia, Quaker home. Mrs. Smith is
known most for her devotional classic of 1875. The Christians Secret of a Happy
Life which has been translated into many language and by 1950 had sold over two
million copies. Being a reformer by nature, she worked for the widening of the
influence of women. 205
In the 1870's she began to preach throughout the country in Camp Meetings and
churches and hundreds were converted under her ministry. Though criticized as a
woman and as a black, she traveled extensively not only in America but in England,
Ireland, Scotland, India and Africa.
She had only three months of schooling, but was respected by the educated and
uneducated alike. Bishop Thoburn of India said of her: She was not only a woman
of faith, but she possessed a clearness of vision which I have seldom found equaled.
. . During the seventeen years that I have lived in Calcutta, I have known many
famous strangers to visit the city, buy I have never known anyone who could draw
and hold so large an audience as Mrs. Smith.206
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MRS. AMANDA SMITH

Mrs. Amanda Smith was born a slave in 1837, a runaway slave. She helped other
slaves to freedom. She was converted under the preaching of Rev. John S. Inskip,
First President of the National Camp Meeting Association and she attended the
Tuesday Meeting, started by Phoebe Palmer.
In the 1870,s she began to preach throughout the country in Camp Meeting and
churches and hundreds were converted under her ministry. Though criticized by a
woman and as black, she traveled extensively not only in America but in England,
Ireland, Scotland, India and Africa.
She had only three months of schooling, but was respected by the educated and
uneducated alike, Bishop Thoburn of India said of Her:
She was not only a woman of faith, but she possessed a clearness of vision
which I have seldom found equaled. . . During the seventeen years that I have lived
in Calcutta, I have known many famous strangers to visit the city, but I have never
known anyone who could draw and hold so large an audience as Mrs. Smith.207

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Chapter Eleven
Women No Longer Treated As Beast of Burden
Toward the end of the 19th century The Guide to
Holiness, the major Holiness magazine, contained considerable
discussion about the role of women.

LATE 19TH CENTURY HOLINESS LITERATURE

In 1860, M. Annesley wrote: The New Testament includes male and
female as brethren, and that which applies to the one in Christian fellowship,
applies to both. . . If we receive, we must also import. 208
Rev. L. H. Baker, in 1895, welcomed an Age that had dawned, where
woman is no longer treated as a beast of Burden, or as a soulless something.
Woman is a priestess and her ministry extends beyond the home into the
church, into educational institutions and even into politics.209
In the following year a special two page essay was written each by Rev.
J. Willing Fowler, To glance over the fields where women are at work for our
Lord. . . and help the silent two-thirds of the Church to see there is a place for
them in the ranks. 210
At the beginning of each essay, Willing quoted the prophesy from Joel,
Upon the Handmaidens. . . will I pour out my Spirit.211
And then he described the work of women in various organizations. One
year later, Mrs. Fowler began to write these essays instead of her husband, and
she soon became regular corresponding editor.
In her December 1987 essay, she described Gods model woman. This
woman is full of power and mental energy. She is industrious. She is not
content to be a consumer, she becomes a producer. She is business woman who
knows the laws that underlie the rise and fall of real estate. She is strong and
serious and feels too keenly the great work God has placed in her hands to
indulge in silly dawdling, fainting at the sight of a mouse, pluming herself on
her general feebleness. 212

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The model woman, feels the nobility of labor and realizes: That working
for pay is no more beneath a womans dignity than it is for a man. . . She loves
to share his business burdens, that he may share her studies and cultures: and
they twain are one in service and one in recreation.213
Mrs. Fowler, like many other Holiness people, pointed to Pentecost as the
beginning of the freedom of woman: The Pentecost laid the ax at the root of
the tree of social injustice. The text of Peters sermon that marvelous day was
the keynote of womans enfranchisement. 214
When the Pentecostal light shines most brightly, women do the bulk of
the common school teaching. They are also principles, professors, college
presidents, and are admitted to all the learned professions. . . When the light
shines clearly, they have equal rights with men by whose side they labor for
Gods glory. 215
In a later essay Mrs. Fowler declared Pentecost, Womans Emancipation
Day, It gave woman the privilege to preach and it even produced a woman who
taught theology.
In the Bible, Priscilla, whose name is usually mention before her
husbands a strange thing among the heathen or Jews.
Mrs. Fowler lamented in another essay, the extent whereto the Christian
woman has fallen into the role society placed on her: She contents herself with
shining, like the moon, with borrowed splendor, as the mother, sister, or wife
of the great so and so. . . She has left her talent in its napkin while she has been
obeying the worlds dictum by helping to make the most of his. 216
This series of essays in the Guide to Holiness shows the seriousness
wherewith questions about the role of women were discussed in the late 19th
century Holiness Movement. This concern is evident also in a pamphlet written
by the Holiness Movement. This concern is evident also in a pamphlet written
by Holiness preacher, W.B. Godbey in 1891 on Woman Preacher. Godbey
declared that, It is the God given right, blood bought privilege, and bound duty
of the women, as well as the men to preach the gospel. 217
The only requirement to preach is that the person be filled with the Spirit.
A license or ordination was not necessary for either men or women preachers
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because they tended to create unnecessary distinction between the clergy and
laity.
Although Godbey stated that in the home the man is the head, he argued
that woman is in some ways superior to man: When God make man, he made
him out of the dirt. When he made woman, he made her out of man. So woman
is a double refinement. Man is physically stronger than woman. . . But woman
is morally stronger than man. Oh, what a victory Satan won when he so awfully
paralyzed the larger, truer and more efficient wing of the army. 218
Give the women a chance, he pleaded. They will rob Satan of his
whiskey, confront him on every ramification of the battlefield, fill the saloons
and brothels with Christendom, and the jungles of heathendom, with blood
washed and fire baptized missionaries, march to the music of full salvation to
the ends of the earth, belt the globe with the glory of God, and transform a
world long groaning in sin and misery into a paradise. 219
Oh, brethren, for the sake of the souls Jesus bought with his blood, let us
get out of the way of women. 220

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Chapter Twelve
Ninthteeth Womens Rights Movement
And a certain woman named Lydia, a seller of purple, of the
city of Thyatira, which worshipped God, heard us: whose heart the
Lord opened, that she attended unto the things which were spoken of
Paul. 15 And when she was baptized, and her household, she besought
us, saying, If ye have judged me to be faithful to the Lord, come into
my house, and abide there. And she constrained us, (Acts 16:14-15).

WOMEN IN THE HOLINESS DENOMINATIONS

We shall now see several Holiness denomination to examine the
participation of women and the discussion about that participation.
We will not discuss the salvation Army since we noted it in the description
of Catherine Booth.
The Wesleyan Methodist Church, founded in 1841 over the abolitionist
controversy within Methodism, had very close connections with the mid 19th
century womens rights movement.
The principles of equality and freedom they so strongly upheld regarding
the slave, were quickly and naturally transferred to include women.
SENECCA FALLS WOMENS CONVENTION
Lucreta Mott and Elizabeth Stanton sought a building for their famous
1948 Seneca Falls Womens Convention. They went to the Wesleyan Methodist
Church, knowing those who had opened their doors to blacks would also open
their doors to women.
Their request was granted.221
Four years later the Syracuse Mens Temperance Society invited
Temperance societies of every name to send delegates to the forthcoming
convention..To their despair the Womens Temperance society sent two
delegates which brought chaos to the convention. One minister described the
women delegates as a hybrid species, half man and half woman belonging to
neither sex. 222

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Three men defended these women, one being a Wesleyan Methodist

minister, Rev. Luther Lee. The three men were shouted down, and when the
secretary announced he would not count the votes of the women delegates, Rev.
Lee offered his church to the women for the evening meeting. That evening the
church was packed, while the convention was almost deserted and Rev. Lee,
Susan B. Anthony and others gave stirring pleas for the right of women to work
and speak for temperance. 223
Rev. Lees involvement with womens rights is seen also one year later
when he ordained to the ministry, Antoinette Brown, a Congregationalist, who
was the first woman ever to be ordained. 224
The question of the role of women was discussed also by Jonathan
Blanchard, pastor of the Wesleyan Methodist Church in Wheaton and Founder
of Wheaton College. Blanchard said that, The first alternation which
Christianity made in the polity of Judaism was to abrogate this oppressive
distinction of the sexes. 225
In Judaism, Women had almost no rights: They were menials to their
husbands and parents. They had no name in the church rolls, and could take no
part in their worship services. 226 This situation had continued in the Jewish
temples in the 70,s when the author debated concerning the problems with the
Equal Rights Amendment. A lawyer that I knew told me, See those pins on our
women that say, I count? I replied, Yes, what do those signs mean? The
lawyer told me that in Judaism, it take ten men to make a quorum. Even though
this particular temple was liberal but the women were still forbidden to be a
part of the quorum. He told me that the women had been militating against the
rule and were warring to become a part of the quorum.
In Christianity, on the other hand, while he husband is the head of the
wife: in Christ Jesus there is neither male nor female. . . Christ declared the
husband and wife to be one flesh, and set the woman in the family, by the side
of her husband, as she stood when first created as his helpmeet and not his
menial dependent. 227

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The question of the ordination of women was faced in the Wesleyan

Methodist General Conference in 184, after a woman was ordained, an elder in
the Illinois Conference.
As the 1887 General Conference the question was raised again and after
large numbers of the delegates had left for home, a resolution was passed
forbidding the ordination of women.
In the next General Conference in 1891, however, this rule was repealed,
although a resolution to encourage the ordination of women was not passed.
The whole subject was left as though there had been no legislation on the
subject. And the conference wishing to ordain women had done so on the
grounds that what is not forbidden may be done. 228
ORDINATION OF WOMEN 1860 FREE METHODIST CHURCH
The question of the ordination of women was debated also in the Free
Methodist Church, founded in 1860. Founder B.T. Roberts presented a
resolution in 1890 General Conference in favor of the ordination of women.
And when it failed he was so disappointed that he allegedly vowed never to
attend another conference.
He died before the next conference never to have realized his dreams.
The question was debated again in 1894, but failed. It was taken up for a
third time in 1907, and passed with one stipulation: that women be allowed to
be ordained as deacons but not as elders. This stipulation still holds in the Free
Methodist Church and women ordained as deacons, may not proceed to full
ordination. 229
In his book, Ordaining Women, Roberts articulated his reasons for
allowing women ordination. He argued that first God created man and woman
equal, both being made in the image of God and both being commissioned to
subdue and replenish the earth. Quoting from Adam Clarke, he noted that
helpmeet means like, or as himself. . . . This implies that the woman was to
be a perfect resemblance of the man, possessing neither inferiority or
superiority, but being in all things like and equal to himself. 230
But at the fall, Roberts explained, woman transgressed first and for a punishment
she was made subject to her husband. Christ restored her, however, to her
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position of equality . . . .. To an equality which extends into the church, into

