Introduction
Despite
the pronounced and persistent patriarchy and contemptuous treatment of women
during early Christianity, the Scriptures reflected the enormous contribution
of women to humanity and divinity. Women played a significant role and in
several ways contributed immensely to the apostolic work in the New Testament.
Women are especially recognized as contemplatives, health care providers, and
missionaries in spreading the gospel. This document will attempt to discuss
some of the women who work as co-workers and missionaries during the apostolic
age.
Contribution of women as collaborators and
missionaries during the apostolic age
First, Paul's authentic letters point
toward an equality of discipleship that was not just a pious theory with Paul
(Galatians 3:28). In the Hellenized urban centers that Paul visited, women were
allowed somewhat more freedom in public life. Accordingly, Paul actively
associated women with him as co-workers in his missionary work.[1]
A scholar named Cotter believes that
Paul's positive attitude toward women in the Romanized part of the empire was
more conventional than counter-cultural, and this explains why he allows women join
him in his mission to the first church. Women played a significant role and
enjoyed greater personal freedom and participation in social and economic life
than women in most Eastern Mediterranean countries.[2] Among the many
missionaries, we will examine the following persons who worked as associates of
the Apostle Paul.
1. Phoebe
The last chapter of Paul's letter to the
Romans is a letter of recommendation to Phoebe, who was a deaconess (diakonos)
and leader in the church of Cenchrae (Romans 16:1). She was identified as a
benefactor or patroness who provided her with a home for community worship and
presided over Eucharistic celebrations. And she would oversee and provide
funding for all his various ministries.[3]
The office of deaconess includes service
to the congregation by bringing material help to the needy in the ministry to
women, the sick, and strangers, which Phoebe was involved in. As a wealthy
woman, she would likely use her financial means to help others by providing
accommodation and financial assistance and representing their interests to
local authorities. Moreover, to call her the leader of the church goes beyond
the evidence, as does the claim that Phoebe held significant responsibility,
prominence, and authority in her congregation.[4]
2. Priscilla
Another frequently mentioned home church
leader is Priscilla, along with her husband Aquila. Paul calls them his
"fellow workers" (Romans 16:3), a term he also uses for four other
women who labored hard in the Lord, named Mary, Tryphaena, Tryphosa, and Persis
(Romans 16:6, 12).[ 5] The expression 'my fellow workers in Christ Jesus' seems
to indicate that they worked as colleagues with Paul. Furthermore, they were
mentioned as having accompanied Paul to Corinth and Ephesus, where they resided
when they were expelled from Rome by Claudius' edict. Paul lists them as the
first of his acquaintances, because they were early supporters of his
ministry.[6]
Paul expresses special gratitude for
Priscilla and Aquila; "they have put on a neck for my life" (Romans
16:4). Paul twice refers to the "church in their house" (Romans 16:5;
1 Corinthians 16:19; 2 Timothy 4:19). In Acts they are pictured helping Paul
establish the church in Ephesus (Acts 18:26). It is noteworthy that four of the
six times Priscilla is mentioned in Acts and in Paul's letters, her name
precedes her husband's. In Greco-Roman culture, it would have been customary to
put the male name first when referring to a husband and wife. Paul and Luke's
reversed order shows how much they held her in high esteem. Her role was never
limited to homework, but beyond.
Priscilla's role and influence in the
apostolic church must have been very significant. One of the oldest and largest
catacombs in Rome was named in her honor. It is worn by the church on the
Aventine in Rome. In addition, a number of monuments in Rome bear the name of
Priscilla. A scientist named Carl Von Weizsacker said that Priscilla held a
different position than Paul's other associates. Pavel puts her at his service
with dignity and honor.[7]
3. Euodia ad Syntyche
Two other preachers named by Paul are Euodia and Syntyche, his
co-workers in Philippi, who fought alongside him in the work of the gospel
(Philippians 4:3). The verb synathle-o means "struggle" in which
every muscle is strained, as in an athletic contest.[8] This hardly suggests a
passive or silent role in the spread of the gospel, but rather one that
involved real activity, hard struggles, and remarkable sacrifices (Philippians
1:27).[9]
The role of Eudia and Syntyche in the church was apparently so
important that they hindered the unity of the entire church. Overall, they were
quite informal and often centered around their home. They did hospitality work,
including hosting the house choir; engage in various good deeds; financial
assistance to others, whether with or without a formal position in the
church.[10]
Conclusion
Based on the above, we understand that women played a significant
role in the mission of the gospel. We can safely add that women held offices in
the church, organized congregations in their homes, financed churches from
their private resources, ministered to women, the sick and strangers. They also
enjoyed the respect of the apostles and participated in guiding new believers
and giving helping hands that cannot be ignored.
Bibliography & E-Source
Mathew, Susan. Women
in the Greetings of Romans 16:1-16: A Study of Mutuality and Women’s Ministry
in the Letter to the Romans. New York: Bloomsbury T & T Clark, 2013.
Milavec, Aaron. Exploring
Scriptural Sources. Kansas City: Sheed & Ward, 1994.
Schmidt, Alvin J. Veiled and Silenced: How Culture Shaped Sexist Theology. Georgia:
Mercer University Press, 1989), 179.
Smith, Susan E. Women
in Mission: From the New Testament to Today. Maryknoll: Orbis Books, 2007.
Witherington Ben. Women in the Earliest Churches. United Kingdom: Cambridge
University Press, 1988.
Bolt, Peter and Mark Thompson. “Women in the Pauline
Mission.” https://cbmw.org/2000/06/06/women-in-the-pauline-mission/. Accessed
August 01, 2021.
Reid, Barbara E. Women
and Paul: Was Paul an Egalitarian or a Chauvinist?
https://www.americamagazine.org/issue/675/article/women-and-paul. Accessed
31-07-21.
[1] Aaron Milavec, Exploring Scriptural Sources (Kansas
City: Sheed & Ward, 1994), 198.
[2] Susan E. Smith, Women in Mission: From the New Testament to
Today (Maryknoll: Orbis Books, 2007), n.p.
[3] Susan Mathew, Women in the Greetings of Romans 16:1-16: A
Study of Mutuality and Women’s Ministry in the Letter to the Romans (New
York: Bloomsbury T & T Clark, 2013), 89.
[4] Peter Bolt and Mark
Thompson, “Women in the Pauline Mission,”
https://cbmw.org/2000/06/06/women-in-the-pauline-mission/, Accessed August 01,
2021.
[5] Barbara E. Reid, Women and Paul: Was Paul an Egalitarian or a
Chauvinist?,
https://www.americamagazine.org/issue/675/article/women-and-paul, accessed
31-07-21.
[6] Susan Mathew, Women in the Greetings of Romans 16:1-16: A
Study of Mutuality and Women’s Ministry in the Letter to the Romans (New
York: Bloomsbury T & T Clark, 2013), 89.
[7] Alvin J. Schmidt, Veiled and Silenced: How Culture Shaped Sexist Theology (Georgia:
Mercer University Press, 1989), 179.
[8] Barbara E. Reid, Women and Paul: Was Paul an Egalitarian or a
Chauvinist?, https://www.americamagazine.org/issue/675/article/women-and-paul,
accessed 31-07-21.
[9] Ben Witherington, Women in the Earliest Churches (United
Kingdom: Cambridge University Press, 1988), 112.
[10] Peter Bolt and Mark
Thompson, “Women in the Pauline Mission,” https://cbmw.org/2000/06/06/women-in-the-pauline-mission/,
Accessed August 02, 2021.
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