28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.

Today we are going to look at the call to ministry that each church member receives. We all have a God given ministry, and the God given gifts to perform it. God does not discriminate against anyone when it comes to ministry. Male or female, young or old, rich or poor, we all have a ministry to perform. Our divinely ordained purpose is to serve God and our fellow man.

“The Savior’s commission to the disciples included all the believers. It includes all believers in Christ to the end of time. It is a fatal mistake to suppose that the work of saving souls depends alone on the ordained minister. All to whom the heavenly inspiration has come are put in trust with the gospel. All who receive the life of Christ are ordained to work for the salvation of their fellow men. For this work the church was established, and all who take upon themselves its sacred vows are thereby pledged to be co-workers with Christ”. {DA 822.2}

9 But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light;

The Seventh-day Adventist Church teaches that each member is a priest, divinely ordained to minister for God. We are all set apart to carry the gospel into the entire world. Both men and women are called to this priestly ministry, which replaced the Old Testament system of Sacrifices and oblations. There is no earthly priesthood, other than the priesthood of all believers.

Our great high priest is in heaven, ministering at God’s right hand. In the church today, each member is called to perform a ministry and bear witness to the truth. The gifts of the Spirit are available to all believers, and the Spirit distributes them as He wills, regardless of the race or sex of the receiver.

Today we are focusing on the ministry of the elders and deacons, and how God uses them in ministry. Interestingly, God does not differentiate in his word between deacons and deaconess’, but mentions both as deacons.

The position of the Seventh-day Adventist Church, and the Mountain View Conference is that men and women are free to minister in these positions, if called by God, and recognized as such by the local church.

There are many biblical texts that make the case for the churches position, and we will examine them this morning. It makes me proud to know that our Conference takes a position that encourages people, regardless of their race or sex to minister in the way in which the Holy Spirit calls them. Discrimination against a person because of their race or sex would certainly not be in keeping with the churches high calling.

1.      Those who are ordained to serve as Elders

It is interesting that the word ordination does not occur in the New Testament, and the verb ‘to ordain’ does not occur either. There is no evidence that even the apostles were ever ordained. The most important information concerning ordination comes from the Pastoral Epistles.

Do not neglect the gift you have, which was given you by prophetic utterance when the council of the elders laid their hands upon you.

This is a faithful saying: If a man desires the position of a bishop, he desires a good work.2 A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach;3 not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous;4 one who rules his own house well, having his children in submission with all reverence5 (for if a man does not know how to rule his own house, how will he take care of the church of God?);6 not a novice, lest being puffed up with pride he fall into the same condemnation as the devil.7 Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil.

There are many qualifications here to be an elder. As we read the list we are all aware that no one could measure up to these qualifications perfectly and at all times. However, the person should be a committed Christian who, by God’s grace does his best to live up to his high calling. They should be a person of integrity who has a good reputation, both in the church and without. The person presented here is a balanced, open, friendly, loving, humble person, who is willing to use the gifts of the Spirit, like teaching to benefit the church and the community. They are truly ordained to serve.

Some have suggested that since a woman could not be the husband's of one wife, she could not serve as an elder. If this were the case, neither Jesus nor Paul could have served in that capacity, since neither of them was married. It's obvious in this passage that Paul required that the elders, and later the deacons not be polygamists.

Of greater concern to me, is the passage found in Timothy most often used to exclude women from ministry.

9 in like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, 10 but, which is proper for women professing godliness, with good works.11 Let a woman learn in silence with all submission.12 And I do not permit a woman to teach or to have authority over a man, but to be in silence.13 For Adam was formed first, then Eve.14 And Adam was not deceived, but the woman being deceived, fell into transgression.

15 Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control.

Some have used this text as a justification or banning all women from serving as elders in the church. However a careful study of the text in its context reveals that Paul was not writing about all women as a class or group. In the Greek Paul did not use the article, which would have denoted women as a class, nor did he use the plural word for women. He used the singular woman instead, indicating He was writing about a specific group of women who had problems with modesty, chastity and the exhibition of wealth. (Vs. 9)

To suggest that all women of the first century were guilty of immodesty, unchastity or exhibition of wealth is not biblical. There is nothing in this passage to support the silencing of godly women, or forbidding their teaching in the church, their call to any form of Christian service, or the use of all the gifts the Triune God has bestowed upon them.

This letter was written to Timothy who was ministering an Ephesus as a guide to his ministry. Ephesus incidentally has been called the bastion of the female spiritual principal in ancient religion. Remember that the group claimed for their prophetesses a special revelation, superior to that afforded men, and even to Christ. They worshiped Diana, Goddess of the Ephesians.

Remember that Ephesus boasted thousands of sacred prostitutes. "Sacred marriage" enacted by priests and priestess or by sacred prostitute and worshiper, effected a union with the god, bringing salvation and fertility. Such cult prostitutes constituted a significant proportion of the Ephesians’ population both in the world-famed temple of Artemis (or Diana) of the Ephesians and also at the temple of Aphrodite (Venus) the Harlot. The temple of Artemis was where the Roman Goddess Diana was worshiped as the goddess of the woods and hunting, as well as the patron of women in childbirth.

The temple served as a bank both for safe deposit of others wealth and for loans at a profitable rate of interest it also owned extensive lands and Fisheries that contributed to the temples great wealth.

Because of its size and wealth, the temple of Artemis was acclaimed as one the Seven Wonders of the World. It was 220 ft. wide and 425 ft. long. It had 127 columns that were 60 ft. tall. (OBC p. 61)

The office of Temple courtesan, whether temporary or permanent, was considered commendable, as is evidenced by inscriptions proclaiming the piety of those who served in this manner. Many of these temple prostitutes were converted and found their way into the early Christian Church. They brought with them their belief in this superiority of women as mediators and tried to impose their unchaste and in modest form of sexual religion upon the church. One of the concerns appears to have been over women who formulated new and unorthodox doctrine. As woman heretics were known to be involved in sexual immorality (1 Tim. 5:11-15; 2 Tim. 3:6-7), we also postulate that they were teaching a religious practice that included sex and symbolic death.