society and even into the domestic realm: The greatest domestic happiness
always exists where husband and wife live together on terms of equality.
Two men, having individual interests, united only by business ties, daily
associate as partners for years, without either of them being in subjection to the
other. 231
They consider each other as equals. Then cannot a man and woman, united
in conjugal love, the strongest tie that can unite two human beings, having the
same interests, live together in the same manner? 232
Roberts showed that the objections to equality based on scripture, arose
from wrong translations or misinterpretations.
The apostle Junia, for example, mentioned in (Rom. 16:7), was a woman
according to the best texts, although many translations do not reflect this. In the
New testament women filled every office of the church: apostle, prophet,
deacon, preacher and pastor.233
In Apostolic Church women took part in governing and women ministers
were among those persecuted. 234
Roberts ended: "The Gospel of Jesus Christ, in the provisions which it
makes, and in the agencies which it uses, for the salvation of mankind, knows
no distinction of race condition, or sex. Therefore no person clearly called of
God to the Gospel ministry, and Duly qualified for it, should be refused
ordination because of race, condition or sex."235
PILGRIM HOLINESS CHURCH
Discussion of the role of women can be seen in the Pilgrim Holiness
Church also. Founder Seth C. Rees, in his book, The Ideal Pentecostal Church,
said that one of the 14 marks of an ideal church is that it is without distinction
according to sex. 236
He accused: Nothing but jealousy, prejudice, bigotry, and stingy love for
bossing in men have prevented woman's public recognition by the church. No
church that is acquainted with the Holy Ghost will object to the public ministry
of women. We know scores of women who can preach the Gospel with a
clearness, a power, and an efficiency seldom equaled by men. Sisters, let the
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Holy Ghost fill, call and anoint you to preach the glorious Gospel of our
Lord.237
Among the women ministers whom Seth Rees encouraged was his wife,
Hulda, known as "The Pentecostal Prophetess." Having begun to preach at 16.
238
She continued until her death, accompanying her husband as co-pastor and
co-evangelist. Her son Paul S. Rees said of her, "Like Catherine Booth, she was
a balanced soul in whom domestic virtues and platform gifts developed
apace."239
CHURCH OF GOD (ANDERSON, INDIANA)
Women played a prominent part in the early days of the Church of God
(Andersen, Indiana), founded in 1881 by D. S.'Wamer. Historian John Smith
wrote that from it's beginning, women were considered an essential part of the
leadership and functioned on the same level as men. 240
In a 1902 publication, Familiar Names and Faces, 50 of the 200 leaders of
the church were women. Smith Claimed: "Forty years before the time of
woman's suffrage on a national level, a great company of women was
preaching, singing, writing, and helping to determine the policies in this
religious reform movement. 241
"It is probably safe to say that no other movement, either religious or
secular, in this period of American history, except the suffrage movement itself,
had such a high percentage of women leaders whose contribution was so
outstanding."
Most well known of these women are Mary Cole, Sarah Smith, and Lena
Shoffner, all who were preachers and evangelists. They faced considerable
criticism, however. Mary Cole said she had to explain the Scriptural teaching
on the subject of women preachers at almost every meeting, but she held to her
convictions and because of her work, many people were converted. 242
CHURCH OF THE NAZARENE
The right of women to preach was not debated in the early conferences of
the Church of the Nazarene because the matter was settled at its founding in
1894. The original constitution specifically stated the right of women to
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preach, and the first woman to be ordained, Mrs. W. S. Knott, was among the
82 founding members of the Church. 243
Women, in the Church of the Nazarene, were primarily responsible for
starting the missionary work, the youth work and for founding Pacific Bible
School, the first educational institution. The faculty roster the second year of
its existence shows that the principal and five of the eight faculty members
were women. 244
One entire conference from West Tennessee had for a time only women
ministers. These women were criticized severely and in 1905; 12 of them
defended their right to preach in a book, Women Preachers edited by Mrs.
Fannie McDowell, Historian Timothy Smith found: The women who carried
on this independent gospel work seem to have combined piety and practicality
to a remarkable degree. Between revivals they maintained a normal and
apparently stable family life, if the few surviving letters may be taken at face
value. Their husbands joined happily in their meetings when they were near
home and accepted periods of separation without much protest. Only one of
the women seems ever to have gone to extremes of religious emotionalism, and
on that occasion the sound common sense of the other shook her out of it." 245
PILLAR OF FIRE
The Pillar of Fire, another Holiness denomination started around the turn
of the century, has a woman as its founder, Mrs. Alma White.
Mrs. White believed that in the old dispensation men filled the priestly
office, but when Christ was Crucified, the veil was rent asunder, and both men
and women were invited into the "sanctum sanctorum." 246
At one point Mrs. White referred to women as the weaker sex and less
qualified than men to be leaders. But the position she most consistently
advocated is reflected in her following statements: "Let Christ reign in the heart,
and woman will take her place beside man and help to fight the battles of life,
and not only be a helpmeet, but socially and mentally his equal." 247
"Despite the decisions of men, it is impossible to invalidate that which God
has decreed, and since the Holy Ghost is in the world, women will preach the
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Gospel." 248
"Great has been the loss the Church has suffered from the lack of proper
teaching on this subject, but the world is no longer in darkness, women are now
exercising their blood-bought privilege in wielding the sword of the Spirit." 249
The interest in the role of women by the Pillar of Fire denomination has
continued into recent years.

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Chapter Thirteen
Twentieth Century Women
God has a mission for every person, it is your job to find that
mission and fulfill it. Phyllis Schlafy

