Evaluating The Impact of Women in The Ministry in Context of 2-8
Evaluating The Impact of Women in The Ministry in Context of 2-8
Evaluating The Impact of Women in The Ministry in Context of 2-8
BY
OCHUKO P. IGHODAYE
MATRIC. NO. BTH/20/2294
NOVEMBER 2020
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EVALUATING THE IMPACT OF WOMEN IN THE MINISTRY IN CONTEXT OF
ESTHER CHAPTER 2-8: A CASE STUDY OF WOMEN MINISTRY OF WARRI DISTRICT,
ASSEMBLIES OF GOD, NIGERIA
By
Ochuko P. Ighodaye
A Project submitted to
The Faculty of Nigerian Advanced School of Theology
In consultation with University of Ibadan
In Partial fulfillments of the requirements for the award of
Degree of Bachelors of Art (BA)
In Bible and Theology
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FACULTY APPROVAL PAGE
We certify that this study was carried out by OCHUKO P. IGHODAYE, MATRIC
NO: BTH/20/2294 in Partial fulfillment of the Requirements for Diploma of Bible and
APPROVED BY
_______________________ _________________
Rev. Okede O. Genesis Date Signed
Project supervisor
______________________ __________________
Rev. S. I. Kalu, PhD Date Signed
Head of BTh. Deportment
______________________ _________________
Rev. James Ukavwe PhD Date Signed
Registrar
_____________________ _________________
Rev. Mike Mbe PhD Date Signed
Vice President Academics
______________________ _________________
Rev. Henry Uwalaka PhD Date Signed
President
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DECLERATION
I hereby declare that this project has been written by me. It is a record of my own
research work. It has not been presented in any previous work for a Degree. All quotations are
indicated by quotation marks and source of information are specifically indicated and
Ochuko P. Ighodaye
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DEDICATION
This research is dedicated to God Almighty and my beloved husband for being
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AKNOWLEDGEMENTS
There are so many individuals who have contributed in different ways towards the
success of this project. I am highly indebted to them all. First of all, I am most grateful to God
who gave me the strength and peace of mind to undertake this Study.
I am most appreciative to my able supervisor, Rev. Okede O. Genesis for his effective
supervision of this project. You are tireless in giving me attention and making the necessary
correction needed for the investigation to be what it is today. May God almighty bless and
reward you for all the effort you put to make this project what it is. You are appreciated greatly.
There are men who stepped into the class room one after the other to give the lectures
that changed my entire life and mindset, refocusing me for the work of the ministry. No doubt
your teachings have great impact on this project. And I am highly grateful to the President of
Nigerian advanced School of theology, Rev. Henry Uwalaka Uwalaka, PhD for his
encouragements. My appreciation also goes to my amiable Rev. Mike Mbe, PhD, the Vice
President Academics of Nigerian Advanced School of Theology. Rev. Mon Ogbidi, PhD, the
Vice President Student Affair, Rev. Ukavwe James PhD, the acting registrar of NAST. Rev.
Stephen I. Kalu, PhD, the Faculty Representative and the Head of B. Th. Department, Rev. F N
Obi, Rev. L Odia, Rev. Mrs Gloria Uwalaka, Rev. Mrs Regina Mbe, and my husband, Rev,
father Rev. F. O Amirah, PhD, the Warri District Superintendent of the Assemblies of God
Nigeria. Also, Rev. Dr. J. E. Enukpere the Assistant Superintendent of Warri District, Rev.
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Oluwafemi John Oloye, a member of the Board of Presbytery of Warri District, and every
I also appreciate my mother Mrs. Theresa for her support, my siblings, and every
member of my Family. Also, my three blessed kids Stephanie, Testimony and Anointed for
being there and supporting me during the study. Finally, My pedagogic Husband for standing
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ABSTRACT
The study evaluates the impact of women in the ministry in the context of Esther 6-8 (a case
study of Women Ministry of Warri district, Assemblies of God, Nigeria). The descriptive
research design was adopted for the study. The research population was 12000 respondents
consisting of pastors and members of the Women Ministry in Warri District. A sample of 100
respondents was randomly selected using the random sampling technique. Data for the study
was obtained through the researcher’s constructing questionnaire, ‘evaluating the impact of
women in the ministry in context of Esther 6-8 questionnaire’ (ETIOWICEQ). Four research
questions were formulated to guide the study. Simple percentage system was used to analyze the
data obtained. The result showed that Women have impact on the growth of the Church. The
leadership of the church should lead the way by engaging women in the Ministry not to relegate
them to only the women Ministry Department. Assemblies of God should give the female
Pastors church to pastor. Finally, it is recommended that Women should be given the needed
atmospheres to carry out their ministry. The leadership of the church should expound their
policy to accommodate women who are called into the ministry as men without any
Discrimination. Also, the policy should enforce awareness that such embargo limiting the
number women intake in the training ground (Bible School) be removed.
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TABLE OF CONTENTS
TITLE PAGE……………………………………………………………………………………i
FACULTY APPROVAL PAGE…………………………………………………………….…..ii
DECLERATION………………………………………………………………………………..iii
DEDICATION…………………………………………………………………………….…….iv
AKNOWLEDGEMENTS………………………………………………………………….…….v
ABSTRACT…………………………………………………………..…… …………..……...vii
CONTENTS…………………………………………………………………………………..…ix
CHAPTER ONE: INTRODUCTION………………………………………………………11
1.1 Background to the Study……………………………………………………………….11
1.2` Statement of the Problem………………………………………………………….…….13
1.3 Purpose of the Study…………………………………………………………….………14
1.4 Research Questions…………………………………………………………….………..14
1.5 Significance of the Study……………………………………………………….……….15
1.6 Delimitation of the Study………………………………………………………….…….16
1.7 Limitation of the Study………………………………………………………….………16
1.8 Research Procedure……………………………………………………………………..16
1.9 Definition of Terms……………………………………………………………………..16
CHAPTER TWO: REVIEW OF RELATED LITERATURE……………………….……...18
2.1. Concepts of Ministry and Women in the Ministry……………………………….
……..18
2.2 Characteristics of Women in the Ministry……………………………………….……...22
2.3 Biblical Basis for Women in the Ministry………………………………………………24
2.4 Women in the Ministry in other religion………………………………………………..30
2.5 Impact of Women in the Ministry…………………………………………………….33
2.6 Problems Associated with Women in the Ministry……………………………….…..34
2.7 Literature Gap…………………………………………………………………………38
CHAPTER THREE: RESEARCH METHODOLOGY………………………………………40
3.1 Research Design……………………………………………………………….…….…40
3.2 Population of Study……………………………………………………………...……40
3.3 Sample and Sampling Technique……………………………………………………..40
3.4 Instrument for Data Collection………………………………………………...……...41
3.5 Method of Data Collection…………………………………………………..………...41
3.6 Method of Data Analysis………………………………………………………..…….41
CHAPTER FOUR: PRESENTATION AND ANALYSIS OF DATA…………………......….43
4.1 A Brief History of Assemblies of God Warri District………………….……....………43
4.2 Characteristics of Women in the Ministry…………………………………………….47
4.3 Impact of Women in the Ministry……………………………………………………..50
4.4 Problems Associated with Women in the Ministry……………………………...……53
4.5 Suggested Ways Out of the Problems…………………………………………………57
CHAPTER FIVE: SUMMARY OF FINDINGS, RECOMMENDATIONS AND
CONCLUSION…………………………………………………………………………………..6
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5.1 Summary Findings…………………………………………………………………….61
5.2 Concussion …………..………………………………………………………………….63
5.3 Recommendation……………………………………………………………………...64
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REFERENCES………………………………………………………………………………….66
APPENDIXES………………………………………………………………...………………...69
A. Letter of Permission to use the Library…………………………..…………………70
B. Letter to the Respondent…………………………………………………………..72
C. Oral Interview Question………………………………………….………………..73
D. Questionnaire to the Respondent………………………………………………….74
E. List of Tables………………………………………………………………..……..75
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CHAPTER ONE
INTRODUCTION
The need for lifting the embargo on women fully participating in the ministry is
gradually unveiling. In many Bible believing churches, women are almost seen not to
have a place in the ministry. Yet women in the ministry from Bible time have made a lot
of impact that have helped in the mission of the church on earth. In the Assemblies of
God for instance, in addition to many other Denominations, have almost wanted to
verbally mention that the ministry of a woman is only in the confine of Women
department ministry.
