In
Romans 16:1-16 we find a list of prominent people, one out of three who were women. Over all, the Epistles and the book of Acts suggest that New Testament categories of leadership were far more diverse, far more complete, and far more loosely defined than today. Women and men alike taught, presided over house churches, spoke as prophets and teachers, served as deacons and worked as missionaries and discipled new converts to establish new believers in the new churches.
Women appear in the record wherever Christianity spread. Texts that mention women of Judea begin with the story of Pentecost. It records the outpouring of the Holy Ghost on men and women alike (
Acts 1-2).
Paul speaks of Mary as working hard (bestowed much labor) among the Romans. The verb is used elsewhere by the Apostle to describe ministerial labor in the gospel. In
Romans 16:12, it is applied to another woman Persis who has "labored much in the Lord". In
I Corinthians 15:10 it capsizes apostolic labors.
I Thessalonians 5:12 teaches respect for “those who labor among you and are over you in the Lord...” Their prepositional phrase translated "among you" is rendered "over you" in
Galatians 4:11 in the RSV. It is possible that Mary had some overseeing responsibility in her ministry.
The text goes on to speak of Mary of Jerusalem (
Acts 12:12). There is no mention of her husband, so it is safe to assume she pastored the church that met at her house. An order of widows is found in
Acts 6:1-3, 1 Timothy 5:3-16. Paul designates Mary as working hard among the Romans. The verb is used in other scriptures by Paul to describe ministerial labor in the gospel.
Dorcas was a woman disciple (
Acts 9:36-4). Most people think that the word disciple means a man. Disciple is an inclusive term or title and refers to all women or men seeking to follow God’s will and purpose for their lives.
In the cities of Asia Minor prominent women include Nymphas of Colossae, presided over a house church (
Colossians 4:15) The Greek Church has listed Nymphas on the Greek Calendar, recognizing her as a holy Apostle
Romans 16:7 “men of note,” men is omitted in the Greek, “ectshomic.”
Read according to Greek, "they are of note" the word "men" is inserted by the translators. From Rome Claudia sends greeting to Timothy (
2 Timothy 4:20-21).
Junia was an apostolic woman. No male form of the name "Junia" existed in the Hellenistic world. The church father Chrysostom wrote and indeed to be Apostles at all is a great thing. But to be even amongst these of note, just consider what a great encomium this is. But they were of note owing to their works, to their achievements. Oh how great is the devotion of this woman that she should be even counted worthy of the appellation of apostle."
Tryphena, Tryphosa and dear Persis, the mother of Rufus (
Romans 16:12). Persis who has worked hard in the Lord,
First Corinthians 15:10 points out is named among the apostolic laborers.
First Thessalonians 5:12 calls upon the church to respect those who labor among you and are over you in the Lord. “Among you” is a prepositional phrase which is rendered over you in
Galatians 4:11 RSV (repeat for Mary).
The account of the risen Jesus as discussed earlier reveal that woman could fulfill the requirements for the role of apostle. They have a direct confrontation with the risen Jesus and they receive a commission from Him to preach the gospel.
Julia and the sister of Nereus,
Romans 16:11-16.
Apphea of Colossae, who hosts a house church with her husband Philemon (
Colossians 4:9 and
Philippians 1:2).
Priscilla, a mobile missionary who with her husband Aquilla works mainly in Ephesus (
Acts 18:19-20;
1 Corinthians 16:19;
Romans 16:3-5;
2 Timothy 4:19). They had a church in their home in Ephesus at two different times, John in 337 A. D. wrote that Priscilla was eloquent and proper and stated that her husband accompanied her.
In the cities of Macedonia and Greece, we read about Lydia.
Eudora and Syntyche of Philippe serve as co-workers with Paul in the gospel (
Philippians 4:2-3).
Cited in Willion Sandy & Arthur Headlan, The Epistle to the Romans (Eldenbergh T & T Clark, 1902, p. 423). They have labored side by side with me (or fought beside me) in the gospel (
Philippians 4:3). The compound verb “labored side by side” denotes unity in sharing a common task. Their women did not serve, under Paul or behind Paul or below Paul. They served beside Paul. They were equal with him in a common ministry. Notice In the Gospel, shows us a clear understanding they were ministers. Chloe speaks for some members of the church of Corinth. (
1 Corinthians 1:11).
Phoebe is a deacon of the church of Cenchreas (
Romans 16:1-2).
There is Typhaena and Tryphose who were probably sisters in
Romans 16:12). They along with Persis are designated as workers in the Lord as with Mary in
Romans 16:6; these women all engaged in ministerial activity. The word worker suggests more a function than office.
In
First Thessalonians 5:12, Paul commands the church to give respect and recognition to the laborers and co-workers who are "over you in the Lord." In other places Paul uses these identical descriptive phrases to refer to his female colleagues.
Ephesians 2:6 teaches that believers raised with Christ are seated with Him (sharing His rule) in the heavenly places and
Romans 8:17calls us "fellow heirs with Christ". If it is Christ that dominates our vision, we will not be preoccupied with male or female or gender discrepancies for both will reign with Him.
Just from the examples in this chapter alone, we find women are called of God to preach, to teach, to pastor, and to handle the administration of the church.
Women are disciples of Christ. They are sisters in the Lord and they serve God on equal parallel line with their brothers. The streamline interpretation of the fall, blames women for sin coming into the world, conflicts with Paul’s teaching in Romans and First Corinthians. He strongly stressed that sin came into the world through Adam not the woman.
In the Apostle’s final greeting (
Romans 16), he endorses and salutes both men and women who share in the ministry of the gospel in the church and in the world.
Long before Jesus’ time, discrimination of the women began during the Babylonian captivity or shortly afterward when the Jews returned from the dispersion under Persian King, Cyrus. The decline of women in Israel was always due to the invasion of heathen influence.
Or according to the book of Josephus, women cannot be witnesses. By the 3rd century women were usually barred from the priesthood. By the 4th century, the female deacon (deaconess) had been removed from God’s service all together. (See Council of Orange)
Archeological and literary evidence reveals that the elimination of women from church office was resisted. Frescoes, Masaics and inscriptions designate women as priests and a catant fresco in Rome that dates to the 4th century identifies a woman as a bishop. And yes, there was even a female pope. However, she was disguised as a man so that her femaleness would not show.
The language of an edict of the Council of Orange in 441 AD indicates that as late as the 5th century even deaconesses were still considered clerics.
Even though there was a vehement struggle of the woman in God’s service some sources show an overwhelming impression that the first generation Christians endeavored to put into effect the gender equality practiced by Jesus.
- All you're doing is attempting to claim the high ground of victory by copyine & pasting tons & tons of commentary from your computer (all of which has been dealt with ad nauseum). Sigh - carry on. I'll stick with the Bible 
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