TLDR: The women of New Testament continue the theme of those from the Hebrew scriptures and Apocrypha as women who use their gifts in the way God intends. They served crucial roles in the building of His church, and I invite you to read more about them.
Introduction
Women of the New Testament continue the theme of ministry through matriarchy, motherhood, and planning. It also showcases women who are serving in leadership roles in the emerging church. The understanding of God dramatically shifted when Jesus was born, lived, died, was resurrected, and ascended into heaven. It is no surprise that in this new faith the role of women takes on a new shape. I will continue using first, second, and third person throughout this blog, because it is meant to be conversational style. As I write this, I imagine we are sitting together having a chat over a cup of tea or walking along a trail.
Mary
We see this first in Mary, the Mother of God. Mary is seen as the source of Jesus. Her pregnancy is described, from her perspective in the Gospel of Luke. Whereas in the Gospel of Matthew, Jesus’ birth is described from Joseph’s point of view. Both Gospels point to God being with Mary, blessing her and favoring her by using her as a vessel for God; it means that God can be present in each of us. Mary’s primary ministry was showing us the gift of God’s incarnation.[1]
In John’s gospel, Mary begins Jesus’ ministry at the wedding of Cana of Galilee. She already knows his power and notes the ways in which she can be a helpmeet to him. She is a leader in encouraging Jesus to begin his ministry. N.T. Wright notes,
The wedding is a foretaste of the great heavenly feast in store for God’s people (see Revelation 21.2). The water-jars, used for Jewish purification rites, are a sign that God is doing a new thing from within the old Jewish system, bringing purification to Israel and the world in a whole new way. The wedding itself, in the town where Nathanael came from, would probably involve almost the whole village, and several people from neighboring ones too; which is why Mary, her son and his friends were invited. Running out of wine was not just inconvenient, but a social disaster and disgrace. The family would have to live with the shame of it for a long time to come; bride and groom might regard it as bringing bad luck on their married life.[2]
Mary’ has been known by many names over the years including:
in Luke as Full of Grace (Luke 1:28); John of Patmos: Queen of Heaven (Rev. 12:1); Justin Martyr (d. 165): New Eve; John Chrysostom (345) called her Mary Help of Christians, Jerome (d.420) said she was Our Lady, Star of the Sea; Ark of the Covenant; Comfort of the Afflicted; Our Lady, Gate of the Dawn; Immaculate Heart of Mary; Mother (of Christ, Mercy, Sorrows, for the Journey, of the Church); Mystical Rose; Our Lady (of the Annunciation, of Charity, of Providence, of Ransom, of Solitude); Queen (of All Saints, of Angels, of Apostles, of Confessors, of Families, of Martyrs, of Patriarchs, of Prophets, of Virgins, of the World); Refuge of Sinners; Untier of Knots; The Orthodox church calls her the Life-giving Spring and Panagia.[3]”
Yet, when Mary saw Jesus’ teaching, she tried to stop Jesus from doing his work, he told her she was being overprotective.[4] Mary was a woman whose ministry had a time and place: to carry God’s incarnate word and care for him. There was a time for her to let Jesus fly. By the time of Jesus’ crucifixion, Mary was present and again ready to take on Jesus’ ministry in her heart. Her momentary hesitation can encourage those with doubts of where they are being led in their own ministry.[5]
Mary and Martha
Jesus has female followers, not among the twelve. The ones that I focus on for the purpose of this study are (I believe) the best known: Mary and Martha of Bethany. The two have become a sounding board for the definition of Christian life: women are often categorized as either Marthas or Marys.
What I appreciate about these women is that they have consistent character throughout the Gospel. Mary is the one who stays in place and feels while Martha is the one who does something. This is the case in Luke when Jesus visits[6] them as well as in John at the death of their brother, Lazarus. They both believed Jesus when he said that Lazarus would be raised again. He proved them correct in ways they could not imagine.
