“True theology is not theoretical or speculative, but active and practical. For it is directed toward action, that is, a godly life. ….It is theology’s aim … that we shall ever more firmly trust in God and live a life that is increasingly holy and more serviceable in love toward our neighbor.” —Martin Bucer
Reformed theology is alive and well today and prospering among men and women alike. I have seen firsthand in churches around the country how the faithful teaching of Reformed theology is paying rich dividends. Both men and women are embracing the deep truths thundering forth from PCA and other denominational pulpits. Men and women alike are reading books and attending conferences where Reformed theology is taught. They are banking on that same theology in the difficulties of their lives and offering it in powerful spiritual ministry to one another.
The impact of theology on women is transforming the landscape of our denomination in two significant ways. First, more and more women are attending theological seminary. A 2004 report released by the Association of Theological Seminaries reflects a steady rise in the percent of women—including women from the PCA—in seminary degree programs from 1995 to 2004, reaching 35 percent in the fall of 2004.
Second, the number of female theologians in the pews is mushrooming as well. These women are deep theological thinkers, serious students of the Word, and active in ministry. In many ways, they are shaping the direction of the church through their ministries in the home and in the church. Many PCA pastors openly acknowledge them to be the backbone of their churches.
The PCA’s dilemma: what to do with women theologians
Sometimes good news presents new challenges. As I travel, I see both success and frustration among women. The dilemma facing the PCA is what to do with this growing population of female theologians. What should be our response to this influx of female seminary graduates as they begin arriving on our doorstep with their gifts, training, and theological wisdom? How can we be faithful stewards of the rich ministry resources God has entrusted to us in the gifted female theologians in our pews? As vital and important as hospitality and nursery ministries are, these theologically informed women want to do more in their local churches both vocationally and as volunteers. As Christians grow deeper in their knowledge of God, we all sense a greater responsibility and desire to serve Him in increasing levels of ministry and leadership. Vibrant Reformed theology by its very essence presses every Christian to do more, never less.
Currently, PCA churches offer few vocational ministries to women. At a conference recently, a Westminster Theological Seminary graduate told me her heart was in the local church, but because she was unable to find an opportunity to support herself in ministry there, she was reluctantly returning to the business career she had set aside earlier to pursue her seminary degree. Another young woman, graduating in biblical studies this year from Reformed Theological Seminary, asked me pointedly, “What can I do with my seminary degree?” Women in the pews are asking questions too: “How do I fulfill my responsibility to minister to the whole Body of Christ?” “Does the church really value and need my spiritual gifts?”
With the educational and professional advancement of women today, many women come to our churches and wonder why the secular workplace values what they bring to the table, but the church shows so little interest. One young professional remarked, “At work, my male colleagues value and seek out my expertise and involvement. I’d like to think I could make a serious contribution in the church too. But my gifts go virtually unnoticed here.” An attorney with years of experience practicing law and a deep commitment to the church was bewildered that no one ever accepted her offer to assist with expensive legal issues her church was facing. Instead, she was drafted to decorate tables for the church dinner.
One of the distinctives of the Reformed tradition is the strong belief that every member of the Body of Christ is called to be a good theologian. Since its formation, the PCA has operated under this conviction and has been remarkably successful in producing an army of solid female theologians—both seminary- and church-trained. This vast resource is one of the greatest successes of the PCA and presents us with one of our greatest challenges. Semper Reformanda (always reforming) is another Reformed distinctive that both frees us to reexamine where we are as a denomination and, as always, drives us back to Scripture in search of answers to the questions before us.
Jesus, Paul, and Women Theologians
The Bible has a lot to say about women theologians and the value to the church of their spiritual gifts and ministries. Against the backdrop of first-century Palestine—a culture that frowned on educating women and considered it a waste of time—Jesus’ views of women stood out and clearly went against the cultural grain. He constantly stunned his male followers by openly teaching theology to women. Luke makes it clear that Mary of Bethany became a rabbinical student when she sat at the feet of Rabbi Jesus. When her sister appealed for Jesus to return Mary to her domestic place, He staunchly defended her student status (Luke 10:42). For that matter, He seemed to hint that Martha should join her sister.