With the influence of American missionaries, democracy was introduced into the
church, and as such, constitution and administration became the means through which
leadership can emerge. At that time the women department was also organized in the
same fashion with operational guidelines and written objectives at the different levels
(GCAGN 1989:32). Presently there are men’s, youth’s, teenager’s and children’s
ministry. While other may function at any capacity, especially the men who also have
their department/ministry, the women may function somehow only in the women
Ministry. In some Districts woman are not assigned a church to pastor even if the woman
is called of God. The story of Esther shows that the women may have impact if given
opportunity in the leadership and other areas of ministerial assignments in the General
Council of the Assemblies of God Nigeria. In many areas of the church the ministry of a
Bob points out that Haman appeared as a prince who stands head and shoulders
above the rest of his peers, at least in the king’s mind. The king had elevated him above
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all the rest and clearly placed complete trust in him, a decision which proved to be
foolish. Although the king commanded all of his citizens to show respect to Haman,
Mordecai refused, which caused the king’s servants to rebuke him. When challenged, he
excused his actions by simply saying he was a Jew. For him, that was all that was
necessary. But for the king’s servants, this made no sense at all. And so they informed
Haman to see if he would let Mordecai get away with his stubborn refusal to show
respect to the king’s right hand man, in effect, the prime minister of Persia. (Deffinbaug
2009: 2)
He further says that although furious, Haman kept his anger concealed. He looked
upon Mordecai as a typical Jew, and his purpose was not only to do away with Mordecai
but to do away with every Jew in the kingdom. At the propitious moment, he approached
the king with an indictment and a proposal. He informed the king that a certain race of
people in the empire were rebels, who could not be kept in submission (not unlike Vashti)
and that the king would do well to be rid of them. He offered a very large sum of money
to Ahasuerus to proclaim a certain day as the time when anyone in the kingdom could kill
every living Jew they encountered and then confiscate their properties. It was a tempting
way for people to get ahead, to be rid of their enemies, and to practice their racial bigotry.
(Deffinbaug 2009: 3)
varied historically, since the third century New Testament church. This is especially true
have been prohibited to women, but the majority of churches now hold an egalitarian
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(men’s and women’s roles equal) view regarding women’s roles in the church (Powell
2009: 337).
The essence of this research is to evaluate the impact of women in the ministry in
context the of Esther chapter 2-8: a case study of women ministry of Warri district,
Assemblies of God, Nigeria and to see how this can be of assistance to Christian church
The problem that this research intends to solve is to evaluate the “impact of
women in the Ministry”. Evaluating the impact of women in the ministry will help to find
out if certain restrictions limiting the ministering of the ‘women’ in the area of specific
function in the Ministry of the Church on Earth. The book of Esther points out the Role
Esther played in ministering to the people of God and the impact of Esther’s action in the
ministry today.
The problem here is that, some of the contemporary churches do not experience
the needed result and impact of women because the women are only relegated to the
women ministry of the church and that have limited them from reaching a wide rage that
they should impact. The contemporary church will experience the needed result and
growth if the women are allowed to carry out their ministry in every area necessary. Both
the sanctity and growth of today’s church depends on allowing both men and women
alike to function without any form of Discrimination as Seen in the book of Esther
chapter 2-8. The reason being that, the church is a spiritual organization, and demands
that its running be enforced by allowing any one who God has anointed to function in
certain areas be allowed or else such areas will be lacking. From the time of Haman’s
Plot to Destroy the Jews to the time of the triumph of the Jews, Esther’s impact is felt.
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There is need to evaluate the impacts of women in our present day church and her
ministering to the world. For this reason the researcher has embark investigating and
evaluating the impact of women in the ministry in the context of Esther chapter 2-8: a
case study of women ministry of Warri District, Assemblies of God, Nigeria and to see
how this can be of assistance to Christian church in completely opening the doors of
The general purpose of the research is to evaluate the Impact of women in the Ministry in
the context of Esther 2-8: a case study of Women ministry, Warri District of Assemblies
Esther 2-8
2. To ascertain the Impact of Women in the Ministry in the context of Esther 2-8
3. To point out the Problems associated with Women in the Ministry in the
4. To suggest ways out of the problems associated with Women in the Ministry.
To achieve the purpose of this research, four major research question were set out to help
Esther 2-8
2. What are the Impacts of Women in the Ministry in the context of Esther 2-8?
3. What are the Problems associated with Women in the Ministry in the present
day church?
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4. What are the suggested ways out for the problems associated with Women in
the Ministry?
The study on “Evaluating the Impacts of women in the Ministry in the context of
Esther 2-8: a case study of Women ministry, Warri District of Assemblies of God
Nigeria.” will greatly benefit pastors, church leaders, church members, seminaries and
The study will provide a motivation for pastors to allow women to be practically
involved in the ministry of the church. It will help the church members understand that
there is need to make room for women to minister in every area of the present day
Church. This will in turn help them to be more effective in their relationship with God,
and it can help the pastor and member of the Church create awareness of the
manifestation of God’s power through the women in the church as well as ministering in
the power of the Holy Spirit outside the church. Also, the study will be of great benefit to
the members of the Church in that it will open a new and strong door of spiritual intimacy
In addition, it will help the leadership to see the need to have a well –established
policy that will remove any embargo on women in the Ministry. Besides, it will serve as a
resource material for theological research for other scholars in seminaries and higher
institution of learning.
Factors that affected this study are thus: distance and duration. The inability to
continually shutting between the area of Study and Nigerian Advanced School of
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Theology Ewu, Edo State within the periods expected to complete the research work is a
limitation.
effective research. Also, getting quick access to the respondents and long time spent in
Another major limitation of this study is the Covid 19 pandemic that is rocking
the whole world. It has introduced lockdown; social Distancing fear of contacting the
virus etc has made it difficult to access the respondents. These and many more are a great
The study investigates “Evaluating the Impact of women in the Ministry” in the
context of Esther 2-8: a case study of Women ministry, Warri District of Assemblies of
God Nigeria. Owning to the fact that Assemblies of God Nigeria is a very Big
Denomination with over two Million (2000000) Adherents, the studies is limited to the
women ministry of Assemblies of God Warri District. More so, the scope of Assemblies
of God Warri District is wide with the population of twelve thousand and five hundred
(12500), one Hundred (100) respondents were randomly selected for the study on Impact
Assemblies of God Church: the Denomination where the field works was carried out
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Women Ministry: An arm of Assemblies of God Church where women are in
charge.
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CHAPTER TWO
This aspect of the study treats the concept of the Ministry an Women in the
Ministry
Thomas O'Meara is succinct and useful. O'Meara, (1983) presents ‘Ministry as doing
something for the advent of the kingdom in public on behalf of a Christian community
which is a gift received in faith, baptism or ordination; and which is an activity with its
Cooke, (1976) argues that Ministry is doing something. It is not primarily a status
are functional. They are a concrete service to the community in the power and name of
the gospel. Throughout history the forms and functions of ministry show great variety.
Indeed, as O'Meara notes, even the three forms of ordained ministry (episcopacy,
presbyterate and diaconate) which have survived the storms of centuries have undergone
many mutations. Historical evidence derived from New Testament sources and later
periods makes it very difficult to establish an unchanging 'essence' for any ministry.
sacraments, helpfully distinguishes five generic functions in ministry, which are: (1)
governing; (2) the ministry to God's word in its many forms of teaching, witness, spiritual
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guidance, preaching, theology; (3) ministry as service to the people of God and to human
structures which create human distress; (4) the Christian ministry to God's judgment; (5)
ministry to the Church's sacramentality. As these categories of Cooke make evident, the
specialized something that various ministries do is always for the advent of the kingdom.
O'Meara's third and fourth elements for a definition of ministry, 'in public' and 'on behalf
of a Christian community', remind us that not everything a Christian does is ministry. The
term ministry has become too loosely used to refer to everything connected with the
ordinary exercise of Christian life. It is dangerous, however, to inflate the term. Our
baptism is the essential opening to ministry. But ministry refers to a precise and special
O'Meara, (1983) believes that the public nature of ministry (to, for and from the
Church) will often be signified by a special naming of the ministry and the designation of
O'Meara wisely reminds us, “when all is ministry, ministry fades away”. Furthermore,
performance, the acceptance by the community and the concurring judgment of the
ministries of overseeing and co-ordinating leadership in the Church: pope, bishop and
presbyter-pastor.
Power, ( nd) points out that every ministry contains its own limits and identity
within a diversity of ministerial actions. None contains ministry as a pleroma. None is the
radical source of ministry since Christ and the Holy Spirit are that radical source. Nor is
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all ministries to be reduced to either ordination or office in the Church. Ordination refers
to office (which is a permanent and stable ministry) but not every ministry is full-time,
Sehillebek, (1982: 3) explains that the Holy Spirit continually raises up new
ministries. Indeed, our present context for a theology of ministry exhibits a notable
expansion of ministry, an expansion both of the number of people ministering and of the
range, number and type of specialized ministries. We have seen new specialized
ministries to marriage, social justice, spiritual guidance, the sick, marginal and alienated
Christians, an expansion of the broad ministries of healing and teaching. Neither decline
nor shrinkage but an extraordinary explosion of ministry typifies the time in which we
live. I have mentioned that various recent studies of scripture and history witness to the
evidence of a great variety, flux and mutation in forms and types of ministry. It is quite
Corinthians 12, 4-12 and Ephesians 4, 11-14. In some places in the New Testament the
list highlights the triad: apostle, prophet and teacher. In other places, the list stresses
overseer (bishop?), elder (presbyter?) and deacon. As is well known, the office of deacon,
so flourishing in the earlier Church, died out for centuries until it was revived after the
Weather women should serve in the ministry of not is another debate that have
been for years in the Church. Another argument presented by people is that women
cannot teach or preach from the alter as the pastor or one that teaches men. Some others
debate women being in the leadership position of the Church. The role of a woman as
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pastor-teacher has been an ongoing topic of discussion. While in the past many have
frowned on this concept, there has been a gradual change of mind in more recent times.
