Dissertation entitled WOMEN MINISTRY IN PAKISTAN

by Florence Burridge November 2002 Discipleship Training Centre

Comments by Vivienne Stacey (External Examiner) 6 January 2003 and 14 January 2003

While I appreciate the evidence of Florence Burridge’s hard work and wide reading I am
not able to approve this dissertation.

The reasons that I cannot approve this dissertation are mainly connected with the
inadequate basis of her case as stated in chapter 1 together with the lack of meaningful
definitions of key terms e.g. Christian, ministry, culture and worldview. Even the title is
not clear. She seems to be out of her depth and simplifies without adequate basis the
problems she seeks to address, making sweeping statements.

There is no general setting about Pakistan itself – its creation in 1947 resulting in a large
Muslim majority population of probably 96% with the Christian population of around 2-3
% as the second largest community. Most Hindus fled to the newly independent India
except for some tribal groups mainly Scheduled Castes.

The most serious lack in the basis of Ms Burridge’s dissertation is her lack of reference to
the history of Christians in the area which became Pakistan. On page 10 she rightly notes
that it is important to have a general picture of the backgrounds of Pakistani churches.
This would involve going back to the last half of the 19th century, and to the 20th century in
which these churches were founded. Under the 10 yearly census reports of India and
Pakistan statistics of the Christian community are available. The word ‘Christian’ applied
to all who belonged to that community – this is an ethnological use of the word, just as
‘Muslim’ is for all the members of that community. Within the Christian community there
are those who are members of churches. They may be nominal or committed Christians in
a religious sense.
Ms Burridge states that ‘The Pakistani Christian community comprises of two culture
groups. They are traditional and contemporary culture. 98% belong to the former, and 2%
to the latter.’ This is not correct. The Christian community in Pakistan comes from a
variety of cultural backgrounds – Punjabi, Sindhi, Pathan, Baluchi, Suraiki, Hindko,
Kalash etc.
Some reference to the mass movements of the late 19th and early 20th centuries are key to
the understanding of the Punjabi church. The church remained mainly illiterate despite
efforts to combat this .

1.1.2 This is too dogmatic and categorical. The overall picture is that girls received more
education than boys in the last half of the 20th century as there were more girls’ Christian day and
boarding schools. This was a problem when the question of marriage arose.
p. 12 Many women are involved in outdoor work especially at harvest time because of poverty.

1.2.1 What is the reliable basis for this conclusion?

1.3.1 All churches were not started by missionaries. The 2 fastest growing denominations in
Pakistan are Brethren and Pentecostals. The Brethren were started by Bakht Singh and his
followers from what is now India. The National Missionary Society started by Indians in 1905
had more than 90 workers. Their first worker was placed in the Montgomery (now Sahiwal) area.
Roman Catholics who number nearly half the Christian community in Pakistan should not be
lumped with the Protestant denominations. They developed in religious communities as well as
through churches planted.

1.3.3 Examples?
Conclusion
The dissertation ignores many factors – Christian literature, radio, cassettes, theological
education by extension, seminaries and Bible colleges, PFES, increasing national leadership by
both men and women, and the work done by illiterate and devout women villagers. Through
much of the 20th century single women missionaries with Bible women (Bible teachers)
itinerated through the Punjab taking Sunday services and several days of teaching to both men
and women before moving their tents to the next group of villages. Many wives of pastors
assisted their husbands. For over half a century wives of theological students in Gujranwala have
received some training over three years to help them in their future ministry.

Pakistani Christian lay men and women have developed leadership skills and teaching
experience in hundreds of small group in the Gulf oil countries; also in Libya, Syria and Jordan,
where ever the Pakistani diaspora has gone. On returning to Pakistan those with these skills have
helped the churches.

There are too many sweeping generalizations eg. p 33 RCs believe…

What about the foreign missionaries who have inhibited Pakistani female Christian leadership as
a result of their own backgrounds?

2.1.1 ‘’Leave and cleave’ does not rule out an extended family system. A cluster of family
houses is not unbiblical.

4.1 Unconscious adoption of Islamic culture into family life-style

p. 48 I understand that in every culture there are elements which are good, elements
which are bad and elements which are neutral. Every culture needs to be judged by
scripture and to be constantly checked by scripture. We are to live and think biblically.