Women of the Twentieth Century

When the Gloria Steinam announced in the 70s, on national television talk shows
that it was Women's Liberationists intention to bring women into churches as priests,
there was a gasp in the audience. Many challenged her idea and said, "It will never
happen." By the 80s, women were in pulpits in many churches as associate pastors and
evangelists.
The Catholic denomination is still holding out but many have yielded to the idea
of women as priests. Unfortunately, some Bishops have even ordained lesbians as
priests. As we have seen, woman in the pulpit is not a modem idea but it is an idea that
has been suppressed by men's traditions.
MRS. M. B. WOODWORTH-ETTER
Mrs. M. B. Woodworth-Etter had an influential healing ministry which began in
1876 while she was a member of the United Brethren Church. 250
She later associated herself with the Methodist-Holiness church and spent several
decades as an itinerant evangelist and in the early twentieth century she built a famous
tabernacle in Indianapolis and remained active as a revivalist into the 1920s. 251
AIMEE SEMPLE MCPHERSON
Aimee Semple McPherson was the most famous of the healing evangelists of the
1920s. She formed a denomination which is called Foursquare Full Gospel.
She was a Canadian farm girl whose beauty and magnetic personality made her
name a household word. She became a touring healing revivalist in 1918 at the age of
28. A startling success from the beginning, in 1923 she built her famous church,
Angelus Temple, in Los Angeles and began publishing a monthly magazine. The
Bridal Call.
She seemed to thrive on controversy and scandal. Notwithstanding open feuding
with her domineering mother over control of the church, persistent rumors of
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indiscreet conduct, and a sensational court case in 1926 after she was allegedly
kidnaped, the evangelist's work survived and grew. At the peak of her success
McPherson decided to build her own sect, the Foursquare Gospel Church.
When she died in 1944, American Pentecostalism lost its most widely known
public figure.
ANITA BRYANT
Mrs. Bryant is known to millions as the "Orange Juice Lady" on television and
was one of the more successful runners-up in the Miss America Contest. She toured
Vietnam with Bob Hope and her edition of the Battle Hymn of the Republic and our
National Anthem has brought tears to the eyes of politicians.
She was also known for doing the work of the Lord. However, she is probably
best known for entering into the emotional controversy over "gay rights" in the '70, S.
When she and her former husband Bob Green stepped out in opposition to a proposed
Miami ordinance, they stepped into a spiritual battle that many pastors and Christians
were trying to ignore as an issue.14
Although pursuant to personal persecution from the media, Mrs. Bryant's
courageous efforts, brought the foregoing issue to a full-blown national issue. In these
turbulent times, the dramatic and emotional struggle with gay rights activists, is clearly
a spiritual struggle. Many feel, that Mrs. Bryant was left to twist in the wind when the
persecution came by many Christian leaders. (Some even went public to vilify her
character, joining the secularists). I am certain that her Savior has not forgotten her
bravery.
LOIS GUDEN CLEMENS
Dr. Clemens, College professor, teaching French and Spanish. She holds a PH.D.
from Indiana University. During her years of teaching, Dr. Clemens spent many of her
summers in various volunteer activities. She directed volunteer service in a state
hospital, and was herself a voluntary worker in service programs in Puerto Rico and
Mexico. In 1941, she went to France to take charge of a refugee children's home along
the Mediterranean Coast.
In January 1943, she was taken into Germany as a civilian war prisoner. After
being interned for 13 months in a Baden Hotel, she was released in 1944. Three years
later she was a leader for a group of 30 students in a six-weeks European study tour.
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She has served on the church wide Mennonite Board of Education and Goshen College
Board of Overseers.
In her book, Woman Liberated, she shows the very words and facts of the
Gospel, that women were respected, responsible members of the earliest Christian
Church. Most especially, she shows there is no Scriptural justification for "secondclass" treatment in any aspect of life. 15
KATHRYN KUHLMAN
She had captured an enormous audience by the 1960's and by the 70s her career
had blossomed into one of the most important in the charismatic revival. Her books,
I Believe in Miracles and God Can Do It Again became bestsellers, the old-time
leaders of the revival, who had a profound respect for success, agreed that she had
a fantastic ministry. According to her supporters, she was a "veritable one-woman
shrine of Lourdes." 16
People were spontaneously healed during her services. The Kathryn Kuhlman
Foundation featured a large radio and television network and a growing number of
regional personal appearance in key cities throughout the nation in which she
conducted her miracle services.
By 1973, the annual budget of the ministry was reportedly approaching
$2,000,000. She established a reputation of integrity and intellectual honesty greatly
prized by neo-Pentecostal leaders.17
Many women are still forging ahead evangelizing the Gospel of the Lord Jesus
Christ in our day.
DELIA REESE
Delia Reese, singer and former star of "Chico and the Man" and "Charlie's &
Company," is a full-time minister. After a brush with death, she wanted to do
something that would help other people. She wanted everybody to know that the
awareness of God had given her the will to be well and strong again.
She suddenly collapsed while taping a "Tonight Show" in 1979 and was rushed
to a hospital. A blood vessel had ruptured in her brain and two more were ready to
burst. Her doctor said she should have died and if she should live, she would be a
vegetable.
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Delia started saying, "In the Name of Jesus Christ, I am healed." She continued
saying it believing she would be healed through the power of God. After two brain
operations, she made a total recovery and began studying at Rev. Johnnie Colemon's
school in Chicago in his sect, Christ Universal Temple. Dela became an ordained
minister conducting services in a large wing of her Bel-Aire, Calif., home where more
than 250 people attend. "I've had many glorious experiences as a performer, with lots
of applause and rewards, but I can't recall anything that's made me happier than
becoming a minister."18
While the number of women ministers and evangelists are small, their presence
is no longer shocking. That may be because women have regularly appeared before
millions on religious television shows, including the cherubic Tammy Fay Baker on
the "PTL Club," Jan Crouch on the "Trinity Broadcasting Network and "Danuta" on
the "700 Club. Still, acceptance has not come easy.
When successful women ministers talk about their humble beginnings, they
spoke before congregations in barns, small churches and under tents in sweltering
heat. They recall a way-of life far removed from their present whirlwind, coast-tocoast series of stops at handsome new churches, luxury hotels and good restaurants.
AQUILLA WILKINS
Aquilla Wilkins, began by preaching "in a country church in Paris, Texas," about
20 years ago. Now she is a familiar face on TV, and she makes regular sojourns to
Beverly Hills Calif., to minister to church celebrities as Gavin MacLeod, Pat Boone
and Eddie Fisher's son, Todd.19
VICKIE JAMISON
Vicki Jamison-Peterson received her call at a "Ladies' luncheon" in Dallas
affiliated with a Full Gospel Businessmen's group. Suddenly without understanding
why she was doing it, she walked to the front of the group and stared at the audience.
Whenever she pointed at someone, they keeled over, "under the Power of God."
Instead of laying hands on everyone, she went around the room, had people stand
up, then prayed aloud that they be healed. On occasion, she broke into a religious
song, accompanied by a woman on the piano. Vicki is a regular guest on TV. Talk
shows. 20
IRENE A. PARK
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Irene A. Park bills herself as "America's most wicked woman, now born again"
when she travels across the country to minister God's love. In her book, The Witch
That Switched, she says her old life was one of crime, drugs, perversion and satanic
worship. She was once the highest wicked witch of Florida and totally evil, possessed
person; she has become a Holy Spirit-filled vessel and travels to share the Word with
similar hurting and confused people. 22
DOREEN IRVING
Doreen Irving, England, bills herself as former "Queen of the Witches of
Europe. She evangelizes worldwide and tells a story of being freed from witchcraft
and drug abuse. She is seen on many international TV programs and has written
several books. 23
Her story reveals a worldwide network of high-level witchcraft.
EVA BURROW
Eva Burrow, a 56-year-old Australian was chosen in May 1986, as the 13th
general of the Worldwide Salvation Army. She is the second woman to lead the
group. The first, Evangeline Booth, retired in 1939 as its fourth general, she was the
British-born daughter of William Booth, founder and first general.24
CAPTAIN FERN KEARNS
Captain Fern Kearns of Middleburg, Florida, recently shared with the Author
about receiving her Captain's Commission from her Commanding Officer, Evangeline
Booth, from the Salvation Army Training College, Atlanta, Georgia in 1942. Fern
said she was commissioned with her husband, Dwight.
"When you are commissioned in the Salvation Army, you are given your
"marching orders." We were to go to Bowling Green, Kentucky. When General Booth
gave us our orders, she said: 'You are going to Bowling Green but that does not mean
that you can spend your time bowling.' She was a woman with a tremendous sense of
humor," Fern laughed.
Then Fern proudly told me that she was the first woman to be accepted by the
Bowling Green Ministerial Association. She is a great woman of the Lord. Although
she is seventy-six, she still works every day for Him doing his Great Commission. 25
Captain Kerns is now in her eighties.
PAT BROOKS
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Pat Brooks, is a popular lecturer, Bible teacher and author who writes hard
hitting, yet sensitive treatments of issues and situations with which women are faced
today. With remarkable candor she counsels women who are faced with demands by
their husbands for abnormal sexual interplay in her book, Daughters of The King. Her
heart's desire is that all women be truly free. 26
CORRIE TEN BOOM
Corrie Ten Boom, was an evangelist known for her protection of Jews during
World War II. She traveled ceaselessly, carrying her message of triumphant living all
over the world, especially behind the Iron Curtain. She authored devotional books
treasured by millions. She was a colorful, amusing speaker with a hold on young
audience that was but one of her many intriguing personal mysteries. A movie was
made of her life's story, "The Hiding Place." 27
DR. DAISY WASHBUM OSBORN
Dr. Daisy Washbum Osbom, author-evangelist, has ministered to millions.28 She
was bold and assertive and her is testimony of great spiritual faith and power. She
was inspiration for women who had, in the name of submission, gone back into
spiritual bondage. Dr. Osborn has gone to be with Jesus.
DR. PAT HOLLIDAY
The author, Dr. Pat Holliday, was called by The Holy Spirit in Israel while
attending a Kathryn Kuhlman meeting. Pat Holidays first book - Holliday for the
King tells the story about the powerful anointing that she received in Israel. God
supernaturally led twenty-five Israeli men to her. These Jews supernaturally received
Jesus and the Baptism of the Holy Spirit while she spoke to them in their Hebrew
language and they replied to her in their own language! Pat cannot speak the Hebrew!
You could see by the brilliant glory of God that appeared on their faces revealing
that they had received Jesus and the Holy Spirit, Pat said. They raised their hands
and shouted praises to God. She believes that the experiences recorded in Holliday
for the King is characteristic of what will become the next movement of signs and
wonders to happen around the world.
Inspired and infused in Israel by the great anointing on Miss Kathryn Kuhlman,
who spoke at that Holy Spirit Conference, Pat felt the Holy Spirit anoint her with oil
and call her into the ministry. She delighted herself in communion with God, Who
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gave instruction and sealed His promise to her. She immediately began to share Jesus,
His love and healing power as the Holy Spirit was faithful to confirm God's Word
with signs and wonders following! Holliday for the King is exhilarating,
supernatural testimony of how God provided her power for her ministry. You will
also experience God through her story and, perhaps, be amazed at what God will do
when His disciples are ignited by the power of God and obedient. In Holliday for the
King, Israelis heard Pat speak in their own Hebrew tongue concerning the
wonderful works of God. God used her as a vessel to bring twenty-five Jews to
Jesus, while speaking in their language. The Breath of God moves in Israel calling
His people to repent and come to receive the New Wine and the Spirit of Grace,
Messiah Jesus of Nazareth. Jesus is coming back soon!
The Witch Doctor and the Man - Fourth Generational Witch Doctor-Finds Christ
is a tremendous book about Bishop Samuel Vagalas Kanco that was written by Dr.
Holliday.
The Bishop testifies, I am Bishop Samuel Vagalas Kanco of the Lord's Vineyard
International Ministries a Christian church, located in Accra, Ghana, West Africa.
Jesus Christ is my personal Savior. I am blessed to be the first person that Jesus called
out of witchcraft in my family to become a child of God. Jesus commissioned me to
"go and tell My people what I have done for you."
This book, concerns my testimony of being a wizard and trained in the City
Under the Sea. Thats right. I lived under the sea with devils for twelve years! My
book testifies that my conversion was like Apostle Pauls spiritual rebirth experience
with Jesus. It was like an extraordinary spiritual force that hit me in the face when
I was pushed through the church door. I wanted to turn and run away but I could not
because the invisible hand had a firm hold on the back of my pants. I felt a strange
atmosphere in the building. I had never felt anything like it in my life. Finally, the
invisible hand pushed me down in the last pew of the church . . . They were
singing and praising God with joy. Their songs were piercing through my cold heart,
Jesus, Jesus, Jesus, theres just something about that Name. . . My fingernails
tightly clenched were digging a ridge into the palms of my hands. Sweat was popping
out of skin. We hate them, the demons growled. Remember how much you hate
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them too. . . My testimony concerns the Lord's mercy, grace and deliverance from
being a powerful wizard. It is also a confirmation that there is no sin that His blood
cannot wash away to make a person's spirit as white as snow My story is one of hope
for the billions of people who wish to be delivered by Jesus. He can free those who
are ensnared and made captive by idolatry and from family witchcraft ties. My
family's religion is based on a mixture of the worship of idols and ancestors. They
were worshipers of idols such as gods of sun, moon, earth, and trees, monkeys,
snakes, etc. These were the only gods that we knew. Today, Jesus has saved my
entire family!
When Jesus rescued me out of the clutches of Satan, I had been a wizard for
twelve years. Even so, God had other plans for my life. He chose me, supernaturally
saved, delivered, trained and called me. He wants to use my background to reveal to
His church the mysteries of His majestic authority over Satan's schemes and the
power of deliverance for His people.
The New Age movement has made tremendous theological gains in the west over
the past decade. Many people are seeking experiences with angels . . . . Angels of
light. This teaching manual explains the reality of angels, their positions in God's
Kingdom, and their place in the lives of human beings. The author believes that it is
dangerous to look to angels for guidance. The Bible teaches that the Holy Ghost is
the Revelator, but the Lord Jesus is always the Revelation. The Holy Ghost reveals
the Lord Jesus Christ. Angels have a wonderful place in ministry to Gods people.
Angel Fire is written as a teaching tool to reveal the scriptural order of these
supernatural or heavenly beings who act as God's messengers. These teaching plans
were taught in Southeastern Theological Seminary by Dr. Pat Holliday. Ph. D.
Dr. Holliday has ministered in the United States and has ministered world wide,
under the anointing of God's power to heal and deliver people who were sick and in
bondage.
Dr. Holliday was called to her husbands side when he was diagnosed with
stomach cancer. The doctors said that he had three to six months to live and that he
had better get his affairs together. Well, Jesus healed him and Vadim lived eighteen
years. She stopped her ministry when he asked her to stay with him. Although the
Lord had healed him, the doctors were absolutely amazed, he felt a need for her to
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stay with him. He said, Pat Ive always encouraged you and let you do anything that
the Lord wanted you to do. Im asking you to stop traveling because I need you with
me.
She stopped her ministry for eighteen years. However, she did write books. She
never regretted caring for her husband. She is a prolific writer. Her ministry includes:
Healing - miracles, preaching, teaching, singing and deliverance. She is also a
frequent guest on many international radio and TV talk shows.21
She came from politics, running for the State Legislature in 1972, losing by a
narrow margin. She was elected as State Committee Women to her party.
She has authored 75 books/
DR. ETHEL WASHINGTON
She was a polio victim as a child. Her mother called the local pastor to come and
pray for her. She was crippled but rose from the bed and began to dance for Jesus.
After she became a grown lady, she heard God call her into the ministry. She was
riding down the street with Thirty-seven cents in her pocket and the Lord told her that
He called her to build a church. She could not rationalize this Word from the Lord
because of the poverty that she had been born into, but she had faith and a powerful
prayer ministry. Today she has a two million dollar church in Jacksonville, Florida,
that she pastors, plus she has churches in other parts of the country. She is truly a
powerful pastor and international evangelist for Jesus.
MARILYN HICKEY
Marilyn Hickey, Bible television teacher.29 She pastors and travels the world for
Jesus. Her testimony for Jesus has been an inspiration for many women in the world.
MANY OTHER WOMEN
Rev. Ann Geminez, internationalist evangelist and television personality.30 Joy
Dawson, author and evangelist, and many more.31 Rev. Betty Baxter as a young girl,
was hopelessly crippled and deformed as the woman Jesus healed in (Lk. 13:10-13),
could have the faith to believe Jesus would heal her, is a challenge to every person
who has ever felt the awful power of sickness and disease. Jesus appeared to her and
talked with her, laid his nail-scarred hands on her twisted, matted spine and in a
moment's time straightened her bent body and made her whole. She is an
internationally known evangelist and missionary who have been heard in every State
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in the United States, every Providence in Canada, in Puerto Rico, The Carribean
Islands, throughout Europe, India, South Africa, Indonesia, Australia, East Africa,
Malaysia and Singapore. 32
We can look for Joel 2 and Acts 2 to be fulfilled in coming days as the Holy
Spirit begins to pour out His Spirit upon all flesh and His Handmaidens shall come
forth full of the power and glory our God.
Outstanding Women in the secular world in the 80's and 90's.
PHYLLIS SCHLAFLY
Phyllis Schlafly has led The Pro-family Movement since 1972. She is a prolific
writer and platform speaker. She successfully led women to victory in the defeat of
the ERA. She is a frequent guest on national talk shows. Mrs. Schlafly is also
interested in many conservative political issues. 33
Shands Rhea, Jacksonville, Florida Pro-family Movement Since 1972.34
While Sally Ride holds the distinction for the first woman scientist to go into
space, Christa McAuliffe, was one of ten teacher finalists in the National Aeronautics
and Space Administration's search for the first private citizen to go into space.
She was appointed on July 19, 1985, to have a seat on the space shuttle
Challenger. On a chilly and cloudless day in January 1986, the Challenger exploded.
Christa's enthusiasm will be etched in the minds of all women. 35
Lottie Beth Hobbs of Texas is a Pro-family leader. She is a tremendous influence
to women who desire to see the conservative woman's voice heard. She writes a
monthly newsletter, "The Pro-Family Forum." 36
Dr. Shirley Correll, Florida, is a noted speaker on family issues. She and Shands
Rhea were the first ladies to lead in the conservative women's issues in the State of
Florida. Dr. Correll has appeared on many international talk shows and writes a
monthly newsletter. 37
Also, there were the thousands and thousands of women across the country who
sacrificed to enter the battle against abortion, witchcraft, pornography in textbooks,
and the defeat of the ERA. Many are nameless but Jesus Christ knows who they are
and He is faithful to reward them.
CONCLUSION
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This is a short history, and in no way a conclusive one, of women's contributions.

However, we have prepared enough material to show that from the very beginning.
The American Holiness Movement, particularly, has been very self-conscious in
giving a sequel spiritual role to women.
This posture has varied from a reserved openness to women's religious activity,
a developed open argument for the ordination of women, to, sometimes, an ardent
feminism. But, in each instance, and at each stage of development the Holiness stance
was generally in advance of the positions taken by other traditions. This practice
continued well into the 20th century, but has declined in recent years.
With the rising social status of the Holiness denominations and the consequent
socialization to dominant society, this distinctive pattern has become more a memory
than a living reality. The extent where this is true is shown in a 1972 resolution on
"Women's Place in Society" adopted by the Christian Holiness Association.
This statement in both its spirit and letter and in what it omits, stands in sharp
contrast to the sentiments of the 19th century founders and leaders: "We believe in
a divinely established distinction between the sexes, a distinction which should in no
way impairs unique qualifications of one sex or the other for certain occupations."
"We believe that remuneration should be paid on the basis of responsibility
assumed and skill levels called for, instead of on the basis of sex."
"We reaffirm our belief in the biblical principles establishing the sanctity of the
family and home and the relationships and responsibilities of the home's several
members. We do not consider that such principles are patterns of enslavement but
rather that they provide for primary fulfillment in woman's role of wife, mother, and
homemaker."
"We commend women for the strategic and important place they have historically
filled in church and missionary life activity. We urge a continued investment of time
and strength in these causes, and we encourage them to significant involvement in
community, civic, and political life."38
No one can say it better than Jesse Penn. Lewis. She was a woman who
understood the motives and the heart of God concerning His divine intentions
concerning the silent half of His Body. She wrote concerning the twisting of the
Word of God by Satan using men to uphold traditions instead of the Word of God.
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I fully agree with her when she writes, "In the home sphere she is a woman, wife,
mother, sister, daughter, but in the Church in service for God, praying or
"proclaiming godliness," she is a "partaker of the divine nature" a messenger of the
Lord of Hosts, a member of the heavenly Body, the Church - in both spheres seeking,
with a meek and quiet spirit to do the will of her Head in Heaven."
Penn-Lewis spoke prophetically to the women of our day when she wrote: "We
believe solemnly, as in the light of the Judgement Seat, that Dr. Bushnell speaks truth
when she says, "The church which silences women will be found to silence the Holy
Ghost, and a sect, or sex, or race which attempts a monopoly of the Spirits voice and
power, will find that the Holy Spirit will flee far from it." 39
We are in the throes of the most crucial changes in the world, when "our God is
marching on" into the fulfillment of His purpose for the Church for the world. "All
things," said Paul, "are for your sakes." God's time has come for the emancipation of
women, but it will be woe to the world and a terrible loss to the Church if they are not
won for Christ and His service. For it is certain that if Christ does not get hold of the
women of today, the devil will. And on the other hand, in the light of the Gen. 3:15
prophecy, it will be woe to the "serpent" and to his kingdom if those whom he has so
oppressed and persecuted lay hold of the fact of his utter defeat at Calvary and in the
power of their triumphant Head, turn upon their foe in assurance of victory.
"And God said, Let us make man in our image, after our likeness: and let them
have dominion over the fish of the sea, and over the fowl of the air, and over the
cattle, and over all the earth, and over every creeping thing that creepeth upon the
earth. 27 So God created man in his [own] image, in the image of God created them;
male and female created he them.( Gen. 1:26).

