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By 1930, twenty of the thirty-seven Pentecostal churches were initiated by girls (Chant 1999, p.428).1 As Australian Pentecostalism grew, so did the need for an institutional framework to make sure its continued progress. These historical figures provide illustrations of empowered girls who overcame the exterior cultural restrictions of their era to answer the ‘call’5 to ministry.6 Although such biographical models are helpful for ladies from a social perspective, there was little development of biblical examples of ladies in ministerial roles by Pentecostal scholars. The morally questionable acts of the males are perceived as a part of the social anarchy of the period (represented by the often repeated term: "everyone did what was right in their own eyes"), but Jael is excluded from these signs of social anarchy. This embracing of Jael as an ‘other’ presents a tension within the Track as different ‘others’ stay excluded. The reality is: The calling of the creative, PROPHETIC writer is broader, wider and extra intentional than many have ever imagined.

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