One of the most theologically profound moments in the ministry of Jesus was when Mary of Bethany anointed Him for His burial as He braced for the agonies of the passion. Jesus’ commendation of her anointing is unequaled and drops significant clues regarding how much her ministry meant to Him. Her actions were theologically driven, not blithely done in ignorance. As His rabbinical student, she knew His teachings. In the death of her brother Lazarus (John 11), she learned the hard way that Jesus can be trusted no matter how bad things get and that He is the resurrection and the life. She had been well trained by her seminary professor, Rabbi Jesus, and at a crucial moment made a definitive theological statement by openly affirming the gospel and boldly encouraging Jesus to obey His Father. Jesus knew exactly what she was doing. He not only defended her against her critics, He interpreted her actions. “When she poured this perfume on my body, she did it to prepare me for burial.” If she acted in ignorance, this was an appalling display of unbelief. But Jesus linked her actions to the gospel and said, “She has done a beautiful thing to me” (Matthew 26:6-13; John 12:1-8). So far as we know, she was the first of His disciples to understand the Resurrection—one of the key benchmarks for any Reformed theologian.
Likewise, when the apostle Paul arrived in the Greek city of Philippi and found a group of praying Gentile women (Acts 16:6-40), he didn’t despair and begin looking for men. He simply sat down and began speaking to the women about Jesus as though teaching theology to women was an everyday occurrence. The consequences were significant, for these women figured prominently in the founding of the first church in Europe.
Paul was similarly outspoken in gratitude for the ministries of women, both with him and to him. In his letter to the Philippian church, he wrote, “I thank my God every time I remember you. In all my prayers for all of you, I always pray with joy because of your partnership in the gospel from the first day until now” (Philippians 1:3-5). These women went on to serve valiantly at his side for the gospel, despite violent opposition. Their efforts multiplied his ministry. Paul even named names, describing Euodia and Syntyche as “women who have contended [or labored] at my side in the cause of the gospel” (Philippians 4:2-3). Their contributions were invaluable, and he urged them to set aside their differences and rejoin the gospel effort.
Like Jesus, Paul was also on the receiving end of the spiritual ministries of women. The Philippians were relentless in encouraging and supporting the apostle in what had to be a lonely and spiritually draining mission. His words convey a deep friendship and a surprising freedom to unburden his heart to a congregation committed to minister to his spiritual and physical needs. Little wonder he thanked God for them.
Created to be Theologians
Women theologians have deep Old Testament roots as well. On the opening pages of the Bible we learn that God embedded the capacity for theology in a woman’s DNA when He created us to be His image bearers (Genesis 1:27). We are called to be like God. Although every human being bears God’s image in some sense, God in His wisdom gave us a purpose that necessitates a deep relationship with Him. To be like Him, we must know Him and walk with Him in life. There’s simply no other way to grow as His image bearers. For women and for men, this underscores the necessity of becoming better theologians. It is not overstating things to say that becoming a good theologian is how a woman fulfills her highest destiny—her calling to know and be like Jesus. This is truly the essence of a woman’s calling.
The crucial nature of woman’s theology comes to the fore when God halts the whole creation narrative to say: “It is not good for the man to be alone. I will make a helper [ezer] suitable for him” (Genesis 2:18). The Hebrew word ezer, we have since learned, is a military word used most often for God as Israel’s strong helper in time of dire need. God applied a military label to women, for the ezer is a warrior, man’s strong ally in the battle for God’s kingdom.
It is interesting to note that as God unveiled the grandest of all enterprises—the cultural mandate—the team He assembled for the job was male and female. Not only that, He gave this alliance His special blessing before revealing their global mission to be fruitful and multiply, to rule and subdue the earth (Genesis 1:27-28). God called men and women to join forces in this ambitious effort. These were never just physical callings, but deeply theological callings to multiply worshipers of the living God and to extend His gracious rule over every inch of this planet. The Great Commission sharpened the focus of this vision when Jesus commissioned His disciples to “go and make disciples of all nations” (Matthew 28:19). God called the woman as ezer to bring all of her gifts and energies to bear in fulfilling this staggering global enterprise along with the man. God’s mandate is still in force today. And PCA women want to do their part.