That the prohibition does not include orthodox female teachers seems apparent from the reference to Priscilla (2 Tim. 4:19), who instructed Apollos at Ephesus (Acts 18:24-28), who became a pastor of the church at Ephesus. How silly it would be to state women couldn’t teach and then acknowledge that a woman taught one of the greatest apologists for the Christian faith, Apollos! Paul also spoke highly of Eunice and Lois, Timothy’s mother and grandmother who shared their faith with Timothy. (2 Tim. 1:5). Furthermore, older women are encouraged to be "teachers of what is good" (Titus 2:3).

It is tragic to disbar women from orthodox ministries to which they feel called of God by the use of 1 Tim. 2:12. There is a greater likelihood that the scripture refers to the heretical doctrines and practice of women and their assertion that they have been given a special revelation, which only they can impart, to men. A vaunted superiority, an assumption that God could speak most authoritatively through an individual of a particular sex, does not accord with the teachings of Jesus Christ, in whom there is neither male nor female.

We deny that any person has a privileged position with God on the basis of gender. The only inside track is the one given to us by Jesus Christ through his shed blood and minister to in the heavenly sanctuary our great high priest. We reject the all male priesthood, and acknowledge the priesthood of all believers. He is our only mediator between God and man. (1 Tim. 2:5)

As we have seen by carefully considering the context of this passage, immodest, unchaste, wealth-flaunting women were the ones not permitted to teach, or dominate men. Orthodox women who were modest, chaste and humble were not excluded from a teaching ministry, such as Pricilla, Eunice and Lois.

“There are women who should labor in the gospel ministry. In many respects they would do more good than the ministers who neglect to visit the flock of God”.-- Manuscript 43a, 1898. {Ev 472.1}

“Sister R and Sister W are doing just as efficient work as the ministers; and some meetings when the ministers are all called away, Sister W takes the Bible and addresses the congregation.--Letter 169, 1900. {Ev 473.1}

“Teach this, my sister. You have many ways opened before you. Address the crowd whenever you can; hold every jot of influence you can by any association that can be made the means of introducing the leaven to the meal. Every man and every woman has a work to do for the Master. Personal consecration and sanctification to God will accomplish, through the most simple methods, more than the most imposing display”. --Review and Herald, May 9, 1899. {Ev 473.4}

“Missionary work--introducing our publications into families, conversing, and praying with and for them--is a good work and one which will educate men and women to do pastoral labor”.--Testimonies, vol. 4, p. 390. (1880) {CM 7.1}

“The experience, (canvassing) thus gained will be of the greatest value to those who are fitting themselves for the ministry. It is the accompaniment of the Holy Spirit of God that prepares workers, both men and women, to become pastors to the flock of God”. Testimonies, vol. 6, p. 322. (1900)

Let’s look at other texts that are relevant to our study.

2 I implore Euodia and I implore Syntyche to be of the same mind in the Lord.3 And I urge you also, true companion, help these women who labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the Book of Life.

These two women are called Paul’s “fellow workers who labored with me in the Gospel”. Preaching, teaching, and spreading the gospel with the apostle would certainly qualify them to lead out in any modern day church.

Ellen White makes this statement about women teachers:

“Intelligent women, if truly converted, can act a part in this work of holding Bible classes. There is a wide field of service for women as well as for men.”--Letter 84, 1910. {Ev 473.5}

3 Greet Priscilla and Aquila, my fellow workers in Christ Jesus,4 who risked their own necks for my life, to whom not only I give thanks, but also all the churches of the Gentiles.

Priscilla, according to most scholars was the one who was the evangelist in the family. We have already mentioned how she taught Apollos, (Acts 18: 26) who became one of the greatest apologists for the Christian Church. Paul as a fellow worker, which in our conference means minister, does not only recognize her, but she was recognized and appreciated by all the churches she ministered to.

She must have been an extremely knowledgeable and capable teacher to instruct Apollos.

She “ministered the word” which is exactly what an elder does.

7 Greet Andronicus and Junia, my countrymen and my fellow prisoners, who are of note among the apostles, who also were in Christ before me.

This manuscript is from the 4^{th century. So three hundred years after Christ, the Bible as well as the church fathers speak of a female apostle who was noteworthy. John Chrysolstrom had no doubts regarding Junia’s sex or value when he exclaimed, “Oh how great is the devotion of this woman that she should be even counted worthy of the appellation of apostle!”}

According to the Oxford Companion to the Bible, Junia was

“ The only woman called an apostle (Rom. 16:7) in the New Testament. Paul’s relative or compatriot, Junia had been in prison, perhaps for the gospel. Her name suggests that she may have been a freedwoman or a descendant of a slave freed by a member of the Junian clan. As an apostle Junia must have claimed to have seen the risen Jesus and have engaged in missionary work (cf. 1 Cor. 9:1)

Although previous scholars interpreted the name Junia as masculine, church fathers, including Origin (3rd Century), John Chrysostrom (4th Century) , John Chrysostrom and Jerome, identified her as a woman. Further, while the hypothetical male name Junias is unattested in ancient inscriptions, the female Latin name Junia occurs over 250 times in Greek and Latin inscriptions found in Rome alone. Therefore scholars today generally interpret the name as feminine. " (OBC p. 405)

According to Dr. Richard Choi, who is the head of the Greek department of Andrews University, the Greek word used here is definitely feminine. He informed me that women were apostles, teachers, deacons, evangelists, and church leaders involved in every aspect of church life, until the Roman Bishops apostasy. The Papal attitude towards women brought in the negative interpretations of these Bible texts, and resulted in an exclusively celibate and male leadership in the church.

It is my belief that we need to return to the Biblical model, and allow all God’s people, male and female to lead God’s church in whatever capacity the Holy Spirit chooses to call them.