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Chapter Fourteen
Your Daughters Shall Prophesy
And it shall come to pass afterward, that I will pour out my spirit
upon all flesh; and your sons and your daughters shall prophesy, your old
men shall dream dreams, your young men shall see visions: 29 And also
upon the servants and upon the handmaids in those days will I pour out
my spirit, ( Joel 2:28-29).

ORDAINED WOMEN IN THE BAPTIST CHURCH

ADDIE DAVIS
On August 9, 1964, Addie Davis was ordained as a gospel minister
at the Watts Street Baptist Church in Durham, North Carolina. So far as the record
indicates, she was the first woman formally ordained by a Southern Baptist church.
This set in motion new trends which have far-reaching significance for Baptists and
their concepts of ministry.
A native of Covington, Virginia, Miss Davis graduated from two Southern
Baptist schools, Meredith College and Southeastern Baptist Theological Seminary.
From the seminary she received her Bachelor of Divinity in 1963, the standard
theological degree for ministry.
At the time of her ordination, Davis was no stranger to church work. She had
previously served as assistant pastor of First Baptist' Church of Elkins, North
Carolina, and as Dean of Women at Alderson-Broaddus College in West Virginia.
She had also served as supply pastor at the Lone Star Baptist Church in her
hometown of Covington, Virginia. After her ordination, she became pastor of the
First Baptist Church of Readhoro. Vermont.1
Warren Carr, pastor of the Watts Street Church in 1964, said the ordination of
Davis "was almost solely due to her personal testimony. We took her seriously when
she said that God had called her ordained ministry and that she could not rest until
she answered that call." 2 _
This ordination raised a storm of protest from Southern Baptists who regarded
it as contrary to Scripture. However, the furor soon quieted because no other
ordinations followed in the immediate future. Also criticism was blunted somewhat
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by the fact that Davis accepted a pastorate outside of Southern Baptist life. Most
Baptists respected the autonomy of the Watts Street Church whether or not agreeing
with its actions.
In this chapter we will look at the issue of ministerial ordination for women and
sketch briefly the stories of some of those ordained. We will also seek to assess their
opportunities and problems in ministry, explore the meaning of this new trend, and
cite some reactions from Southern Baptists.
DAUGHTERS WHO PROPHESY
An Old Testament prophet looked toward a time when "your sons and your
daughters shall prophesy" (Joel 2:28). Southern Baptists have long been accustomed
for their sons to prophesy (preach), hut it is still ( unusual) for their daughters to do
so. However, a number of Baptist daughters as well as sons have professed a call to
minister and have sought ordination. Between 1964 and 1978 perhaps fifty more
women have been ordained in Southern Baptist church. While many of these serve
in chaplaincy, counseling, and teaching positions, a number are in pastoral and
preaching roles. In addition
to those known to be ordained already, there were in 1977, more than 1,600 women
enrolled in SBC theological seminaries. 252 Many of them say they intend to seek
ordination upon graduation. Therefore, what began in 1964, and was not repeated
until 1971, may become in the future a major trend in Southern Baptist ministry).
The following list of ordained women was compiled by Helen Lee Turner, who
was ordained in 1975 in South Carolina. Since no SBC agency collects this
information. Turner sifted it primarily from Baptist press releases and personal
correspondence.
Adams, Camile
Carter, Sallie Amanda
Applewhite, Octavia
Carter, Shirley
Bailey, Marjorie Lee
Cowell, Vicki
Bishop, Susan
Coyle, Suzanne
Blackwell, D. Claire
Crawford, Julienne
Boyle, Elizabeth Hutchens
Davis, Addie
Brannon, Victoria Jean
Davis, Betty
Buckner, Brenda
Davis, Suzanne Martin
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Denham, Susan Sprague

Denham, Priscilla Lane
Dotson, LaNell
Dowd, Sharyn E.
Duvall, Pearl Holmes
Fitzgerald, Sue
Fordham, Druecillar
Forehand, Mary Ann
Forrester, Donna
Fusilier, Aliene
Galphin, Lillian Wells
Gilmore, Martha Niendorff
Grady, Hazel
Hargis, Esther
Hickman, Elaine
Hill, Diane E.
Johnson, Brenda Carol
Towers
Johnson, N. Joy
Johnson, Pamela Jean
Kneece, Brenda Lynn
Laidlaw, Marysusan Nance
Lawrence, Lana
Macon, Arlene Westbrook
Metzger, Geneva Nell
Neill, Meredith Whitefield
Phillips, Jeanette Zachry
Pruett, Jean S.
Pruett, Linda Jean
Rhymer, Susan
Rosser, Anne Plunkett
Schlegel, Elizabeth Anne

Haskins
Scott, Sharon S.
Smith, Kay
Smith, Libby Bellinger
Smith, Nancy Lyons
Stafford, Margaret Ann
Stanton, Nancy Layne
Thorn, Kathline
Tiller, Nell Alrede
Turner, Helen Lee
Watson, Susan
Wisemiller, Dianne

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Doubtless there are others not included in this list, including some previously
ordained and some ordained while this book was being printed. This does not take
account, either, of that vast number of Southern Baptist women who are doing the
work of the ministry without formal ordination. While space does not allow a full
biographical sketch of each of these, perhaps a bit more information about some of
them would be appropriate.
After the ordination of Addie Davis in 1964 there was not another ordination of
a woman until 1971, when the Kathwood Baptist Church in Columbia, South
Carolina, ordained Shirley Carter. However, in 1977, the Kathwood Church voted to
rescind this ordination, making Miss Carter the only Southern Baptist woman known
to have relinquished her ordination.
Marjorie Lee Bailey, the third woman ordained by Southern Baptists, had been
for six years a chaplain at the Virginia State Industrial Farm. A mature woman with
years of experience, she was ordained in February 1972, at the Bainbridge Street
church in Richmond. During the ordination, George Ricketts, director of the Chaplain
Service of the Churches of Virginia, said, "Forgive us for so long delaying this act
which recognizes you in the fullest sense as a minister of the gospel." 253
Before becoming a chaplain, Bailey was for 15 years director! The South
Richmond Baptist Center. She has also worked in river front missions in New
Orleans. She graduated from Blue Mountain College in Mississippi, and attended
Southwestern Baptist Theological Semi nary in Fort Worth. Other ordination she
says, "it was just something I felt the Lord had called me to do." 254 Her experiences
in a prison chaplaincy and a year of Clinical Pastoral Education in Virginia
convinced her that ordination would add a dimension to her ministry. However, she
disclaimed any notion of starting a trend among South ern Baptists. Scattered
opposition to her ordination was expressed in the Richmond Baptist Association, but
most supported her decision.
Marjorie Bailey's ministerial career has been distinguished. First Southern
Baptist woman ordained in Virginia, she was in,' promoted to a senior chaplain for
the Virginia State Penitentiary. was the first female chaplain of any denomination in
America hold such an appointment 255
Perhaps the senior minister among Southern Baptist women in Druecillar
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Fordham of New York City. She was ordained in 1942 among National Baptists, and
has been pastor of the Christ Tefflpark Baptist Church in Harlem since 1963. In 1972
this church was received into fellowship with the Metropolitan Baptist Association,
the Southern Baptist association of New York City. Though not ordained among
Southern Baptists, this makes Fordham, a widow, the/first woman pastor of a
Southern Baptist Church.
Admitting that some have opposed her ministry, Fordham love to quote
Galatians 3:28 that all are one in Christ. Regarding opposition to women clergy, she
says she does not defend her role. "I haven't got time for a lot of that kind of
foolishness any more," she says. "I never fear anything. I just go ahead and do it.
People will say what they want to say; they have a right to, but it doesnt matter.
We're living in the now age." 256 She says she has been warmly received by the pastors
in the Metropolitan Association.
The first woman employee of a Southern Baptist Convention agency to be
ordained was Elizabeth G. Hutchens, a member of the faculty at Southern Baptist
Theological Seminary in Louviille. While on a sabbatical leave in Virginia, Hutchens
served as a chaplain intern at Saint Elizabeth's Hospital. Federal regulations require
ordinations for those who hold this position, so her home church. Crescent Hill in
Louisville, requested her ordination. She was ordained Baptist Temple in Alexandria,
Virginia. Later she returned to her post as associate professor of religious education
at Southern Seminary.257
The first woman ordained in Texas, and perhaps the ninth in Baptist
Convention, was Jeanette Zachry. She was ordained 1974 by the Broadway Baptist
Church of Fort Worth upon her graduation from Southwestern Seminary. Her
intention was to seek appointment as a military chaplain, a position which requires
ordination.
The ordination of Hazel Grady of Decatur, Georgia, is unusual in that she did
not at first request it. A church committee, which made a sweeping study of the total
ministry of the church, recommenced ordination for several staff positions in order
to spotlight at these were "ministry" too. A longtime staff member at the Oakhurst
church in Decatur, Grady accepted ordination in 1974.
Susan Sprague was ordained by the Willow Meadows Baptist Church in
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Houston in late December 1975. A graduate of Vanderbilt University and a 1976

