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Beyond the Curse: Women Called to Ministry
With issues such as the ordination of women and the call for "inclusive" language affecting the church today, Aída Spencer has provided a helpful and important study of how the Scriptures really speak to these and other issues related to the role of women in the church.
From the biblical account of creation and "the fall" to other relevant Old Testament passages, Beyond the Curse carefully examines the attitudes toward and teachings about women--especially those of Jesus and Paul.
Beyond the Curse sheds light on instances in the New Testament of feminine authority and on feminine metaphors used in Scripture to define God, the church, and society. Jesus is shown to have broken through the cultural barriers of first-century Palestine in his attitudes toward and dealings with women. Paul's later works are found to be consistent with Jesus' views, as Spencer notes the vital place of women in Paul's ministry.
Women in leadership roles and the many implications are viewed firsthand by Spencer--herself a minister. William David Spencer, the author's husband, gives an afterword, explaining his personal journey as the spouse of an ordained minister.
Timely and vital to an understanding of the growth of a woman's role in the church, Beyond the Curse is a compelling and important work.
From the biblical account of creation and "the fall" to other relevant Old Testament passages, Beyond the Curse carefully examines the attitudes toward and teachings about women--especially those of Jesus and Paul.
Beyond the Curse sheds light on instances in the New Testament of feminine authority and on feminine metaphors used in Scripture to define God, the church, and society. Jesus is shown to have broken through the cultural barriers of first-century Palestine in his attitudes toward and dealings with women. Paul's later works are found to be consistent with Jesus' views, as Spencer notes the vital place of women in Paul's ministry.
Women in leadership roles and the many implications are viewed firsthand by Spencer--herself a minister. William David Spencer, the author's husband, gives an afterword, explaining his personal journey as the spouse of an ordained minister.
Timely and vital to an understanding of the growth of a woman's role in the church, Beyond the Curse is a compelling and important work.
224 pages, Paperback
First published January 1, 1985
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June 8, 2024
A CHRISTIAN WOMAN BIBLICALLY DEFENDS WOMEN BEING ‘CALLED TO MINISTRY’
Presbyterian Church U.S.A. Aida Besancon Spencer wrote in the Introduction to this 1985 book, “when one begins to look at the Bible’s teachings concerning the mutual roles of women and men, one is particularly in a dilemma. If we conclude that the Bible presents a ‘liberating’ understanding of the roles of women and men, then those who challenge such a position charge that our view only follows from the impact of feminism in society. However, if we conclude that the Bible presents a ‘traditional/hierarchical’ understanding … then feminists might charge that our view only follows from the basic conservative strain in our contemporary society… the Bible’s view of the relationships between men and women is at the core a very personal topic… Certainly no one can profess to be completely objective when studying the topic… The best one can do is analyze and become aware of one’s feelings and try not to have one’s feelings subconsciously decide conclusions… My focus is the New Testament because we now live in the post-cross period of time… In this book the authoritative and reliable Scriptures are exegetically studied in depth to ascertain exactly why women are and should be called to minister as leaders… The Bible offers a coherent system of principles to guide those … who are willing to listen.” (Pg. 12-13)
She states, “Before the fall God created man and woman to share in ministry and marriage. God intended Eve and Adam to have equal participation… Male and female reflect the plurality of God as Trinity… There is no possibility, according to [Gen 1:26-27], that Adam, the male, could by himself reflect the nature of God. Neither is it possible for… the female, by herself to reflect God’s nature. Male and female are needed to reflect God’s nature.” (Pg. 20-21)
She argues, “The Bible… [in] Genesis 2… grammatically reveals that there is no subordination of the helper to the Adam. Rather, God created woman to be ‘in front of’ or ‘visible’ to Adam, which would symbolize equality (if not superiority!) in all respects. Even more, one can argue that the female is the helper who rules over the one she helps! In effect, God has inaugurated a mutual submission, even at creation.” (Pg. 25)
She summarizes, “God’s original intention for women and men is that in work and in marriage they share tasks and share authority. Females as well as males are needed in positions of authority in the church to help people better to comprehend God’s nature. God’s image needs to be male and female to reflect God more fully.” (Pg. 29)
