Evaluating The Impact of Women in The Ministry in Context of 2-8

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The document discusses evaluating the impact of women in ministry in the context of Esther chapters 2-8, with a case study of the women's ministry in Warri District, Assemblies of God, Nigeria. It identifies several problems women face in being restricted or underestimated in certain ministry roles and duties. Suggested solutions include opening up leadership positions, giving women opportunities to serve with the same rights as men, assigning women to churches after training, and assigning funds raised to support women.

The document evaluates the impact of women in ministry in the context of Esther chapters 2-8, focusing on a case study of the women's ministry in Warri District, Assemblies of God, Nigeria.

Some problems discussed are that women are restricted to certain areas or functions in ministry, not allowed to lead churches in many districts, discriminated against in performing certain spiritual duties, not cared for as much as men in many areas, and forced to retire when their husbands retire even if they have not reached retirement age themselves.

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
MATRIC. NO. BTH/20/2294

NIGERIAN ADVANCED SCHOOL OF THEOLOGY, EWU EDO


STATE, NIGERIA IN CONSULTATION WITH
UNIVERSITY OF IBADAN

NOVEMBER 2020

i
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

Matric. No. BTH/20/2294

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

Nigerian Advanced School of Theology, Ewu Edo State,


In consultation with
University of Ibadan, Nigeria
November 2020

ii
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

Theology at the Nigerian Advanced School of Theology, Ewu Edo State.

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

acknowledged by means of reference.

Ochuko P. Ighodaye

iv
DEDICATION

This research is dedicated to God Almighty and my beloved husband for being

there for me.

v
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,

Ighodaye O. Azariah, You are hereby appreciated.

I want to appreciate a man of colossal capacity and a lover of Education, my Spiritual

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

member of the Board of Presbytery of Warri District.

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

behind me during this study, you are appreciated.

vii
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
ix
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

1.1 Background to the Study

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

woman is less recognized.

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)

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,

churches, and parachurch organizations. Many leadership roles in the organized church

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

in completely opening the doors of Ministry to women without any embargo.

1.2 Statement of the Problem.

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.

13
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

Ministry to women without any embargo.

1.3 Purpose of Study

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

of God Nigeria. The specific Purposes of researching on this topic are:

1. To Explore the Characteristics of Women in the Ministry in the context of

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

present day church.

4. To suggest ways out of the problems associated with Women in the Ministry.

1.4 Research Questions

To achieve the purpose of this research, four major research question were set out to help

carry out the investigation.

1. What are the Characteristics of Women in the Ministry in the context of

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?

1.5 Significance of the Study

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

higher institutions of learning in various ways.

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

with God to the women.

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.

1.6 Limitation to the Study

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

15
Theology Ewu, Edo State within the periods expected to complete the research work is a

limitation.

Another limitation is the insufficiency of finance and research material for

effective research. Also, getting quick access to the respondents and long time spent in

retuning the questionnaires is a limitation.

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

limitation to this Study.

1.7 Delimitation to the Study or Scope of the Study

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

of women in the Ministry” in the context of Esther 2-8.

1.8 Definition of Operational Terms

Impact: the resultant effect

Assemblies of God Church: the Denomination where the field works was carried out

District: Unites in the Assemblies of God Church led by a District superintendent

and a board of Presbyters.

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Women Ministry: An arm of Assemblies of God Church where women are in

charge.

Power: ability to bring about something supernatural

Demonstration: Show of Something, or proving something

Section: A small administrative unit of the Assemblies of God Nigeria

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CHAPTER TWO

REVIEW OF RELATED LITERATURE

2.1. Concept of Ministry and Women in the Ministry

This aspect of the study treats the concept of the Ministry an Women in the
Ministry

2.1.1. Concept of the Ministry.

Ministry in certain countries is a government department headed by a minister.

Ministry is the work or vocation of a minister of religion. The definition provided by

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

own limits and identity within a diversity of ministerial actions.

Cooke, (1976) argues that Ministry is doing something. It is not primarily a status

or lifestyle. Nor is it essentially a sacred office. Christian ministry is an action. Ministries

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.

Historical variability, mutations, and anomalies abound in the record.