What has caused this change? Is this change in line with Scriptures or have present
According to Edwards (1989: 122–132) in early church history the bishops and
the priests were always men. This continued through the medieval and Reformation
periods, although some Reformers allowed for the possibility of deaconesses. It was not
until the last two centuries that women gradually became full-fledged members of the
clergy. It began in the latter part of the eighteenth century when some women started
preaching in open air ministries or informal gatherings but not within the churches. The
first woman to preach in a church (or, more correctly, a chapel) was William Booth’s
wife, Catherine, who continued to preach after her husband had finished, stating that the
Holy Spirit had called her to share the gospel. In fact, in the regulations for the officers of
the Salvation Army, William Booth thought that women should be treated as equals
inside and outside the church and that women could hold the same positions as men in the
church.
It was not until after World War I that women gradually began to gain access into
the work force and during that same time more Protestant churches began to ordain
women ministers. In 1919 the Congregational Church in America recognized its first
woman minister. This was followed by the Lutheran and Reformed Churches in Europe.
After World War II women were ordained as clergy in the Lutheran Church in Denmark
in 1948, Sweden in 1960, and Norway in 1961 and in the Church of Scotland in 1969.
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In 1956 the United Methodist Church ordained women with full clergy rights and
in 1980 appointed Marjorie Matthews as the first female bishop in any mainline
Protestant church. The Presbyterian Church began ordaining women elders in the 1960s
and later ordained them to the ministry of the Word and sacrament. In 1975 the Anglican
Church of Canada ordained women and in 1976 the Episcopal Church, USA, began
officially to ordain women as priests. In the Anglican Church it was decided in the 1978
Lambeth Conference that women could become deaconesses, and the Church gave its
126)
Among others, there are two significant factors that have contributed to an
increase of women in ministry. First, since World War II many more women have
entered the work force and an increased number of women have attended universities. In
the past, men dominated in both of these areas. Subsequently, in the 1970s there was a
dramatic rise in the number of women who enrolled in seminaries, many of whom, when
they graduated, sought to become clerics within churches. Second, there was a decrease
in the number of men available to fill all the leadership positions in churches, paving the
way for women to fill many of those positions. Trained along with men in theological
education, many felt that women should and could ably occupy positions that, in previous
characteristics of femininity vary between and even within societies. (Kite, 2001: 563).
Fuller, (2018) expressed that women have contributed much to the ministry of the
Church throughout its history. However, their role in this area has never been free from
controversy. Today, most church bodies are discussing the place of women in their
ministries. Crucial to these discussions for many of us are the matters of faithful biblical
interpretation. The characteristics of the women in the women ministry are such that can
never be overemphasized due to the influence of the women over the human raise. Life
follows:
ministry must remember that they serve out of a “call” and out of obedience to that call.
All power and glory goes to the one who calls not to a person. This is how women model
and encourage leadership on their team? Another Characteristic woman in the ministry is
that they Word-saturated the women in life way resolved that women can never substitute
serving for relationship with Christ. “If our daily walk with Him is not covered in the
study of the Word, the ministry we represent will have a hard time being Word-saturated.
More characteristic of women in the ministry is brokenness. It’s only when we are
broken in our weaknesses and failures that we understand who He really is in our lives.
This is how we understand the brokenness of the women we seek to reach. Allow God to
penetrate your heart as you understand just what sin does to His heart. Prayerfulness is
another Characteristic of women in the ministry , Just like being in the Word continually,
we must keep our hearts open to His presence through no only concentrated time in
prayer, but a sense of His presence 24 hours of the day and seven days of the week
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According to Chris (2014: 23) some other characteristics of Women
are that they connect with other women’s leaders and ministries in the
community. There is so much to learn from others who also lead women. Connect with
leaders in your community to share ideas and concerns. There are a number of worthy
ministries in your area that need volunteers to keep them growing. Instead of developing
similar ministries, partner with those already established to address community needs.
ministry. The foundation for ministry with women is always the Word of God. That
means we must be in the Word and teaching the Word. But it must be connected to
practical application to deal with life issues. Otherwise it’s just head knowledge. They
ask long-term questions. We must always ask ourselves what foundations we are
putting in place, based on God’s principles, which will last into the future. Part of this
includes how to navigate change to be relevant in each generation while holding tight to
Truth. How are you and your team doing? Are there traits you need to work on? What is
your leadership doing well? Evaluate how you serve and lead, and ask God what He
wants to say to you as you continue to follow Him. (Chris 2014: 24)
tremendous asset to the advancement of the Church universal. Nonetheless, there is still
resistance occurring towards women who want to pursue leadership opportunities. In this
14 dissertations, the research’s focus was to investigate what was found to be the
prevailing ideologies about women in leadership both in the church and in the
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Old Testament history includes accounts of strong female leadership in many
roles. The following are striking examples: Miriam was a prophetess to Israel during
the Exodus, alongside her brothers Moses and Aaron (Exodus 15:20). Deborah, both
a prophetess and a judge, directed Barak to lead the army of Israel into successful
authenticated the scroll of the Law found in the temple and helped spark religious
The New Testament also shows that women filled important ministry roles in
the Early Church. Tabitha (Dorcas) initiated an effective benevolence ministry (Acts
9:36). Philip’s four unmarried daughters were recognized prophetess (Acts 21:8,9).
Paul singled out two women, Euodia and Syntyche, as “women who have contended
at my side in the cause of the gospel, along with Clement and the rest of my fellow
workers in Christ Jesus” (Romans 16:3,4). In Romans 16, Paul greets numerous
ministry colleagues, a large number of them women. In these greetings, the word
Paul uses to speak of the work (kopiao), or labor, of Mary, Tryphena, Tryphosa, and
Persis (Romans 16:6,12) is one he uses extensively for the labor of ministry (1
often obscured Phoebe’s position of leadership, calling her a “servant” (NIV, NASB,
ESV). Yet Phoebe was diakonos of the church at Cenchrea. Paul regularly used this
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Christ, Tychicus, Epaphras, Timothy, and to his own ministry. Depending on the
translators have chosen the word deaconess (e.g., RSV, because Phoebe was female),
the Greek diakonos is a masculine noun. Therefore, it seems likely that diakonos was
the designation for an official leadership position in the Early Church and the proper
Phoebe as having been a “great help” (NIV) or “helper” (NASB) of many, including
Paul himself (Romans 16:2). The Greek term here is prostatis, better translated by
Junias, apparently unwilling to admit that there was a female apostle. However, the
name Junia is found more than 250 times in Rome alone, while the masculine form
Junias is unknown in any Greco-Roman source. Paul clearly was a strong advocate of
women in ministry.
These instances of women filling leadership roles in the Bible should be taken
number of women with scripturally commended leadership roles affirm that God
and inferior in virtually every area of life. They were to remain at home, to be good
wives and mothers, and to take no part in public discourse or education. Josephus, a
Jewish historian, said: “The woman, says the Law, is in all things inferior to the man.
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Let her accordingly be submissive.” It was also said: “Better is the wickedness of a
Jesus, however, by his teaching and actions, affirmed the worth and value of
women as persons to be included along with men within God’s love and service.
divorce belonged almost exclusively with men, and virtually any reason could be
used to justify divorce. Jesus tolerated no such “male chauvinism.” He recalled the
“one flesh” concept (Genesis 2:24) of mutual partnership and God’s intention for
marriage (Matthew 19:3–9). Although women were held responsible, in Jesus’ time,
for all sexual sin, Jesus rejected this “sexism” with his dramatic indictment of men:
“anyone who looks at a woman lustfully has already committed adultery with her in
Jesus reached out to women who were rejected. In spite of the laws regarding
him, and he commended her faith (Mark 5:25–34). Jesus permitted a sinful woman to
anoint and kiss his feet (Luke 7:36–50). Jesus challenged religious leaders by saying:
“I tell you the truth, the tax collectors and prostitutes are entering the kingdom of
God ahead of you” (Matthew 21:31). He also offered salvation directly to women
Jesus taught women and included them in his group of committed disciples. He
taught Mary of Bethany and commended her learning to her sister who was carrying
out the traditional tasks (Luke 10:38–42). It was to the Samaritan woman that Jesus
made his most explicit affirmation that he was the Messiah, and he shared with her
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his basic mission (John 4:4–42). According to Luke 8:1–3, many women were in
Jesus’s band of traveling disciples. These same women were present at the
crucifixion and burial and on resurrection morning (Luke 23:49, 55–56; 24:1).
even over the natural and valued role of mother: “My mother and brothers are those
who hear God’s word and put it into practice” (Luke 8:21), and “Blessed [rather than
his own mother] are those who hear the word of God and obey it” (Luke 11:28).