Women as Prophetess’

In the following texts it becomes clear that in the last days women would be called upon to be prophets for God. If a woman can be a prophet, and prophesy the word of God, surely none could argue that she should be excluded from ministering in a lesser position of being an elder or a pastor.

Those who do so resemble the Roman mother church in their attitude towards women rather than the clear teachings of the word of God.

28 “And it shall come to pass afterward

That I will pour out My Spirit on all flesh;

Your sons and your daughters shall prophesy,

Your old men shall dream dreams,

Your young men shall see visions.

29 And also on My menservants and on My maidservants

I will pour out My Spirit in those days.

30 “And I will show wonders in the heavens and in the earth:

Blood and fire and pillars of smoke.

31 The sun shall be turned into darkness,

And the moon into blood,

Other texts where woman are used by God in prophetic ministry: Ezek. 13; 17; Acts 2: 17-18; 11:27; 13:1; 15: 32; Phillips 4 daughters 21: 9, 10; Miriam Ex. 15:20; Deborah Judges 4:4 Huldah 2 Ki. 22:14; Noadiah Ne. 6: 14; Isaiah’s wife Isa. 8:3; Elisabeth Lu. 1: 41-45; Anna Lu. 2: 36-38; And of course Seventh-day Adventists can point to the prophetic ministry of one of our great founders and preachers, Ellen G. White.

4 Every man praying or prophesying, having his head covered, dishonors his head.5 But every woman who prays or prophesies with her head uncovered dishonors her head, for that is one and the same as if her head were shaved.11 Nevertheless, neither is man independent of woman, nor woman independent of man, in the Lord.

In this text, we can see that Paul did not forbid women to preach, speak for God, minister the word, or pray in the church. Women routinely spoke and prayed. He did tell married women to refrain from shouting out questions to their husbands on the other side of the room, and to do everything in a decent and orderly manner. Men and women worshiped on separate sides of the synagogue, and uneducated women would shout questions to their educated husbands. The Corinthian church was noted for it’s disruptive worship services, and this no doubt contributed to the confusion.

28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.

In the world ordained by Jesus Christ, women of ill repute, like the woman at the well were treated with respect. They weren’t talked down to. Jesus revealed himself more plainly to her as the Messiah than he did to anyone else he talked to. Jesus respected women.

Mary was allowed to sit in the circle with the elders. One who was admitted to the Rabbi’s circle was considered a disciple of the master. She was one in name and in deed. After his resurrection, Jesus “sent” Mary forth with his message to the cowering disciples. An apostle is “one who is sent forth” in the name of their master. Mary was a mighty worker for God. In Christ there is neither male nor female. We are all one, on equal footing.

Ellen White writes of Mary the preacher, sent forth to minister, and then wishes we had 20 women preachers where there is now one, and finally she calls women to the great work of preaching the truth. Is this not the work of the elder in God’s church? To minister the word to the world in need?

“Women can be the instruments of righteousness, rendering holy service. It was Mary that first preached a risen Jesus. . . . If there were twenty women where now there is one, who would make this holy mission their cherished work, we should see many more converted to the truth. The refining, softening influence of Christian women is needed in the great work of preaching the truth.”--Review and Herald, Jan 2, 1879. {Ev 471, 472}

Jesus set the example, and expects us to treat women as equals, giving them the respect they deserve. In God’s church they are not second-class citizens that can be discriminated against because we want to keep them in the same status as women of the first century.

Did they treat women as property, as slaves in those days? Yes. Should we do it today? Absolutely not. Both Paul and Jesus were revolutionary in the way they treated women with respect, as co-workers in the gospel of Christ. Jesus had no problem sending his female disciples forth to minister his word to the people. Can we as a church do any less? I think not.

2.      Ordained to Serve as Deacons and Deaconess’

8 Likewise deacons must be reverent, not double-tongued, not given to much wine, not greedy for money,9 holding the mystery of the faith with a pure conscience.10 But let these also first be tested; then let them serve as deacons, being found blameless.11 Likewise their wives must be reverent, not slanderers, temperate, faithful in all things.12 Let deacons be the husbands of one wife, ruling their children and their own houses well.13 For those who have served well as deacons obtain for themselves a good standing and great boldness in the faith which is in Christ Jesus.

He who desires the office of a deacon or deaconess desires a good thing. It is a noble work. It is a work of ministry, not just in keeping up the building, or taking up the offering, but in visiting the sick, in distributing the churches goods to the poor, and in ministering to the discouraged and the downtrodden.

“Ministry does not consist alone in preaching. Those minister who relieve the sick and suffering, helping the needy, speaking words of comfort to the desponding and those of little faith. Nigh and afar off are souls weighed down by a sense of guilt. It is not hardship, toil, or poverty that degrades humanity. It is guilt, wrongdoing. This brings unrest and dissatisfaction. Christ would have His servants minister to sin-sick souls. {DA 822.3}

God challenges our deacons and deaconess’ to be ministers of comfort to the elderly in the nursing homes, to be leaders in the community service ministries, to be teachers of the young ladies, instructing them in marriage, to take communion to the shut inns and help heal the broken hearted.

Ellen White states clearly that deaconess’ that minister to the sick and the young, ministering to the necessities of the poor, should be ordained by the laying on of hands:

“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. 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. Place the burdens upon men and women of the church, that they may grow by reason of the exercise, and thus become effective agents in the hand of the Lord for the enlightenment of those who sit in darkness”. {RH, July 9, 1895 par. 8}

We read in the Bible about many faithful examples, like Stephen who gave his life for Jesus, and lead the Apostle Paul to Christ by his example. We see in the book of Romans how God used a woman to reach out and minister to all the churches in a large area, and not just in a single church:

I commend to you Phoebe our sister, who is a servant of the church in Cenchrea,2 that you may receive her in the Lord in a manner worthy of the saints, and assist her in whatever business she has need of you; for indeed she has been a helper of many and of myself also.