Cooke, (1976) position in his ground-breaking book, Ministry to word and

sacraments, helpfully distinguishes five generic functions in ministry, which are: (1)

ministry as formation of community, including leadership, prophecy, supervision,

governing; (2) the ministry to God's word in its many forms of teaching, witness, spiritual

18
guidance, preaching, theology; (3) ministry as service to the people of God and to human

need, including both service to individuals in need as well as attention to oppressive

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

charism, service, commission, vocation or ordination as a way of living out and

embodying our baptismal call.

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

ministers will occur publicly by installation, ordination, commission or blessing. As

O'Meara wisely reminds us, “when all is ministry, ministry fades away”. Furthermore,

ministry is a gift received in faith, baptism, Charism or ordination. It is a call to be tested

and is subject to judgment, to the multiple judgments of personal inclination,

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

19
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,

permanent or attached to office, commission or delegation.

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

impossible to find, for example, in scripture one unchanging form of ministry.

Thus, St Paul gives us varying lists of ministries in Romans 12, 4-8; 1

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

Second Vatican Council. (Sehillebek 1982:2)

2.1.2. Concept of Women in the Ministry

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

20
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

cultural mores dictated this change of attitude?

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.

(Edwards 1989: 125-26)

21
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

approval to the ordination of women in various Anglican communities. (Edwards 1989:

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

generations, were relegated only to men. (Lehman 1985: 11–17),

2.2. Characteristics of Women in the Ministry

Windsor (2015: 893–897) Believes that traits such as nurturance, sensitivity,

sweetness, supportiveness are stereotypically feminine. Vetterling-Braggin,

(1982:5.)  Includes gentleness , warmth, passivity, cooperativeness, expressiveness,

modesty, humility, empathy, affection, tenderness, and being emotional, kind, helpful,


22
devoted, and understanding have been cited as stereotypically feminine. The defining

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

way women (2013) represented the characteristics of women in women ministries as

follows:

One of the Characteristics of women in the ministry is Humility. Women in

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
23
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.

He further asserts that they affirm both theology and practical

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)

2.3. Biblical Basis for women in the Ministry.

Historically, women have unofficially served in ministry and have been a

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

marketplace, and what did it mean to be in ministry

2.3. 1. Women in the Ministry in Old Testament

24
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

combat against Israel’s oppressors (Judges 4 to 5). Huldah, also a prophetess,

authenticated the scroll of the Law found in the temple and helped spark religious

reforms in the days of Josiah (2 Kings 22:14–20; 2 Chronicles 34:22–28).

2.3.2. Women in the in the New Testament

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” (Philippians 4:2,3). Priscilla was another of Paul’s exemplary “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

Corinthians 16:16; 1 Thessalonians 5:12; 1 Timothy 5:17).

Phoebe, a leader in the church at Cenchrea, was highly commended to the

church at Rome by Paul (Romans 16:1,2). Unfortunately, translation biases have

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

term for a minister or leader of a congregation and applied it specifically to Jesus

25
Christ, Tychicus, Epaphras, Timothy, and to his own ministry. Depending on the

context, diakonos is usually translated “deacon” or “minister.” Though some

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

translation for Phoebe’s role is “deacon” (TNIV, NLT, NRSV) or “minister.”

Moreover, a number of translations reflect similar biases by referring to

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

the NRSV as “benefactor” with its overtones of equality and leadership.

Junias was identified by Paul as an apostle (Romans 16:7). Beginning in the

thirteenth century, a number of scholars and translators masculinized her name to

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

as a divinely approved pattern, not as exceptions to divine decrees. Even a limited

number of women with scripturally commended leadership roles affirm that God

does indeed call women to spiritual leadership.

2.3.3. Women in Jesus’ ministry


In the time of Jesus’ ministry, women were usually regarded as subordinate

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.
26
Let her accordingly be submissive.” It was also said: “Better is the wickedness of a

man than a woman who does well”.

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.

Jesus challenged “sexual put-downs” of women. In Jesus’ setting, the prerogative of

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

his heart” (Matthew 5:28).