Later, it was Mary (Martha’s) sister who anointed Jesus’ feet with oil and prepared him for crucifixion (and resurrection). She recognized the problems that laid ahead for Jesus. The context of this story is important, “Now Jesus visits with a woman so busy serving she does not hear the word, and Jesus offers her an example, her sister. To the man, Jesus said to go and do; to the woman, Jesus said to sit down, listen, and learn…In both stories that John tells, the behavior of the two corresponds to Luke’s description: Martha goes out to meet Jesus, while Mary sits in the house (John 11:20), and at dinner Martha serves and Mary anoints the feet of Jesus (John 12:1–3)...Martha has extended hospitality and is in line for the blessings that go to those who receive Jesus or his disciples (9:48). Her complaint is reasonable, but Jesus’ response to her anxiety is not fully clear.”[7]
Together, in Martha and Mary someone can see the value of sisterhood. It is also evident with how valuable the two were to Jesus. The two of them symbolize the variety of missions and personalities that are necessary for the Church to function and be whole.
Aquila and Priscilla
Aquila and Priscilla are a husband-and-wife pair. It might seem odd to discuss a male in a Bible study about women, however, I want to say that in many instances that we see women in the Bible, we see relationships. This is also true of men; however, the role of women is often seen as a connector. This is also the case with Aquila and Priscilla. The latter was likely from one of the great families in Rome. With great wealth comes great responsibility.[8] Their ministry teaches us that the ministry of hospitality has an important place within the emerging church.
The couple are originally from Rome and were Jewish. They met Paul in Corinth and used their house as a church. In fact, they became Christians before Paul. The two were leaders in that church. Their ministry is a reminder to do the same in current culture.
Chloe and Phoebe
In Addition to Priscilla, Chloe and Phoebe were both deacons and patrons in the early Christian Church. The two of them are both briefly mentioned. There has been a great deal of debate around using the word deacon to describe these women.[9] The reason that I would suppose that both were leaders in the church (in a way that made modern men uncomfortable) was because the two of them had important roles defined by Paul. Paul would often close his letters to cities by including a comment to a specific person. In the case of Phoebe, she even delivered a letter to Romans for Paul.[10]
This type of honor was not meant for those who were not part of the church leadership. Similarly, her role can be seen by the support she gives to Paul (as he calls her a benefactor).[11] Combine this with the fact that the word typically translated as deacon is used regarding Phoebe, and I think the point is clear.
Though some scholars believe that the word deacon, in reference to both Phoebe and Chloe is a localized mission for a specific place,[12] I would wonder why this term would then not be used the same way at other places.
Turning to Chloe, she was mentioned as the one serving a church in Corinth where division began to take place. Like Phoebe, she was not linked to a male counterpart. It is therefore likely that she was a widow. Chloe brings a specific issue to be answered by Paul so that the community she serves can be reunited together. In reading the book of 1 Corinthians, someone can clearly see Paul and Chloe are trusted advisors.
Both Chloe and Phoebe are women who show an aptitude for ministry that exceeds typical roles for women in The Hebrew Scriptures, there is a clear pointing toward women as God’s servants in the same way that men were God’s servants. Moving beyond gender does not seem to be a problem for these women.
In Closing
All the women in the New Testament continue the theme of women from the Hebrew scriptures and Apocrypha: they are women who use their gifts in the way God intends and hopes for us in our lives. This begins with Mary who gives all of herself to God: body and reputation trusting in God’s will. The theme continues with the early Church movement where women use their resources and influence to serve in God’s church.
This Bible Study turned into a blog was written with a great deal of help, particularly from The Rev. Becky Zartman, Canon Missioner for Evangelism and Formation at Christ Church Cathedral (Houston).[13] She gave me some information, I watched her teach as an intern, and the notes she shared (as well as the resources she pointed me to on this topic) were invaluable.
Thinking of Women in the Scriptures, I am going to close with 1 Corinthians 11:2-16, where Paul tells the good people of Corinth that women must cover their heads, not crop their hair, and basically be quiet. It is an interesting statement from a man who wrote (and likely baptized) with the phrase “there is neither Jew nor Greek, male nor female…”[14] [15] Many dispute whether Paul wrote these words or if it was a later interpreter. Either way, the point was to keep the order and customs at that time. Paul knew about Sarah, Hagar, Bathsheba, Miriam, and Jochebed. Their ministry would have been part of his understanding as a Pharisee. He of course had heard of Esther and likely Judith as well.