She notes, “When God asks Adam: ‘Have you eaten of the tree…?’ Adam… blames Eve: ‘The women whom you gave me---it is her fault.’ (For us to continue to blame Eve for all culpability is simply to imitate Adam in his own sin.) Eve, however, in turn blames the serpent… Adam and Eve became like the serpent, knowing and doing EVIL.” (Pg. 32)
She states, “Eve’s curse, then, is to desire to be ruled or to desire to rule. Both tendencies are operant today. Women want to dominate men and they want to be subservient to men… Either type of behavior by women and men’s resultant rule over women are clearly part of Eve’s and her descendant’s curse.” (Pg. 37) She continues, “Her curse did not give sanction for any man to rule a woman or for all men to rule women. Women who want all men to rule over them amplify the curse beyond even its own boundaries.” (Pg. 39)
She points out, “Jesus spoke to women directly and in public in defiance of Jewish custom… Jesus spoke often to women in public… Moreover, Jesus had a female group of disciples who, along with the men, followed him wherever he went to learn from him… Jesus wanted these women whom he had taught to go on to take authoritative leadership positions themselves. That is why they were chosen to be the first witnesses to the resurrection. The very barriers Jesus had dismantled were later to be rebuilt: barriers between priest and layperson, man and woman, Jew and Gentile.” (Pg. 62)
She asks, “what would ‘learning in silence’ signify to a devout Pharisaic Jew such as Paul? … Paul’s words were declaring to his Jewish friends that at this time women were to be learning in the same manner as did rabbinic students.” (Pg. 75) She suggests that at Ephesus, “Women were learning unorthodox doctrines and probably also propagating unorthodox teachings. No wonder Paul commands they learn while not allowing them to teach.” (Pg. 84) She continues, “The women at Ephesus had to learn, consequently, they were not ready to teach. Paul wanted to restrain the women from teaching until they themselves were well instructed.” (Pg. 86)
She notes, “Is any specific woman called an apostle? Paul ends his letter to the Romans by affirming Andronicus and Junia … ‘who are prominent among the apostles’...” (Pg. 101) “Priscilla… was herself an able teacher.” (Pg. 107) “The New Testament records many women overseers, yet often they have been overlooked: the Elect Lady, the Elect Sister, Phoeve, Euodia, Syntyche, Prisca, and possibly also Stephana, Tryphaena, Tryphosa, Chloe, Lydia, Mark’s mother, Nympha, and Apphia.” (Pg. 109) “Paul commends Phoebe to the church at Rome… she is clearly a woman. He describes her with two remarkable titles. She is a minister and a leader.” (Pg. 113) She summarizes, “the New Testament records many women leaders… the New Testament writers have left for us examples of women in significant positions…considered authoritative in the first century and positions considered authoritative today… does the lack of recognizing these ancient authoritative women exist because modern women have not always been encouraged to study the Bible formally so that they, too, can authoritatively contribute their perspectives? Study opens our eyes to truth… God still calls women to minister.” (Pg. 119-120)
She points out, “God uses every aspect of childbirth as a metaphor to help God’s children conceive of their relationship to their Maker… God is Super-Mother… God is the perfect midwife… God, too, is like a woman suddenly in travail… God uses the image of a nursing mother … God does not always use masculine imagery for God and feminine imagery for God’s people or the church. Sometimes God reverse the imagery to feminine for God, and masculine for people. (The church is masculine in Eph 4:13.)” (Pg. 123-124)
She summarizes, “Are women called by God to ministry? I have shown that, in the texts that describe the times before and after the fall and the teachings and practice of Jesus and Paul, the Bible’s answer is a resounding ‘Yes!’ But the curse has become license for oppression. Serious Christians who love their Creator and honor the Scriptures should affirm, encourage, and listen to women who desire to mirror and celebrate God and to lead and teach others about the One God, the Savior…” (Pg. 135-136)
Her husband recounts in the concluding chapter, “There used to be such a reluctant hostile fringe in the modern women’s movement … I remember even in evangelical circles in the mid-1970s being one of a handful of men at the first Evangelical Women’s Conference … and being attacked when I tried to make a contribution… Fortunately, sensitive women defended me and kept me in the movement. Over the years I have noticed that this lunatic fringe has disappeared completely from the E.W.C…. at the Evangelical Women’s Caucus… All acrimonious hostility against men was absent. Most men, on the outside, of course, have missed this and are still acting as if we were living in 1963.” (Pg. 144-145)
This book will be of great interest to Christians studying questions such as the ordination of women.