Jesus reached out to women who were rejected. In spite of the laws regarding

uncleanness, Jesus allowed a woman with a twelve-year menstrual problem to touch

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

who were known as adulteresses (John 4:4–42 and John 8:1–11).

In Jesus’ day responsible teachers were not to teach women. Nevertheless,

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

27
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).

Jesus affirmed the value of committed discipleship and obedience to God,

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.

2.3.4. Paul’s Emphasis on charismatic Ministry

Ministry in the New Testament is charismatic in nature. It is made possible

and energized as the Holy Spirit sovereignly distributes spiritual gifts (charismata) to

each member of the body of Christ (Romans 12:6–8; 1 Corinthians 12:7–11,27,28;

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

without regard to gender differentiation. For example, the gift of prophecy is

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

gift of the Spirit (Acts 21:9; 1 Corinthians 11:5).

If Peter found certain statements by Paul hard to understand (2 Peter 3:16), it

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

of God's children, both men and women.

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

(“head”), debated widely by contemporary evangelical scholars, are (1) “authority

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

attempting definitively to resolve this debate, we do not find sufficient evidence in

kephale to deny leadership roles to women (in light of biblical examples of women in

positions of spiritual authority, and in light of the whole counsel of Scripture).

Although the first-century cultural milieu produced a primarily male church

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,

since the biblical record speaks approvingly of numerous female leaders.

Those who oppose allowing women to hold positions of spiritual leadership

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

relationship principles to which faithful followers of Christ must give highest

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.

2.4. Women in the Ministry in other Religion

2.4.1. Women in African Traditional Religion

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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

as her main vocation and task. (Henry, 2006: 43-46) 

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

menopause perform priestly duties to a smaller degree. Researchers of the African

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

power. (Henry, 2006: 60) 

2.4.2. Women in Islamic Religion

During middle age, the labor force in Spanish Caliphate included women in

diverse occupations and economic activities such as farming, construction workers,

textile workers, managing slave girls, collecting taxes from prostitutes, as well as

presidents of guilds, creditors, religious scholars. Early history in the of Islam, notable

female Muslims fought during the Muslim conquests and Fitna (civil wars) as soldiers or

generals the women includes Nusaybah bint Ka'ab a.k.a. Umm Amarah, Aisha,

Kahula and Wafeira (Hale, 1853: 120.). 

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

duties of a Muslim worshiper, including the completion of religious traditions,

specifically the pilgrimage to Mecca. Islamic culture marked a movement towards

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

more prevalent in modern society.

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

were not distinctions of kind. Eventually, certain types of affirmation were

combined with certain functions of ministry to produce our current understanding

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. Problem associated with women in the Ministry

There are some problems associated with women in the Ministry.

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

of male and female relationships? Do we find women in leadership positions in the

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

man (scandalous) was impractically provocative and counterproductive to the mission.

For practical reasons, Jesus also chose no Gentiles (impossible) and possibly no Judeans

(for geographic reasons)” (Sarah, 2003: 332).

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

acknowledges that some conservative evangelical churches have limited women’s

involvement by convincing them of their inferiority. (Japinga 1999:12. )

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.”

“It’s usually no big deal if a man is surpassed by a woman who is considered to be

exceptional,” (Sakenfeld, 1985: 55-64)

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.

4.6.3. Organizational Resistance to Women in Ministry


Analysis of data from a recent study of resistance to clergywomen supports the

position that problems of organizational viability in religious structures constitute a

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

facilitates placement of women seeking placement in the ministry. Approaching the

problems of clergywomen from the perspective of churches as organizations constitutes a

36
theoretical approach that is fundamentally different from those emphasizing sex-role

socialization and sex stratification. (Lehman, 1981: 101–118)

Lakewood Evangelical Free Church’s position on Women in Church Ministry

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

under the authority of a man (elder).” (Lakwood Church. Nd: 15)

According to the church, the position of Lakewood Evangelical Free Church is

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)

As a part of organizational Resistance to Women in the Ministry today, debate

and controversy continues to abound when the role of women in leadership or ministry is

discussed in most conservative evangelical circles. At present in Sydney, Australia, the

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

Churches of Christ and Baptist colleges. The principal/president of the Churches of

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)

2.7. Literature Gap

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

acknowledges that some conservative evangelical churches have limited women’s

involvement by convincing them of their inferiority. (Japinga 1999:12.) Mbamalu agues

on the area of women not give the needed platform to function in his article presented at

Umuahia at the Pentecostal Research conference held in 2019.