The women Jesus included became the proclaimers of Jesus as Savior and
risen Lord. The Samaritan woman was responsible for evangelizing her town (John
4:39–42). All of the Gospels show that it was Jesus’ women disciples who were the
first persons to declare the message of Jesus’ resurrection, central to the gospel in the
early church.
and energized as the Holy Spirit sovereignly distributes spiritual gifts (charismata) to
Ephesians 4:7–12; 1 Peter 4:10–11). While some gifts are a spontaneous work of the
Spirit and others are recognized ministry gifts to the Body, all are given for service
explicitly for both men and women: “Your sons and your daughters will prophesy”
(Acts 2:17). The New Testament confirms that women received and exercised this
is no surprise that we, removed by nearly two thousand additional years of history,
28
would share his struggle in interpreting some Pauline passages. While the original
audiences were familiar with the problems that Paul addressed, we are left to
modernize them and apply his prescriptions as best we can in light of the larger
context of his letters and biblical revelation. And we, like Peter (2 Peter 3:15), must
respect and love our brothers and sisters who hold alternative interpretations on
issues that are not critical to our salvation or standing before God. We only request
that those interpretations be expressed and practiced in love and consideration for all
First Corinthians 11:3–12 the statement that “the man is the head of the
woman” has for centuries been used to justify the practice of male superiority and to
exclude women from spiritual leadership. Two alternative translations for kephale
over” and (2) “source” or “origin.” Both meanings are found in literature of Paul’s
time.
Taking the passage as a whole, the second meaning fits as well as or better
than the first meaning, leading to the summary statement of verse 12: “As woman
came from man, so also man is born of woman. But everything comes from God.”
Even the relationship between the eternal Son and the Father—“the head of Christ is
God” (11:3)—fits better as “source” than “authority over” ( John 8:42). Without
kephale to deny leadership roles to women (in light of biblical examples of women in
leadership, this passage along with other biblical evidence of female spiritual
29
leadership (e.g., Acts 21:9; Romans 16:1–15 ; Philippians 4:2,3) demonstrates that
female leadership was not prohibited, either for Paul’s day or for today. Passages that
imply most leaders were male may not be taken to say that all leaders were male,
place contextual limitations on Galatians 3:28, “There is neither Jew nor Greek, slave
nor free, male nor female, for you are all one in Christ Jesus.” Some interpreters
restrict the meaning of this triad to salvation by faith or oneness in Christ. That truth
is certainly articulated throughout Scripture. Yet the verse carries a ring of universal
application for all our relationships, not just an assurance that anyone can come to
Christ. “Neither Jew nor Greek, slave nor free, male nor female”—these are basic
priority.
The God of the Bible “does not show favoritism” (Romans 2:11; cf. also 2
Samuel 14:14; 2 Chronicles 19:7; Acts 10:34; Ephesians 6:9). He calls whom He will
and gives gifts and ministries as He chooses; humans must not put limitations on
divine prerogatives. The strained relationship between Adam and Eve, including the
statement that “he will rule over you” (Genesis 3:16), comes as a result of the curse,
making it clear that this was not a part of God’s original and durable design for
humankind. In Christ we are truly set free from sin and its curse, which separate us
from God and each other and cause us to elevate or demean according to race, social
standing, or gender.
30
According to research carried out Ethnological and religious studies point to
differentiation in the status of men and women, which eventually results from cultural
conditions, and not from biological differences. Many researchers indicate asymmetry
connected with the gender, which also refers to the religious sphere. The non literate
peoples consider life to be the fundamental value and that is the reason why their cultural
and religious traditions put emphasis on woman's biological functions and see procreation
Ethnological and religious studies point to differentiation in the status of men and
women, which eventually results from cultural conditions, and not from biological
differences. Many researchers indicate asymmetry connected with the gender, which also
refers to the religious sphere. The non literate peoples consider life to be the fundamental
value and that is the reason why their cultural and religious traditions put emphasis on
woman's biological functions and see procreation as her main vocation and task. A
woman performs the role of a native doctor and healer among many African peoples,
since the basic medical care takes place within the family. In Africa older women after
peoples emphasize that spirit possession takes place more frequently in the case of
women than men, which they consider a reaction to the inferior status of women in the
social, political and religious life. Both men and women are diviners among many
African peoples. Among some peoples of Eastern and Southern Africa women control the
Earth fertility and they are renowned rainmakers. Women belong to secret societies in
some African peoples. Both men and women can be sorcerers and witches, although
among many African peoples it is more often older women who are accused of
31
witchcraft, which is explained by social and economic inequality and the desire for
textile workers, managing slave girls, collecting taxes from prostitutes, as well as
Islamic faith states that in the eyes of God, men and women should be equal and
are allowed to fulfill the same roles. Therefore, they also are required to complete all the
liberation and equality for women, since prior Arab cultures did not enable women to
have such freedoms. Now, women in Islam are even entitled to their own right to land.
There is evidence that Muhammad asked women for advice and took their thoughts into
account, specifically with regard to the Quran. Women were allowed to pray with men,
take part in commercial interactions, and played a role in education. One of Muhammad’s
wives, Aisha, played a significant role in medicine, history and rhetoric. Women,
however, did not hold religious titles, but some held political power with their husbands
or on their own. The historic role of women in Islam is connected to societal patriarchal
ideals, rather than actual ties to the Quran. The issue of women in Islam is becoming
32
4.5. Impact of Woman in the Ministry
The fuller theological seminary Stand on the role of Women in the Ministry
is that Women have contributed much to the ministry of the Church throughout its
history. However, their role in this area has never been free from controversy.
Today, most church bodies are discussing the place of women in their ministries.
Crucial to these discussions for many of us are the matters of faithful biblical
interpretation.
Perhaps a few words should be said about the concept of ministry itself on
the basis of the New Testament. Today, we tend to confuse our specific church
traditions about ordination with the biblical concept of ministry. The New
Testament says relatively little about ordination. It clearly portrays, however, the
fact that the early church had a varied and faithful ministry arising from the fact
that all of God’s people were “gifted” by the Holy Spirit for the purpose of building
up one another (see, for example, 1 Corinthians 12:4–31; 14:1–19; Romans 12:3–8;
Ephesians 4:7–16; 1 Peter 4:8–11). Any person could exercise ministry (which
means, remember, service) who was called and gifted by God and affirmed by the
body of Christ, the Church. Some were set apart in leadership positions and some
were assigned specific tasks to accomplish, but the differences among ministries
of ordination.
Dredge (2008: 4) explains that in the early church, contrary to popular belief, the
apostle Paul was a progressive thinker. His statement in Galatians 3:28 would have been
an outrageous statement in his time. Even the issue of slavery took a further 19 centuries
33
before Christians really addressed the issue in the light of Paul’s teachings. (a) Paul
worked alongside women referring to them as “fellow workers”, deacons, and apostles.
See Romans 16:3, Phil 4:3, Romans 16:1 (b) He approved of women praying and
prophesying in public worship 1 Cor 11:5 (c) It must also be said, however, that some of
the women went overboard with their new found freedom, chattering during services,
wearing unseemly dresses, and seizing authority for which they were ill equipped. But
note that Paul also warns men who do not exercise self control (Titus 1:10-11).
Dredge (2008: 4) argues that the matter of the place of women in the church is not
and must not degenerate to a political or sexist power struggle. We are engaged in the
pursuit of biblical directives for marriage and the body of Christ. Man and woman have
been given equality by God, and also differences. We must recognize, affirm, and
celebrate them by individual and corporate submission to God and each other as He
intended.
2.6.1. Contentious Debate over what the Bible say about their Place in the
Ministry
Among those who have had such debates is Linda Belleville who explains that the
debate comes down to four questions: “Does the Bible teach a hierarchical structuring
Bible? Do women in the Bible assume the same leadership roles as men? Does the Bible
limit women from filling certain leadership roles?” (Beck 2005: 359), for those who wish
to understand more deeply the scriptural justifications for a position they already hold on
the issue of women in church leadership or the position held by someone in the other
34
camp. Some arguments are not as well-supported as others, such as when Craig
Blomberg attempts to explain that women can always do everything in a church context
except whatever is the “highest authority.” For instance, a woman could preach, if she
was under the authority of the all-male board of elders, but if the role of pastor was the
highest authority, a woman could not hold that role. (Husbands, 2007: 304) He bases his
arguments on facts such as women were not among the twelve disciples. Craig Keener
convincingly refutes this point with a practical argument: “Sending out women on
evangelistic travels, either as two women alone (regarded as unsafe) or a woman and a
For practical reasons, Jesus also chose no Gentiles (impossible) and possibly no Judeans
4.6.2. How Women have been perceived and treated in Many Churches
Sarah points out at how women have been perceived and treated in many
churches. She argues that too many women have been “held back” from using their God-
given gifts. Sumner encourages the women she encounters not to hold back: A common
formula for helping Christian men to feel more solid and secure is to coach Christian
women to hold back. Thus many Christian women never minister to men, and thus many
Christian men never are developed in the faith. Men are weakened when women hold
back. Men are weakened to the point of needing all the women to hold back. She
Sumner goes even further by admitting that she once held a similar view, holding
men in higher esteem. Yet, she continues confessing, “Although I am a woman, I have
tacitly thought of myself as a special type of woman, the kind that can keep up with men”
35
presently Sumner believes in the equal worth of women and men, this theme of special
exceptions is one that permeates complementarian thought. Although women may not
have leadership roles, the theory goes, if there is an occasional woman who is talented,
quiet, not angry, does not make trouble, and asks nicely, she can be an “honorary man.”