graduate of Southern Baptist Theological Seminary, Sprague sought ordination to
work as a campus minister. She had previously worked under the US-2 program of
the Home Mission board, had been a youth director, and had served an internship in
campus ministry at Yale University, a work sponsored jointly by the Maryland
Baptist Convention and Southern Seminary. Pastor
Ralph Langley of the Willow Meadows church said the church voted 84 percent in
favor of the ordination, and the ordaining council voted 14-1 in favor. 258
Perhaps Darryl and Aldrede Tiller of Georgia were the first ordained married
couple in Southern Baptist life. Darryl, an alumnus' Southern Seminary, was
ordained first. His plan was to enter the pastorate. Aldrede was ordained in 1977 by
the First Baptist Church of Rockmart, Georgia. She served later as principal chaplain
at Hazelwood Hospital in Louisville. Two other ordained women shared in her
ordination service. Hazel Grady and Pearl Duvall. 259
Another ordained couple serve as co-pastors of the twenty-third and Broadway
Baptist Church in Louisville. John Sylvester and his wife Joy Johnson are both
Master of Divinity graduates of Southern Baptist Theological Seminary. She elected
to retain her maiden name to preserve her own individuality and identity as copastor of the church. She was ordained in 1977, and takes her regular turn preaching
as well as performing all other duties associated with a Baptist pastorate. This church
also has a number of women deacons, one of whom was chairman of the pulpit
committee which recommended calling Sylvester and Johnson.
Considerable controversy was raised by the ordination of Martha Gilmore by
the Cliff Temple Baptist Church of Dallas in 1977. The pastor of this second largest
Baptist church in Dallas, A. Douglas Watterson, said the church "acted in the
liberating spirit of the Gospel." 260 Mrs. Gilmore, a hospital chaplain in Dallas, had
been a member of the Cliff Temple church since childhood. Considerable "publicity
was given to her ordination when W. A. Criswell, pastor of First Baptist Church in
Dallas, spoke out in sharp opposition, A graduate of Baylor University, Martha and
her husband Jerry, a Dallas attorney, have three children. She is currently working
on a Master of Divinity degree at the Perkins School of Theology in Dallas, where
she accepted a faculty position in 1978.
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Kathline Thorn was apparently the first Southern Baptist woman ordained to
ministry in Missouri. She was ordained by the Wyatt Park Baptist Church in St.
Joseph on August 28, 1977. Thorn grew up in this church and later attended
Southern Seminary in Louisville and Midwestern Seminary in Kansas City.
Describing her ordination as a "natural step," she said, "God called me into the
ministry, and ordination seemed like the natural response, just like Baptist is the
natural response for one who becomes a Christian."
The Wyatt Park pastor, Ernest White, pointed out that the church had
encouraged Thorn toward ministry since high school days. "We approved Kathy for
Southern Seminary and for Midwestern Seminary. Ordaining her to the gospel
ministry was a natural event. It was what she had prepared for, what the seminaries
had prepared her for." 261
Thorn said she first felt a call to missions through the Girl's auxiliary program
in her church. She later served as a summer missionary in New Mexico and in
several church staff positions, including associate Baptist Student Union campus
minister for Missouri Western College. She hopes to become a full-time chaplain in
a hospital. Her pastor said, "Ordination is necessary for Kathy to become a certified
chaplain. But we did not ordain her so she could become a chaplain. We ordained her
because we believe God has called her into the ministry." 262
In the summer of 1978 Suzanne Martin Davis was elected associate director of
student field ministries at the Southeastern Baptist Seminary in Wake Forest. She was
previously ordained, and is thought to be the first woman already ordained to be
employed by any SBC agency. A graduate of Meredith College, Davis also holds the
Master of Divinity degree from Duke University. She will work with a team of
professors and staff members to implement the newly developed Formation in
Ministry program at Southeastern Seminary.
These are just a few of the women who have been ordained since 1964. The
second ordination did not occur until 1971, with two in 1972, and three in 1973.
Thereafter, the tempo increased, with eight women ordained in 1974. The numbers
have increased rapidly since then.
Some mention should be made of the vast number of Southern Baptist women
who routinely perform the work of ministry without ordination. It would be grossly
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misleading to convey the impression that Southern Baptist women have been active
in ministry only since 1964, or that only fifty or so are engaged in ministry. For years
Southern Baptist women have served as chaplains, counselors, ministers of
education, ministers of music, and denominational workers without benefit of formal
ordination. Perhaps a dozen or more un ordained Southern Baptist women serve as
Superintendents of Missions, a role usually held by men.
Perhaps many women would agree with Anna Marie Feltner, minister of
education at First Baptist Church, Decatur, Georgia, who said, "When I entered the
education ministry it was unheard of, for women to be ordained. . . . I will not ask
for ordination. My people know I am their minister." 263
Suzanne M. Coyle, Minister
Suzanne Coyle captured Baptist attention and triggered a definite Southern
Baptist response. Cole was ordained in February 1977, and reactions were not slow
in developing. As early as February 14, 1977, the Executive Board of the South
District Association of Baptists in Kentucky with which the Beech Fork church was
affiliated took notice of the ordination and asked that Credentials Committee to
investigate. In annual sessions that, unless Beech Fork Baptist Church rescinded the
ordination of Suzanne Coyle to the Gospel ministry, that the association withdraw
fellowship from that church. 264 The vote in the Executive Board was split 19 to 9.
This gave the Beech Fork church scarcely six months until the annual session to
rescind the ordination or face possible exclusion from an affiliation they had held for
more than a century.
After consideration, the church decided to stand its ground. Pastor Mike
Jamison of the Beech Fork church said, We dont plan to take any more action. We
will not rescind Suzanne Coyles ordination. 265
At the annual session on October 17-18, 1977, upon the motion to exclude the
Beech Fork Church, the vote was 98-64, a clear majority. However, the decisions,
based on Roberts Rules of order, guide too parliamentary requires a two-thirds
majority and the vote fell short of that. Therefore, there remains some doubt as to
whether this was a binding vote to exclude. The church may seek for reinstatement
in the future. 266
After excluding the church that ordained her, the South District Association
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voted to send Miss Coyle a letter of encouragement, This letter, written by moderator
Mike Moynahan, said in part: "Although we disagree with what is surely one of the
most significant choices of your life, we want you to know that we have not intended
by this to convey any negative statement concerning your intended call to service or
usefulness in the service of our Lord Jesus Christ. Our action was motivated by the
majority's belief that
both ordination and pastoral responsibility are biblically inappropriate roles of
service for any woman. We recognize you as our sister in Christ and wish through
this letter to express our love and genuine concern for you. We recognize your wealth
of talent and depth of commitment that may be used in a variety of appropriate roles.
The discussion that resulted in this letter included the feeling that "the Lord might
have something special" for you. I hope that the timing of our message does not do
more harm than the good we
intend. We do not want to wound you further. . . .
"Our sincere prayer for you is that our Lord might guide you, graciously care
for your needs, and "let you do great things" which are in accord with His Divine
Will for your ministry." 267
The widespread publicity given to the Beech Fork exclusion elicited
a number of letters pro and con. Many Baptist writers felt the association was well
within its rights in excluding a church for what was regarded as violation of biblical
teachings. Some wrote to the Home Mission Board, protesting any Convention
agency sponsoring the work of an ordained woman. Officials of the Home Mission
Board quickly pointed out that ordination was not a requirement for Coyle's work and
that responsibility rested with the ordaining church, not the Home Mission Board.
Other reactions to her ordination came from throughout the nation. Meantime, Coyle
continues her ministry, which involves counseling, pastoral visitation, and preaching.
Those who know her are unanimous in their praise of her ability and commitment.
WOMEN TODAY
Today there is an elite sorority of women evangelists. They are women who
have succeeded in realms that have been through the years, the exclusive domain of
men. They are women intimately involved with the supernatural,
in the most dramatic and controversial type of fundamentalist Christianity.
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They crisscross the country in jets, delivering a swirling brand of religion that
promises to heal the sick and even bring angels of God to earth. They are the women
with supernatural power.
American Churchwomen probably lost ground early in the twentieth century
because of continued opposition from men. The women were hurt with the
identification of the secular womens movements and a tendency to concentrate their
energies on the suffrage struggle apparently gave a considerable setback to the role
of women in the church. However, this movement broke out aft afresh in the 1950,
s and in the past quarter century most major denominations in an America have
extended full ordination rights to women. 268
Only a few women evangelists have rose to prominence from the 1950's through
the 1970s.
DR. LEE ANNA STARR
In 1955 it republished a book by Dr. Lee Anna Starr on The Bible Status of
Woman. This 416-page book was published originally by Fleming Revel in 1926 and
is through and scholarly studies on the subject
PRESBYTERIAN

In 1956, The General Assembly of the Presbyterian Church in the United States
added this simple sentence to its official description of ministry: Both men and
women may be called into this off. This was the first major denomination in modern
times to grant full orientation rights to women. The first woman ordained by them
was Thirty-one-year-old Margaret Turman, a 1953 graduate of Union Theological
Seminary.269
Ordination of women first came up among Presbyterians in 1872 when the
General Assembly adopted rules to forbid the licensing and ordaining of women to
the gospel ministry, and the teaching and preaching of women in our pulpits.
Presbyterian women increasingly resisted this ruling. In 1912, Rachel G. Brooks,
well-trained in theology, sought ordination but was rejected. In 1918, the
Presbyterian church in Elmira, New York, engaged a spiritually mature woman in the
church as supply preacher while the pastor was absent in France serving as chaplain.
They presbytery objected but later licensed the woman to preach in the presbytery
alone.270
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METHODIST 1956
In 1956, the privilege of full ordination was extended to Methodist women, and
today that church has more ordained clergy-woman than any other major
denomination in American Though full ordination came late, Methodist women have
long been active in the church. The Methodists produced the woman faculty member
in a theological seminary in 1837 and have produced a number of recognized women
theologians. They had, as we have seen their full share of women evangelists and
preachers in the nineteenth century.
The Methodist church licensed women to preach in the 1930,s but this status
meant they could not be presented to the Conference and thus could not receive a
regular pastorate, though they could preach locally. After the ordination barriers were
removed in 1956, the number of Methodist clergy women rose from 246 in 1964, to
278 in 1968, and to over 500 today.271
In 1979, the first time Pope John Paul II came to America, Sister Theresa Kan
surprised the pontiff and stunned a nationwide audience by calling on the Pope to
allow women to become priest.
Such questions on gender discrimination and of women priest is now a
passionate fire burning in the Catholic Church of the 80,s. When the Pope returns to
America in 1987, he will find 60 percent of all Catholics surveyed said it is wrong
to bar women from the clergy.
Younger Catholics, those between the ages of 18 and 40, oppose the ban on
women priests by a lopsided ratio of 41; only 18 percent said they agree with the
Vaticans prohibition. Just under half of Catholics aged 41 and older oppose women
priests. There was no significant difference between male and female Catholic on this
issue.272
When Gloria Steinam (she is not our leader) announced in the 70,s on national
television talk shows that it was Womens Liberationists intention to bring women
into the churches as priest, there was a gasp in the audience. (She is not a Christian
but a socialist). Many challenged her idea and said, It will never happen. By the
80s, women, women were in pulpits in many churches as associate pastors and
evangelists.
The Catholic denomination is still holding out but many have yielded to the idea
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of women as priests. Grievously some Bishops from other denominations have even
ordained lesbians as priest! This sort of thing does more harm than good to the cause
of womens spiritual freedom. 273 Believe me. The devil knows it too.
BLANCHE GROVES
Blanche Groves had gone to China with the good news. On every hand
superstition and religions that did not satisfy dominated the people, never was the
need for the gospel more obvious than the summer of 1934. That year Soochow
encountered the hottest and driest summer in 60 years.274
THE WOMAN QUESTION
In 1979, the first time Pope John Paul n came to America, Sister Theresa Kane
surprised the pontiff and stunned a nationwide audience by calling on the Pope to
allow women to become priests. Such questions on gender discrimination and of
women priest is now a passionate fire burning in the Catholic Church of the 80,s.
When the Pope returns to America in 1987, he will find 60 percent of all Catholics
surveyed said it is wrong to bar women from the clergy.
Younger Catholics, those between the ages of 18 and 40, oppose the ban on
women priests by a lopsided ratio of 4-1; only 18 percent said they agree with the
Vatican's prohibition. Just under half of Catholics aged 41 and older oppose women
priests. There was no significant difference between male and female Catholics on
this issue.
When Gloria Steinam (She is not our leader. She is an atheist), announced in the
70s, on national television talk shows that it was Women's Liberationist's intention
to bring women into churches as priests, there was a gasp in the audience. Many
challenged her idea and said, "It will never happen." By the 80s, women were in
pulpits in many churches as associate pastors and evangelists.
The Catholic denomination is still holding out but many have yielded to the idea
of women as priests. Grievously, some Bishops from other denominations have even
ordained lesbians as priests! This sort of thing does more harm than good to the cause
of women's spiritual freedom. As we have seen, women in the pulpit is not a modern
idea but it is an idea that has been suppressed by men's traditions.
Associated Press 275
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VATICAN CITY

Pope: Women should be equal to man, different Women should not try to be
like men and they should fight male stereotypes that view them as objects, Pope John
Paul II said this week. "Perfection for the woman isnt being like the man, in
masculizing herself to the point of losing her specific qualities as woman," the pontiff
said in his weekly re marks to a crowd in St. Peter's Square."Her perfection . . . is
in being a woman, equal to man but different."
The pope spoke on women's issues two days after the Vatican indicated it is
seeking to expand the roles of women in the Roman Catholic Church as nuns and lay
workers. Feminists and liberal Catholic have attacked the pope for his insistence that
the parenthood is reserved for men. The pope restated stated the prohibition against
female priests in a letter to bishops last month.
In his remarks Wednesday, the pope said men and women should cooperate.
Women should be different from men, but dont have to show "nearly implacable
opposition" to the opposite sex.
The pontiff criticized men for viewing women as objects "because of the male
ego."
"Lay Christians are called to fight against all the forms that adopt this mentality,"
the pope said.
He added that "women then selves have the duty to contribute to obtaining the
respect (their personality" by "not stooping to any form of complicity which
contradicts their dignity." 276

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Chapter Fifteen
The Decline of America
Woe to those who call evil good and good evil . . . Who justify the
wicked . . . and take justice away from the righteous . . . Therefore the
anger of the Lord is around against His people, (Isa. 5:20, 23 25).