According to Chrysolstrom, Phoebe was a deaconess who was “hindered in no way by her sex”.

She is described here as a servant of the church. The Greek word for servant used here is Diakonon. The English word for deacon comes from this word. Paul here calls her a deacon, and says she helped many in the church. This is another biblical example of a woman in ministry.

We have read in the book of Acts about Dorcas the wonderful deaconess who ministered to so many that when she died the church was devastated. Example after example is there for us to read. Wonderful men and women who gave all their money, time and even there very life for the sake of the church, and their community.

Oh, that God would raise up men and women today, who would be willing to give of themselves in this day and age to reach a dying world! Thank God that God still calls men and women to serve him! Thank God many even in this church, have answered the call of the Holy Spirit, and are here today to be ordained to minister according to their spiritual gifts.

May God Bless each and every one of you, as you are, both men and women- Ordained to serve!

May God use you as his ministers to your fullest potential is my prayer,

In Jesus name, Amen, and Amen

For many, many years Paul’s statements on women in the church have sparked considerable controversy over what role, if any, a woman should have in church participation. In recent years this subject has been brought again to the forefront when in 1975, the General Conference Committee approved the practice of congregations choosing women to serve as elders and when, in 1984, the GC Annual Council reaffirmed this policy, stating: “To advise each division that it is free to make provision as it may deem necessary for the election and ordination of women as local church elders.”

There are a few people in our church who have voiced objections to the practice of ordaining women as elders in our church. This paper will seek to deal with only a few of the primary issues involved.

Before beginning this study, please pray for the guidance of the Holy Spirit and strive to lay aside all former prejudices to that you mind may, indeed, be open to the leading of the Holy Spirit.

The first and perhaps greatest objection, in fact, that upon which almost all other objections are based, is the theory that woman (Eve) was placed in subjection to man (Adam) at creation before the fall (before sin entered our world). This is the theory on which Dr. Samuel Bacchiocchi bases his whole book, Women in the Church, the book that has fueled the majority of arguments against ordaining woman as elders.

That this is a false theory is easily shown by the following statement by Ellen White, which should settle once and for all the question as to whether Eve was placed in submission to Adam at creation: “When God created Eve, He designed that she should possess neither inferiority nor superiority to the man, but that in all things she should be his equal. The holy pair were to have no interest independent of each other; and yet each had an individuality in thinking and acting. But after Eve’s sin, as she was first in transgression, the Lord told her that Adam should rule over her. She was to be in subjection to her husband, and this was a part of the curse.” (3T 484)

Dr. Bacchiocchi states that the strongest objection to the view that men and woman were equal in all things before the fall (and thus his strongest objection to ordination of women) is that subordination is present in Genesis 2 before the fall. We see from the preceding statement by Ellen White that this is not so, for she clearly said, “When God created eve, He designed that she should possess neither inferiority nor superiority to the man, but that in all things she should be his equal…But after Eve’s sin, as she was the first in the transgression, the Lord told her that Adam should rule over her. She was to be in subjection to her husband, and this was a part of the curse.”

On page 80 of his book, Women in the Church, Dr. Bacchiocchi states that if subordination of the woman to man is a result of sin (as a part of a curse), that it is consequently satanic in origin. This, to me, is a subtle attack on Ellen White’s writings because she quite clearly states that it is a result of sin and a part of the curse in the preceding statement, but that it was meant to ultimately be a blessing. She goes on to say in PP 59: “In the creation God had made her [Eve] the equal of Adam. Had they remained obedient to God—in harmony with His great law of love—they would ever have been in harmony with each other; but sin had brought discord, and now their union could be maintained and harmony preserved only be submission on the part of the one or the other. Eve had been the first in transgression; and she had fallen into temptation by separating from her companion, contrary to the divine direction. It was by her solicitation that Adam sinned, and she was now placed in subjection to her husband. Had the principles enjoined in the law of God been cherished by the fallen race, this sentence, though growing out of the results of sin, would have proved a blessing to them; but man’s abuse of the supremacy thus given him has too often rendered the lot of woman very bitter and made her life a burden.”

If the man was to have ruled over the woman from creation, the Lord would not need to have stated this fact in the curse. These statements make it very clear that the submission of a wife to her husband took place only after sin had entered the picture, otherwise there would have been perfect harmony and no need of submission of one to the other. Also please notice that Eve was placed in “subjection to her husband.” There is absolutely no indication at all that women are to be in subjection to men outside of the marriage situation. Also notice that these passages insinuate that if Adam had been first in sin, He would have been placed in subjection to Eve. This is especially born out in light of the fact that “God is no respecter of persons.” (Acts 10:34b)

In light of the fact that Dr. Bacchiocchi’s book is almost entirely based on a false premise, I would be very cautious to accept his other arguments also, for deep searching will, in my opinion, reveal that there are many misleading statements throughout this particular book.

“But unto everyone of us is given grace according to the measure of the gift of Christ, wherefore He…gave gifts unto men…And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.” (Eph. 4:7,8,11,12)

We are all aware that the gifts of the spirit are given to all people (both men and women) as God chooses. Paul states in Romans 12:5-8, “So we, being many, are one body in Christ, and everyone members one of another. Having then gifts differing according to the grace that is given to us, whether prophecy,…or ministry,…or he that teacheth,…or he that giveth,…he that ruleth,…he that showeth mercy.”

God makes no distinction between fellow believers. “Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Sycthian, bond nor free: but Christ is all, and in all.” (Col. 3:11) “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” (Gal. 3:28) God never says that the gift of prophecy is only for men, for history has shown that it is not. How about the gifts of giving or showing mercy? Why then should we think that some gifts such as teaching and preaching are limited only to men, while others, such as prophecy, giving, etc., are given to both men and women? (It’s sort of the same principle as accepting only 9 of the 10 commandments).

