Becoming His Story. Mary-Elsie Wolfe

in the name of obedience, “You should open your eyes to see how I interacted with women while here on earth.”

      I remember a very academically gifted man in seminary discussing the issue of God’s call to women. While we agreed on many issues, he concluded that, still, women should not be given positions of leadership in the church; nor should they teach men. I believe that an honest look at Jesus disputes that claim.

      I fear that any Christian church still not operating in light of Jesus’ actions toward women will miss out.

      Some of us are in our bubbles, oblivious to the fact that Christian women around the world face inadequate teaching on this issue. Cultures and church contexts read into their own bias that Jesus called 12 male disciples. Therefore, only men should be called as leaders.

Church history reveals differently. It was commonly understood in the 18th and 19th centuries that the early church was egalitarian and only “supplanted to hierarchical leadership in the second century.”5 Some would call it even a truism that Pauline churches and some parts of the Jesus movement in Galilee were egalitarian.6

      But while some researchers and academics have come to these conclusions, this insight isn’t always translated into common knowledge. This is one reason why I wrote this book.

      Some churches, even in the Western world, retain a bias against women. Very recently I sat in a church as a visitor where the chair of the pastoral search committee got up and emphatically, and repeatedly, talked about finding a godly man to hold the position of pastor in that church.

      Where we show favour to one gender over another, thereby impeding a call of Jesus, we will be held accountable.

      We will be held accountable for how that impediment has prevented us from more fully experiencing God’s kingdom here on earth—more fully being part of his story. Jesus prayed for God’s kingdom to come!

4 Angela Ravin-Anderson, “They Had Followed Him from Galilee: The Female Disciples,” Priscilla Papers 28, no. 2 (Spring 2014).

5 Mary Ann Beavis, “Christian Origins, Egalitarianism, and Utopia,” Journal of Feminist Studies in Religion 23, no. 2 (2007): 37.

6 Beavis, “Christian Origins, Egalitarianism, and Utopia,” 36.

      Chapter 4

      The Women in John:

      Jesus Aspires to Great Things for Women

      Women in the Gospel of John are main characters in scenes that carry deep theological significance. How these women responded and interacted with Jesus gives us great insight into what Jesus aspires to for women.

      The Gospels can best be described as portraits of Jesus. In featuring the Gospel of John, we are seeing a portrait. Karen Thiessen writes,

We are left with an implicit commentary by John, who portrays women as active, innovative ministers of the kingdom…the Johannine Jesus affirms them in roles that were unusual and often unacceptable within that culture. Jesus’ approach to women was in such contrast to that of his culture that we can assume a deliberate modeling of a new way of relating to women.7

      That’s what we understand from the Gospel of John. But still, well-respected pastors and theologians can think otherwise.

      I remember meeting such a pastor and later conveying this encounter to my fiancé. I happened to mention that this pastor didn’t believe women should be in ministry—especially in the pulpit.

      With honest and refreshing inquisitiveness, and perhaps a sense of mischief, as if God were using the moment to confirm that Grant was the man for me, my fiancé replied, “Doesn’t he read the Bible?”

      I believe that the Bible makes the call and ministry of women very clear. But I also believe that we—all men and women—are to serve in humility. That is, never should it be about holding power or position over the other. Still today, there are teachers and commentaries that seem to be saying something like God made men first; therefore women can’t lead men. Jesus never fought for power. In fact, it was by being humbled that Christ was exalted. Serving Jesus is not a battle for authority or one-upmanship but rather a humble attitude of servanthood.

      Furthermore, it is not a right for people to claim their own calling—especially when it comes to the ministry of God’s Word. A person’s call to ministry shouldn’t be about pushing an agenda, because everyone has equal access to God’s call. It is a privilege granted by God himself. The church simply recognizes and affirms this divine call.

      We have an invitation in the Gospel of John. We are invited to see women as key players dancing in theological discourse with the master of teachers himself—Jesus. In the Gospel of John, women are reflective, responsive, and even commissioned by Jesus himself to teach others. Their actions are decisive. Their reflections are challenging. Their witness reflects on their calling, and there is a singleness of purpose in their response to Jesus.

      Men and women today continue to be called to acquaint themselves with Jesus. Still, Jesus calls women individually and uniquely to use their gifts and passions for great purposes. Even now, God is calling men and women around the world to convey their experiences from their own faith journey for the encouragement of others. Jesus is calling all of us as he did Martha, the Samaritan woman, Mary Magdalene, Mary of Bethany—as we explore through this book. He has called people throughout Christian history to respond to him according to his call. And like these other women through history, abiding with him in his call will bring us significance and meaning unlike anything else. It will bring us into his story.

7 Thiessen, “Jesus and Women,” 53.

      Chapter 5

      Context and History

      When I was on the elliptical trainer one morning, I found myself watching reruns of an old program called All in the Family. It would be an understatement to suggest that the main character, Archie, has issues. He is insensitive to U.S. minorities, like African Americans and Hispanics, and buys into any stereotypes society might give them.

      One day, Archie is stuck on an elevator with a very pregnant Hispanic woman, her very rich, accomplished African American husband, and a claustrophobic white woman who is socially challenged. The inevitable happens. The pregnant woman goes into labour. Everyone but Archie huddles together to assist in the birth, while Archie squirms in the corner, wincing at each scream and each carefully narrated description that the others are only too pleased to share with him.

      When rescued, Archie retells the story with himself as the hero—taking all the credit for the baby’s birth and, by his account, being the only one who displayed courage and strength to get the others through the ordeal—when, in fact, he was the only one who panicked. The people who lived through the incident would have known that Archie’s version was contrived. Probably the people who knew Archie well also would have suspected that his story was misleading. That is because his words and description didn’t tell the whole story.

      Knowing about Archie’s hang-ups and misperceptions connects us to his personal history. We better understand the scenario and what actually happened by better knowing Archie. Context is explained by Archie’s character.

      Similarly, we understand biblical context by better knowing the character of Jesus. As we grow in our relationship with Jesus, by his own revelation, we better understand his teaching and those who followed him.

Likewise, knowing biblical culture