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Paul the Apostle and women
(詳細はtheological debate about Christianity and women because Paul was the first writer to give ecclesiastical directives about the role of women in the Church. However, there are arguments that some of these writings are post-Pauline interpolations.〔Odell-Scott, D.W. ("Editorial dilemma: the interpolation of 1 Cor 14:34–35 in the western manuscripts of D, G and 88." ) Web: 15 Jul 2010.〕
== Female disciples ==
The Gospels record that women were among Jesus' earliest followers. Jewish women disciples, including Mary Magdalene, Joanna, and Susanna, had accompanied Jesus during his ministry and supported him out of their private means. Although the details of these gospel stories may be questioned, in general they reflect the prominent historical roles women played in Jesus' ministry as disciples. There were women disciples at the foot of the cross. Women were reported to be the first witnesses to the resurrection, chief among them again Mary Magdalene. She was not only "witness," but also called a "messenger" of the risen Christ.
From the beginning of the Early Christian church, women were important members of the movement. As time went on, groups of Christians organized within the homes of believers. Those who could offer their home for meetings were considered important within the movement and assumed leadership roles.〔Margaret MacDonald, "Reading Real Women Through Undisputed Letters of Paul" in Women and Christian Origins, ed. by Ross Sheppard Kraemer and Mary Rose D'Angelo (Oxford: University Press, 1999), p. 204〕 Such a woman was Lydia of Philippi, a wealthy dealer in purple cloth. After hearing Paul preach, she and her household were baptized.(Acts 16: 11-15)
The earliest Christian movement, most notably Paul’s movement, was very attractive for wealthy women and widows. They often opened their houses for worship by particular religious movements. According to Elizabeth Schüssler Fiorenza, in the 1st century a woman's place was in the home and the otherwise private areas of life. Turning the private domestic setting into the public religious setting opened up opportunities for religious leadership. Pauline Christianity did not honour its rich patron; instead, it worked within a "motif of reciprocity"〔 by offering leadership roles, dignity and status in return for patronage. Through building up their own house church, women could experience relative authority, social status and political power and renewed dignity within Paul's movement. This concept is reflected in Paul's relationship with Phoebe, Chloe and Rufus's mother.
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