Peter tells us in Acts 10:34-35, “Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth Him, and worketh righteousness, is accepted with Him.” This causes him to make the even bolder statement, “Forasmuch than as God gave them the like gift as He did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God.” (Acts 11:17) “God, who knows the heart, showed that He accepted them by giving the Holy Spirit to them, just as He did to us. He made no distinction between us and them, for He purified their hearts by faith.” (Acts 15:8) Though these statements were given concerning the Gentile believers, they could equally be applied to this issue since it does, also, concern the gifts of the Holy Spirit.

Dr. Bacchiocchi states, “A question often asked is, who has the right to deny to a woman the opportunity of serving as a pastor/teacher of a congregation if the Holy Spirit has given her such a gift?” (WITC 171) He states that Paul shows that an unrestricted use of gifts results in confusion and disorder. This is true, but there is a distinct difference between restriction and denial. Paul says that all may exercise their spiritual gifts if it is done decently and in order to edify the church. (1 Cor. 14)

Even Dr. Bacchiocchi, who is strongly opposed to women’s ordination, is compelled to make the following statements: “There is no question that ordination to the office of pastor/elder is not a right to be asked or fought for but a matter of divine grace (1 Tim. 4:14). One of God’s gifts to the church is…spiritual leadership: ‘And His gifts were that some should be apostles, some prophets, some evangelists, some pastors or teachers.’ (Eph. 4:11, cf 1 Cor. 12:28-30).” “The stated requirements for such an office are the evidence of moral integrity and exemplary leadership in the home (1 Tim. 3:2-5; Titus 1:6-9).” “The scriptures nowhere indicate that the gifts of the spirit are ‘for men only.’” (WITC 183)

Both the Old and New Testament speak of women ministering as prophets (Judges 4:4, Acts 21:9; 1 Cor. 11:5), a ministry which is mentioned by Paul before that of evangelists, pastors and teachers in importance (1 Cor. 12:28-30). Both the Old and New Testament also speak of woman as leaders and teachers (Judges 4:4, Acts 18:26). The following statement by Ellen White is often used to say that a woman is just not qualified to receive the spiritual gifts of teaching and leadership, that God never intended it that way. Let’s look at this quotation a little closer: “Eve had been perfectly happy by her husband’s side in her Eden home; but, like restless modern Eves, she was flattered with the hope of entering a higher sphere than that which God had assigned her. In attempting to rise above her original position, she fell far below it. A similar result will be reached by all who are unwilling to take up cheerfully their life duties in accordance with God’s plan. In their efforts to reach positions for which He has not fitted them, many are leaving vacant the place where they might be a blessing. In their desire for a higher sphere, many have sacrificed true womanly dignity and nobility of character, and have left undone the very work that heaven appointed them.” (PP 59)

The key here is understanding a woman’s “sphere.” Eve was not only to be a mother from her assigned creational role, but equal partners with Adam to manage and have dominion over the earth. Gen 2:27,28) Notice that she was perfectly happy by her husband’s side, as an equal, not being ruled over by him, and the “higher sphere” to which she was reaching was for the knowledge of good and evil—to be like God. She was not content with the knowledge and abilities God had given her.

Let’s look at a similar statement which is further expanded upon by Mrs. White. We have already examined the last part of this statement, but I will include the entire quote here: “A neglect on the part of woman to follow God’s plan in her creation, an effort to reach for important positions which He has not qualified her to fill, leaves vacant the position that she could fill to acceptance. In getting out of her sphere, she loses true womanly dignity and nobility. When God created Eve, He designed that she should possess neither inferiority nor superiority to the man, but that in all things she should be his equal. The holy pair were to have no interest independent of each other; and yet each had an individuality in thinking and acting. But after Eve’s sin, as she was first in the transgression, the Lord told her that Adam should rule over her. She was to be in subjection to her husband, and this was a part of the curse.” (3T 484)

Please notice the statement “reach for important positions which He has not qualified her to fill.” This is the key statement. Spiritual gifts come from God. If God has seen fit to bestow the gifts of teaching and preaching upon a woman, who is man to deny them. We would do well to remember what Peter said in Acts 11:17, “What was I, that I could withstand God?”

Certainly great discretion should be used in choosing woman elders, and only those should be chosen who clearly display the gifts of the Spirit. We should be extremely careful about falling into the trap of feeling that since women elders have been approved that we must have one, or choosing women who are pushing for the position simply because they feel women are being discriminated against. These things are bound to happen, but they are not reasons in themselves to deny the ordination of women. It is up to the church, as the body of God, to choose carefully and with great discretion, to execute wise judgment in this matter, as they are led by the Holy Spirit.

Many times Ellen White does include the realm of ‘ministry’ in the woman’s sphere as a position which God desires her to fill. “There should be selected for the work [evangelism] wise, consecrated men who can do a good work in reaching souls. Women also should be chosen who can present the truth in a clear, intelligent, straightforward manner…We need as workers men and women who understand the reasons of our faith and who realize the work to be done in communicating the truth.” (Evangelism 472) “Why should not women cultivate the intellect? Why should they not answer the purpose of God in their existence? Why may they not understand their own powers and realize that these powers are given of God, strive to make use of them to the fullest extent in doing good to others, in advancing the work of reform, of truth and real goodness in the world?” (EV 467)

“There are women who should labor in the gospel ministry. In many respects they would do more good than the ministers who neglect to visit the flock of God.” (EV 472) “Again and again the Lord has shown me that women teachers are just as greatly needed to do the work to which He has appointed them as are men.” (EV 493) “Sister R and Sister W are doing just as efficient work as the ministers, and some meetings when the ministers are called away, Sister W takes the Bible and addresses the congregation.” (EV 473)

