Old Testament Women In Public Leadership: Deborah (original) (raw)
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LESSONS IN LEADERSHIP: FEMALE LEADERS IN THE BIBLE
Many scholars have noted that there has been a leadership crisis in both the political and business worlds. It may not be a coincidence that leaders have tended to be males. Throughout recorded history women have participated in important leadership roles-even during antiquity. This paper examines four female leaders in the Bible who display character traits that exemplify what it means to be a leader. If we ever need reminding of what it means to be a strong and effective leader we can always look back to the stories of Deborah, Ruth, Abigail and Esther.
Women Leaders in the Bible.docx
This is a paper I submitted for Leadership in the Bible for partitial fulfillment of Masters of Theological Studies at Urshan Graduate School of Theology
The Quint , 2023
The exclusion of women from leadership is not unique to Nigeria. It is also a global practice to alienate women from positions of leadership, especially in religious and political settings. However, there have been exceptions to this rule. Women in biblical times contributed to the freedom of the Israelite nation through active participation in leadership roles, among them, priestesshood, motherhood, and judgment. In African Indigenous Churches today, women also hold offices, functioning as choir leaders, ushers, lady evangelists, co-founders and founders. Contextualizing the biblical Deborah in her social and historical contexts, this paper discovers how women played significant roles in ensuring freedom for the Israelite nation, the church, and, by extension, Nigerian society. Its study finds the life and acts of Deborah offer contemporary Nigerian women a positive, liberating role model.
Female leadership in the New Testament : a socio-historical study / Laura Maleya Mautsa
2007
The purpose of this Gospel 5.2.4 The addressees and their circumstances 5.2.5 The socio-historical context of the ~ericope 5.2.6 Conclusion 5.3 The textual context 5.4 Study of the key concepts in the pericope 5.4.1 The Samaritan woman in dialogue 1 5.4.2 The Samaritan woman in dialogue 2 5.4.3 The Narrator's comment 5.5 The Samaritan woman as a leader 5.5.1 Following the leader 5.5.2 Challenging the process 5.5.3 Inspiring a shared vision 5.5.4 Enabling others to act 5.5.5 Modelling the way 5.5.6 Encouraging the heart 5. 6 Conclusion 5.1 p a e r i~p~a in domain j6 6.5.4 nabl ling others to ad 6.4.1.2 'Disciple' in other parts of the Bible 6.5.5 Modelling the way 6.4.1.3 The meaning of p a 8 4~p~a in Acts 6.5.6 Encouraging the heart 9:36-42 6.6 Conclusion 6.1
Women In Ministry: A New Testament Theology in Historical Context
Women In Ministry: A New Testament Theology in Historical Context, 2022
This paper demonstrates the historicity of women serving both in lower levels of material and practical support and higher levels of leadership in the ongoing ministries of Jesus and the Pauline mission.
Now Deborah, a prophetess, a fiery woman..." A gendered reading of Judges 4:4
2022
This article is inspired by an article published by Reverend Bongani Finca of the Uniting Presbyterian Church in Southern Africa (UPCSA) in 1994. Rev. Finca’s article is an adaptation of an address he gave on gender inequality at a Decade conference in East London, South Africa. Specifically, this article is challenged by his remark that he knows a number of men who struggle with the gender exclusivity in the language of the Church, especially in the reading of the liturgy. He then continues to say; “how many of us are working seriously at finding alternatives and revising the liturgy itself to be more gender sensitive”. It is this remark that prompts this article to swing into action. For that reason, this article responds to Rev. Finca’s challenge from the biblical point of view. This article thus intends to read Judges 4:4 alternatively. It intends to dispute the designation of Deborah as the wife of Lappidoth, arguing that it legitimises patriarchy.
The Feminine Voice of God: Women as Prophets in the Bible
Priscilla Papers, 2007
Author: Ronald W. Pierce Publisher: CBE International When God speaks in the Bible, it is with authority—and this is no less the case when God speaks through women. Sometimes it is privately through ordinary women like the matriarch Rebekah (Gen. 25:25) or the young woman Mary of Nazareth (Luke 1:26-38). Elsewhere, women serve as public heralds of Israel’s deliverance (Ps. 68:11, Isa. 40:9), and later of Christ’s resurrection (Matt. 28:1-10, Mark 16:1-18, Luke 24:1-12, John 24:1-12). In the book of Proverbs, the very wisdom of God is personified as a woman who calls the foolish to repentance and the wise to obedience. She also provides an idealized model for a person of wisdom as the “woman of valor” in the poem that King Lemuel’s mother taught him (Prov. 31). And throughout biblical history, the official “thus saith the Lord” of the prophets is heard through courageous women like Miriam in the exodus from Egypt (Exod. 15:20-21,Mic. 6:4), Deborah during the era of the judges (Judg. 4-5), Huldah at the time of the kingdom’s fall (2 Kings 22:14-20, 2 Chron. 34:22-28), as well as the New Testament examples of Anna (Luke 2:36), Philip’s daughters (Acts 21:9), the unnamed women who prayed and prophesied at Corinth (1 Cor. 11), and the prophesying daughters of Israel in the last days announced by the prophet Joel (Joel 2) and celebrated by the apostle Peter on the day of Pentecost (Acts 2:17).
The question of whether or not women can serve as leaders in congregations has been significant in churches over the last few decades. Even the larger US culture struggles with the role of women in leadership. 1 The emotions run deep when the issue receives prominence, for reasons that are undoubtedly complex. In this brief article I will consider how our view of scripture informs the way we think about life in the Christian community; how particular biblical texts might be reconsidered in light of their historical contexts; the significance of both Jesus' and Paul's treatment of women; and how we in the church might approach the issue of women in leadership with grace, peace and maturity.