Presbyterian Church U.S.A. Aida Besancon Spencer wrote in the Introduction to this 1985 book, “when one begins to look at the Bible’s teachings concerning the mutual roles of women and men, one is particularly in a dilemma. If we conclude that the Bible presents a ‘liberating’ understanding of the roles of women and men, then those who challenge such a position charge that our view only follows from the impact of feminism in society. However, if we conclude that the Bible presents a ‘traditional/hierarchical’ understanding … then feminists might charge that our view only follows from the basic conservative strain in our contemporary society… the Bible’s view of the relationships between men and women is at the core a very personal topic… Certainly no one can profess to be completely objective when studying the topic… The best one can do is analyze and become aware of one’s feelings and try not to have one’s feelings subconsciously decide conclusions… My focus is the New Testament because we now live in the post-cross period of time… In this book the authoritative and reliable Scriptures are exegetically studied in depth to ascertain exactly why women are and should be called to minister as leaders… The Bible offers a coherent system of principles to guide those … who are willing to listen.” (Pg. 12-13)
She states, “Before the fall God created man and woman to share in ministry and marriage. God intended Eve and Adam to have equal participation… Male and female reflect the plurality of God as Trinity… There is no possibility, according to [Gen 1:26-27], that Adam, the male, could by himself reflect the nature of God. Neither is it possible for… the female, by herself to reflect God’s nature. Male and female are needed to reflect God’s nature.” (Pg. 20-21)
She argues, “The Bible… [in] Genesis 2… grammatically reveals that there is no subordination of the helper to the Adam. Rather, God created woman to be ‘in front of’ or ‘visible’ to Adam, which would symbolize equality (if not superiority!) in all respects. Even more, one can argue that the female is the helper who rules over the one she helps! In effect, God has inaugurated a mutual submission, even at creation.” (Pg. 25)
She summarizes, “God’s original intention for women and men is that in work and in marriage they share tasks and share authority. Females as well as males are needed in positions of authority in the church to help people better to comprehend God’s nature. God’s image needs to be male and female to reflect God more fully.” (Pg. 29)
She notes, “When God asks Adam: ‘Have you eaten of the tree…?’ Adam… blames Eve: ‘The women whom you gave me---it is her fault.’ (For us to continue to blame Eve for all culpability is simply to imitate Adam in his own sin.) Eve, however, in turn blames the serpent… Adam and Eve became like the serpent, knowing and doing EVIL.” (Pg. 32)
She states, “Eve’s curse, then, is to desire to be ruled or to desire to rule. Both tendencies are operant today. Women want to dominate men and they want to be subservient to men… Either type of behavior by women and men’s resultant rule over women are clearly part of Eve’s and her descendant’s curse.” (Pg. 37) She continues, “Her curse did not give sanction for any man to rule a woman or for all men to rule women. Women who want all men to rule over them amplify the curse beyond even its own boundaries.” (Pg. 39)
She points out, “Jesus spoke to women directly and in public in defiance of Jewish custom… Jesus spoke often to women in public… Moreover, Jesus had a female group of disciples who, along with the men, followed him wherever he went to learn from him… Jesus wanted these women whom he had taught to go on to take authoritative leadership positions themselves. That is why they were chosen to be the first witnesses to the resurrection. The very barriers Jesus had dismantled were later to be rebuilt: barriers between priest and layperson, man and woman, Jew and Gentile.” (Pg. 62)
She asks, “what would ‘learning in silence’ signify to a devout Pharisaic Jew such as Paul? … Paul’s words were declaring to his Jewish friends that at this time women were to be learning in the same manner as did rabbinic students.” (Pg. 75) She suggests that at Ephesus, “Women were learning unorthodox doctrines and probably also propagating unorthodox teachings. No wonder Paul commands they learn while not allowing them to teach.” (Pg. 84) She continues, “The women at Ephesus had to learn, consequently, they were not ready to teach. Paul wanted to restrain the women from teaching until they themselves were well instructed.” (Pg. 86)
She notes, “Is any specific woman called an apostle? Paul ends his letter to the Romans by affirming Andronicus and Junia … ‘who are prominent among the apostles’...” (Pg. 101) “Priscilla… was herself an able teacher.” (Pg. 107) “The New Testament records many women overseers, yet often they have been overlooked: the Elect Lady, the Elect Sister, Phoeve, Euodia, Syntyche, Prisca, and possibly also Stephana, Tryphaena, Tryphosa, Chloe, Lydia, Mark’s mother, Nympha, and Apphia.” (Pg. 109) “Paul commends Phoebe to the church at Rome… she is clearly a woman. He describes her with two remarkable titles. She is a minister and a leader.” (Pg. 113) She summarizes, “the New Testament records many women leaders… the New Testament writers have left for us examples of women in significant positions…considered authoritative in the first century and positions considered authoritative today… does the lack of recognizing these ancient authoritative women exist because modern women have not always been encouraged to study the Bible formally so that they, too, can authoritatively contribute their perspectives? Study opens our eyes to truth… God still calls women to minister.” (Pg. 119-120)