Katherine (1985: 64) notes that through the Bible “God shows women their true
condition as people who are oppressed and yet who are given a vision of a different
heaven and earth and a variety of models for how to live toward that vision.”3 She argues
that we can look to texts about women in the Bible to understand the lives of women
today, and we can look at our lives today to fill in the gaps about the experiences of
biblical women. I understand more about the bent-over woman in Luke 13:10-17 and the
nature of what might have oppressed her, when I consider the experiences of my
grandmother, a hardworking immigrant who was bent over from years of hard work,
which included hunching over a sewing machine to earn a living for her family.
robust perspective from which to predict whether clergywomen will encounter resistance
in their efforts to enter the pastoral ministry. Lehman’s paper argues that the roles of
church member and denominational executive lead to an overriding concern for the
organizational viability of local churches, and that this concern both erects barriers and
36
theoretical approach that is fundamentally different from those emphasizing sex-role
states that “Women can hold any leadership or teaching position in our church except that
of elder or pastor. That means women will be able to teach or lead men, which includes
leading the singing portion of our Sunday morning worship services, provided they are
that only males can hold the church leadership office of an elder or pastor. This
conclusion is based on the teaching of Scripture. Rather than focus on roles and positions
which exclude women from serving, it is important that women know they have
opportunities to serve in other significant roles and positions in the church. What kinds of
roles are available for women in light of church ministry? The following is not an
exhaustive list, but one that encourages a wide variety of teaching and leadership
positions in the local body of Christ: Sunday morning Worship leading and music,
Sunday school and Wednesday night classes (Lakwood Church. nd: 15)
and controversy continues to abound when the role of women in leadership or ministry is
Anglican Church is ordaining women as deacons but not priests. There, in both Catholic
and Anglican churches, women are allowed to preach but not lead the Eucharist
(communion) service. Presbyterians have voted to revoke the ordination of their women
ministers. Women are predominant in some theological schools, but are in a minority in
37
Christ Theological College in Melbourne is a woman, but that is the exception rather than
the rule. As I suggested earlier, women have been trained and graduated from our
colleges in Churches of Christ in Australia for over thirty years— but many of them have
not been invited to take up ministry in their own right. (Dredge 2008: 2)
Several Authors have written on the topic of women in relationship with the
Ministry, Sarah points out how women have been perceived and treated in many
churches. She argues that too many women have been “held back” from using their God-
given gifts. Sumner encourages the women she encounters not to hold back: A common
formula for helping Christian men to feel more solid and secure is to coach Christian
women to hold back. Thus many Christian women never minister to men, and thus many
Christian men never are developed in the faith. Men are weakened when women hold
back. Men are weakened to the point of needing all the women to hold back. She
on the area of women not give the needed platform to function in his article presented at
Boschman, (1989) focuses on “Women's Role in Ministry in the Church” his focus is
on the role that women have played in the history of the Church. Deffinbaug, (2009, Esther’s
Dilemma and Decision (Esther 4:1-17) in Esther: a study of divine providence Dredge,
( 2008). The authors point is the unique contribution women make to the professional
ministry or why women ministers? His work is mainly in the context of USA. These have
contributed to academic terrene. However; they did not carry out an academic research on
38
Authors like Genhale, talks about Woman's Record: Or, Sketches of All
Distinguished Women, from "The Beginning till A.D. 1850, Arranged in Four Eras, with
Selections from Female Writers of Every Age”. The focus is on the role that women have
played through the line of History. Husbands 2007 explores Women, Ministry and the
Gospel: Exploring New Paradigms and Japinga 1999, examines Feminism and
Christianity. All these Authors did not carry out an academic research on the topic,
impact of women in the Ministry in context of Esther 2-8. If any have done such research,
the case study is not in the women ministry of Assemblies of God Warri District. This
The literature Gap that this research intends to fill is on the impact of women in
the ministry in context of Esther 2-3. The purpose of it is to provide literature on the
characteristics of women in the Ministry, the impact of women in the ministry, the
problem associated with women in the ministry and suggested ways out of the problems.
39
CHAPTER THREE
RESEARCH METHODOLOGY
In this section, the research methodology was discussed. These includes the
procedure of data gathering, research design, population of the research, sample and
sampling, method, instruments for data collection, and the method of data analysis.
The research design that was used in this study is the descriptive and field survey.
The survey method was used to gather data by sampling opinion of the respondents. The
research design consists of interview and questionnaire. Both were used to accommodate
both literates and illiterates as a sample of the research population. The questionnaire is
necessary because the responses of the research population are necessary the materials for
the study.
The population of this research is about twelve thousand five hundred people
including men and women. It is made up of church leaders and members, such as,
pastors, deacons, and members of Assemblies of God Nigeria, Warri District. These
people have been in the church for some years and can provide information about the
conditions and problems in connection with the church in regard to evaluating the impact
The researcher used a random sampling method to avoid bias in selecting the
respondents and giving each respondent equal chance of being selected. The researcher
did not use all the ministers, members and deacons in the Assemblies of God church in
40
Nigeria due to the large geographical area. A total of one hundred leaders and led were
randomly selected to be used for the research study from the women ministry of
interview and library and internet resource. The questionnaire was served as a means of
data collection, and opportunity was given to respondents to freely express their minds
over every item in the questionnaire. The questionnaire were in three categories: one for
those in leadership or who have been in leadership before now, another was for pastors
who are still in service as well as retired ministers, and the third category members of the
Church. The researcher personally took copies of the questionnaire to those concerned
Oral interview is the second instrument that was used in the church. The
researcher conducted oral interviews personally by going to the respondents at their
offices or homes. Five broad questions that are relevant to all areas of the research used
and a good number of persons selected for the oral interview. Question will have the
privilege of responding orally to all the questions.
Library resources include books, commentaries, magazines and Bible
encyclopedias which provided the background information for the study. The library that
was used is the researcher’s personal library the library of the Nigerian Advanced School
of Theology. More so, the researcher consulted the internet resource media for related
fact that are useful for the interpretation of the subject of the study.
The method of data analysis for the research work was based on simple
percentage of the response to the questionnaire and the oral interview. The result of the
41
questionnaire was collated and graded over one hundred percent using the following
tabular form.
Response Total %
Yes 98 98
No 1 1
Don’t Know 1 1
Yes
No
I don’t Know
CHAPTER FOUR
42
PRESENTATION AND ANALYSIS OF DATA
Ighodaye (2014, Pp. 57-58) narrates that Assemblies of God Nigeria stated at
about 1930. A group of people led by Augustus Ehurie Wogu started the Assemblies of
God Church. Wogu was an illustrious son of Old Umuahia who was devoted and zealous
in evangelism and soul winning after his conversion to Christ. People at first mistake his
zeal for insanity. Rev. James Ukavwe mentioned that when he decided to visit his home
town on holidays, his kinsmen went to wait for him at the rail way with ropes to bind him
because rumors have reach them that their returning son was mad. When they met him,
he was sound and sane. He then in turn preaches the Gospel to then who surrendered to
The story is everlasting like Fire, when it is not blazing it is moldering under its
own ashes or sleeping and resting inside its flint house. When we were young and
without experience, we all imagined that the story of the land is easy, that anyone
of us can get up and tell it. But that is not so. True, we all have our little scraps of
tale bubbling in us. But what we tell is like the middle of a mighty boa, which the
foolish forester mistakes for a tree trunk and settles upon to take his snuff.
(Achebe 1987:124)
Between 1930 and 1931, Wogu and a few people who were still then members of
Faith Tabernacle Church laid hand on some Christian books that teach about the baptism
of the Holy spirit. The books they red coupled with biblical verses that teach about the
promise of the Holy Spirit. This creates a hunger in them to seek the baptism of the Holy
Spirit. According to Ighodaye Azariah, it was this Holy hunger that gives birth to the
movement called the Assemblies of God Church. The brethren at Port Harcourt led by
Wogu did not find it easy with the leadership of the Faith Tabernacle because, even
though the teachings (baptism in the Holy Spirit with the Initial Evidence of Speaking in
tongue) were found in the bible, it was not believed and practice by the Faith Tabernacle.
43
James Ukavwe points that on the day of final Decision of Parting, Augustus
Wogo some of his converts and few others who believe the teachings on baptism in the
Holy Spirit with the Initial Evidence of Speaking in tongue was on one side, and the
Senior Pastor of the Faith Tabernacle with some of the church elders on the other side.
That was at Port Harcourt. Decision was reached that Wogu and his groups can go their
way with their belief and new found teaching. Meanwhile, the visit of Wogu to his home
town has produced some convert at Old Umuahia. The decision reached was also sent as
a message to them. Those at Port departed from the Faith Tabernacle in hunger for the
Holy Spirit. They became filled with the Holy Spirit and spoke in tongues as the spirit
gave the utterance. Augustus Asoyen was the first to be filled and other followed. Asoyen
was about the youngest amongst them and he was also appointed the first pastor of the
church. He was also sent to the brethren at Old Umuahia to tell the Good News, they
were gathering in a small hurt at old Umuahia and they were all filled with the Holy
Spirit.
spoke to them through dreams, prophecies, words of wisdom and words of knowledge’
(Favour n.d:xi). The influence of the Holy Spirit helped the founding fathers to function
as an egalitarian community, a leadership style that fits well into the Igbo culture, as will
be discussed below. However, at the inception of the new church, the missionary Rev.
