Book Review: Women in Mission: From the New Testament to Today (American Society of Missiology)

Reviewed by Leslie Burch

Author’s Right to Discuss Topic

In this reading, Women in Mission, Smith (2007) has the right to speak on the subject, because she served in overseas work. She was in Bangladesh, Papua New Guinea and Ethiopia. She also worked with an organization for justice development and lived among the Maori tribe of New Zealand. Her involvement there played a huge role in the understanding “of European people in their involvement with indigenous peoples” (p. xiii).
Summary

The author presented various types of mission work, mostly from the Catholic faith or perspective. Seemingly the most successful works were those with efforts to help the poor. Especially where women in mission were concerned, the female workers were respected and given the opportunity to participate in humanitarian helps. These types of deeds were considered a possibility for women, but a leadership role of any form was not allowed for many years. Many eventually proved their loyalty and knowledge of business and were given the right to run a convent, home or school. Also a woman who lived a life of service and suffering was respected more and recognized as a true missionary—a devoted servant. The missionary that empathized more with her people was placed in a higher position of influence, thus being allowed to present request and seek permissions before male leadership. Eventually an authoritarian role may have been granted.
Mother Teresa was one such example; though, she valued more what she taught her disciples (followers) than what position or title she held. According to the author, Mother Teresa’s “lack of enthusiasm for a feminist agenda and her acceptance of the economic, political, and ecclesiastical status quo in the countries where her sisters work have gained here many admirers who regard her as a role model for contemporary Catholic women missionaries…For them the immediate physical needs of the destitute have remained their apostolic priority” (Smith, 2007, p. 133-134).
In the first few chapters, the author defends in favor of women in leadership as she references various scriptures to prove her point. Nevertheless, I did not agree with her observations in many cases, but I definitely learned some ideas and beliefs that feminist hermeneutics present. For example, I was surprised that the author sought to validate a point for godly women leaders, but the women were actually living a lie to make their stand. In 1 Timothy 5 we read on the topic of widows. Smith concludes that “the order of widows might have been attracting celibate women, who remembering the freedom and equality of the first generation Christian communities, believed that widowhood would have allowed them to assume public leadership roles in the community” (2007, p. 34).
The author referenced the era, mostly from Paul’s writings, as a patriarchal time period where wives were subject to their husbands and the father figure was in control. The culture in this age of the New Testament writings presented a hardship for women to be recognized or accepted to any position of authority; however, she referred to some of Paul’s writings, specifically his earlier ones or in her opinion writings before his death, as letters in favor of women as co-workers or apostles with Paul. I disagree with several of the statements she presented, but I am now aware of other theological and philosophical views that I did not know existed. But I do understand some of her viewpoints and accept them as possible means in support of women in respected roles of leadership. For instance, in the New Testament we are aware that women were helpers in encouraging, discipling and leading other believers. There are multiple names mentioned in the Bible where women were seen as those who were faithful to their tasks (i.e, Mary Magdalene [Mark 15:40-41], Mother of Zebedee’s sons [Matthew 27:56], Anna, the prophetess [Luke 2:36], Phoebe [Romans 16:1], Priscilla [Romans 16:3], etc.). Also in many of Paul’s letters women were seen and recognized as influential “to the church in thy house” (Philemon 2).
Application and Reflection

The focal point of the book that I wish to elaborate and reflect on is how or what type of mission work was most successful in the Catholic faith, not how she attempted to prove a woman’s right to lead. After reading the book, I discovered that I was not using some of these avenues of missions in my own life. Also while contemplating where the Catholic faith is strong in missions, I began to question where I sensed the IMB’s strongest emphasis was. When I think of Catholic work, the first thought that surfaces is humanitarian aid. For IMB work I concluded that the dominant push is for church planting. Most of the ladies in our Best Practices Meeting from ERBB (European Russia, Baltics and Belarus) agreed with my conclusions. Of course, IMB participates in the humanitarian field of service, but it is not the most known area. And in many instances and situations, we have to be secure, whereas the Catholic faith is very vocal.
I considered the following a huge step in my new findings. As missionary women we can be better leaders and professionals by evaluating our work on a regular basis. We must keep an open mind and step outside of our “boxes” or normal way of doing missions to improve methods for leading the masses (nations) to the Savior, especially in our assigned areas of responsibility. It is wise to look at other organizations and determine where they are most effective and incorporate their ideas as well.
Briefly I will first explain by means of application. I have noticed more homeless narcotics even at our church, and I am discipling a lady whose husband is an alcoholic—a form of lifestyle that I have no close relation. Honestly in the beginning, I wanted to toss this book away, because I did not agree with some of the author’s interpretation of Scripture. I am glad that I continued to read this book for this very reason—noticing these two people in need.
According to Smith (2007, pp. 147-160), Catholic mission work reported success with health care, various people groups, “foreign” missions, charity for the poor, social justice work, women in mission to the orphans, castaways, sick and needy, secular institutions and presence (suffering) among the people, why should we not? As IMB missionaries we have a huge responsibility to our Russian brothers and sisters in Christ to help with one of the strongest growing movements for salvations, baptism and church growth today for one such model—work through rehabilitation centers. Especially with the recent regulations under discussion concerning the Baptist’s ministry outside the church building ceasing, we need to pray about these services. How we can partner with our local union for these efforts to continue? I would hate for us to walk away 10 years from now and wish we had done more, especially when this ministry has been in existence for at least six years already. Unfortunately as Southern Baptist or just missionaries in general, sometimes we do not take action until a decade later or a generation too late—a lost one.
Our church planting push may have more success in Russia if we tweak our focus or at least make sure that we include this type of mission work in our vision, masterplan, strategy and personal daily witness, instead of only attempting to start new churches with students, existing church small groups, English ministries, intelligentsia, etc., for example. Actually if we look at the study of the meaning of the Russian word intelligentsia or in Latin intelligentia, we discover that this is a group of people who study a better means for assisting society and to disseminate (broadcast influence) in one’s culture. This would be another interesting topic of further study, particularly in the Russian culture. If we befriended or partnered with more people of influence, we may have a better chance for the Lord’s work to be accomplished on a larger, communal scale.
One of my main ministries is at Golgotha Baptist Church in Moscow, Russia. I teach, disciple and mentor English students and Sunday school teachers to use their spiritual gifts for the building up of the body of Christ. How can I lead them if I am not seeking to be more Christ-like myself and love and help those in need? Jesus said in a parable in Matthew 25:40: “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.”