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

the impact of women in the ministry.

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

has created a gap for this study.

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.

3.1 Research Design

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

constructed in simple language to avoid misleading the respondents. The method is

necessary because the responses of the research population are necessary the materials for

the study.

3.2 Population of 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

of women in the ministry in context of Esther chapter 2-8:

3.3 Sample and Sampling Technique

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

Assemblies of God Warri District.

3.4 Instruments for Data Collection


Four major instruments that were used in this study are questionnaire, oral

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

and go back to collect them.

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.

3.5 Method of Data Analysis

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.

1. What are the characteristics of Women in the Ministry?

a. Women that are prepared through receiving training

Response Total %

Yes 98 98

No 1 1

Don’t Know 1 1

Total 100 100

The table was converted into a chart

Women that are prepared through receiving training

Yes
No
I don’t Know

CHAPTER FOUR

42
PRESENTATION AND ANALYSIS OF DATA

4.1 A Brief History of Assemblies of God Warri District

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 Lord Jesus. As an author said:

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.

Assemblies of God, functioned as charismatic leaders and claimed that ‘God

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

were Rev. Abel Aruoture, J. O. Oloye and Silas Uduebholo.

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.

According to Ighodaye Azariah, (Nov. 2020) the Warri district is presently

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

other District Women Ministry Program.

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.

4.2 What are the Characteristics of Women in the Ministry?

This part of the study presents the Data analysis and interpretation of the research

question one as seen above.

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

respondents at Warri District of Assemblies of God, Nigeria to show a description of the

responses at that area of Study.

Response Total Total


Percentage

Yes 92 92

No 2 2

Don’t 6 6
know

Total 100 100%

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

above. This is further illustrated is the chat bellow.

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

Response Total Total


Percentage

Yes 80 80

No 10 10

Don’t 10 10
know

Total 100 100%

Table 4.2.2

From the Table 4.2.2 above, 80 people which represent 80 percent of the

Respondents responded yes, 10 people which represents 10 percent of the respondents

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

4.2.2 above. The chat bellow further explains this.

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

Table 4.2.3. Some Women are characterize with Charisma

48
Response Total Total
Percentage

Yes 98 98

No - -

Don’t 2 2
know

Total 100 100%

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

above. The chat bellow further explains this.

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

Total 100 100%

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

above. This is further explained the chat bellows.

Signs and wonders following their Ministration

0 20 40 60 80 100 120

yes No I don’t No

4.3. What are the impacts of Women in the Ministry?

This part of the study presents the Data analysis and interpretation of the research

question two as seen above.

Table 4.3.1. Many people have been led to Christ through the ministry of Women.

Response Total Total


Percentage

Yes 80 80

No 11 11

Don’t 9 9
know

Total 100 100%

Table 4.3.1

From the Table 4.3.1 above, 80 people which represent 80 percent of the

Respondents responded yes, 11 people which represents 11 percent of the respondents

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

4.3.1 above. The chat bellow further explains this.

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

Response Total Total


Percentage

Yes 96 96

No 2 2

Don’t 2 2
know

Total 100 100%

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

above. The chat bellow further explains this.

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

Leadership in the General Council of the Church

Response Total Total


Percentage

Yes 96 96

No 0 0

Don’t 4 4
know

Total 100 100%

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

above. The chat bellow further explains this.

They have shown sign that they can function at the high capacity of Leadership in the General
Council of the Church

yes no I don’t Know

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

question three as seen above.

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

Total 100 100%

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

above. This is further show is in chat of bellow.

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

Response Total Total


53
Percentage

Yes 92 92

No 2 2

Don’t 6 6
know

Total 100 100%

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

above. This is further show is in chat of bellow.

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

Table 4.4.3. They are Discriminated in performing certain Spiritual Duty

Response Total Total


Percentage

Yes 94 94

No 1 1

Don’t 5 5
know

Total 100 100%

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

above. This is further show is in chat of bellow.