REBELLION
The decline of America should be obvious to any thinking American. The
explosion of crime, gang warfare and drive by shootings in our cities, the
disintegration of the families and teenage rebellion, the explosion of drug usage (the
highest in the world) spread of promiscuity, pornography, homosexuality, and
sexually transmitted diseases) and the dumbing down of American children in the
public school system; high taxation; the ignoring of our Constitution; exploding
governmental controls over every aspect of the American peoples lives and gross
immorality and corruption at the highest levels of the U.S. government is all
irrefutable evidence of a country whose culture, morality, traditions, and spiritual life
is in a free fall.277
Women could have had a great input into these problems but many have worked
to implement many programs that have caused this free fall. They have promoted the
ascendency of socialism, secular humanism and liberalism to power in America over
the past forty years collectivist ideologies which have helped to destroy our
traditions, values, heritage and the character and freedom of our people. These
ideologies now dominate virtually all levels of power and influence in America (i.e.,
the government, the courts, the media, the entertainment industry, the school system
and most of the mainline religious denominations).
When Alexander Solzhenitsyn was asked on BBC Television almost two
decades ago why the Russian people had lost their freedom under Communism, he
said: It was because we forgot God. With more than five decades of uninterrupted,
unprecedented prosperity and affluence in America since the end of World War II,
and the pervasive influence of liberalism for most of that period, it appears that
American (by and large) has also forgotten God. It appears that God has now
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removed His hand of blessing and protection from America, is instead letting His
judgment fall upon this once great nation, and is allowing evil to proliferate with no
restraint. 278
This judgment appears to be coming in the form of massive earthquakes, storms,
floods, and fires (i.e., accelerating physical disasters); the removal of our financial
prosperity; the proliferation of deadly diseases and plagues; (i.e., consider AIDS,
Manta Virus, the flesh eating virus or bacteria, or the Gulf War Syndrome);
increasing oppression of the people and their freedoms by an all powerful,
collectivist government; the ascendancy of wicked, evil leaders who reject our
traditional values, morality, history and culture; and eventually via attack by foreign
powers (whether a New World (UN army, a reborn Russian and world Communist
movement (including China), by radical Islam, or some combination of these groups).
EXTREMISTS
The role of women in society is becoming as increasingly an explosive issue.
The new emancipated secular woman is asserting her godlessness, liberty, militancy
and aggressiveness. The fight for suffrage in the early 1900,s may have been only a
mild revolution compared to what may be in store. Women are organizing once again
to assert more of their basic rights. They intend to live as free women without the
strictures to what they call a masculine oriented society that wants; to keep them tied
down to what they call demeaning domesticity.279
Secular suffragettes have been called new feminists, women liberators,
and women revolutionaries. They use various and fancy titles to describe
themselves; WITCH (Womens International Terrorist Conspiracy From Hell),
WRAP (Womens Liberation Front). These are some of their more flamboyant
titles.280
The outcry of the new feminists is, that they are an oppressed minority, excluded
from positions of power, exploited by male dominance (they call it male chauvinism)
sexually economically, and in almost every other way. 281 (The Clinton
Administration, Hilliary Clinton has appointed her many, as radio talk show host,
Rush Limbaugh calls them, Femi Nazis)!
Women militants look at societies inequities and believe something should be
done. Some of their actions are merely symbolic (such as picketing the Miss America
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Pageant) to draw attention, and perhaps laughs to their cause. They have learned that
the shock value, such as used by civil rights groups, is a good way to get a hearing.
282

In an article in McCalls, Leslie Aldrige Westoof asked the question, Is a

Womens Revolution Really Possible? She answered her question with, yes.283
Westoof goes on to say, The new feminists reject the idea that millions of
women could possibly be happy just rising babies, cooking, and caring for their
husbands and the house. They prefer to think of these housewives as having been
brainwashed into accepting the role of the domestic slave and concubine, a sex object
used for pleasure and breeding purposes, as well. They further reject the idea, which
they think is prevalent, that women in business and the professions are naturally better
suited to being secretaries, nurses, librarians, lab technicians, drafts women, assistants
to men than to being executive trainees, doctors, lawyers, scientists, editors, architects,
or directors of their own programs and departments. This says the feminists, is an
obsolete and degrading conception to the nature of women. 284
Since this article was written in 1969, we have seen great strides in womens socalled liberation.
WOMEN WORKING
They are out of the home. The mothers are working. The children are suffering.
The greatest result of the Womens liberation Movement is, today most families are
now having to work both parents, just to survive. Used cars return to car lots and are
sold at the same value as when they were new. New Cars are four times as much. The
poor have to pay as much as 25% points buy them. Most families can just forget
owning their own homes. The women are working in every area of public life, while
many young children are raising themselves. They are latch-key-kids who come
home to any empty house and watch the most incredibly evil television programs that
will teach them sex, witchcraft, such as, Charmed, Sabrina the Witch, Buffy the
Vampire, etc. The schools are no longer a safe haven for Americas young. They are
battlefields for guns, drugs and sexual perversions. They have succeeded in
brainwashing the politicians into passing anti-family legislation that have placed
women into the position of having to work. Is it a good thing for our country?
Satan's prime target for the destruction of this nation is the family unit. His
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strategy of attack is aimed at the American home -- the very heart of this nation. Godordained families built around the institution of marriage are the foundation, support
and main strength in this nation. It has been historically accepted that "the greatest
institution in America is marriage" . . . is it rapidly becoming divorce?
In truth the United States is a battleground littered with broken homes. As
the smoke settles from domestic battles, what remains are displaced children and
emotional casualties who are staggering in confusion and frustration. Cries arise from
all over the nation -- What happened? Faithful husbands and fathers, submissive
wives and godly and obedient children are the fruits of Christ-centered homes that are
established in God's perfect order. In many cases, the Church followed the world.
Three basic building blocks form the foundation of a successful Christian family:
commitment to a God centered life; a stable and fulfilling Christian marriage; and
strong spiritual leadership. Deuteronomy and Proverbs provide some basic rules that
we should follow: Love God, (Deut. 6:5); fear Him in reverence (Deut.10: 12); walk
in His ways as an example to others, (vs. 12); know Him and apply His Word, (V. 13);
teach His Word to your children, (Deut. 6:7; 11:19); discipline your children, (Prov.
19:18); avoid provoking your children to anger, (Eph.6: 4).
SEXUAL REVOLUTION
As I type this book, a great controversy swirls around President Clinton's
adulterous affairs while serving as governor of Arkansas. During the campaign, the
media convinced the American voters that character did not count. They were told that
family values were not important. The voter was convinced that the only thing that
mattered was the economy, that is, their pocketbooks. "It's the economy stupid," was
a slogan coined to keep him centered on what the voters wanted to hear. We are
paying a horrendous price for the deception and seduction. Uprightness and right
standing with God, (moral and spiritual rectitude in every area and relation) these
elevate a nation, but sin is a reproach to any people. (Prov. 13:34).

Page -134-

APPENDIX 1
Scriptures on the Occult
WITCHCRAFT:
(Exo. 22:18; Deut. 18:18; I Sa. 15:23; II Ki. 9:22; II Chron. 33:6; Mic. 5:12;
Nah. 3:4; Gal. 5:20).
ASTROLOGY:
(Dan. 1:20; 2:2; 10:27; 5:57, 11, 15;Isa. 47:13; Deut. 4:19).
CHARMING:
(Deut. 18:11; Ps. 58:5;Isa. 19:3; Jer. 8:17).
DIVINATION:
(Num. 22:7; 23:23; Deut. 18:10; 14;Isa.15:23; 28:8; II Ki. 17:17; Jer 14:14;
27:9, 29:8, Eze. 12:24;n13:6, 7, 19, 23; 21:21-23; 29).
ENCHANTMENTS:
(Deut. 18:10; Exo. 7:11, 22; 8:7; Num. 23:23; 24:1; Lev. 19:26; II Ki. 17:17;
21:6; II Chro. 33:6; Eccl. 10:11;Isa. 47:9, 12; Jer. 27:9).
MAGICIANS:
(Gen. 41:8, 24; Ex. 7:11; 22, 8:7, 19; 19:11; Dan. 1:20; 2:2, 10, 27; 4:7, 9;
5:11; Acts 19:19).
NECROMANCY:
(Deut. 18:11).
OBSERVING TIMES:
(Lev.19:26; Deut. 18:10, 14; II Kings 21:6; II Chronicles 33:6).
PROGNOSTICATORS: (Isa. 47:13).
SOOTHSAYING:
(Dan. 2:27; 4:7; 5:7; 11;Isa. 2:6; Mic. 5:12; Josh. 13:22; Acts 16:16).
SORCERY: (Pharmakia) (Exo. 7:11;Isa. 47:9, 12; 57:3; Jer. 27:9, Dan. 2:2;
Mal. 3:5; Acts 8:9; 11; 13:6,8; Rev. 9:21; 18:23; 21:8; 22:15).
WITCH or WIZARD: (Lev. 19:31; 20:6,27; Deut. 18:11;
I Sam.28:3, 9; II Ki. 21:6; 23:24; II Chron. 33:6;Isa. 8:19; 19:3).
1. WE BELIEVE
We believe in one God, eternally existent in three persons: Father, Son, and Holy Spirit.
2.

We believe in the deity of our Lord Jesus Christ, in His virgin birth, in His sinless life,
in His miracles, in His death on the Cross, in His atonement for our sins through His
blood, in His bodily resurrection, in His ascension to the right hand of the Father, and

Page -135-

in His Second Coming in power and glory as King of Kings.

3.

We believe that salvation through Jesus Christ is the only way to the Father and eternal
life. (Acts 4:12).

4.

We believe sinners must be born again through water and Spirit to enter the Kingdom
of God. (Jn. 3:16-36).

5.

We believe Jesus Christ is the logos - the living Word of God.

6.

We believe the Holy Bible to be the inspired, infallible, inerrant, authoritative Word of
God.

7.

We believe in water baptism in the name of the Father, the Son, and the Holy Spirit.
(2Tim. 3:16).

8.

We believe Holy Communion is a sacred rite. Jesus said, Except ye eat the flesh of the
Son of man, and drink his blood, ye have no life in you. (Jn. 6:53).

9.

We believe that marriage is a holy covenant between God and one man and one woman.
(Gen. 2:18).

10. We believe in the Ten Commandments.

11. We believe Jesus Christ is the Head of the Church, His Body, which is composed of all
men and women, living and dead, who have been joined to Him through saving faith
and obedience. The true Church is the whole, undivided, unbroken Body of Christ that
includes Believers of all nations, tribes, and races who affirm the holy orthodox faith
as delivered once unto the Apostles.
12. We believe the Holy Spirit has come into the world to reveal and glorify Jesus Christ
to the world. He convicts sinners of their transgressions against God. Only the Holy
Spirit can draw sinners to Jesus Christ. The Holy Spirit imparts new life to those who
believe on the Lord Jesus Christ. He indwells in all believers at the time of spiritual
rebirth. He baptizes believers with power and imparts spiritual gifts. He seals them until
the day of redemption.
13. We believe that Jesus gives His disciples power to cast out devils with His Word.
(Matt. 8:16).
14. We believe at physical death the believer enters immediately into eternal, conscious
fellowship with the Lord and awaits the resurrection of his body to everlasting glory and
blessing. At physical death the unbeliever enters immediately into eternal, conscious
separation from the Lord and awaits the resurrection of his body to everlasting
judgment and condemnation.
15. We believe there is a real devil, Satan, who was defeated by Jesus Christ at Calvary. (1
Jn. 3:8).
16. We believe the day of Jesus Christ's return shall not come, except there come a falling
away first (apostasy), and that man of sin (Antichrist) be revealed, the son of perdition.
(2 Thess. 2:3,4).
Page -136-

17. We believe whosoever is not found in the book of life will be cast into the lake of fire.
(Rev. 20:15).
18. We believe anyone who receives the mark of the beast shall be cast into the lake of fire
burning with brimstone. (Rev. 14:15).
19. We believe that when Jesus Christ returns, we which are alive and remain shall be
caught up together in the clouds with the resurrected dead in Christ, to meet the Lord
in the air: and so shall ever be with the Lord. (1 Thess. 7:15).
20. We believe the Consummation of all things includes the Glorious Appearing of Jesus
Christ, the resurrection of the dead, and translation of those alive in Christ, the
judgment of the just and the unjust, and the fulfillment of Christ's kingdom in the new
heavens and the new earth. Furthermore, we believe that Satan and his hosts and all
humans outside Christ will be separated from the presence of God, and endure eternal
punishment. The Bride of Christ, given glorified bodies, shall live and reign with Jesus
Christ forever. The Church will be in the presence of God forever, giving Him praise
and glory and honor.

Bibliography
Rex Shanks, Deliverance and Healing Manual, P.O. Box 187m /western MA 01507
Catholic Encyclopedia
Frazer, The Golden Bough
The Encyclopedia Americana, Vol 6,
Harry Potter Takes Drugs, written by a anonymous physician and father.
This article is from the Family Friendly Libraries website.
Deeper Life Ministries, PO Box 45930, B. R., La., 70095
Battling The Host pf Hell
Eugene Goodman, The Church that Jesus Built, Turners Creek Baptist Church,
Yadkinville, NC.
Conquering the Hosts of Hell; Demolishing the Hosts of Hell;
War on the Saints; Jesse Penn-Lewis
Deliverance Manual, Gene and Earline Moody, Deliverance Ministries 9852 Hillyard
Avenue, Baton Rouge, La. 70809,
(from New Unger's Bible Dictionary)
Page -137-

(originally published by Moody Press of Chicago, Illinois).

