For centuries, the question of women’s roles in Christian leadership—especially in ordained ministry—has been surrounded by debate, often clouded by tradition, mistranslation, and male-dominated historical interpretation. But what if we told you that the earliest Christian communities featured women not only as followers, but as apostles, prophets, church leaders, and even bishops?
Let’s begin with the New Testament.
Women Walked With Jesus
Women were far from passive bystanders in Jesus’ ministry. According to the Gospels (Mark 15:40–41; Matt 27:55–56), women were among his disciples. They were present at his crucifixion and, crucially, they were the first to witness and proclaim the resurrection. Mary Magdalene, in particular, was the first to encounter the risen Christ in the Gospel of John (John 20:17), and she was commissioned by Jesus himself to bring the message to the others. For this, she is honored in Church tradition as the “Apostle to the Apostles.”
So why weren’t women among “The Twelve”? That specific group was symbolic, modeled on the twelve patriarchs of Israel—it was never meant to be a blueprint for future leadership.
Leaders, Prophets, Missionaries
Women held real authority in the early Church. They led house churches (Nympha in Colossians 4:15, Apphia in Philemon 1:2, and Mary in Acts 12:12), evangelized (Lydia in Acts 16:14–15), and prophesied during worship (Acts 21:9, 1 Corinthians 11:5). Priscilla was a missionary partner to Paul. Phoebe is named in Romans as both a “deacon” and “leader.” Junia is praised as “outstanding among the apostles” (Rom 16:7).
Let that sink in—an apostle.
But over time, translation choices and patriarchal filters diminished these roles in popular understanding.
No Priests, No Problem
The early Church didn’t have priests as we think of them today. Roles like elder (presbyter), overseer (episkopos), and deacon (diakonos) existed, but these were fluid. None were linked directly to the Eucharist in the earliest Christian texts. And there was no ordination ritual as we know it. In fact, the word “priest” (hierus) was never used for Christian ministry in the New Testament—it was associated with temple sacrifice in both Jewish and pagan traditions.
The “Lord’s Supper” was a shared meal in someone’s home, with no clarity on who led it. It could have been a missionary, a host, a prophet—or yes, a woman.
By the time the Didache (ca. 100 CE) mentions a Eucharistic leader, that person is called a “prophet.” And guess what? Women were prophets.
The Church’s Forgotten Herstory
Fast forward a few decades, and we start to see the emergence of more formal leadership roles—and women were still there.
The early Church ordained women to roles like deacon, deaconess, and even bishop (episcope). Inscriptions, church records, and liturgical texts provide evidence. Women like Theodora Episcopa and others bore titles that implied significant authority. The Apostolic Constitutions includes an ordination prayer for a deaconess, invoking God’s empowerment in front of the full congregation.
By the 5th century, the Council of Chalcedon set age limits for deaconesses—not because their existence was in question, but to regulate their ministry. In the East, these women were considered clergy, ordained with the laying on of hands, and supported by the Church.
Even abbesses held real power. Some, like the Abbess of Las Huelgas in Spain, carried a bishop’s crozier, wore a mitre, and exercised jurisdiction over priests—appointing, removing, and authorizing them to perform sacraments. This wasn’t just symbolic. She had ecclesiastical authority until the 19th century.
Scripture and Tradition: Inconclusive or Inconvenient?
In 1976–77, the Pontifical Biblical Commission was tasked with examining whether Scripture supported the ordination of women. After studying the New Testament thoroughly, they concluded unanimously—17-0—that Scripture alone could not answer the question. It neither affirmed nor denied the possibility. The issue, then, was left to tradition and theological development.
And tradition? Well, it turns out the “tradition” that women have never been priests isn’t entirely true.
Recovering the Truth
Scholars like Gary Macy, Ute Eisen, and others have brought forward forgotten or suppressed evidence of female ordination. Inscriptions from tombs, ancient liturgical prayers, and historical accounts show that women were recognized as presbyters (priests), deacons, and bishops in various parts of the early Church. And in the case of Ludmila Javorova, women were even ordained in secret during times of persecution—as recently as the 20th century in underground churches.
So, what happened?
The Church, like many human institutions, absorbed the patriarchal values of its surrounding culture. Over time, female leadership was minimized or erased, and history was written—and read—through a male lens.
But now, we’re rediscovering the full story. A story in which women shared in preaching, teaching, prophesying, baptizing, leading, and presiding over sacred meals. A story in which women were not the exception but the norm in vibrant, Spirit-filled communities.
Looking Forward
Today, much of Church governance remains closed to women because canon law ties decision-making authority to ordained male clergy. But imagine if the diaconate were open to women—immediately, we’d see wider representation, deeper pastoral outreach, and a more inclusive Church.
The evidence is there in Scripture. It’s preserved in tradition. It’s rising again through scholarship.
The question isn’t whether women can lead.
The question is—why did we ever stop them?