2.1.2 The Qur’an also states that men and women are spiritually equal. Surah 16:97.
2.4.1 ‘like the gift of eternal life’ an inappropriate comparison.
Chapter 4 This is a sweeping statement
4.1 A very large percentage of Pakistani Christians are fourth and fifth generation
Christians
4.1.1 Marriage is a necessity in Pakistani Islamic culture… a sweeping and incorrect
statement.

Quotation on singleness in Islam from my booklet Women in Islam pp.13-14.

SINGLENESS IN ISLAM
 One `Hadith' states that "marriage is half the faith" (al-zawaj nisf al-iman).
Muslims have often questioned single Christian women working in Muslim lands about their
single state. However, Muslims are well aware of singleness. Rabi`a, one of the most famous
Muslim mystics, held in the highest regard, was single. It seems that she had made a vow of
consecration to God so that she could have closer union with him. Some Sufi orders encourage
celibacy for religious reasons. In fact, the early Sufis often exhorted their students to remain
celibate. Al-Ghazali commends celibacy if one cannot cope with the expenses and burdens of
family life. Those Muslims who do not see Sufism as an authentic expression of Islam could
consider Jamal al-Din al-Afghani the highly respected orthodox reformer of the nineteenth
century and the teacher of Muhammad Abduh who laid the foundations of modern Islamic
reform in Egypt and beyond. Jamal al-Din al-Afghani never married although on his travels
throughout the Muslim world he had many offers. Whenever an admiring disciple offered his
daughter in marriage his answer was always the same: "The ummah (Islamic community) is my
spouse".
Fatima Jinnah, sister of Muhammad Ali Jinnah,the founder of Pakistan,
was single. Jesus Christ, one of the six main prophets of Islam, who features prominently in the
Qur'an,never married. His mother Mary or Mariam is the greatest woman both in the Bible and
the Qur'an. The Qur'an recognizes her chastity and sees her as the perfect example of virginity (Q
21:91 and 66:12). John the Baptist,Yahya in the Qur'an, was called `hasur' or `chaste', and never
married (Q 3:39).
Both Islam and Christianity see the celibate life as the exception. Voluntary
celibacy for certain causes is increasing among Muslims, for example, among those who are
involved in the liberation of Palestine.
4.1.3. Any Islamic thinker… a sweeping statement. There are many viewpoints in
Islam.
4.2 too sweeping
5.1.1 p. 76 It spoke of many Roman Catholic rituals as being wrong Biblically. Badly
put and too sweeping.
p. 77 they as well as church tradition did not agree with adult baptism? Presumably
she means baptism by immersion. Most traditions are allowed to pracice it.
p.83 belonged to a Christian family but was not a believer would be more appropriate.
Under the Census she would be a Christian.
p.93 unredeemed culture…redeemed culture. What does this mean?

Further comments 14 January 2003

1. I am concerned with Ms Burridge's use of sources.

Pp. 48-49 Chapman writes ' Muslims place a strong emphasis on the role of women in
the home, and especially in caring for children.' Ms Burridge extends this and makes
it a sweeping statement ' Their role is in the house and especially in caring for
children'. Also Chapman does not quote Sura al-Baqara 2:282. so the footnote should
come after 'children'.

On p. 73 on the last line she misquotes her source. Isaiah 5 should be Isaiah 53.

Several times Ms Burridge refers to conversations and conclusions she reaches. This
is not exact enough. When and where did the conversation take place, with whom etc?
Initials can be used to preserve security.

In the Bibliography Curry Don Mc M. should be McCurry Don M.

2. There is far too much material on Biblical teaching about women and their
ministry. It seems to be padding.

3. About the title of the dissertation... In Pakistan Women Ministry is sometimes used
in this way within Pakistan. This is not acceptable outside Pakistan as yet. Child
Ministry is also used in Pakistan but as far as I know not outside Pakistan.

4. My name is spelled Vivienne Stacey and I do not have a doctorate. Miss or Ms is

OK for my title.

Concluding statement
I cannot approve this dissertation.

Vivienne Stacey