There’s plenty of room for the PCA to embrace women’s gifts
The rise of theologically astute Christians within the PCA is precisely what this denomination has worked for generations to achieve. This rich heritage affords the PCA an extraordinary opportunity for men and women. The PCA’s position on the matter of women’s ordination is firm, clear, and defended by Scripture. But this position still leaves plenty of room for the PCA to build a reputation as a denomination where women’s gifts are embraced, fully utilized, and publicly affirmed as vital to the health of the Body of Christ. There is still opportunity for us to think of substantial ways to incorporate women into the full life of the church and to brainstorm new ministry vocations for women in our congregations. An encouraging precedent has already been set by the fact that some of the brightest lights in the PCA galaxy are female theologians.
Take Joni Eareckson Tada, for example. She has studied for decades in the school of affliction and enriches us by her deeply down-to-earth teachings about the character and ways of God. Who among us hasn’t read (and been helped by) at least one of her theologically rich books or heard her deliver a powerful message at a national theological conference? Pastor Steve Estes, as a young man, walked with Joni through the deep questions about God that her paralysis provoked and was God’s instrument to help set her on her theological feet. Did he ever imagine she would give back so much or that he would personally benefit from and join her ministry efforts?
And what about those Covenant Seminary professors who, along with Francis Schaeffer, faithfully poured their teachings into Nancy Pearcey, who took diligent notes in their classes, pondered their writings, and studied for exams. Could they envision themselves one day poring over the book she wrote and profiting from her wisdom? Yet her highly acclaimed book, Total Truth, has ignited deep discussions about how our theology shapes our worldview. She is impacting the way we as Christians think and teaching us how to understand and engage our culture more effectively for the gospel.
Many pastors and elder boards have sought the wise counsel of Dr. Diane Langberg through serious personal and congregational crises and found her biblical knowledge, spiritual maturity, and years of experience as a Christian psychologist truly invaluable. Susan Hunt, a graduate of Columbia Theological Seminary and a household name in PCA circles, has worked thoughtfully and tirelessly to shape the PCA’s Women in the Church ministry to equip women theologically and mobilize them for ministry.
Not surprisingly, the impact of the diverse ministries of these leading female theologians seeps through the borders of this denomination to enrich a wider evangelical audience. Women like these should not be exceptions, but role models for other PCA women. The PCA is rightly proud of these women’s achievements, and our denomination benefits from their wisdom. They, in turn, cast a vision for what is possible as we contemplate the other gifted women theologians God has entrusted to us.
Men still open doors
Even in our ever-coarsening culture, where good manners have fallen out of vogue, men still open doors for women. Today there is a significant need for men to open doors for women in the PCA, where women’s wisdom and spiritual ministries are needed by the church at all levels—from pastoral concerns to the managing of our facilities. This isn’t simply about making women feel useful. This is how a healthy body functions, as every member does his or her part.
The possibilities before us are extraordinary, and everyone stands to benefit. The wife of a leading PCA pastor told me, “PCA men need to unleash our gifts.” If they do, they are doing as much for themselves as they are for the church. One of the serious side-effects of roping off women’s gifts within the confines of women’s or children’s ministries, is that men have effectively cut themselves off from vital ministry that they need and God intended for them to receive. It is still “not good for the man to be alone.”
My father is a pastor, so I don’t have to theorize about the burdens and pressures of ministry. In candid moments, many pastors readily admit that the pastorate can be awfully lonely at times. During an especially tough stretch in my dad’s ministry, an elderly widow showed up at our church. She was feeble, in poor health, and looked to be a drain on the church’s resources. We never dreamed of the gifts God was sending our way. She entered into the lives of anyone who got near her, and her ministry was life-changing for a lot of us. She even shared my father’s burdens and ministered to him in a way no one else did. He later reflected gratefully, “She knew the ways of God, and she pastored the pastor.”
God has equipped women to edify and build up His church too, so the stewardship of women’s gifts is an important issue we cannot avoid. It is a serious matter to Jesus when talents are buried in the ground. Both men and women need the spiritual ministries women offer. As women exercise their gifts in new ways, PCA men will echo the words of Jesus and say, “She has done a beautiful thing to me.”
Carolyn James (M.A. in biblical studies) is an international conference speaker, and the author of When Life and Beliefs Collide: How Knowing God Makes a Difference and Lost Women Of The Bible: Finding Strength and Significance Through Their Stories (September 2005).