W.L. Shirer became the Divisional Supervisor, while Rev. George Alioha was appointed
Assistant Supervisor (GCAGN 1989:30). From this point on, one observes that through
the influence of American missionaries, democracy was introduced, and constitution and
administration became the means through which leadership could emerge. (Mbamalu
44
2016: 6) At that time the women department was also organised in the same fashion with
operational guidelines and written objectives at the different levels (GCAGN 1989:32).
Ighodaye (2014) asserts that the church grew by the power of the Holy Spirit, it
extended to Enugu where the first General Superintendent of Assemblies of God Rev. G.
O. Oyakhilomen was converted. He resigned from being the General Superintendent and
Brought the Gospel to His Home town. In 1937, the church has spread to Esan land and
then to Benin in 1950. Both Benin and Esan are in the then Midwest. A unit of the church
called the Midwest District was created. Rev. S. I. Oshoakpemre was the Midwest
District Superintendent. Delta District was carved out from the Midwest District in the
year 1990, precisely July 25th. Rev. F. O. Amirah was converted as a young dynamic
young man in the then Mid west District, AGC Effurun branch one precisely. Amirah
(2004) points the when delta District was created; the total Ministerial composition was
58. 16 ordained and 20 licensed ministers, 12 exalters and 10 Christian workers. The total
of Sunday morning worship attendance was nine thousand four hundred and seventy four
(9474).
Ighodaye (2014) point the Warri District of Assemblies of God was carved out
from the Delta District Rev. F. O. Amirah was the First District Superintendent of the
Warri District. Rev. R. I. Itoto the ADS, Rev. S. Omoregbe was the First secretary and
Rev. J. E. Enukpere was the first Treasurer and other members of Board of Presbytery
Epetuku (2019: 35) reports based on the data generated from the grassroots (local
Churches), and used the word almost to provide for possible reporting error from some
local churches. Presently, the total number of Section in Warri District is thirty five
numbers of churches 138, number of Minister including Retired are 230, the total full
45
membership is 5544, baptized non full membership is 4778, and other membership
including children is 8748. The present total population of the Warri District is 19243.
undertaking a colossal Building project that worth hundreds of Millions of Naira. The
District is also organizing monthly Glory Night where there is much expectation of the
demonstration of God’s Power. There are also yearly fire conferences and other yearly
program tagged father blessing. All this are a part of the history of Warri District. The
Warri District which is a continuation of Delta District was called so, after the Ughelli
and Sapele District was carved out of it. The Warri District continues from that year 2005
under the leadership of Rev. Eunice Amirah the District Superintendent’s Wife.
Noble (Nov. 2020) narrates the women Ministry of Warri District is an arm of the
Warri District under the coordination of Rev. Mrs. Eunice Amirah led by the Holy Spirit.
The first Women coordinator of the Warri District of Assemblies of God Nigeria is Rev.
Mrs. Eunice Amirah. Accoding to Elvis Ajemigbeye the first District women President
was Mrs Egeleke O. After her death, Mrs. Rachael Warnigha was appointed the Women
President of Warri District Women Ministry. Some of the Program Sponsored by the
Warri District Women Ministry includes: District Women convention, Faith clinic and
In an oral interview with a respondent, Mrs. Noble (Nov. 2020) explains that
during the yearly Warri District Women Ministry convention, Guest Ministers were
invited to minister. There have been amazing results, during the period of the program,
the women Ministry reach out to the orphanage homes, and prisons to minister to the
people around. There have been results of Devine healing, barren women carry their
46
babies, and people giving both their life and money for God’s use. Same results are seen
in the Monthly faith clinic that was organized for pregnant women and Expectant women.
This part of the study presents the Data analysis and interpretation of the research
Table 4.2.1. People Who have Receive Training for the Ministry
The responses from the question were presented at the field study to the
Yes 92 92
No 2 2
Don’t 6 6
know
Table 4.2.1.
From the Table 4.2.1 above, 92 people which represent 92 percent of the
Respondents responded yes, 2 people which represents 2 percent of the respondents said
no and 6 people which represent 6 percent of the respondent said they don’t know to the
available response from the question Research question one as shown in the table 4.2.1
47
People Who have Receive Training for the Ministry
0 10 20 30 40 50 60 70 80 90 100
yes No I don’t No
Table 4.2.2. Women who are gifted with the Gift of the Spirit
Yes 80 80
No 10 10
Don’t 10 10
know
Table 4.2.2
From the Table 4.2.2 above, 80 people which represent 80 percent of the
said no and 10 people which represent 10 percent of the respondent said they don’t know
to the available response from the question Research question one as shown in the table
0 10 20 30 40 50 60 70 80 90
yes No I don’t No
48
Response Total Total
Percentage
Yes 98 98
No - -
Don’t 2 2
know
Table 4.2.3.
From the Table 4.2.3 above, 98 people which represent 98 percent of the
Respondents responded yes, 0 people which represents 0 percent of the respondents said
no and 2 people which represent 2 percent of the respondent said they don’t know to the
available response from the question Research question one as shown in the table 4.2.3
0 10 20 30 40 50 60 70 80 90 100
yes No I don’t No
Table 4.2.4. Women who have Signs and wonders following their Ministration
Yes 98 98
No 2 2
Don’t - -
know
Table 4.2.4.
49
From the Table 4.2.4 above, 98 people which represent 98 percent of the
Respondents responded yes, 2 people which represents 2 percent of the respondents said
no and 0 people which represent 0 percent of the respondent said they don’t know to the
available response from the question Research question one as shown in the table 4.2.4
0 20 40 60 80 100 120
yes No I don’t No
This part of the study presents the Data analysis and interpretation of the research
Table 4.3.1. Many people have been led to Christ through the ministry of Women.
Yes 80 80
No 11 11
Don’t 9 9
know
Table 4.3.1
From the Table 4.3.1 above, 80 people which represent 80 percent of the
said no and 9 people which represent 9 percent of the respondent said they don’t know to
50
the available response from the question Research question one as shown in the table
Many people have been led to Christ through the ministry of Women.
0 10 20 30 40 50 60 70 80 90
yes No I don’t No
Table 4.3.2. People who are saved through women in turn evangelize the dying
world
Yes 96 96
No 2 2
Don’t 2 2
know
Table 4.3.2.
From the Table 4.2.2 above, 96 people which represent 96 percent of the
Respondents responded yes, 2 people which represents 2 percent of the respondents said
no and 2 people which represent 2 percent of the respondent said they don’t know to the
available response from the question Research question one as shown in the table 4.3.2
51
People who are saved through women in turn Evangelize the dying world
0 20 40 60 80 100 120
yes No I don’t No
Table 4.3.3. They have shown sign that they can function at the high capacity of
Yes 96 96
No 0 0
Don’t 4 4
know
Table 4.3.3
From the Table 4.3.3 above, 96 people which represent 96 percent of the
Respondents responded yes, 0 people which represents 0 percent of the respondents said
no and 4 people which represent 4 percent of the respondent said they don’t know to the
available response from the question Research question one as shown in the table 4.3.3
They have shown sign that they can function at the high capacity of Leadership in the General
Council of the Church
52
4.4. What is the Problems Associated with Women in the Ministry in the
contemporary church?
This part of the study presents the Data analysis and interpretation of the research
Table 4.4.1. Women are so restricted to certain areas or functions in the Ministry.
Yes 88 88
No 6 6
Don’t 6 6
know
Table 4.4.1.
From the Table 4.4.1 above, 88 people which represent 88 percent of the
Respondents responded yes, 6 people which represents 6 percent of the respondents said
no and 6 people which represent 6 percent of the respondent said they don’t know to the
available response from the question Research question one as shown in the table 4.1.1
88
Table 4.4.2. They are not allowed to Man a church in Many District
Yes 92 92
No 2 2
Don’t 6 6
know
Table 4.4.2.
From the Table 4.4.2 above, 88 people which represent 88 percent of the
Respondents responded yes, 6 people which represents 6 percent of the respondents said
no and 6 people which represent 6 percent of the respondent said they don’t know to the
available response from the question Research question one as shown in the table 4.1.1
0 10 20 30 40 50 60 70 80 90 100
yes No I don’t No
Yes 94 94
No 1 1
Don’t 5 5
know
Table 4.4.3.
54
From the Table 4.4.3 above, 94 people which represent 94 percent of the
Respondents responded yes, 1 people which represents 1 percent of the respondents said
no and 5 people which represent 5 percent of the respondent said they don’t know to the
available response from the question Research question one as shown in the table 4.4.3
0 10 20 30 40 50 60 70 80 90 100
yes No I don’t No
Table 4.4.4. They are not cared for as the Men in Many Areas
Yes 96 96
No 2 2
Don’t 2 2
know
Table 4.4.4.
