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“Mary has chosen the good portion, which will not be taken away from her.'"

– Luke 10:41-42

The New Testament paints a remarkable picture of women who played pivotal roles in the early Christian movement, often defying the cultural norms of their time. These accounts highlight not only their contributions but also their inherent value in the story of God’s work through Christ. Yet, the question of whether women should hold positions of authority in religious organizations remains a point of contention, often rooted in specific scriptural interpretations. To fully appreciate the issue, it is essential to explore the roles of women in the New Testament with compassion and to consider the validity of restricting their authority from a biblical perspective.

Women in the Greek text stand as vibrant witnesses to the transformative power of the gospel. They were not passive bystanders but active participants in Christ's ministry. It was Christian sisters, not men, who were first entrusted with the news of Jesus’ resurrection—arguably the most critical message in Christian history. Mary Magdalene, often called the “apostle to the apostles,” was the first to meet the risen Christ, receiving His command to proclaim the resurrection to the disciples. In a culture where women’s testimony was frequently dismissed, Jesus’ trust in Mary speaks volumes about the value He placed on women as bearers of truth.

Beyond their role as witnesses, women were disciples, supporters, and leaders in the early church. Mary of Bethany sat at Jesus’ feet, a position of learning traditionally reserved for men, demonstrating that discipleship transcended gender. Joanna and Susanna provided material support for Jesus’ ministry, while others, such as Lydia, hosted early Christian gatherings in their homes, creating spaces where faith could flourish. Priscilla, alongside her husband Aquila, taught Apollos, one of the early church’s most eloquent preachers, illustrating the significant teaching roles women could hold. Even in the conservative societies of the first century, these examples show how the gospel elevated women’s status and recognized their spiritual gifts.

Scripture also highlights women in roles of authority and leadership. Phoebe is described by Paul as a deacon of the church in Cenchreae—the masculine term indicating she had that office of authority—, and a benefactor, entrusted with delivering his letter to the Romans. Junia, mentioned in Romans, is referred to as “outstanding among the apostles,” a designation that has sparked much debate but nonetheless underscores her prominence in the early church. Women such as Anna, the prophet who bore witness to Jesus in the temple, and Philip’s four daughters, who prophesied, demonstrate that women were not only included but celebrated as spiritual leaders.

Despite these affirmations, certain passages in the New Testament are often cited to justify restricting women from positions of authority. In Paul’s letters, verses such as 1 Timothy 2:11–12 and 1 Corinthians 14:34–35 appear to limit women’s roles in teaching and leadership within the church. These texts have been interpreted as universal commands, yet they are not without complexity. Paul’s instructions may have been addressing specific cultural issues, such as false teachings spreading in Ephesus or disruptions in Corinthian worship. Viewed in their historical and social contexts, these restrictions do not necessarily contradict the broader narrative of women’s equality in Christ.

A deeper reading of scripture reveals a tension between cultural norms and spiritual realities. While Paul occasionally referenced the creation order to explain male headship, his broader theology emphasized unity and equality in Christ. In Galatians 3:28, Paul wrote that “there is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.” This declaration underscores the spiritual equality of all believers, challenging any interpretation that permanently relegates women to subordinate roles. The gospel message itself is one of liberation, where societal hierarchies are dismantled in favour of mutual service and love.

Religious organizations that restrict women from leadership roles often claim they are upholding biblical principles, yet they must wrestle with the New Testament’s profound acknowledgment of women’s value and contributions. The examples of women like Mary Magdalene, Priscilla, Phoebe, and Junia serve as enduring testimonies to the integral role of women in God’s plan. Their stories invite us to consider whether the gospel calls for their full inclusion in leadership, not as a concession to modernity but as a faithful response to the radical equality Christ inaugurated.

The New Testament is clear in its affirmation of women’s worth and their God-given gifts. While the question of authority remains debated, it must be approached with a spirit of compassion and humility. Women in the early church were entrusted with extraordinary responsibilities, and their legacy calls us to honour their contributions not only in history but also in the present. Rather than restricting their roles, we should celebrate the richness they bring to the body of Christ, recognizing that in Him, all barriers of division are overcome.