Laymans Biblical Encyclopedia, Nash. Tenn.
Pat Holliday, Deliverance Manual Vol 1, 2; From Curses to Blessings. Vol 1, 2,3;
Devils Believe; Idolatry; The Witchdoctor and the Man-Fourth Generation
Witchdoctor Finds Christ; Power of Inner Healing; Be Free; What is Occultism? Pat
Holliday Tract, 9252 San Jose Blvd., 2804, Jacksonville, Fl. 32257
(:Bewitched by Harry Potter, article written by Berit Kjos)
J. K. Rowling, Chamber of Secrets, pg 67
The Prisoner of Azkaban, p. 247
Cutting Edge Ministries ,11 Robert Toner Blvd., Ste 5-393 , North Attleboro, MA
02763-1156
The Sunday Mails - London, article The UK Witches to Get Grants, To Study
Sorcery
Evicting Demonic Squatters & Breaking Bondages, Noel and Phyl Gibson
Breaking the Generational Curses by Marilyn Hickey
Curses and Blessing, Derek Prince
Glenna Henderson, My Name is Legion, Bethany Fellowship, Min. Min.
Ron Roy Deliverance Manual for Every Believers Home,
Lewis Martello, author of the Weird Way of Witchcraft,
Alexander Bruce in The Expositors Greek New Testament (Vol. 1.
Gene Moody- article on DEMONBUSTERS.COM
DR. J. M. HAGGARD, now in Heaven, from www.DEMONBUSTERS.COM

New Book of Cults, Bob Larson, Tysdale House Publishers, Wheaton, Ill.
Destroying the Works of Witchcraft Through Fasting , Ruth Brown, Impact Christian
B Books, Inc. 332 Leffingwell, Suite 101, Kirkwood, Mo. 63122
Jesse Penn-Lewis, War on the Saints (Christian Literature Crusade), p. 21.
Defeated Enemies, Corrie Ten Boom. Christian Literature Crusade,
Fort Washington, Pennsylvania, 19034
The Readers Digest Association, Inc. 1974.
Harry Potter book, Goblet of Fire
Christianity Today
Page -138-

Harry Potter and the Sorcerers Stone

Harry Potter Takes Drugs, written by a anonymous physician and father.
This article is from the Family Friendly Libraries website.
Reprinted from Harry Potter a Sorcerers tale. This article appeared on the Let Us
Reason Ministrieswebsite
Spiritual Warfare, Michael Harper, Logos International Plainfield, New Jersey, 07060
Possessing the Gates of the Enemy, Cindy Jacobs, Chosen Books,
How to Respond to Satanism, Bruce G. Federickson, Concordia
Publishing House, 3558 S. Jefferson Avenue, St. Louis, Mo 63118-3968.
Rev. Irene Park, "The Witch That Switched.

Other Books by
Pat Holliday, Ph.D.
Holliday for the King
Be Free
Signs and W onders and Reactions
Solitary Satanist
The Walking Dead
Angel Fire
Baptism of the Holy Spirit
Basic Deliverance
Born Again
Breaking Territorial Spirits Vol. 1 & 2
Bridegroom
Can W omen Preach?
Can W itches be Saved?
Children of the New Age
Christian Occult
Christrology
Deliverance M anual

Page -139-

Demons Believe
Fallen Prince
Family Deliverance M anual
Free From Devils
From Curses to Blessing Vol. 1, 2 & 3
Healing is for Today
Giant chasers
Gifts of the Holy Spirits
Is Halloween Pagan?
Jesus Footprints
Last Battle
Living on the Edge of Hell
Nature of M an
M arriage Answers
M arriage and Sex
Never Neverland- Satans Romper Room
New Age M essiah
New Birth
New Creation
New W orld Religion
New W orld Aftershock
The Occult
Rebecca Brown Entertaining Angels Unaw ares
Satans Secrets Uncovered
Steps to Fasting
Spirit of Idolatry
Spiritual Armor
Spirit W eapons
Spirit Names
Staying Free
Transference of Spirits
Transforming America
W arfare Strategies
W itchcraft Deliverance
W itchdoctor and the M an
W omen M essengers of Jesus Christ
You Can Be Free

Page -140-

Pat Holliday, Ph.D.

M iracle Outreach M inistries
9252 San Jose Blvd., # 2804
Jacksonville, Florida 32257
E-M ail: holliday_pat@hotmail.com
W eb page: www. Agapepublishers.com

Page -141-

Ft. notesChapter One--- Emancipated Wom en

1.

Krutza William J. & Philip P. DiCicco, Facing the Issues, Baker Book House, Grand
Rapids, Michigan.

2.

ibid

3.

ibid.

4.

Transcribed and encoded by Amy Engelhardt Edited by Perry Willett TEI formatted file
size uncompressed: approx. 73 kbytes Library Electronic Text Resource Service
(LETRS), Indiana University Bloomington, IN December 19, 1996, 1996, The
Trustees of Indiana University. Indiana University makes a claim of copyright only to
original contributions made by the Victorian Women Writers Project participants and
other members of the university community. Indiana University makes no claim of
copyright to the original text. Permission is granted to download, transmit or otherwise
reproduce, distribute or display the contributions to this work claimed by Indiana
University for non-profit educational purposes, provided that this header is included in its
entirety. For inquiries about commercial uses, please contact:
Library Electronic Text Resource Service
Main Library
Indiana University
Bloomington, IN 47405
United States of America
EMail: LETRS@indiana.edu

Transcribed and encoded by Amy Engelhardt

Edited by Perry Willett
TEI formatted file size uncompressed: approx. 73 kbytes
Library Electronic Text Resource Service (LETRS), Indiana University
Bloomington, IN
December 19, 1996
1996, The Trustees of Indiana University. Indiana University makes a claim of copyright only
to original contributions made by the Victorian Women Writers Project participants and other
members of the university community. Indiana University makes no claim of copyright to the
original text. Permission is granted to download, transmit or otherwise reproduce, distribute or
display the contributions to this work claimed by Indiana University for non-profit educational
purposes, provided that this header is included in its entirety. For inquiries about commercial
uses, please contact:
Library Electronic Text Resource ServiceMain Library
Indiana University
Bloomington, IN 47405
United States of America
EMail: LETRS@indiana.edu
Page -142-

5.

ibid

6.

ibid

7.

Leon McBeth, Women in Baptist Life, written in 1979, Broadman Press

8.

ibid, forward, Women. . .

9.

Dr. Leon McBeth, In Baptist History and Heritage (Jan., 1977)

10.

Priestesses In the Church C. S. Lewis

11.

Gryson Roger, The Ministry of Women in the Early Church, Translated by Jean Laporte
and Mary Louise Hall, The Liturgical Press, Collegeville, Minn., pub. by Editions J.
Duculot, S.A. Gembloux, Belgium, 197, (I Cor. 11:3).

12.

ibid

13.

E. Kaehler, Die Frau in den Paulinischen Briefen, Zurick, 1960, po. 42-70. who combines
the contributions of the best commentaries on this difficult text.

14.

ibid

15.

Blum, Amt Der Frau, p. 150.

16.

ibid

17.

ibid

18.

ibid

19.

ibid

20.

ibid

21.

Cit. op. Gryson, The Ministry of W omen. . . This is the opinion of Zacharnack, Dienst der Frau, pp.
102104; Forget Diaconesses, 8; Kalsback, Altkirchiche Einrictung, PP. 1011; Idem, Diakonisse, pp.
5152; Liepoldt, Frau in Antion Diaconatle, p. 4 Denielou, The Ministry of Women, p. 14, Spicq, Epitres
pastorales, pp. 4041 .

22.

Clemens, Lois Guden , Woman Liberated, Herald Press, Scotsdale, Penn. p. 21.

23.
Ketter, Peter, Christ and Womankind, (Westminster, Maryland, The Newman Press,
1951, p. 69.
24.

Richard Wumbrands Newsletter, Christians Tortured for Christ in Communist

Countries.

25.

E. Aaseng, Male and Female Created He Them, Christianity Today, Nov. 20, 1970,
5,11.
Page -143-

26.

Aida Besancon Spencer, Beyond the Curse, Women Called to Ministry, Pub. Nashville,
Tennessee by Thomas Nelson, Inc. pp. 21, See also Rolf

27.

Cit. op. Clements, p. 23

28.

(from The Wycliffe Bible Commentary, Electronic Database. Copyright (c) 1962, by
Moody Press)

29.

Cit. op. Ketter, p. 64:64.

30.

Cit. op. Clements, p. 22

31.

(Lanham: University Press of America, 1980); Mary L. McKenn, Women of the Church;
Role and Renewal (New York: Kenady, 1967).

32.

Lev 20:10

10

The Didache XIII, 3

33.

The Epistle to the Romans XXXI.

34.

E. Margaret Howe, Women and Church Leadership (Grand Rapids; Zondervan 1982),
Chas

35.

Spencer, Aida Besancon, Beyond the Curse, Women Called to Ministry, Thoma Nelson
Publishers, Nasville, p. 63,

36.

Penn.Lewis, Jessie, The Magna Charta of Woman, Bethany, House Publisher, Minn.
Minnesota, 35438.

37.

ibid

38.

ibid

39.

ibid

40.

ibid

41.

ibid.

42.

ibid

43.

Penns, Paul Bible Study Commentary, Judges, Zondervan Books, Grand Rapids, Mich.
49506, p. 5.

44.

ibid

45.

ibid

46.

ibid
Page -144-

47.

ibid

48.

Haley Handbook, II Chronicles 34, II Kings 33:14, pp 227l

49.

ibid

50.

Tombley, Charles, Who Said That Women Cant Teach? Bridge Publishing Co,
Plainsville, N. J

51.

ibid

52.

ibid

53.

Cit. Op. Penn.Lewis, The Magna Carta of Women, cit. Katherine Bushnell, Gods Word
to Women, 1923.

54.

Schleusner, J. F. German Lexicographer, Oral Law.

55.

ibid

56.

Cit. Op. Trombley

57.

ibid

58.

Professor Sr. William Ramsay, an accepted authority on St. Paul, his epistle, and journeys

59.

Cit.op. Bushnell

60.

ibid

61.

ibid

62.

ibid

63.

ibid

64.

Dr. Adam Clarke Commentators

65.

ibid

75.

Aid to Bible Understanding (Brooklyn, N. Y; Watch Tower Tract and Bible Society,
1971, p. 724.

67.

ibid

68.

ibid

69.

ibid

70.

Cit.op. Trobley, Chrysotom, John, Second-century scholar.

Page -145-

71.

ibid

72.

Conybeare and Howson Commentators

73.

Chrysostom

74.

Salvation Army, Its Origin and Development (London; Salvationist Publishing and
Supplies, 1951), p. 63.

75.

ibid

76.

Strachey, Ray Francis Willard, Her Life and Work, New York Re. Vol. 191 3),
p. 208

77.

ibid, 209

78.

Cit. Op. Strachey, p. 305.

79.

Gordan, Anna A. The Life of Francis E. Williard, Chicago: Womens Temperance

Publishing Association, 1898, .p. 406.

80.

ibid

81.

Edward Bean Underhill, ed. The Records of a Church Meeting in Broad mead, Bristol, 1
640 . . . 1 687, (London; J. Haddon, 1847), 19

82.

ibid, 10

83.

ibid, Mcbeth, Women of Baptist. . ..

84.

S. F. Paul, Further History of the Gospel Standard Baptists ( Gos6pel Standrd Baptist
Trust Ltd., 199), VI, 1989.

85.

H. Wheeler Robinson, The Life and Faith of the Baptists (London, Kingsgate Press, 1946.

86.

ibid

87.

FROM THE SAVANNAH NEW SPRESS JUNE 1975

Sent by Sue Henderson years ago.

88.

Methodist Archives and Research Centre, John Rylands University Library of Manchester, 150 Deansgate,
Manchester M3 3EH. Telephone: 0161-834 5343/6765 Fax: 0161-834 5574.

89.

Complete or almost complete sets of most of these periodicals are available in the MARC - a total of five
thousand individual volumes. They are listed in A Checklist of British Methodist Periodicals, compiled by
E.A. Rose.

90.

S. F. Paul, Further History of the Gospel Standard Baptists (Gospel Standard Baptist,
Trust Ltd., 1969) VI. 289.
Page -146-

91.

James K. Hosmer, ed. Winthrops Journal: History of New England, 1630 . . . 1649
(New York: Charles Scribners Sons, 1908) Vol 1, 284, 207/

92.

Isaac Backus, Church History of New England From 1630's (Philadelphia: American Baptist Publication
Society, 1844), 51.

93.

Phoebe A. Hanaford, Daughters of America (Augusta, Maine: True and Company, 1882),
417.

