Facts about Ordination

There seems to be increasing amounts of chatter about the role of women in the church in both the Adventist church as well as in the church of England, which recently held its general synod.

While at GC 2010, the Adventist Women's Centre distributed some very useful information and which I wanted to share here.

The term 'ordination' does not come from the Bible but from the word 'ordo' used in Roman law to define a special status, or to set in order.

In the Old Testament, the 'laying on of hands' refers to blessng (Gen 48:14), appointment or consecration (Numbers 27:23), sacrifice (Leviticus 1:4), or installation of priest, king or prophet (Numbers 8:11)

In the New Testament, laying on of hands never refers directly to pastoral ministry but is more commonly used in reference to an appointment to a certain function or job (Mark 3:14,16; Acts 14:23; 2 Timothy 1:11) or, most commonly, to vote one into office (Acts 14:28; 2 Cor 8:19). The actual combination of Greek words most often translated 'to ordain' could literally be read as 'to stretch out the hand,' such as in a democratic vote! it is also used in reference to 'becoming' a disciple (Acts 1:22), wich all people, men and women, are called to do.

In contrast to the Roman definition of ordination, Jesus clearly did not establish roles with special status. In fact, when one mother was asking for such a role for her sons, Jesus rebuked her (Matt 20:21-28).

Jesus took on the priestly role of mediation himself (Heb 6:20; 8:3; 9:7), then called for a priesthood of all believers to serve one another and to preach the gospel (1 Peter 2:5,9; Rev 1:6; 5:10): "Go ye therefore, and teach all nations, baptising them in the name of the Father, Son and Holy Ghost" (Matt 28:19).

A Prayer for Adventist Women

2010 was the year of the 59th Adventist General Conference Session. The Georgia International Convention Centre was the home of Adventism for nearly two weeks. There was representation from all over the world, North America, Canada, France, Spain, Italy, Guam, Thailand, Mauritius, Australia, Jamaica, India, Russia, you name a country and it was probably there.

For some, the 59th General Conference session will be remembered as the time that the church did not address the issue of women's ordination, leaving it off the agenda. It will also be remembered as a missed opportunity. However, it was also a session that will be remembered for the effort that the Adventist Women's Centre in raising the issue among delegates and visitors.

After it was announced that women's ordination would not be on the agenda, they spent the months running up to the session planning how to get their message out. They would design, make and distribute buttons (badges) to attendees.

There were two designs and I wish that I had one of each to share with you. Unfortunately I don't have one to show you. They were so very popular that the entire stock of one design was distributed on the very first day of the session. The second design quickly ran out too and they had to resort to printed paper versions to pin onto people's lapels.

The Adventist Women's Centre knew that this would be an issue that there would be great support for and, they weren't wrong.

In the absence of a badge, I want to leave you with a prayer that was printed on the back page of the spring 2010 addition of Spectrum Magazine;

Roll back the Stone

When we are all despairing;

When the world is full of grief;

When we see no way ahead;

And hope has gone away:

Roll back the stone

Although we fear change;

Although we are not ready for change;

Although we'd rather weep and run away

Roll back the stone

Because we're coming with the women;

Because we hope where hope seems vain;

Because you call us fro the grave

And show the way:

Roll back the stone

- Janet Morely, Methodist Church

Quoting EG White

In the Review and Herald published on July 9, 1895 EG White made the following statement:

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 [local] church officers or the [conference] minister; but if they are devoted women, maintaining a vital connection with God, they will be a power for good in the church. This is another means of strengthening and building up the church. We need to branch out more in our methods of labor. Not a hand should be bound, not a soul discouraged, not a voice should be hushed; let every individual labor; privately or publicly, to help forward this grand work.

Following this statement that three women were ordained in the early Adventist church.

More Questions than Answers

It would be interesting to hear now about any comments received by women theology students while at seminary or while out in the local churches.

The reason I ponder on those comments is because, being a fourth generation Adventist women who was never given any indication that there were any areas of life which I was excluded from, I often ask myself where conversations on the role of women in ministry stem from. Are they real? Are the restrictions on women in ministry new or have restrictions always existed? Did I miss out on the conversations are was there a complete lack of discussion because it had never even been considered a possibility? And, what is the basis is for current conversations and debates? Is sensitivity to such debates heightened by a situation which really does exist out there and is there real and tangible opposition to women in the ministry? Or is there more support than people would let on? Will these questions be answered while we are still in seminary or will real opposition only come once we get out there and are posted in a church?

If the answer to that last question are yes, then how much of our attention will be focussed on trying to do the day-job rather than establishing an effective ministry which reaches the needs of the local community? If our energies are negatively refocused in this way will we be able to fulfil our calling to the ministry?

I know this poses more questions that it does answers but that reflects the complexity of the matter, the myriad of unanswered questions which do exist and which, many generations from now, women ministerial students and women ministers may still be asking.

Rather than answering any questions, I am going to leave one more for consideration and, possibly even comments. What was the basis for the decision to do nothing unless and until every conference votes in the affirmative? And how can that decision be taken when there is no baseline data to support the decision?

Carole Williams