She points out, “God uses every aspect of childbirth as a metaphor to help God’s children conceive of their relationship to their Maker… God is Super-Mother… God is the perfect midwife… God, too, is like a woman suddenly in travail… God uses the image of a nursing mother … God does not always use masculine imagery for God and feminine imagery for God’s people or the church. Sometimes God reverse the imagery to feminine for God, and masculine for people. (The church is masculine in Eph 4:13.)” (Pg. 123-124)
She summarizes, “Are women called by God to ministry? I have shown that, in the texts that describe the times before and after the fall and the teachings and practice of Jesus and Paul, the Bible’s answer is a resounding ‘Yes!’ But the curse has become license for oppression. Serious Christians who love their Creator and honor the Scriptures should affirm, encourage, and listen to women who desire to mirror and celebrate God and to lead and teach others about the One God, the Savior…” (Pg. 135-136)
Her husband recounts in the concluding chapter, “There used to be such a reluctant hostile fringe in the modern women’s movement … I remember even in evangelical circles in the mid-1970s being one of a handful of men at the first Evangelical Women’s Conference … and being attacked when I tried to make a contribution… Fortunately, sensitive women defended me and kept me in the movement. Over the years I have noticed that this lunatic fringe has disappeared completely from the E.W.C…. at the Evangelical Women’s Caucus… All acrimonious hostility against men was absent. Most men, on the outside, of course, have missed this and are still acting as if we were living in 1963.” (Pg. 144-145)
This book will be of great interest to Christians studying questions such as the ordination of women.
January 2, 2016
Spencer is a professor of New Testament at Gordon-Conwell Theological Seminary, which describes itself as "rooted in the gospel and God's Word." So I found this to be a frustrating and troubling read.
It seemed to me that Spencer failed to cite other sources, just when some outside support would have been helpful to add credibility to her assertions. For instance, she asserted that in Genesis 1:26-27, only man and woman together as mankind reflected the image of God. This is a rather novel understanding of the text; and it was foundational to her further claim that females and males are needed in positions of authority in the church to "help people better comprehend God's nature." Spencer said that, "God originally intended for Adam, male and female, as one to rule and to work in ministry and in marriage." So "God's image needs male and female to reflect God more fully." (p. 29) If that is what she believes the text means, what do other biblical scholars think?
She does state in her Preface that she intentionally did not amass documentation from "the guild of scholars," showing agreement and disagreement with her views. But that is precisely what is needed for a scholarly critique of what she claims the text to mean. Particularly if she is attempting to write to the conservative church, who she noted is now seriously looking at the issue of women's ordination and church leadership, such an interaction is crucial. As she said, genuine scholars may not need to parade their knowledge of names, but they do need to interact with other scholars to assess the veracity of their claims. She did cite several scholarly sources for support of her New Testament exegesis, why not here?
In her own words, "The early chapters of Genesis set a foundation for both ministry and marriage" (p. 14). And "Almost all foundational questions find their answer in the early chapters of Genesis. Male-female relations are no exception" (p. 17). She was just not convincing in laying a foundation for her argument, if indeed Genesis was the foundation for her claims regarding women called to ministry in‚ "Beyond the Curse."
It seemed to me that Spencer failed to cite other sources, just when some outside support would have been helpful to add credibility to her assertions. For instance, she asserted that in Genesis 1:26-27, only man and woman together as mankind reflected the image of God. This is a rather novel understanding of the text; and it was foundational to her further claim that females and males are needed in positions of authority in the church to "help people better comprehend God's nature." Spencer said that, "God originally intended for Adam, male and female, as one to rule and to work in ministry and in marriage." So "God's image needs male and female to reflect God more fully." (p. 29) If that is what she believes the text means, what do other biblical scholars think?
She does state in her Preface that she intentionally did not amass documentation from "the guild of scholars," showing agreement and disagreement with her views. But that is precisely what is needed for a scholarly critique of what she claims the text to mean. Particularly if she is attempting to write to the conservative church, who she noted is now seriously looking at the issue of women's ordination and church leadership, such an interaction is crucial. As she said, genuine scholars may not need to parade their knowledge of names, but they do need to interact with other scholars to assess the veracity of their claims. She did cite several scholarly sources for support of her New Testament exegesis, why not here?