94.

ibid

95.

Jessamyn West, ed., The Quaker Read (New York: Viking Press, 1962, 169.

96.

ibid

97.

Cit. op. Reuther, Women of Spirit

98.

ibid, p; 227

99.

ibid

100. Text scanned (OCR) by Lee Ann Morawski, Image scanned by Lee Ann Morawski
Text encoded by Bethany Ronnberg and Natalia Smith, First edition, 1999 40KB
Academic Affairs Library, UNC-CH, University of North Carolina at Chapel Hill,

This work is the property of the University of North Carolina at Chapel Hill. It may be used freely by
individuals for research, teaching and personal use as long as this statement of availability is included in the
text.

101.

ibid

102.

ibid

103.

ibid

104.

ibid

105.

ibid

106.

ibid

107.

ibid

108.

Women in Baptist Life, Leon McBeth,1979 Broadman Press, pp.75.

109.

ibid

110.

ibid

111.

ibid

112.

ibid, pp 57

Page -147-

113.

ibid, pp. 58

114.

Palmer, Phoebe Promise of the Father, Boston: Henry V. Degen, 1859, p. 11.

115.

ibid

116.

ibid

117.

Newton, Susanna Wesley and the Puritan Tradition in Methodism, London, Eppwoth
Press, 1968, p; 186-193.

118.

ibid

119.

ibid

120. W earmouth, Robert F. Methodism and the Common People of the Eighteenth Century London, The Epworth

Press, 1945, p. 233.He, more than any man in 18 th century England, encouraged women in the service of Christ and
humanity.

121.

ibid

122.

Lord, cit.op. P. 165

123.

Morrow, Thomas M. Early Methodist Women, London: Epworth Press, 1967,

p. 14.

124.

Moore, Henry, The Life of Mrs. Mary Fletcher, (New York, N. Bangs and T. Mason
1830, p. 445.. Earnest Christian.

125.

Cit.op. Biblical Commentator Adam Clarke

126.

Wakely, J. B. Our Excellent Women of the Methodist Church in England and America,
Mrs.Hester Ann Rogers, New York 1873, OP.

127. ibid
128.

Roberts. B. TR. Ordaining Women, Rochester, N. Y. Earnest Christian Publishing House,

1981, pg. 59.

129.

ibid

130.

ibid

131.

ibid

132.

ibid

133.

ibid

134.

Palmer, op.cit., p. 98, Although Clarke argued strongly for the equality and rights of
women, at one point he stated that there are some functions of the ministry of which men
are capable. He never explained what he meant by this, Roberts, op. Cit. P. 63.
Page -148-

135.

Letter dated August 26, 1837, from Theodore Weld to Angelina Grimke in Gilbert H.
Barnes and Dwight L. Dummond, (eds). Letters of Theodore Dwight Weld, and Sara
Grimke, 1822-1844. (Gloucester, Mass: Peter Smith, 1965) p. 432..

136.

ibid, Oberlin. . .

137.

Mahan, Asa Autobiography, Intellectual, Moral and Spiritual, London: T. Woolmer,

1882, p. 169.

138.

Kraditor, Aileen S. (ed) Up From the Pedestal, Chicago: Quadrangle books, 1968). P.
149.

139.

Fletcher. Op cit. 294

140.

Ubudm o, 290.

141.

Ernest Wall, I Commend Unto You Phoebe, Religion in lIfe, Vol 26, Summer 1957,
p. 398.

142.

ibid, p. 396

143.

Palmer, op. Cit., p. 1

144.

ibid, p. 7.

145.

ibid

146.

ibid, p.8

147.

Tucker, F. D. L. The Life of Catherine Booth, Vol 1, New York: Fleming H. Revell,
1892., p. 248.

148.

ibid, p. 36 4.

149.

ibid, p.177

150.

ibid, p.176

151.

ibid, p.125

152. ibid
153.

ibid

154.

The Salvation Army: Its Origin and Development (London: Salvationist Publishing and
Supplies, 1951). P.6 3.

155.

ibid, vol. 2, 626,

156.

ibid, 659

Page -149-

157.

Roland H. Bainton, Christian Unity and Religion in new England (Boston: Beacon Press,
1964), 274.

158.

The Huntington Library, Art Collections. And Botanical Gardens

159.

Cit. Op. Bainton, Christian Unity

160.

ibid, pp 426.

161.

Ruether, cit. op. p. 249.

162.

ibid., the Huntington. . .

163.

Reflections, Brochure of the National WCTU, Womens Christian Temperance Union,

1730 Chicago Avenue, Evanston, Ill, 60201.

164.

Strachey, Ray, Francis Willard: Her Life and Work New York: Fleming H. Re Vo. 1913,
p. 208.

165.

ibid, p. 209

166.

ibid .

167.

Dictionary of American Biography, Vol. XX New York: Scribner, 1936, p. 234.

168.

ibid

169.

ibid

170.

ibid

171.

Hewlet, Sylvia Ann, Womens Lib the Other side of the Ciubm :Womans World, July
87, adapted for a Lesser Life: The Myth of Womens Liberation in America, William
Morrow & Co., Inc.

172.

ibid

173.

ibid

174.

Cit. op. Strachey, p. 305.

175.

211Gordan, Anna A. The Beautiful Life of Francis E. Willard, Chicago, Womans

Temperance Publishing Association, 1898, p. 40 211 Gordan, Anna A. The
Beautiful Life of Francis E. Willard, Chicago, Womans Temperance PUBLISHING
Association, 18 211Gordan,
Womans Temperance Publishing Association, 186.

176.

Cit. Op. Ruether

177.

ibid

Page -150-

178.

Last revised July 4, 2001. URL: http://www.webcom.com/duane/truth.html

179.

ibid., URL: http://www.webcom.com/duane/truth.html

180. ibid
181.

ibid

182.

Wolfert, Michele, She Had a Dream Sojourner Truth, Womans World, July 14, 1987.
37. 37.

183.

ibid

184.

Penn. Lewis, Jesse, cit. Op. The Magna Carta of Woman

185.

(Releasing Your Spirit, p. 35)

186. " (Garrard, Mary N., Jesse Penn-Lewis a memoir, p. 266)

187.

(ibid., p. 267)

188.

( ibid.,

pp. 18-19)

189.

(ibid., pp. 27-28)

190.

ibid

191.

(ibid., p. 28)

192.

ibid

193.

(ibid., pp. 147-148)

194.

(In a letter to some of her spiritual children in London during the First World War,
January 1916, ibid., p. 258)

195.

ibid

196.

Dictionary of American Biography, Vol 17, cit. Op. P. 275.

197.

ibid

198.

ibid

199.

Smith, Logan Persall (ed). Philadelphia Quaker: The Letters of Hannah Whital Smith,
(New York; Harcourt Brace and Company 1950 P.XII.

Page -151-

200.

Cit. op. Bainton, 463

201.

ibid

202.

Smith, Mrs. Amanda, An Autobiography (Nobleville, Indiana; Newby Book Room, 1972,
) p. VII.

203.

Cit.op. Brainton, Christian Unity

204.

ibid, Brainton, Christian . . . pp 436

205.

ibid

206.

ibid

207.

Smith, Mrs. Amanda, An Autobiography (Nobleville, Indiana; Newby Book Room,

1972), p.. VI.

208.

Annesley, M. Speaking in Meeting, Guide to Holiness, Vol. 7, May 1868, p. 1896.

209.

Baker, Rev. L. H. The Priestess, Guide. . .., Vol 3, April, 1895, p. 152.

210.

Willing J. Fowler, Woman in Gospel Evangelism, Guide. . . Vol 4, (Jan. 189).

211.

Willing, Woman in Gospel Evangelism, Guide. . . Vol 4,

212.

Willing, Gods Great Woman, Guide. . ., Vol 67, December 1897, p. 226.

213.

Willing, Women Under the Pentecostal Baptism, Guide. . . Vol 70, 9/18/98
p. 52

214.

ibid, p. 227

215.

Willing, J. Woman and the Pentecost, Guide. . . Vol. 69 9/18/98.p. 87.

216.

ibid, p. 53

217.

Godbey, Rev. W. G. Woman Preacher, Louisville, Kentucky; Pentecostal Publishing Co.,

1891, p. 1.

218.

ibid, 10

219.

Ibid, p. 13

220.

ibid

221.

Sinclair Andrew, The Emancipation of America Woman, New York Harper and Row,
195), p. 61.

222.

ibid

Page -152-

223.

Harper, Ira Husted, The life and Work of Susan B. Anmthony, Vol. I, (Indianapolis:
Bown Merril Co. 1899), p. 70.

224.

ibid

225.

ibid

226.

ibid

227.

Jennings, Arthur T., History of American Wesleyan Methodism (Syracuse, New:

Wesleyan Methodist Publishing Association, 1902, p. 113.

228.

ibid, p. 124.

229.

ibid

230.

Roberts, B. T. Ordaining Women, (Rocheser, N.Y. Earnest Christian Publishing House,

1891), p. 49.

231.

ibid., Roberts, B. T. Ordaining Women, (Rochester, N.Y.),

232.

ibid., Page 6

233.

ibid

234.

ibid

235.

ibid

236.

Rees, Seth C. The Ideal Pentecostal Church, (Cincinnati: M. W . Knapp, 1897), p. 41.

237.

Rees, Byron J. & Hulda A. Rees-.The Pentecostal Prophetess, ( Phil, Christian Standard Co., 1898), p. 15.

238.

Rees, Paul S. Seth Cook Rees: The Warrior Saint .(Indianapolis: The Pilgrim Book Room, 1934), p. 13.

239.

ibid

240.

Smith, John W. Heralds of A Brighter Day ,(Anderson, Indiana: Gospel Trumpet Co.,
Church of God., 1955) p. 125.

241.

ibid, p. 126

242.

54. Cole, Mary Trails and Triumphs Of Faith, (Anderson, Indiana: Gospel Trumpet Co., Church of God,
1914), p. 85.

243.

Smith, Timothy L. Called Unto Holiness, (Kansas City, Missouri: Nazaren Publishing House, 1962, p. 113.

244. . ibid, p. 155.

245.

57. ibid, p. 138

246.

W hite, Ms. Alma W hite, The New Testament Church (New Jersey:" The Pentecostal Union, 1912), P. 225.

Page -153-

247.

ibid.

248.

62. ibid, p. 230.

249.

ibid

250.

63. Sketches From Marvels and Miracles, TVH (October 1949), 4--5,16: M. B. W oodworth-Etter, Marvels
and Miracles (Indianapolis: Mrs. M. B. W . Etter (1922); M. B. W oodworth-Etter, Questions and Answers
on Divine Healing (Rev. and End. ed.), Indianapolis; Mrs. M. B. W oodworm- Etter).

251.

ibid

252.

Albert McClennon, Meet Southern Baptist, Nashville Broadman Press, 1976..

253.

Home Missions, May 1972, 26

254.

ibid, 43.

255.

Baptist Standard, Sept. 28, 77. 12.

256.

Home Missions, May 1972 42.

257.

Report from the Capitol, May 9, 1975- 5

258.

Baptist Press Release, Jan 2, 1976.

259.

Footprints, Wayland Baptist College, Oct, 1974, 4.

260.

ibid, W ord and W ary, December 8, 1977, 5.

261.

ibid, November 17, 1

262.

ibid

263.

Baptist Press Release, March 14, 1977

264.

ibid

265.

Baptist Press release, May 4, 1977.

266.

Annual 1977South District of Baptist in Kentucky, 10.

267.

Personal letter from Mike Moynahan To Suzanne Coley, Feb. 9, 1977.

268.

Lately Thomas, Storming Heaven, (New York: W illiam Morrow and Company, 1970), 330, and Nancy
Barr Mavity, Sister Aimee (New York, Doubleday, Doran & Company 1931).

269.

Elizabeth Howell Verdesi, In But Still Out: Women in the Church (Waco, Texas: W ord Books, 1975), Con.
98.

270.

ibid, 25 .

Page -154-

271.

ibid, 26,

272.

Kane, Sister Thersa, Pope Paul II Came to America 1979,

273.

ibid

274.

Blanch Groves, China 1934

275.

Florida Times Union, Jacksonville, Friday. June 24, 1994, A-1

276.

ibid

277.

Don McAlvanys The Coming Persecution of Christians and Traditionalists in America, 7/1400
http//www.macalvany.com

278.

ibid

279.

ibid

280.

ibid

281.

ibid

282.

ibid

283.

ibid

284.

Westoof, Leslie Aldrige, Is a Womens Revolution Really Possible? Yes, McCalls, Oct
1969

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