By Grace Al-Zoughbi

She took our mentoring call from her roof, the winter sun blazing brilliantly above. Behind her, the Mediterranean stretched to the horizon, and around her, colorful flowers her husband had tended with delicate care bloomed vibrantly in their rooftop garden. She felt a deep sense of contentment, proud of her new calling to serve God at her church. Life was far from perfect; the complex challenges of living in an unstable country were ever-present; people’s response to her ministry calling were varied; but she had never been more determined. She was committed to continuing her theological education with excellence and dedication, equipping herself to serve God’s people faithfully and reflect His love in all she did.

The narrative of Arab women in theological education is not new, yet it has often gone unheard. Long before women entered formal seminaries, Christian women were already engaged in theological practice, interpreting Scripture, sustaining faith communities, and transmitting belief through story, prayer, and embodied discipleship. Growing up in a context where unique conversations and refreshing miracles took place, I am struck by the dialogue of the Samaritan woman with Jesus (John 4:7–30), his closeness to Mary and Martha (Luke 10:38–42; John 11), and his concern that women would share the gospel and proclaim it to others, most vividly seen in the women who first bore witness to the resurrection (Matt 28:1–10). The early church continued this witness through the opening of Lydia’s heart to the gospel (Acts 16:14–15), Phoebe’s devoted service as a deaconess of the church in Cenchreae (Rom 16:1–2), and the faithful testimony of many others.

This blog asks: How have women historically contributed to theological education, and how might their experiences inform contemporary practices and opportunities? For example, the Acts of Paul and Thecla, a 2nd-century non-canonical Christian text which highlights early examples of women actively engaging in ministry and theological reflection; Perpetua and Felicity, whose prison diary stands as one of the earliest theological texts authored by a woman; Macrina the Younger, revered as a teacher of bishops and a theologian in her own right; and Syncletica of Alexandria, whose sayings shaped early Christian spiritual formation, all testify that women’s theological voices were present from the Church’s earliest centuries.

What is relatively recent is not women’s engagement in theology, but the gradual recognition that their voices belong within formal theological education, academic discourse, and leadership formation.

Theology Formed Beyond the Classroom

Alongside the more visible women’s communities, such as monastic and conventual movements, the theological labor of women in homes, song, and Scripture shaped Christian faith in enduring ways. For generations, Arab women’s theological formation took place largely outside institutional walls. In homes and informal gatherings, among displaced communities, within house churches and church courtyards, theology was learned and transmitted orally, through storytelling, Scripture memorization, lament, hymns, and communal prayer. These spaces, often dismissed as “informal,” were in fact deeply theological. Scripture itself affirms such modes of formation as legitimate and formative sites of faith. In Deuteronomy 6:6–7, God’s words are to be taught within the rhythms of daily life, at home and on the road, at rest and in movement. Much of Arab women’s theological labor has unfolded precisely within these embodied and communal spaces.

Women’s participation in theological learning and teaching in the region has been obscured rather than absent. Although rarely engaged in formal education parallel to men, women actively reflected on, transmitted, and practiced theology. Because women were seldom the authors of historical records, this history has only recently begun to be recovered. Women’s voices reach us through hagiographies, liturgical traditions, canonical texts, and ecclesial memory. Late antiquity offers a compelling example in the Syriac tradition, where women deacons and the Daughters of the Covenant (Bnat Qyama) emerged as a distinct theological presence. From the third century onward, they sang Psalms and doctrinal hymns (madrashe), communicated biblical and theological knowledge to congregations, sustained devotional life, and served in ministries to women.

Entering the Academy: Opportunity and Tension

Access to formal theological education for Arab women has historically been mediated, whether through male relatives, denominational approval, missionary initiatives, or exceptional circumstances. Even today, women’s participation may be encouraged only insofar as it serves predefined roles, particularly women’s or children’s ministries. Leadership, preaching, and academic theology often remain contested terrain. In recent decades, however, theological institutions across the MENA region have witnessed a gradual but significant increase in women’s enrollment. At several institutions, women are present not only as students but also as researchers, administrators, faculty, mentors, leaders, and contributors to theological reflection. This shift signals both opportunity and tension.

For many Arab women, studying theology is not simply an academic pursuit; it is a calling. It requires negotiating family expectations, church cultures, financial constraints, and, at times, suspicion toward women who “know too much.” The question is not only Can women study theology? but What kind of women are allowed to do so, and for what purpose? The apostle Paul’s affirmation that “There are different kinds of gifts, but the same Spirit distributes them” (1 Cor 12:4) challenges narrow constructions of calling. When women are permitted to study theology but discouraged from teaching, leading, or shaping discourse, the church risks quenching gifts given by the Spirit for the common good.