With all of this knowledge, Paul corresponded with Priscilla in addition to other women of the emerging church. It would be surprising if this statement to the Corinthians was meant to permanently exclude women from ministry. Looking at these women we can see how God wants everyone to embrace their gifts given, and this includes our gender when it applies. God is calling each person into a unique ministry regardless of their gender; and that ministry enhances God’s body on Earth and The Church.
Sources
- Barr, B.A. (2021). The Making of Biblical Womanhood: How the Subjugation of Women Became Gospel Truth. Ada: Brazos Press.
- Bellis, A.O. (2007). Helpmates, Harlots, and Heroes, Second Edition: Women's Stories in the Hebrew Bible. Louisville: Westminster John Knox Press.
- Burge, G.M.; Green, G.L. (2020). The New Testament in Antiquity, 2nd Edition: A Survey of the New Testament within Its Cultural Contexts. Grand Rapids: Zondervan.
- Carol, N.A. and Sharon Ringe, S., ed. (1992). Women’s Bible Commentary with Apocrypha, Expanded Louisville: Westminster John Knox Press.
- Coogan, M.D., ed. (2018)The New Oxford Annotated Bible. Oxford: Oxford University Press.
- Dzubinski, L.M. Stasson, H. (2021). Women in the Mission of the Church: Their Opportunities and Obstacles throughout Christian History. Ada: Baker Academic.
- Gafney, W. (2017) Womanist Midrash: A Reintroduction to the Women of the Torah and the Throne. Louisville: John Knox Press.
- Matis, H. (2022). A History of Women in Christianity to 1600. Oxford: Wiley-Blackwell.
- Swan, L. (2007). Forgotten Desert Mothers, The: Sayings, Lives, and Stories of Early Christian Women. Mahwah: Paulist Press.
- Zartmann, B. (2019-2022). Christian Formation at Christ Church Cathedral.
[1] Enduring Word Chapter Luke Chapter 1 & 2. https://enduringword.com/bible-commentary/luke-1/, https://enduringword.com/bible-commentary/luke-2/
[2] Wright, N.T. (2004). John for Everyone. Louisville: Westminster John Knox Press and Lewis, K.M.
[3] Zartmann, B. (2019). “Formation: Mary.” Christ Church Cathedral.
[4] Matthew 12:46-50.
[5] Wright, N.T. (2001). Matthew for Everyone. London: SPCK.
[6] Luke 10:38-42
[7] Burge, G.M.; Green, G.L. (2020). The New Testament in Antiquity: A Survey of the New Testament Within its Cultural Contexts (2nd Edition). Grand Rapids: Zondervan Academic.
[8] Luke 12:48
[9] https://enduringword.com/bible-commentary/romans-16/
[10] Zartman, B. (2020). “Inspiring Women of the Bible.” Christ Church Cathedral: Episcopal Diocese of Texas.
[11] Romans 16:1-3 I commend to you our sister Phoebe, a deacon of the church at Cenchreae, so that you may welcome her in the Lord as is fitting for the saints and help her in whatever she may require from you, for she has been a benefactor of many and of myself as well.
[12] Dixon, R. https://www.faithward.org/devotional-phoebe-deacon-and-benefactor/?gclid=CjwKCAjwitShBhA6EiwAq3RqA7z2a2r-GPtjaU3PdkdF130UhYFXjy3wOH2SkCsQ-jAAH0L8uAiqWBoCSEsQAvD_BwE
[13] Please see her blog: http://www.beckyzartman.com/bio-1 and church bio: https://www.christchurchcathedral.org/staff/
[14] Galatians 3:21
[15] Carol, N.A. and Sharon Ringe, S., ed. (1992). Women’s Bible Commentary with Apocrypha, Expanded Edition. Louisville: Westminster John Knox Press.