“In Ellen White’s day many women were active in ministry and church leadership at the local, union, and General Conference levels. She made many appeals for women to be active in both part-time and full-time ministerial work, and thus indisputably considered such involvement to be within the Christian woman’s ‘sphere’ and ‘position.’ She called for women to engage in ministries that are traditionally considered to correspond to the ministry of elders (‘visit the sick, look after the young, and minister to the necessities of the poor’) and appealed for them to be ordained ‘by the laying on of hands.’ (RH, July 9, 1895)…After extensive study, the General Conference Committee felt it was being faithful to our Adventist heritage when in 1975 it approved the practice of congregations ordaining women to serve as local church elders, and in 1984 reaffirmed this position at the Annual Council.” (Statement of Support, Pioneer Memorial Church, 1987)

Some wonder if God would ever put a woman in a position of authority over a man, but examples in the Bible show clearly that should the situation require it, He would not hesitate to do so. At a time when judges were the highest “rulers” of the Israelites, we find Deborah, a woman, judging Israel (Judges 4:4). She was in the highest position of authority at that particular time and was chosen by God to hold this position. Was she to judge or have authority over only the women? No, she judged all the nation of Israel, men and women, both in religious and civil matters.

Dr. Bacchiocchi states in his book, Women in the Church, “The Old Testament does not exclude women from leadership positions in general, but only from the role of priests.” And yet he himself points out: “Noteworthy is the fact that women, like men, could take the Nazarite vows which involved a high degree of devotedness (Num. 6:2-21). Clarence J. Vos points out that because of the cleansing regulations, ‘the Nazarite vow…brought one in some respect to the level of consecration of a high priest.’ It is very significant therefore that both men and women were equally eligible to take this vow.” (WITC 34)

Israel was at a spiritually low ebb, and the Lord used Deborah, a woman, to lead and inspire His people at that time. None would deny that our church in North America is at a spiritually low ebb. Could it not be that God is also now calling women to be in positions of authority to help lead and inspire His people once again?

God declares in Malachi 3:6, “For I am the Lord, I change not.” If He once felt it proper to place a woman in a position of authority over men in both a religious and civil capacity, who are we to say that He will not do it again. He did not hesitate to use a woman, Ellen White, to be the spiritual leader of our own church.

According to Dr. Bacchiocchi, “The very existence of female prophets points to the considerable religious influence women could legitimately exercise.” (WITC 36) He also admits that “God called all the people of Israel, male and female, to be a ‘kingdom of priests and a holy nation’ (Ex. 19:5-6, cf Is. 61:6),” but that “as a result of Sinai’s apostasy the Levites were chosen to serve as representative for the whole nation.” (WITC 39) This makes it clear that God’s “ideal” is for both men and women to serve as His holy priests.

Would anyone deny that there is a great and decisive work to be done before the coming of our Lord Jesus Christ? “When a great and decisive work is to be done, God chooses men and women to do this work, and it will feel the loss if the talents of both are not combined,” (EV 469) “The Lord has a work for women as well as for men. They may take their place in His work at this crisis, and He will work through them.” (EV 464)

“Women can be the instruments of righteousness, rendering holy service. It was Mary that first preached a risen Jesus…If there were twenty women where now there is one, who would make this holy mission their cherished work, we should see many more converted to the truth. The refining, softening influence of Christian women is needed in the great work of preaching the truth.” (EV 471)

Ellen White expands on this statement in the Second Advent Review and Sabbath Herald, January 2, 1879, “Women can be the instruments of righteousness, rendering holy service. It was Mary that first preached a risen Jesus. In fulfillment of the divine plan, the Son of man came to seek and to save that which was lost. If this work was not beneath the dignity of the world's Redeemer, the Creator of worlds, should it be considered too humiliating for sinful mortals? If Christ taught, and if he wrestled in earnest prayer to his Father in behalf of those he came to save, we should engage in the same work. Those who engage with the Son of God in his work, be they ever so aspiring, can have no greater, no holier work than this. If there were twenty women where now there is one, who would make this holy mission their cherished work, we should see many more converted to the truth. The refining, softening influence of Christian women is needed in the great work of preaching the truth. The Lord of the vineyard is saying to many women who are now doing nothing, "Why stand ye here all the day idle?" Zealous and continued diligence in our sisters toiling for the spread of the truth would be wholly successful, and would astonish us with its results. Through patience and perseverance, the work must be accomplished. In this faithful work is manifested the real devotion to God. He calls for deeds, and not words only.”

Did Paul actually sanction women teaching in the New Testament? In Romans 16, verses 1 and 2, Paul states, “I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succorer of many, and of myself also.” (KJV)

The word for servant is “diakonos,” which is also the same word translated as deacon in Phil. 1:1 and in 1 Tim. 3:8, 12. The RSV reads, “I commend to you our sister Phebe, a deaconess of the church at Cenchrea.” Does our church recognize this translation to be true? At the 1988 Annual Council, which met in Nairobi, Kenya, East Africa, the Church Manual was amended to read as follows: “Deaconesses were included in the official staff of the early Christian churches…”

Why is this significant in regard to the role of women as teachers? Acts of the Apostles, page 90, states, “The fact that these brethren [deacons] had been ordained for the special work of looking after the needs of the poor, did not exclude them from teaching the faith. On the contrary, they were fully qualified to instruct others in the truth, and they engaged in the work with great earnestness and success.” In other words, deacons were also preachers. Young’s Concordance defines Phebe as, “A female minister in Corinth or Cenchrea, who had helped Paul, and going to Rome, was recommended by Paul.”

Although it is never explicitly stated in the Bible, it is reasonable to assume that Phebe was also set aside for her work as deaconess by the laying on of hands, better known as ordination. That Phebe was a deaconess is also significant in this particular question of women serving as elders because in Biblical times, the role of deacon was the equivalent to our role of elder in the modern church. In other words, the deacons of biblical times performed the same or similar duties which the elders in our churches today perform.

Dr. Bacchiocchi admits that there were several women whom Paul mentions who worked side by side with him in the work of proclaiming the gospel, and that Priscilla, along with her husband instructed the great, learned orator Apollos. He states, “Prisca must have been, therefore, well-grounded in the Christian faith and a most capable instructor.”

