Women in the Church

First and foremost; Women play a unique role in the Christian Church, however, this is not in teaching, preaching and having authority over man in the congregation. They are of a great help in supporting leadership and many other functions in the Church, but God has reserved man to be the head of the Church as he is of his household.

What started this trend for women to take leadership in the Church? In the early 19th century there became a female movement known as the suffrage movement; The suffrage movement in the UK was a campaign to give women the right to vote in public elections. The movement used a variety of tactics, including protests, publicity, and civil disobedience. As the years developed; 1818: Jeremy Bentham advocates for female suffrage in his book A Plan for Parliamentary Reform; 1832: The Great Reform Act excludes women from the electorate; 1851: The Sheffield Female Political Association petitions the House of Lords for women's suffrage; 1903–1914: The suffragette movement uses protests and publicity to demand the right to vote; 1914: The suffragette campaign is suspended due to World War I; 1918: The Representation of the People Act gives the vote to women over 30 who meet certain property qualifications; 1928: The Representation of the People Act, also known as the Equal Franchise Act, gives women equal voting rights with men.

When did the women’s franchise movement enter into the Anglican Church?

The women's franchise movement influenced the Anglican Church gradually, aligning with the broader fight for women's rights in society. While the suffrage movement gained momentum in the late 19th and early 20th centuries, the Anglican Church saw changes in women's roles over time.

Key Milestones:

1. Early Advocacy (Late 19th Century)

   Women’s suffrage groups, such as the Women's Social and Political Union (WSPU), had Anglican women actively advocating for voting rights. Some clergy supported the movement, but the Church hierarchy remained conservative.

2. Women’s Ordination Debate (1920s–1970s)

   After women won voting rights in the UK (1918, 1928), discussions on women's roles in church leadership grew.

   In 1966, the Church of England allowed women to become lay readers.

   In 1975, women were permitted to become deacons.

3. Women’s Full Inclusion (1990s–Present)

   The Church of England ordained women as priests in 1994 and bishops in 2014.

   Other Anglican provinces (e.g., the U.S. Episcopal Church) allowed women’s ordination earlier, in 1974.

1. Early Suffrage Influence (Late 19th – Early 20th Century)

Many Anglican women were involved in the women's suffrage movement, including members of the Church League for Women's Suffrage (CLWS), founded in 1909. Some Anglican clergy supported women's suffrage, while others resisted it. Women won partial voting rights in 1918 and full suffrage in 1928, which encouraged further debates about their role in the Church.

2. Women’s Church Leadership (1920s–1970s)

In 1919, women were allowed to be elected to the Church of England’s National Assembly. The debate over women's ordination gained traction but faced strong opposition from Church leadership. In 1966, women were officially allowed to serve as lay readers. In 1975, the Church permitted women to become deacons.

3. Ordination of Women (1990s–2014)

In 1992, the General Synod of the Church of England voted to allow women to become priests. The first female priests were ordained in 1994. In 2014, the Church of England finally approved the ordination of women as bishops. In 2015, Libby Lane became the first female bishop in the Church of England. The shift in the Anglican Church’s stance on women’s roles was deeply influenced by the women’s franchise movement, as societal changes gradually pushed the Church to reconsider its traditions.

Egalitarian?

Key Figures and Controversies in the Women's Franchise and Ordination Movement in the Church of England: The journey toward women's full inclusion in the Church of England was long and often controversial. Here are some key figures, events, and debates that shaped this movement.

Key Figures

1. Maude Royden (1876–1956) A suffragist, preacher, and campaigner for women's ordination. Founded the Church League for Women’s Suffrage (CLWS) in 1909, which encouraged clergy support for women’s voting rights. Became the first female preacher at City Temple in London, despite opposition from the Anglican hierarchy.

2. Mabel Shaw (1889–1973) A missionary and educator who pushed for women's leadership in Anglican missions. Advocated for women’s full participation in the Church, especially in Africa.

3. Kathleen Bliss (1908–1989) A leading theologian who influenced discussions on women’s ordination after WWII. Helped lay the groundwork for the eventual decision to allow women into church leadership.

4. Jacqueline Means (Ordained 1974 in the U.S.) Though American, her ordination as one of the first female Episcopal (Anglican) priests in 1974 influenced debates in England.

5. Libby Lane (b. 1966) Became the first female bishop in the Church of England in 2015. Her appointment marked a major breakthrough after decades of resistance.

Major Controversies and Resistance

1. Church League for Women's Suffrage (1909) Many Anglican bishops and clergy resisted women's involvement in the suffrage movement, fearing it would disrupt traditional Church authority.

2. General Synod Vote on Women's Ordination (1992) After decades of debate, the Church of England voted in favor of ordaining women as priests. Result: Many traditionalists opposed the decision, leading to some clergy leaving the Church or forming breakaway groups.

3. Opposition to Female Bishops (2012 Vote Failure) In 2012, a proposal to allow female bishops failed in the General Synod, despite majority public and clergy support. Traditionalist groups like Forward in Faith and the Society of St Wilfrid and St Hilda strongly opposed female bishops.

4. Final Approval of Female Bishops (2014) A second vote in 2014 finally allowed women to become bishops. The first female bishop, Libby Lane, was consecrated in 2015, but some clergy continued to resist, leading to provisions for traditionalist parishes.