From the Table 4.4.4 above, 96 people which represent 96 percent of the
Respondents responded yes, 2 people which represents 2 percent of the respondents said
no and 2 people which represent 2 percent of the respondent said they don’t know to the
available response from the question Research question one as shown in the table 4.4.4
55
They are not cared for as the Men in Many Areas
2% 2%
96%
Tab le 4.4.5. They are even forced by the church to retire with their Husband even
Yes 98 98
No 0 0
Don’t 2 2
know
Table 4.4.5.
From the Table 4.4.3 above, 98 people which represent 98 percent of the
Respondents responded yes, 0 people which represents 0 percent of the respondents said
no and 2 people which represent 2 percent of the respondent said they don’t know to the
available response from the question Research question one as shown in the table 4.4.5
They are even forced by the church to retire with their Husband even when they are not up the
age of Retirement.
2%
98%
yes No I don’t know
56
4.5. What are Suggested Ways Out of the Problem?
This part of the study presents the Data analysis and interpretation of the research
Table 4.5.1. The leadership position of the church should be open to Men and
Yes 92 92
No 2 2
Don’t 6 6
know
Table 4.5.1.
From the Table 4.5.1 above, 92 people which represent 92 percent of the
Respondents responded yes, 2 people which represents 2 percent of the respondents said
no and 6 people which represent 6 percent of the respondent said they don’t know to the
available response from the question Research question one as shown in the table 4.5.1
The leadership position of the church should be open to Men and women alike who are in the
Ministry.
2% 6%
92%
Table 4.5.2. There should be given opportunity to serve with every right and
57
Response Total Total
Percentage
Yes 90 90
No 10 10
Don’t 0 0
know
Table 4.5.2.
From the Table 4.5.1 above, 90 people which represent 90 percent of the
said no and 0 people which represent 0 percent of the respondent said they don’t know to
the available response from the question Research question one as shown in the table
There should be given opportunity to serve with every right and privileges given to Male
Minister in the Ministry.
10%
90%
yes No I don’t know
Yes 70 70
No 14 14
Don’t 16 16
know
Total 100 100%
Table 4.5.3.
58
From the Table 4.5.3 above, 70 people which represent 70 percent of the
said no and 16 people which represent 16 percent of the respondent said they don’t know
to the available response from the question Research question one as shown in the table
0 10 20 30 40 50 60 70 80
yes No I don’t No
Table 4.5.4. They should be assigned fund raised in Districts and General council
Yes 80 80
No 12 12
Don’t 8 8
know
Table 4.5.4.
From the Table 4.5.4 above, 80 people which represent 80 percent of the
said no and 8 people which represent 8 percent of the respondent said they don’t know to
the available response from the question Research question one as shown in the table
59
they should be assigned to fund raised in Districts and General council
0 10 20 30 40 50 60 70 80 90
yes No I don’t No
60
CHAPTER FIVE
This part of the studies gives a summary of the studies, conclusions based on the
5.1 Summary
The study is on evaluating the impact of women in the ministry in context of 2-8:
a case study of women ministry of Warri District, Assemblies of God, Nigeria. The need
for lifting the embargo on women fully participating in the ministry is gradually
unveiling. In many Bible believing churches, women are almost seen not to have a place
in the ministry. Yet women in the ministry from Bible time have made a lot of impact
that have helped in the mission of the church on earth. in the Assemblies of God for
instance in addition to many other Denomination have almost wanted to verbally mention
that the ministry of a woman is only in the confined of Women department ministry. The
story of Esther show that the women may have impact if given opportunity in the
leadership and other areas of ministerial assignment in the General Council of the
Assemblies of God Nigeria. In many areas of the church the ministry of a woman is
under recognized. The roles of women in Christianity can vary considerably today as they
have varied historically since the third century New Testament church. This is especially
true in marriage and in formal ministry positions within certain Christian denominations,
have been prohibited to women, but the majority of churches now hold an egalitarian
(men and women’s roles equal) view regarding women’s roles in the church (Powell
2009: 337)
61
The problem that this research intends to solve is to evaluate the impact of women
in the Ministry. Evaluating the impact of women in the ministry will help to find out if
certain embargo limiting the ministering the ‘women’ in the area of specific function in
the Ministry of the Church on Earth. Lack or improper understanding of the scriptures
may be one of the reasons that the women are relegated in some area of the ministry. The
book of Esther points out the Role Esther played in ministering to the people of God and
the impact of Esther action on the ministry today. There is need to evaluate the impacts
of women in the present in our present day church and her ministering to the world. For
this reason the researcher has embark investigating the Evaluating the impact of women
in the ministry in context of Esther chapter 2-8: a case study of women ministry of Warri
district, Assemblies of God, Nigeria and to see how this can be of assistance to Christian
church in completely opening the doors of Ministry to women without any embargo. To
achieve the purpose of this research, four major research question where set out to help
The research design consists of interview and questionnaire. Both were used to
accommodate both literates and illiterates as a sample of the research population. The
method is necessary because the responses of the research population are necessary the
materials for the study. The population of this research is about twelve thousand five
hundred people. These people have been in the church for some years and can provide
information about the conditions and problems in connection with the church in regard to
evaluating the impact of women in the ministry in context of Esther chapter 2-8. The
researcher used a random sampling method to avoid bias in selecting the respondents and
giving each respondent equal chance of being selected. The researcher did not use all the
62
ministers, members and deacons in the Assemblies of God church in Nigeria due to the
large geographical area. A total of one hundred leaders and led were randomly selected to
be used for the research study from the women ministry of Assemblies of God Warri
District.
Four major instruments that were used in this study are questionnaire, oral
interview and library and internet resource. The questionnaire was serves as a means of
data collection, and was given respondents opportunity to freely express their minds over
every item in the questionnaire. The questionnaire were in three categories: one for those
in leadership or who have been in leadership before now, another was for pastors who are
still in service as well as retired ministers, and the third category members of the Church.
The researcher took copies of the questionnaire to those concerned and to collect the data
through research assistance. The method of data analysis for the research work was based
on simple percentage of the response to the questionnaire and the oral interview. The
result of the questionnaire was collated and graded over one hundred percent using the
5.2. Conclusion
This study concludes that we cannot find convincing evidence that the
The ministry and leadership of women are not accepted by some individuals, both
within and outside the Christian community. The existence of bigotry against women
in our world, and all too often in the church, cannot be denied. But there is no place
for such an attitude in the body of Christ. The attitudes of secular society, based on
63
The Characteristics of Women in the Ministry includes the following: People
who have Receive Training for the Ministry, Women who are gifted with the Gift of the
Spirit. Some Women are characterized with Charisma, Signs and wonders following their
Ministration. Also, the impacts of Women in the Ministry includes the following: Many
people have been led to Christ through the ministry of Women, people who are saved
through women in turn Evangelize the dying world, they have shown sign that they can
function at the high capacity of Leadership in the General Council of the Church
Some Problems Associated with power Demonstration in the contemporary church are:
Women are so restricted to certain areas or functions in the Ministry, They are not
allowed to Man a church in Many District, They are Discriminated in performing certain
Spiritual Duty, they are not cared for as the Men in Many Areas and they are even forced
by the church to retire with their Husband even when they are not up the age of
Retirement.
5.3. Recommendation
This study draws conclusion based on the purpose and finding of the study. Based on this
1. The church should wisely respect yet help redeem cultures that are at variance
with Kingdom principles and affirms that the Great Commission takes priority
over every other consideration in order reach men and women for Christ, no
matter what their cultural or ethnic customs may be. The message of
redemption has been carried to remote parts of the world through the ministry
of dedicated, Spirit-filled men and women. The church should still make a
way for believers who gifts and anointing, male and female alike to do the
work of the Ministry without any Restriction. The Pentecostal ministry is not
64
a profession to which men or women merely aspire; it must always be a divine
2. There should be well established policy that ensures that the leadership position of
the church is open to Men and women alike who are in the Ministry. This should
be at any level of the church without any Restriction. This policy will ensure that
women who are women who are call into the Ministry and are will meet with no
3. They should be given opportunity to serve with every right and privileges given to
Male Minister in the Ministry. The privilege of a woman who is called, anointed
and gifted to do the work of Ministry, which is she being assigned churches
should not be denied her because of her gender. God have called and anointed
male and female alike for the Ministry. They should be assigned to Church after
training. They should be assigned fund raised in Districts and General council
65
REFERENCES
Aja, D.N. 2006, The history and polity of Assemblies of God, Nigeria, Iperu, Nigeria.
Alioha, G.M., 1984, The grain of mustard seed: The history of Assemblies of God,
Nigeria, Assemblies of God Press, Aba.
Anonymous 2020. “Women and Islam” in the Oxford Dictionary of Islam. Oxford:
Oxford University Press
Beck, James R. 2005. Two Views on Women in Ministry . Grand Rapids, MI: Zondervan
Publishing House,
Black, Edwin (2004). Banking on Baghdad: Inside Iraq's 7,000 Year History of War,
Profit, and Conflict. John Wiley and Sons.
