Abstract

Globally decision-making positions between men and women in the church have experienced an evolution over time. In the pre-colonial era, there was complementarity in leadership positions between men and women which eroded with the coming of missionaries in the colonial era in Cameroon.

The contemporary period, however, has experienced relative changes in Presbyterian Church and Full Gospel Mission in Buea where women occupy decision making positions. This is not to say that, there is gender parity because statistics and observation opine that women occupy the majority of the pews in Presbyterian Church and Full Gospel Mission Buea but have limited access to leadership positions.

It is against this backdrop that, the study seeks to examine the gender dynamics of women in decision making positions in Presbyterian Church and Full Gospel Mission in Buea, South West Region of Cameroon, examine the changes that have occurred in female leadership in Presbyterian Church and Full Gospel Mission, identify the gender differentiation between men and women in decision making positions, examine the influence of women’s decision in church development and challenges women face as leaders in church leadership positions.

The study used a descriptive and exploratory research design with a convenient and purposive sampling technique used to select Presbyterian Church and Full Gospel Mission as well as respondents in the study. A qualitative research instrument was used (semi-structured interview guide) to generate information from a sample size of 22 respondents made up of (married, single and widow) in Presbyterian and Full Gospel Mission in Buea.

Findings revealed that women in Presbyterian Church and Full gospel Mission have evolved in leadership positions since the creation of the churches with women found in strategic leadership positions in congregations and beyond.

Nevertheless, in Full Gospel Mission gender equality does not determine women holding leadership positions rather women acquire leadership positions based on their talents, ability and the Christian life.

In terms of Church development, both men and women in positions of leadership bring development to the growth of the congregation and beyond but women play a more vital role in the development of the church with their unique leadership styles as mothers who know how to tolerate and give advice to the congregants.

In a nutshell, Presbyterian Church accepts women in most committees of the church as pastors, chair ladies in the congregation and at the presbytery levels, the Full Gospel Mission, on the other hand, does not permit women to be elders and pastors. This study, therefore, recommends that policies in both churches should be reconstructed to give men and women equal status as leaders in all leadership positions in the church.

CHAPTER ONE

INTRODUCTION

1.1 Background to the Study

The writings of the early church fathers contributed to the limited positions of women in church leaders. It was from this patriarchal culture that Christianity emerged. A society that placed men in positions of authority in marriage, society (church) and the government (Akintunde, 2010). Position and duties of women were limited to domestic affairs bearing and rearing.

Domestic chores and care for their family compound were the major business of women who only served as housewife and mothers with perhaps no economic contributions to the family (Ojo, 2009). The 15th century brought a change as women in Europe played very creative roles in the promotion of religion and leadership in churches.

Women were committed to the Great Commission task in ways that made their participation in the continuous growth of the church indispensable (Lang, 2016). Women such as Teresa of Avila in Spain were rule-breakers who reformed new religious movements. Her works have remained spiritually influential since then and even in the contemporary churches. Christian churches during the 15th century respected the role of preachers and teachers irrespective of whether they were male or female (Elaine, 1979).

Morns, (1973) assets that women acted as Bishops who even ordained priests in Laodicea. However, there were councils which were against women’s priesthood. This led to the decline of women as a priest in the Catholic Church worldwide. The emergence of Protestant faith on the other hand brought a struggle within churches on roles for women (Bendroth, 2008). Moreover, Women were further pushed to the margins of power and leadership (Johnstone, 1992).

Before the coming of the European missionaries in the 18th century to Africa, there was gender division of labour. Parpart (1986), argued that women participated as political leaders in formal and informal ways in different communities. In precolonial Africa, Africans had their religion, beliefs and norms. Their traditional religion was a way of life which involved mutual rights and obligations between the material world and immaterial world of spirits (Ubah, 1988).

In Nigeria, religion was founded in three pillars, the Supreme Being, divinities and ancestors. Much attention was based in divinities and ancestors because the Ibo believed it had a great interest in the Ibo community. Therefore, when women held leadership positions in the society such as diviners (speaker of the gods) they did much in their power to foster the development of their community in particular and subsequently Africa. It stayed that way and the development of the community was not hindered because she was female.