Contextual Questions, Contextual Theology

Arab women enter theological education already formed by complex sociopolitical realities. War, displacement, sectarianism, economic precarity, and gendered vulnerability are not peripheral to their learning but integral to it. These lived experiences shape the questions they bring to Scripture and tradition, and the ways they seek meaning, justice, and hope within them.

Arab women theologians often wrestle with questions such as:

• What does it mean to proclaim hope amid chronic instability?
• How do we speak of God’s justice in contexts of violence and silencing?
• What models of leadership emerge from Scripture when power has been abused or restricted?

Such questions echo the biblical witness itself. The Psalms give voice to lament; the prophets speak from the margins; Mary’s Magnificat proclaims a God who “has brought down rulers from their thrones but has lifted up the humble” (Luke 1:52). The book of Ruth, too, tells theology from below, through the faithfulness of displaced women navigating vulnerability, survival, and covenantal hope on the edges of power.  Importantly, Arab women are not importing Western feminist frameworks. While global conversations inform their work, their theology emerges from local ecclesial life, cultural negotiation, and interreligious realities. It is attentive to Scripture, tradition, and context, hallmarks of responsible theological education.

Yet, in this discussion, the contribution of Arab women to theological education cannot be measured solely by enrollment statistics or graduation rates. Their impact is often qualitative rather than quantitative. Women frequently serve as bridges: between academy and church, theory and practice, generations and communities. Many bring interdisciplinary perspectives shaped by prior training in education, psychology, health, development, or the arts. Others employ pedagogical methods that emphasize narrative, dialogue, and communal learning, approaches particularly resonant in oral cultures. These contributions enrich theological education for all students, not only women. Moreover, women often model a theology that is deeply embodied. Arab women’s theological engagement is frequently inseparable from pastoral care, and service, offering a corrective to overly abstract or detached theological approaches.

Despite progress, structural challenges persist. Arab women often face limited access to funding, mentorship, and academic networks. Their leadership may be questioned or recognized only when endorsed by male figures. In some contexts, women must work harder to demonstrate competence and legitimacy. These challenges are not merely personal obstacles; they are institutional and ecclesial concerns. If theological education is to serve the church faithfully, it must ask not only Who is admitted? but Who is supported, mentored, promoted, and heard? The biblical model of discipleship is relational and intentional. Paul’s mentoring of Timothy (2 Tim 2:2) highlights the importance of entrusting leadership through guidance and accompaniment. The same intentionality is required today, particularly for women navigating spaces where they remain underrepresented.

A Shared Future for Theological Education

The future of theological education in the Arab world depends on the full participation of women and men together. This is not a concession to modern sensibilities but a theological conviction grounded in Scripture. From creation, where both male and female bear God’s image (Genesis 1:27), to Pentecost (Acts 2), where the Spirit empowers all, God’s redemptive work has always involved women centrally. The growing presence of Arab women in research projects and institutional life is a sign of hope. It reflects a commitment to contextual theology that takes lived realities seriously and recognizes that the Spirit’s work cannot be confined by gendered expectations. Such women are not asking for permission to belong. They are already here, studying, teaching, writing, and serving. Their journey is marked by perseverance, courage, and faith, often forged in contexts of limitation and loss. Yet it is precisely from these places that some of the most faithful and credible theology emerges.

As the church in the Arab world continues to discern its calling amid uncertainty, it must listen attentively to these voices. For when women’s voices are silenced or sidelined, the church’s theology is diminished. But when they are welcomed, supported, and empowered, theological education becomes richer, more faithful, and more reflective of the body of Christ. Our student on her rooftop reminds us that dedication, thoughtful formation, and faithful service are not abstract ideals, they are lived, tangible realities, embodied in the daily choices and commitments of those who follow God faithfully. The task before us is to ensure that this gift is neither restricted nor ignored, but received with gratitude and exercised with responsibility, for the sake of the church and its witness in our region. Finally, this blog invites a companion conversation, perhaps through a follow-up post or a series by female theologians from the region, on how men can support and empower women in this journey.

Grace Al-Zoughbi is Assistant Professor of Theological Education at the Arab Baptist Theological Seminary. Through teaching, research, and accreditation work, she is passionate about the development of theological education in the Middle East.