This gives us the key to what Paul is referring to in 1 Tim. 2:12 and 1 Cor. 14:34-35. Paul obviously did not object to a capable woman teaching or even preaching the gospel. Therefore, these passages regarding the submission of women must be understood in another light. Even Ellen White recognizes this as is inferred by her statement in RH, July 30, 1895:

“At the close of my discourse, I felt impressed by the Spirit of God to extend an invitation for all those to come forward who desired to give themselves fully to the Lord…About thirty came forward. Among these were the wives of the Brethren A, who for the first time made manifest their desire to come near to God. My heart was filled with unspeakable gratitude because of the movement made by these two women. I could then see why I was so earnestly moved to make this invitation…Mrs. A had often made the statement that she would never join the Seventh-day Adventists. She had been brought up in the Presbyterian Church, and had been educated to think that it was very improper for women to speak in meeting, and that for a woman to preach was altogether beyond the bounds of propriety. She enjoyed hearing Elders Daniells and Corliss, and thought them very clever speakers, but she would not listen to a woman’s preaching. Her husband had prayed that God would so arrange matters that she might be converted under the ministry of Sister White. When I made the appeal, and urged those to come forward who felt their need of drawing nearer to God, to the surprise of all, these sisters came forward…When the brethren A saw their wives going forward, they said they felt like leaping and praising God. They could hardly believe their own eyes. These men have proved God’s promise true; for in asking they have received…”

“A cluster of verses in 1 Cor. 14 is often used to keep women out of the pulpit. I doubt such an application of Paul’s counsel is valid…Observing that the God they were claiming to serve ‘is not the author of confusion, but of peace’ (verse 33), he implied that the interrupters should keep quiet and let public worship proceed in an orderly fashion. Apparently interruptions had also come from women who had not fully understood what was being taught or who rushed to add their own contributions to the babble of discussion.” (Ministry/March/1985)

Many people in the Corinthian church, but evidently especially unlearned women, were “zealous of spiritual gifts.” (1 Cor. 14:12). They all wanted to speak at once, and this caused a great state of confusion. Paul makes it clear that there are, indeed, gifts of the spirit, but that all things should be done decently and in order. When he talks of women keeping silence in the churches, here again he is speaking of unlearned women who were trying to usurp their husband’s authority. According to the dictionary, “usurp” means “to seize and hold office, rights, or powers of another without right or legal authority; to take arrogantly, as if by right.” This is why Paul says in vs. 35, “And if they will learn anything, let them ask their husbands at home.”

In 1 Cor. 14:34, Paul tells that a wife is commanded to be under obedience to her husband because of the law [given in Gen. 3:16]. Therefore, it is not permitted for them to speak in such a way as to undermine a husband’s authority. The Williams translation seems to have captured the full intent of 1 Tim. 2:11-12, quite well: “A married woman must learn in quiet and perfect submission. I do not permit a married woman to practice teaching or domineering over a husband; she must keep quiet.”

That Paul obviously did not mean for a woman never to speak in church is shown in 1 Cor. 11:5, when he says, “But every woman that prayeth or prophesieth with her had uncovered dishonereth her head.” Here again, he is saying that a woman can pray and prophesy in church, but that she must still submit to her husband’s authority, as the head covering was a sign of the husband’s authority. Remember that to prophesy not only means to foretell the future, but also means simply to teach. Mrs. White showed her recognition of her husband’s authority by always letting him speak first in public meetings when they were together, but this did not mean that she would not preach at all. Keep in mind that the word for silence is “hesychia” which does not denote total silence but rather “quietness, peacefulness.”

Dr. Bacchiocchi states very well exactly what Paul is trying to say. “The wife is the glory of her husband in the way she honors his headship by her life and attitude.” (WITC 71) Paul is not talking about a woman submitting to the authority of all men, only about the husband/wife relationship. Bacchiocchi also states, “Paul affirms the existence of an order of ‘headship’ that must be respected in the home (Eph. 5:21-30) and in the church (1 Cor. 11:3-16).” (WITC 127) It must be realized, though, that this only refers to the relationship between husband and wife, both at home and at church.

Basically, what Paul is saying in 1 Cor. 11:3-16 is that a wife must show respect for her husband’s authority, even at church, and they must both ultimately show respect for Christ’s authority. He is not attempting to show that women must be subordinate to men in general. The text makes it clear that he is only speaking about a wife’s submission to her husband’s authority. Even Bacchiocchi states on page 117 of his book, “This, as we shall see, was seen as the sign of a woman’s relation to her husband’s authority.”

That Paul could only be speaking about married women and not all women is shown in this statement by Morna Hooker, Lady Margaret Professor of Divinity at Cambridge University: “According to the Jewish custom a bride went bareheaded until her marriage, as a symbol of her freedom; when married, she wore a veil as a sign that she was under the authority of her husband.”

To suppose that Paul is talking about all women is to suppose that all women in the church were married, for the custom only pertained to married women. It is highly unlikely that this is the case. (For further explanation, see “A statement of Support,” PMC, page 4, question 4.)