Women’s contribution in traditional African society paid no importance in gender issues as every individual had a role to play within the family and out of the family (St.Clair, 1994). For instance, sixty-three (63) powerful religious deities were held by women in Nigeria and the Adoro goddess was among the most potent because, after the abolition of the slave trade, she played a significant role in the reconstruction of northern Nigeria. Some women exerted power through religious roles and were specialized in affairs related to women.

Among the Ibo in Nigeria, Omu used traditional medicines and rituals to ensure the safety and success of the market place. In Congo, a priestess of a cult of Manrida established her own Christianity (Parpart, 1986). It was believed that the goddess could answer human prayers.

In Zimbabwe women in pre-colonial Africa held a position of authority as spirit mediumship. These spirits medium brought forth rain most especially among Tonga as Mpande spirit (Weinrich, 1977).

Christianity was first introduced in the North of Africa in the 1st and 2nd century.  By the 7th century, Christianity spread in the north although Islam was the main religion. From the north, religion spread through sub-Saharan Africa. With the coming of missionaries in the 17th and 18th century, the colonial period was characterized by significant losses in both power and authority among African men and women (Parpart, 1986).

Africans abandoned their old belief and adopted a different religion with a strong influenced of colonialism. Colonialism shaped and reshaped many cultures in Africa (Hodgson, 1999). It even urged many people to completely abandon their norms and traditional practices they had known and handed to different generations for ages.

Also, other religions like Judaism, Hinduism and Buddhism have evolved. In Judaism during the ancient era, the life of women was full of hopelessness as women were subjected to no primary civil liberty (Tahira, 2009).

According to the Vedic scripture, a Hindu woman was no less than property and was recognized as being as a mother or daughter (Tahira, 2009). Today, the scenario has changed for a Hindu woman. Many monasteries in India now acclaim women ascetics into their communities (Mitter, 1991).

Mate Mahadevi (the greatest mother goddess is a prominent example as she was the first woman to ascend the pontifical seat of jagadguni (world teacher) which was reserved for men in the ancient time (Mitter, 1991). Under Judaism, during the 14th and 15th century, women held leadership positions such as heads, elders, leaders and priestess (Broot, 1882).

However, with the destruction of the temple, the Pharisee tradition became the foundation of rabbinic Judaism, women were seen as the “others” while the men as the norm. From the nineteenth century to the present date, liberal Jewish communities allowed women to participate in secular and religious education. Jewish feminism in the 1970s marked a sea change, reflecting social changes happening elsewhere in America.

These changes led Jewish women to question male hierarchies in religious leadership (Jacob, 2000). This led to the ordination of women as rabbis (teachers) in all but the Orthodox denominations. Greater participation of women in religious life contributed to a renaissance of Jewish spirituality, with new rituals, publications and organizations inclusive of women’s voices and perspectives (Rogwo, 1993).

In precolonial Cameroon, the situation was not different from that of pre-colonial Africa as women enjoyed an acclaimed status in traditional religious affairs despite their subjection to men in the patriarchal household. The traditional religious system presented both men and women as people who had equal opportunities in religious leadership, with very significant roles assigned to women (Lang, 2016). In their capacity as priestesses, women performed rituals, offered sacrifices and took part in many other religious activities that affected all aspects of life, from farming to hunting, from travel to courtship, and from birth to death (Lang, 2016).

The early 18th and 19th century marked the coming of western Christianity in Cameroon. Among the different missionaries who came, the Bassel mission spearheaded the spread of Christianity in Cameroon and their work began in 1815.

The primary aim of the Basel mission was to train young men with the task of carrying the gospel of peace to different parts of the world (Xiang yu, 2012). Also, the post-colonial period in Cameroon saw the establishment of Catholic, Presbyterian and the Full Gospel Mission amongst others. The aim of the Full Gospel Mission was not focused on promoting gender equality but the preaching of the gospel to the frustrated (Akoko, 2007). It didn’t matter who did it, male or female.

