What are the crucial issues in the decision the church faces regarding ordaining women as elders or pastors? This section will outline seven major issues emerging from the central question. In each case it will first distinguish the real issue from the false issues that often cloud our perceptions and keep us from dealing with the core of the matter. It will then set forth the questions lying at the heart of the issue.
1. Ordination
What the Issue Is Not: Performing Biblically Legitimate Tasks. The issue of whether to ordain women as elders and pastors should not be confused with whether or not they are permitted to perform legitimate tasks in church. Several Greek words in the New Testament are translated "ordain" (KJV); they convey such meanings as to "choose," "appoint," or "set apart." 17 Based on these Greek words in the New Testament, we understand ordination to be the act of the church in choosing, appointing, and setting apart through the laying on of hands certain individuals to perform specific functions on behalf of the church.
By ordination, elders and ministers are authoritatively commissioned to declare the Gospel of salvation. 18 Through ordination, setting one apart by the laying on of hands, the church authorizes elders or pastors to counteract false teaching and teachers (1 Timothy 1:3; 4:1; Titus 1:9, 10) and to safeguard the sound doctrine that has been entrusted to the church's keeping. 19 As official representatives of the church, ordained elders organize churches, serving as spiritual leaders to ensure the spiritual well-being of the church (cf. Acts 6). 20
Ellen G. White also captured the Biblical meaning and importance of ordination: "The Biblical background of the rite indicates that it was an acknowledged form of designation to an appointed office and a recognition of one's authority in that office" ( The Acts of the Apostles , p. 162).
Concerning Paul and Barnabas, Ellen White wrote: "Before being sent forth as missionaries to the heathen world, these apostles [Barnabas and Paul] were solemnly dedicated to God by fasting and prayer and the laying on of hands. Thus they were authorized by the church, not only to teach the truth, but to perform the rite of baptism and to organize churches, being invested with full ecclesiastical authority." "God foresaw the difficulties that His servants would be called to meet, and, in order that their work should be above challenge, He instructed the church by revelation to set them apart publicly to the work of the ministry. Their ordination was a public recognition of their divine appointment to bear to the Gentiles the glad tidings of the Gospel" ( The Acts of the Apostles , p. 161, emphasis added).
God foresaw the difficulties that His servants would be called to meet, and, in order that their work should be above challenge, He instructed the church by revelation to set them apart publicly to the work of the ministry. Their ordination was a public recognition of their divine appointment to bear to the Gentiles the glad tidings of the Gospel (ibid., p. 161, emphasis added).
The understanding that ordination, setting one apart by the laying on of hands, is the church's recognition and authoritative commissioning of individuals to perform certain functions for the church suggests that, within the guidelines set by Scripture, both men and women may be set apart by the laying on of hands to perform certain functions.
Women who are willing to consecrate some of their time to the service of the Lord should be appointed to visit the sick, look after the young, and minister to the necessities of the poor. They should be set apart to this work by prayer and laying on of hands. In some cases they will need to counsel with the church officers or the minister; but if they are devoted women, maintaining a vital connection with God, they will be a power for good in the church. (Ellen G. White, The Advent Review and Sabbath Herald, July 9, 1895, p. 434.)
Though this statement has often been taken out of context and misused to claim Ellen White's support for ordaining women as elders or pastors of the church, 21 it does illustrate the legitimacy of the church to recognize and commission chosen individuals through an act of consecration/dedication ("laying on of hands") to perform designated functions. Within the guidelines of Scripture, the church may do this for both men and women.
What the Issue Is. Since both male and female, through an act of dedication (the laying on of hands), can be commissioned to perform certain specific functions , the debate over women's ordination is not whether women can or cannot be ordained in this sense. The Bible, confirmed by the Spirit of Prophecy, suggests that both men and women may be commissioned to do certain assigned tasks on behalf of the church.
The key issue to be addressed is whether, among the varied ministries of the church, women may legitimately be commissioned through ordination to perform the leadership functions of elders or pastors. These include the authoritative teaching functions of the elder or pastor, organizing churches, baptizing believers, and spiritually overseeing the flock.
In short, the issue in the Adventist debate over women's ordination is not about ordination per se, but ordination to what function . Specifically, can the church commission (ordain) a person (e.g., a woman) to the headship/leadership office of husband or father (in the home) or elder or pastor (in the church)? The issue is not about women in ministry, but rather women in what kind of soulwinning ministry. The issue is not whether women can perform the headship responsibilities of husbands or elders/pastors, but rather whether the Bible permits them to do so. |