And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity;
This should keep you occupied.
By the time Paul began his missionary movement, women were important agents within the different cities. Letters generally accepted as Paul’s are Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians and Philemon.[5] His casual greetings to acquaintances offer solid information about many Jewish and Gentile women who were prominent in the movement. His letters provide vivid clues about the kind of activities in which women engaged more generally.[6]
In the Letter to the Romans Paul sends greetings to a number of people. and specifically mentions:
Prisca and her husband Aquila. She and her husband are mentioned six times in the Bible, as missionary partners with the Apostle Paul. They were also partners in the craft of tentmaking. The author of Acts states that they were refugees who came first to Corinth when the Emperor Claudius expelled all Jews from Rome. Paul mentions that at some point they had risked their necks for him.[5] When Paul refers to Priscilla and Aquila, Priscilla is usually listed first, suggesting to some scholars that she was the head of the family unit.[7]
Mary and "the beloved Persis" are commended for their hard work.[8]
He greets Julia, and Nereus' sister,[8] who worked and traveled as missionaries in pairs with their husbands or brothers. He also sends greetings to Tryphena, Tryphosa, who "labour for the Lord's work", and to Rufus' mother. Barbara Leonhard notes that "the fact that Paul singles them out indicates his respect for their ministry."[5]
He commends to their hospitality, Phoebe, a leader from the church at Cenchreae, a port city near Corinth. Paul attaches to her three titles: diakonos meaning a deacon (lit. "servant"), sister, and prostatis meaning "a woman in a supportive role, patron, benefactor".[9] There is no difference when the title of deacon is used for Phoebe and Timothy. Diakonos (Gk.) is grammatically a masculine word, the same word that Paul uses in regards to his own ministry. Phoebe is the only woman to be named "deacon".[10] 1 Timothy discusses the criteria for Deacons in the early Church which is explicitly directed to both male and females. Phoebe was especially influential in the early Church seen in Jerusalem from the 4th century inscription: "Here lies the slave and bride of Christ, Sophia, deacon, the second Phoebe, who fell asleep in Christ."[11] Women flourished in the deaconate between the 2nd and 6th centuries. The position required pastoral care to women, instructing female candidates and anoint them at Baptism. They were also required to be present whenever a female would address a bishop.[12] In Romans Phoebe is seen as acting as Paul's envoy. Phoebe is named as a Patron of Paul, meaning that she would have been financially contributing to Paul's mission.
Junia is also mentioned. According to Bart Ehrman, Paul praises Junia as a prominent apostle[13] who had been imprisoned for her labor. Junia is “the only female apostle named in the New Testament”.[14] Ian Elmer states that Junia and Andronicus are the only "apostles" associated with Rome that were greeted by Paul in his letter to the Romans.[15] [Rom 16:7] Steven Finlan says Paul greets this couple as "kinspersons and fellow prisoners" and says that "they are outstanding amongst the apostles."[16] According to Ian Elmer, the fact that Andronicus and Junia are named as apostles suggests a priori that they were evangelists and church-planters like Paul.[15] Some translators have rendered the name as the masculine "Junias", but Chrysostom seems clear, "Indeed, how great the wisdom of this woman must have been that she was even deemed worthy of the title apostle.” [5]
Chloe, was a prominent woman of Corinth. It was from "Chloe's people" that Paul, then at Ephesus learned of the divisions in the congregation of Corinth.
In Philippians he expresses appreciation for Euodia and Syntyche his fellow-workers in the gospel.[8]
According to Karen King, these biblical reports seem to provide credible evidence of women apostles active in the earliest work of spreading the Christian gospel.[17]
In Galatians 3:28 Paul wrote that there is "neither male nor female" for all are one in Christ.
Wikipedia.
Galatians 3:27 For as many of you as have been baptized into Christ have put on Christ. 3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 3:29 And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.
King James Version.