Chris Adams .2014. 10 Traits of Women’s Ministry Leaders Who Have Healthy
Long-Term Tenure. Np.
Deffinbaug, Robert L. (Bob) 2009, Esther’s Dilemma and Decision (Esther 4:1-17) in
Esther: a study of divine providence
Dredge, Marj. 2008. The unique contribution women make to the professional ministry
or why women ministers? Church of Christ, Australia Nashville, USA: World
convention workshop.
Gary L. Ward, 1991 “Introductory Essay: A Survey of the Women’s Ordination Issue,”
in The Churches Speak on Women’s Ordination: Official Statements from
Religious Bodies and Ecumenical Organizations ed. J. Gordon Melton and Gary
L. Ward; Detroit: Gale Research.
Hale, Sarah Josepha Buell 1853. Woman's Record: Or, Sketches of All Distinguished
Women, from "The Beginning Till A.D. 1850, Arranged in Four Eras, with
Selections from Female Writers of Every Age. Harper Brothers.
66
Husbands, Mark and Timothy Larsen. 2007. Women, Ministry and the Gospel:
Exploring New Paradigms .Downers Grove, IL: Intervarsity Press,
Japinga Lynn. 1999. Feminism and Christianity: An Essential Guide (Nashville, TN:
Abingdon Press.
Powell, Mark A. 2009. Introducing the New Testament. Grand Rapids, Mich.: Baker
Academic.
Ruth B. Edwards .1989. The Case for Women’s Ministry, Biblical Foundations in
Theology ed. James D. G. Dunn and James P. Mackey; London: SPCK
Sarah Sumner 2003. Men and Women in the Church: Building Consensus on Christian
Leadership Downers Grove: IL: IVP Books.
Noble O. (Mrs) Oral interview with the respondents at at NAST, on 9th of November
2020.
Ighodaye Azariah (Rev.) Oral interview with the respondents at his Resident at NAST,
on 9th of November 2020.
Agaza Voke (Rev.) Oral interview with the respondents at NAST, on 9th of November
2020.
68
APPENDIXES
Appendix A
69
Appendix B
I am a student of the above named Institution. I write to solicit for your assistance
for the provision of responses to the item in the attached questionnaire. Your responses
are basically for research purpose and will be treated with the highest degree of
Assemblies of God theological seminary on the growth of the church. It is hoped that
I shall be grateful if you can respond to the questionnaire items as honestly as you
could.
Thanks
Yours sincerely
__________________
Ochuko Ighodaye
70
Appendix C
contemporary church?
71
Appendix D
Instruction: Read the questionnaire below carefully and answer the question by
ticking or filling the appropriate spaces provide against each item.
1. Sex:
Male ( )
Female ( )
2. Age:
12 – 24 years ( )
25 – 35 years ( )
36 – 45 years ( )
46 – 55 years ( )
56 year and above ( )
3. Your highest academic qualification
Primary school leaving certificate ( )
WASC / GCE or Equivalent ( )
OND or Equivalent ( )
BA, BAED, BSC, B.TH, BDD, HND ( )
MA, M.ED, M.SC, MD ( )
Ph.D or Equivalent ( )
4. Your present position in the church
Superintendent ( )
Presbyter ( )
Pastor ( )
Deacon ( )
Member ( )
72
5. For how many years have you been in the church as a member?
5 – 10 years ( )
11 – 16 years ( )
17 – 25 years ( )
Above 25 years ( )
OPEN ENDED QUESTIONS
1. What are the Characteristic of Women in the Ministry in the context of Esther 2-8
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
____________________________________________________________________
2. What are Impact of Women in the Ministry in the context of Esther 2-8
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
_______________________________________________________________________
3. What are the Problems associated with Women in the Ministry in the present day
church.
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
_______________________________________________________________________
4. What are the suggest ways out for the problems associated with Women in the
Ministry.
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
73
Appendix E
Instruction: Read the questionnaire below carefully and answer them by ticking or
filling the appropriate spaces provide against each item.
1. Sex:
Male ( )
Female ( )
2. Age:
12 – 24 years ( )
25 – 35 years ( )
36 – 45 years ( )
46 – 55 years ( )
56 year and above ( )
3. Your highest academic qualification
Primary school leaving certificate ( )
WASC / GCE or Equivalent ( )
OND or Equivalent ( )
BA, BAED, BSC, B.TH, BDD, HND ( )
MA, M.ED, M.SC, MD ( )
PhD ( )
4. Your present position in the church
Superintendent ( )
Presbyter ( )
Pastor ( )
Deacon ( )
Member ( )
5. For how many years have you been in the church as a member?
5 – 10 years ( )
11 – 16 years ( )
17 – 25 years ( )
Above 25 years ( )
Member ( )
74
Part B: Questions: Tick any of the response below
‘1’ Stands for Yes ‘2’ Stands for No and ‘3’ Stands for I don’t know
Table 4.1: What are the Characteristics of Women in the Ministry?
Items 1 2 3
Table 4.4: What is the Problems Associated with Women in the Ministry in the
contemporary church?
Items 1 2 3
75
the Ministry.
List of Tables
Yes 92 92
No 2 2
Don’t 6 6
know
Table 4.2.1.
76
People Who have Receive Training for the Ministry
0 10 20 30 40 50 60 70 80 90 100
yes No I don’t No
Table 4.2.2. Women who are gifted with the Gift of the Spirit
Response Total Total
Percentage
Yes 80 80
No 10 10
Don’t 10 10
know
Table 4.2.2
Women who are gifted with the Gift of the Spirit
0 10 20 30 40 50 60 70 80 90
yes No I don’t No
Yes 98 98
No - -
Don’t 2 2
know
Table 4.2.3.
77
Some Women are characterize with Charisma
0 10 20 30 40 50 60 70 80 90 100
yes No I don’t No
Table 4.2.4. Women who have Signs and wonders following their Ministration
Response Total Total
Percentage
Yes 98 98
No 2 2
Don’t - -
know
Table 4.2.4.
Signs and wonders following their Ministration
0 20 40 60 80 100 120
yes No I don’t No
Yes 80 80
No 11 11
Don’t 9 9
know
Table 4.3.1
78
Many people have been led to Christ through the ministry of Women.
0 10 20 30 40 50 60 70 80 90
yes No I don’t No
Table 4.3.2. People who are saved through women in turn evangelize the dying
world
Table 4.3.2.
People who are saved through women in turn Evangelize the dying world
0 20 40 60 80 100 120
yes No I don’t No
Table 4.3.3. They have shown sign that they can function at the high capacity of
Leadership in the General Council of the Church
Response Total Total
Percentage
Yes 96 96
No 0 0
Don’t 4 4
know
Table 4.3.3
79
They have shown sign that they can function at the high capacity of Leadership in the General
Council of the Church
4.5. What are Problems Associated with power Demonstration in the contemporary
church?
Table 4.4.1. Women are so restricted to certain areas or functions in the Ministry.
Response Total Total
Percentage
Yes 88 88
No 6 6
Don’t 6 6
know
Table 4.4.1.
Women are so under estimated and restricted in the Ministry
yes No I don’t No
88
Table 4.4.2. They are not allowed to Man a church in Many District
Yes 92 92
No 2 2
Don’t 6 6
know
80
Total 100 100%
Table 4.4.2.
Women are so restricted to certain areas or functions in the Ministry.
0 10 20 30 40 50 60 70 80 90 100
yes No I don’t No
Yes 94 94
No 1 1
Don’t 5 5
know
Table 4.4.3
They are Discriminated in performing certain Spiritual Duty
0 10 20 30 40 50 60 70 80 90 100
yes No I don’t No
Table 4.4.4. They are not cared for as the Men in Many Areas
Response Total Total
Percentage
Yes 96 96
No 2 2
Don’t 2 2
know
Table 4.4.4.
81
They are not cared for as the Men in Many Areas
100%
Tab le 4.4.5. They are even forced by the church to retire with their Husband even
when they are not up the age of Retirement.
Response Total Total
Percentage
Yes 98 98
No 0 0
Don’t 2 2
know
Total 100 100%
Table 4.4.5.
They are even forced by the church to retire with their Husband even when they are not up the
age of Retirement.
2%
98%
yes No I don’t know
82
The leadership position of the church should be open to Men and women alike who are in the
Ministry.
2% 6%
92%
Table 4.5.2. There should be given opportunity to serve with every right and
privileges given to Male Minister in the Ministry.
Yes 90 90
No 10 10
Don’t 0 0
know
Table 4.5.2.
There should be given opportunity to serve with every right and privileges given to Male
Minister in the Ministry.
10%
90%
yes No I don’t know
Yes 70 70
No 14 14
Don’t 16 16
know
Total 100 100%
Table 4.5.3.
83
They should be assigned to Church after training.
0 10 20 30 40 50 60 70 80
yes No I don’t No
Table 4.5.4. They should be assigned fund raised in Districts and General council
Yes 80 80
No 12 12
Don’t 8 8
know
Table 4.5.4.
they should be assigned to fund raised in Districts and General council
0 10 20 30 40 50 60 70 80 90
yes No I don’t No
84