Impact on the Church of England Today: Women now serve as bishops, deacons, and priests in most Anglican churches worldwide. Some Anglican provinces (like the Roman Catholic-influenced Anglican Church in North America) still reject female ordination. Ongoing debates exist around women's roles, especially regarding female archbishops and leadership in conservative dioceses.

Arguments For and Against Women's Ordination in the Church of England

The debate over women’s ordination—especially as priests and bishops—has been one of the most divisive in the Church of England. Here’s a breakdown of the main arguments from both sides.

Arguments FOR Women's Ordination

1. Biblical Support for Women in Leadership: On the scriptures listed here I will comment on them one at a time to prove that scriptures are like a leaking cistern in the context of their use.

Mary Magdalane; Mark 16: 9-13; This does not constitute Mary being a disciple, even though she went and told the others who were also of Jesus followers, Jesus also appeared to two others walking but there is no mention of these two being disciples as Jesus appeared unto them. I would therefore consider this a red hearing.

Phoebe; Mentioned by Paul several times in Romans as a great asset to him. Paul calls her a servant of the Church of which all saints are. How ever in this context it means someone who runs errands, an attendant (technically a deacon or deaconess) It can also be translated to minister, if the latter is the case, then it is in contradiction to what Paul said in 1 Tim 2:12.

Junia; Romans 16:7; 3. Was Junia an Apostle?

The key debate revolves around the phrase "outstanding among the apostles" in Romans 16:7.

Interpretation 1: Junia Was an Apostle:

The Greek phrase ἐπίσημοι ἐν τοῖς ἀποστόλοις (episēmoi en tois apostolois) can be translated as: "Outstanding among the apostles" (i.e., Junia was one of the apostles). Many early church fathers and modern scholars support this reading. If this interpretation is correct, Junia would be the only named female apostle in the New Testament.

Interpretation 2: Junia Was Respected by the Apostles:

Some argue the phrase means "well known to the apostles" instead of "among the apostles." This would imply Junia was not an apostle but was highly regarded by them.

Which Interpretation is More Likely?

Greek Grammar and Early Church Tradition Favor the First View:

Most Greek scholars affirm that the phrase means "outstanding among the apostles."Early church writers like Chrysostom treated Junia as an apostle. Thus, the strongest biblical and historical evidence suggests Junia was an apostle.

4. Theological Implications

The controversy over Junia is tied to larger debates about women's roles in the church.

Complementarian vs. Egalitarian Views

Complementarian View (Male-Only Leadership):

If Paul elsewhere prohibits women from leadership (1 Timothy 2:12, 1 Corinthians 14:34), then Junia could not have been a leader.Some complementarians argue that "apostle" in this case simply means missionary or messenger, not an authoritative leader like Paul or Peter.

Egalitarian View (Women Can Lead in the Church):

If Junia was a female apostle, then this contradicts the idea that women cannot hold authority over men. It suggests women were active leaders in the early church.

The egalitarian argument is strengthened by the fact that Paul frequently mentions female co-workers in ministry (e.g., Priscilla, Phoebe, Lydia).

5. Conclusion: A Woman Apostle?

Junia was a woman—this is the scholarly consensus. Junia was “outstanding among the apostles”—this is the strongest grammatical and historical reading. Her role challenges assumptions about leadership in the early church.

Final Thought: Why Does Junia Matter?

The controversy over Junia is not just about a name—it's about how we interpret Scripture regarding women in ministry. Whether Junia was an official apostle or simply a highly respected leader, she was a significant figure in the early church.

Jesus affirmed women: He had female disciples (e.g., Mary Magdalene) and appeared first to women after His resurrection. New Testament examples: Women like Phoebe (Romans 16:1–2), Junia (Romans 16:7), and Priscilla (Acts 18:26) were active in early Christian leadership. Galatians 3:28: “There is neither male nor female, for you are all one in Christ Jesus” suggests equality in ministry.

Greet Andronicus and Junia, my kinsfolk and fellow prisoners, who are outstanding among the apostles, and who also were in Christ before me." (Romans 16:7, NASB)

Was Junia Married to Andronicus? The Bible does not explicitly say that Junia and Andronicus were husband and wife — but:

They are named together, They are commended together. They were imprisoned together. They came to Christ before Paul.

This close pairing suggests a very strong possibility that they were a married couple and missionary partners, like Priscilla and Aquila (Acts 18).Write your text here...

Did They Travel Together?

If they were indeed married — or even just a committed ministry pair — it is highly likely they traveled together. In the early church:

Married couples like Priscilla and Aquila worked as tentmakers, housed churches, and taught doctrine side by side (Acts 18:2–3, 18–19; Romans 16:3–5). Paul speaks highly of ministry teams, and this includes married ones. He valued unity and mutual labor

Apostleship and Shared Mission

When Paul says they were "outstanding among the apostles", he is likely indicating: They were recognized and respected by the wider apostolic circle. Their joint service, perhaps in evangelism, church planting, or teaching, was known across the early church. Suffering imprisonment together also points to them enduring persecution side by side — again reinforcing the likelihood of shared travel and ministry

Conclusion:

While Scripture does not directly say Junia and Andronicus were married or traveled together, the context, language, and pattern of early church missionary couples strongly support the idea that:

They were a married or closely bound pair.
They traveled together in apostolic service.
They endured persecution and imprisonment as one.

It is quite reasonable and consistent with New Testament patterns to believe that if Junia had a husband (most likely Andronicus), they would have gone together in their mission. It is clearly seen as complimenterianism.

A deeper look at Junia