The interest was in getting the work done. The colonial environment favoured men despite the religious associations and positions women held in pre-colonial Africa. Since female Christians were not associated with church administration, the female missionaries felt that a better place for the women was at home and they promoted women’s domestic activities. The Christian civilization culture was to train girls and women for their tasks as Christian’s housewives and to improve on the diet of the family (Atem, 2011).

1.2 Statement of the Problem

During the pre-colonial era, women held positions of leadership as compared to the post-colonial era. Even though women in pre-colonial Africa were found in such positions of authority, those that were not priestesses, goddesses or in leadership positions were subordinated and marginalized.

The colonial-era saw new dawn, which caused a great loss in the society through shaping and reshaping of African culture and religious practices (Hodgon, 1999).  Trivial positions were given to women as they engaged in charity works, ministries of prayers and assisted with the Baptism of women (Kim and Kim, 2000).

However, in contemporary society, women are found in decision making positions looking at the different committees in churches. All thanks to first, second and third-wave feminism which fought for women’s freedom in all spheres of the society religious sphere not excluded with International conventions bringing women in the field of decision making.

Women have contributed immensely in stating outlaws on gender equality, but the case of religion is different. Women occupy the majority of the pews in churches but have limited access to leadership positions. From the different churches like Catholic and Baptist churches women are viewed differently with regards to holding leadership positions in church just because, the Roman Catholic church base its doctrine on the Canon law which does not allow women to head the church because the Apostles of Jesus were men and not women.

Meanwhile, Baptists base their doctrine on 1Timothy 2:12 which says “But I suffer not a woman to teach or usurp authority over the man but be silent” (New Testament Bible). In Presbyterian Church, there exist over 1000 congregations with over 30 presbyteries but the women fold is not up to 25% in positions of authority.

Looking at the helm of PCC a woman has never been a moderator or synod clerk even though this was discussed during the World Council of Churches which took place from 1988-1998 that, there will be a 50/50 representation of both men and women in church administration (Nyansako, 2000).

Other Pentecostal churches see women less qualified to hold pastoral positions like Full Gospel Mission. The church has over 1000 (one thousand congregations) but no up to 15% of leadership positions are held by women. It becomes frustrating that Women in Full Gospel Mission are allowed to preach the gospel but are not fully ordained as pastors; they act as deaconesses but are not accepted into the post of eldership.

It is generally believed that women are traditionally assigned the unequal status of inferiority about men with direct and Biblical support from God (Ani, 2012). Men have continuously used the Bible to justify their discrimination against women but it becomes embarrassing when women are found ruling in their own women’s group in church but limited power is given to them within the congregation. It becomes a big problem within the church and the society that, both men and women have the same capacity to hold positions of authority but one sex is given more privilege than the other.

Feminists like Ruether (1983) recognized the church as one of the forces which maintain women in subordinate positions. Potter (1983), emphasize the need to rewrite the church history of women and men and the need to deepen our understanding of what it means to be human. It is believed that if we live in subjection to Christ, the difference in the sexes will be abolished and as Paul puts it “in Christ, there is no male or female”.

Little research has been carried out about women and decision making positions in churches. Researchers focus more on the roles women played in the churches like cleaning the church, taking care of the sick, prepare food during church events and engage in charity work.

This research is out not just to look at the roles women play in church but the positions which they hold in church and how they influence development within the congregation. This study will add unto existing studies ways and methods in which both men and women can have full access to decision making positions without any form of bias in Full Gospel Mission and the Presbyterian Churches in Buea.

1.3 Research Questions

1. What are the profiles of men and women in decision making roles in the Presbyterian Church in Cameroon and Full Gospel Mission?
2. What changes have occurred in female leadership in PCC and FGM in Buea?
3. What is the gender differentiation between men and women in both PCC and FGM?
4. How does women’s involvement in decision making influence the development of the church?
5. What are the challenges faced by women in decision making positions in the Presbyterian Church and the Full Gospel Mission?