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

Total 100 100%

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

above. This is further show is in chat of bellow.

55
They are not cared for as the Men in Many Areas

2% 2%

96%

yes No I don’t know

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.

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

above. This is further show is in chat of bellow.

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

question four as seen above.

Table 4.5.1. The leadership position of the church should be open to Men and

women alike who are in the Ministry.

Response Total Total


Percentage

Yes 92 92

No 2 2

Don’t 6 6
know

Total 100 100%

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

above. This is further show is in chat of bellow.

The leadership position of the church should be open to Men and women alike who are in the
Ministry.

2% 6%

92%

yes No I don’t know

Table 4.5.2. There should be given opportunity to serve with every right and

privileges given to Male Minister in the Ministry.

57
Response Total Total
Percentage

Yes 90 90

No 10 10

Don’t 0 0
know

Total 100 100%

Table 4.5.2.

From the Table 4.5.1 above, 90 people which represent 90 percent of the

Respondents responded yes, 10 people which represents 10 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

4.5.5 above. This is further show is in chat of bellow.

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

Table 4.5.3. They should be assigned to Church after training.

Response Total Total


Percentage

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

Respondents responded yes, 14 people which represents 14 percent of the respondents

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

4.5.3 above. This is further show is in chat of bellow.

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

Response Total Total


Percentage

Yes 80 80

No 12 12

Don’t 8 8
know

Total 100 100%

Table 4.5.4.

From the Table 4.5.4 above, 80 people which represent 80 percent of the

Respondents responded yes, 12 people which represents 12 percent of the respondents

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

4.5.4 above. This is further show is in chat of bellow.

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

SUMMARY OF FINDINGS, RECOMMENDATIONS AND CONCLUSION

This part of the studies gives a summary of the studies, conclusions based on the

findings of the study and recommendations that should be acted upon.

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,

churches, and parachurch organizations. Many leadership roles in the organized church

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

carry out the investigation.

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 constructed in simple language to avoid misleading the respondents. 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

following tabular form.

5.2. Conclusion

This study concludes that we cannot find convincing evidence that the

ministry of women is restricted according to some sacred or immutable principle.

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

long-standing practice and tradition, have influenced the application of biblical

principles to local circumstances.

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

conclusion, the following recommendations are made.

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

calling, confirmed by the Spirit with a special gifting.

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

gender Restriction at any level.

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
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Vetterling-Braggin, Mary, ed. 1982. 'Femininity,' 'Masculinity,' and 'Androgyny': A


Modern Philosophical Discussion. Rowman & Allanheld.

 Windsor, Elroi J. 2015. "Femininities". In Wright, James D. (ed.). International


Encyclopedia of the Social & Behavioral Sciences, Volume 8 (2nd ed.).
Elsevier.
67
Zimoň, Henryk (2006. The Role of Women in African Traditional Religions. Act an
Ethnographical Hungarica.

List of Oral interview Respondents

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

Letter of Permission to use the Library

69
Appendix B

Letter to the Respondent

Nigerian Advanced School of Theology.


PMB 102
Edunwele, Ewu, Esan Central LGA,
Edo State.
20th July, 2020
_______________________________
_______________________________
Dear Sir/Ma,

REQUEST TO COMPLETE QUESTIONNAIRE FOR RESEARCH PURPOSE

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

Confidentiality. THE TOPIC IS EVALUATING THE IMPACT OF WOMEN IN THE

MINISTRY IN CONTEXT OF ESTHER CHAPTER 2-8: A CASE STUDY OF

WOMEN MINISTRY OF WARRI DISTRICT OF ASSEMBLIES OF GOD NIGERIA.

This instrument is aimed at appraising the impact of missionary activities of

Assemblies of God theological seminary on the growth of the church. It is hoped that

your response will provide reliable information to do the Study.

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

Oral Interview Question

1. What are the Characteristics of Women in the Ministry?

2. What are the impacts of Women in the Ministry?

3. What is the Problems Associated with Women in the Ministry in the

contemporary church?