Even Dr. Bacchiocchi states: “Noteworthy is the fact that Paul assumes that some women at Corinth were praying and prophesying along with men in the worship assembly (cf Acts 21:9). The gifts of the spirit are given to the church without regard to sexual differences (Joel 2:28, 1 Cor. 12:7-11). Paul does not oppose the participation of women in the worship service. What he opposes is the behavior of these women who had disregarded their subordinate position by praying and giving prophetic exhortation to the congregation with uncovered head, like men.” (WITC 128)

“What is the meaning of Paul’s injunction: ‘I do not permit a woman to teach or to have authority over a man’? Obviously Paul’s intent here is not to prohibit all forms of women’s teaching and speaking in church. We noted in Chapter 5 that in 1 Cor. 11:5 Paul assumes that some women were praying and prophesying along with men in the worship service. Moreover, Paul explicitly enjoins older women ‘to teach what is good and so train the young women’ (Titus 2:3,3.” (WITC 152)

Again I quote Dr. Bacchiocchi: “What is the nature of the teaching forbidden to women? Some have assumed that Paul prohibits women from participating in any kind of teaching or speaking, including teaching in public schools and having a job in which a woman exercises authority over man. Such a view is obviously unwarranted because, as we have seen in Chapter 2, in Paul’s ministry women prayed, prophesied, and exercised a teaching ministry (1 Cor. 11:5, Acts 18:26; Phil. 4:3; Romans 6:12).” He admits on page 171 that Paul is referring to the husband/wife relationship in these passages, but he goes further to insist that Paul intended this to serve as a model for women in general. This is merely supposition, as even Bacchiocchi shows there is no Biblical basis for this assumption.

“In Genesis 1 the context is man and woman in relation to God. In such context they are equal.” (WITC 75) In the context of the church, Christ is the head over the body, comprised of both men and women. We are to look to Christ as the head. Man is not answerable to woman or man, just as woman is not answerable to man or woman. Both are answerable to God and to God alone. In Christ’s ideal church, men are not to have authority over women or women over men. All are to answer to the authority of Christ. All are to use the talents given them of God to their fullest ability and not be stifled by the traditions of men.

The best arguments for ordination of women seem to come from Dr. Bacchiocchi himself: Paul argues that faith, not works, provides the basis of salvation. Any person irrespective of race, social status, and sex, can be saved only by faith and consequently all persons stand on an equal footing before God…Paul emphasizes that through baptism into Christ a new value system begins in which religious (Jews/Greek, social (slaves/free), and sexual (male/female) differences play no part in one’s status before God…Galatians 3:26-28 centers on the new status of ‘one in Christ’ offered to all believers by faith. Paul’s key statements are contained in the sentence: ‘for in Christ Jesus you are all Sons of God, through faith…for you are all one in Christ Jesus’ (vv. 26,28)…

In other words, as there was no distinction of status between ‘male and female’ in God’s original creation because they were both created in the image of God, so there is no distinction between ‘male and female’ in God’s redemption because both of them are re-created in the image of God. Redemption is intended to restore the creational order of the human race, that is the oneness of men and women with God and among themselves.” (WITC 94)

“Through faith in Christ, all the differences in religious status between Jew and Greek, slave and free, male and female, disappear. All become ‘Abraham’s offspring, heirs according to the promise’ (Gal. 3:29).” (WITC 97)

Is this not specifically what we are speaking about when we are talking about ordaining elders, whether they be men or women? We are not speaking of social status or social positions, but of one’s religious status before God—whether or not God has chosen to bestow His gifts upon these people—and we are merely recognizing this fact.

Concerning women in the New Testament, Bacchiocchi goes on to say, “They exercised the spiritual gifts for the benefit of the whole church, they engaged as fellow-workers in pioneer evangelism and took full responsibility for their own spiritual development. In short, the oneness of Christ of every person proclaimed in Gal. 3:28 changed the role of women from mere spectators in the synagogue to active participants in the church.” (WITC 101)

As I was praying one evening, the thought came to me that in certain church situations—especially those with few member—there might not be enough qualified men to fill all the positions traditionally filled by men. These churches may have very capable and qualified women who could fill these positions, and if they are not allowed to do so, everyone in the church would suffer for lack of capable leadership. I feel certain that this is not the way the Lord intended it to be.

As in the case of Deborah, when no capable men could be found, she was made judge of Israel (both a civil and spiritual leadership role). This position up until then had been filled only by men. God did not hesitate to make a woman leader of Israel when the need arose.

Capable, qualified women must have the freedom to fill important leadership positions, especially if there is a real need for competent leadership which otherwise would be lacking. If ordination of women elders is denied, many churches in this day and age would feel a real loss.

We should remember this statement made by James White: “All means which, according to sound judgment, will advance the cause of truth, and are not forbidden by plain scripture declarations, should be employed.” (RH, April 26, 1860)

There is much more that could, and probably should, be said; but time and space do not permit. If we pray for the guidance of the Holy Spirit, I am sure that God will lead our church to make the right decision. We must remember that the decision we make now will strongly affect the spiritual well-being of the Morgantown Church in the future.

I will leave you with this statement to ponder: “When a great and decisive work is to be done, God chooses men and women to do this work, and it will feel the loss if the talents of both are not combined.” (EV 469)

The following is an interesting comparison. 1 Tim. 5:9 speaks of a woman (widow) being taken into the “number” and then gives certain qualifications for this. Some say this is a “poverty” role for those who could no longer care for themselves or had no relatives to do so. Why then would Paul stipulate, “having been the wife of one man, well reported of for good works”? Are we to assume that if a widow had been married more than once or if they had not been known for their good works that the church was to leave them destitute and not help them at all? This is absurd, especially in light of God’s injunctions to care for the poor.

If a woman’s husband died and left her childless, would the church have denied her aid? Why then the qualification “if she had brought up children”?

These qualifications are essentially the same as for bishop/elder given in 1 Tim. 3. Note the similarities:

Bishop: Elder Woman:

Husband of one wife Wife of one man

Blameless Blameless

Good report of them which are without Well reported of good works

Ruleth well his own house, having his If she have brought up children

Children in subjection

These qualifications would not have been necessary in order to qualify for the poverty role—any needy person qualified for this. Therefore, Paul must be speaking of a much more important position in the church similar to the position of bishop/elder.

Note 1 Tim. 5:17, “Let the leaders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine.” Paul had been speaking of both men and women in the previous verses, and in this statement does not differentiate between the two. Therefore, it is quite reasonable to assume that he was speaking of both men and women. Otherwise, he would have had to stipulate “especially the men who labor in the word and doctrine,” which, indeed, he does not.