In her own words, "The early chapters of Genesis set a foundation for both ministry and marriage" (p. 14). And "Almost all foundational questions find their answer in the early chapters of Genesis. Male-female relations are no exception" (p. 17). She was just not convincing in laying a foundation for her argument, if indeed Genesis was the foundation for her claims regarding women called to ministry in‚ "Beyond the Curse."
June 22, 2012
This was an exciting read. Aida Spencer is a scholar of high quality and has made an important contribution to discourse re. womens' roles in the Church. Demonstrating from Scripture, she shows how radical Jesus was in his treatment of women, and that because of this astonishing equality through Christ's death, resurrection, and sending of his Spirit, women and men are now equally called to lead Christ's church.
The most illuminating chapters are the first three: "Equal in Eden," "The Torn Curtain," and "The Altered Prayer". She shows how the language of Genesis does not support a hierarchy, but rather two humans working together, possessing the same level of authority over the earth. In the next chapter, she documents the situation of Jewish women in the first century AD and shows how radical Jesus was in encouraging women to study with him as his students and disciples, along with males. In the third chapter she focuses on Paul's epistles, particularly 1 Timothy 2, and explains how this section should be rightly understood in a way that does not prevent (and indeed, even encourages) women to first study, and then use their gifts in teaching the congregation (in an orderly, humble manner).
The main drawback to this volume is just that Spencer doesn't address all the passages I wanted to read about. She zeroed in on a few passages, but what about 1 Corrintians 11 and 14? How would she interpret those? I believe her to be a deeply committed Christian and a fine scholar, but I wish she had made her book just a wee bit longer (and her points more solid) by addressing more of the Scriptural evidence.
The most illuminating chapters are the first three: "Equal in Eden," "The Torn Curtain," and "The Altered Prayer". She shows how the language of Genesis does not support a hierarchy, but rather two humans working together, possessing the same level of authority over the earth. In the next chapter, she documents the situation of Jewish women in the first century AD and shows how radical Jesus was in encouraging women to study with him as his students and disciples, along with males. In the third chapter she focuses on Paul's epistles, particularly 1 Timothy 2, and explains how this section should be rightly understood in a way that does not prevent (and indeed, even encourages) women to first study, and then use their gifts in teaching the congregation (in an orderly, humble manner).
The main drawback to this volume is just that Spencer doesn't address all the passages I wanted to read about. She zeroed in on a few passages, but what about 1 Corrintians 11 and 14? How would she interpret those? I believe her to be a deeply committed Christian and a fine scholar, but I wish she had made her book just a wee bit longer (and her points more solid) by addressing more of the Scriptural evidence.
September 7, 2021
Helpful book in coming to my own conclusion about what the Bible says about women’s role in ministry.
February 18, 2018
Fantastic book! Many of us contemporary evangelicals (small e intended) are egalitarians in practice and heart, but still struggle to make sense of a few key texts. Spencer does not take the easy way out by either ignoring them altogether and appealing to experience, nor by simply doing historical criticism. Instead, she does something all the more powerful and necessary--she tackles them head on with some heavy exegesis, looking into the original languages, doing translation work, and also comparing them to other texts with the Pauline corpus. One thing that has always troubled me is that you have these texts in Paul which seem to limit the role of women in ministry on the one hand, but you also have text--both in Paul's letters, and elsewhere in the Scriptures--that celebrate women in ministry. How does one reconcile that? You're left with only 2-3 options essentially. Either the Bible (or more specifically Paul himself) contradicts itself; or Paul's ideas change over time (he is anti-women in ministry and one point, but becomes more inclusive later on); or we need to re-investigate what we think he is saying.
Spoiler alert! Spencer has me completely convinced. Paul is much more pro-women that both our English translations, and our patriarchal history would have us believe.
Of course, the Pauline texts are only one chapter in the book. She starts with the fall of humanity and the resulting curse(s) as our spiritual parents are exiled from Eden. A chapter on Jesus' elevating view of women is also included, as well as a really helpful afterword, written by Aida's husband on models of egalitarianism in the home, in the workplace, and in ministry.
Fiercely academic, but also very readable, I recommend this book to anyone interested in gender and theology issues.
Spoiler alert! Spencer has me completely convinced. Paul is much more pro-women that both our English translations, and our patriarchal history would have us believe.
Of course, the Pauline texts are only one chapter in the book. She starts with the fall of humanity and the resulting curse(s) as our spiritual parents are exiled from Eden. A chapter on Jesus' elevating view of women is also included, as well as a really helpful afterword, written by Aida's husband on models of egalitarianism in the home, in the workplace, and in ministry.
Fiercely academic, but also very readable, I recommend this book to anyone interested in gender and theology issues.
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