4. What is Suggested Ways Out of the Problem?

71
Appendix D

Questionnaire to the Respondent

Open Ended Questionnaire

Instruction: Read the questionnaire below carefully and answer the question by
ticking or filling the appropriate spaces provide against each item.

Church Name: ______________________________________________

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

Questionnaire to the Respondent


Close Ended Questionnaire

Instruction: Read the questionnaire below carefully and answer them by ticking or
filling the appropriate spaces provide against each item.

Part A: personal Data

Church Name: ________________________________________

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

a. People who have Receive Training for the Ministry

b. Women who are gifted with the Gift of the Spirit

c. Some Women are characterize with Charisma

d. Women who have Signs and wonders following their


Ministration

Table 4.3: What are the impacts of Women in the Ministry?


Items 1 2 3

a. Many people have been led to Christ through the ministry


of Women.

b. People who are saved through women in turn evangelize


the dying world
c. They have shown sign that they can function at the high
capacity of Leadership in the General Council of the
Church
d. Some of the women have opened churches nurture them
and hand over to the District

e. Some of the women have used their Finance to support


the work of God in the Ministry.

Table 4.4: What is the Problems Associated with Women in the Ministry in the
contemporary church?
Items 1 2 3

a. Women are so restricted to certain areas or functions in

75
the Ministry.

b. They are not allowed to Man a church in Many District

c. They are discriminated in performing certain Spiritual


Duty
d. They are not cared for as the Men in Many Areas

e. They are even forced by the church to retire with their


Husband even when they are not up the age of
Retirement.

Table 4.5: What are Suggested Ways Out of the Problem?


Items 1 2 3

a. The leadership position of the church should be open to


Men and women alike who are in the Ministry.
b. There should be given opportunity to serve with every
right and privileges given to Male Minister in the
Ministry.
c. They should be assigned to Church after training.

d. They should be assigned fund raised in Districts and


General council

List of Tables

4.2 What are the Characteristics of Women in the Ministry?


Table 4.2.1. People Who have Receive Training for the Ministry
Response Total Total
Percentage

Yes 92 92

No 2 2

Don’t 6 6
know

Total 100 100%

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

Total 100 100%

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

Table 4.2.3. Some Women are characterize with Charisma


Response Total Total
Percentage

Yes 98 98

No - -

Don’t 2 2
know

Total 100 100%

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

Total 100 100%

Table 4.2.4.
Signs and wonders following their Ministration

0 20 40 60 80 100 120

yes No I don’t No

4.3. What are the impacts of Women in the Ministry?


Table 4.3.1. Many people have been led to Christ through the ministry of Women.
Response Total Total
Percentage

Yes 80 80

No 11 11

Don’t 9 9
know

Total 100 100%

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

Response Total Total


Percentage
Yes 96 96
No 2 2
Don’t 2 2
know
Total 100 100%

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

Total 100 100%

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

yes no I don’t Know

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

Total 100 100%

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

Response Total Total


Percentage

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

Table 4.4.3. They are Discriminated in performing certain Spiritual Duty


Response Total Total
Percentage

Yes 94 94

No 1 1

Don’t 5 5
know

Total 100 100%

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

Total 100 100%

Table 4.4.4.
81
They are not cared for as the Men in Many Areas

100%

yes No I don’t know

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

4.5. What are Suggested Ways Out of the Problem?


Table 4.5.1. The leadership position of the church should be open to Men and
women alike who are in the Ministry.
Response Total Total
Percentage
Yes 92 92
No 2 2
Don’t 6 6
know
Total 100 100%
Table 4.5.1.

82
The leadership position of the church should be open to Men and women alike who are in the
Ministry.

2% 6%

92%

yes No I don’t know

Table 4.5.2. There should be given opportunity to serve with every right and
privileges given to Male Minister in the Ministry.

Response Total Total


Percentage

Yes 90 90

No 10 10

Don’t 0 0
know

Total 100 100%

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

Table 4.5.3. They should be assigned to Church after training.


Response Total Total
Percentage

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

Response Total Total


Percentage

Yes 80 80

No 12 12

Don’t 8 8
know

Total 100 100%

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

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