The Ordination
Debate: How to Approach the Theological Issues
Dr. Ekkhardt Mueller
Director asociado, Instituto de Investigación
Bíblica
Asociación General
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The ordination of women is a
passionately discussed issue not only in the Seventh-day Adventist Church but
also in other churches. For Adventists, a number of questions arise: What is
ordination? What does the Bible teach about ordination? What does the Bible
teach about the ordination of women? Is the ordination of women a cultural
issue? Is ordination not so much a biblical but an ecclesiastical issue? Is it
advisable to ordain women in case ordination is possible from a biblical
perspective?
While we discuss ordination, we should
keep in mind that quite likely there are at least four different groups within
the Adventist Church: (1) those who favor women’s ordination, (2) those who
oppose women’s ordination, (3) those who are indifferent and do not care either
way, and (4) those who are opposed or not opposed to women’s ordination but are
willing to go with whatever decision the Adventist Church takes at a General
Conference session.
Women’s ordination is not simply an
issue between so-called conservative and liberal Adventists. “Conservative”
Adventists are found on both major sides of the discussion—those that support
it and those that oppose it. This has serious implications. We have to be
cautious. We have to listen to each other and treat each other as brothers and
sisters who happen to have different perspectives. We have to study Scripture
carefully and weigh the arguments. We have to be careful with preconceived
ideas and stay away from blanket statements. We may find it more advisable to
state, “I believe Scripture is opposed to women’s ordination” or “I am
convicted that the Bible is not opposed to women’s ordination” rather than
declaring “The Bible is opposed/ is not opposed to women’s ordination.” Blanket
statements let others appear as heretics. In this issue, which we find
incomparable to the fundamental beliefs, we should avoid hurting and blaming
each other. We are called to control our feelings and ourselves, and be agents
of reconciliation.
Let us turn to a possible process of
engaging in the ordination debate.
Hermeneutical
and exegetical deliberations
Hermeneutical
foundation.
For Adventists, the Bible is normative. But before we begin studying it, we
need to remember our common approach to the exposition of Scripture. We accept
the self-testimony of Scripture. Therefore, we believe that God has revealed
Himself in Scripture and inspired His prophets. Their writings are the Word of
God. We use a historical-biblical (grammatical) method to interpret Scripture.
This includes the principles of sola scriptura (Scripture alone is to determine
matters of faith), tota scriptura (the Bible as the propositional Word of God
with a human and a divine side, linked inseparably; the use of Scripture in its
entirety), Scripture as its own interpreter and the guidance of the Holy Spirit
in the interpretation process.
Exegetical
and theological work.
After we have agreed to a common foundation concerning Scripture, we can engage
in exegesis, biblical theology, and systematic theology.
Exegesis deals with
the interpretation of verses and passages of Scripture and includes a careful
study of the historical and literary contexts and of the passage under
investigation before applied to our situation.[1]
Exegetical studies should also carefully distinguish between biblical
descriptions and biblical prescriptions. Biblical descriptions paint a picture
of what happened at a certain time, but they do not always need to and
sometimes even should not be followed (e.g., Noah’s drunkenness). This is
different with biblical prescriptions. Divine commands—either positive (e.g.,
to do something) or negative (e.g., not to do certain things)—must be followed,
unless they were only given to an individual or a specific group at a specific
time (e.g., Jesus’ command to the young rich ruler to give up his possessions).
Biblical
theology
studies themes throughout biblical books and the entire Bible. It observes
trajectories, changes, and advances.
Systematic
theology
does not only discuss all major topics of the Bible, providing an overarching system of theology, but also addresses contemporary
issues and questions that are not directly spelled out in the Bible.
Different
categories of questions that believers encounter. This brings
us to the issue that not all questions Christians raise or encounter are of the
same nature. There are different categories of questions that believers face:
(1) questions on biblical texts (e.g., Dan. 7 or 8), (2) questions on biblical
topics (e.g., the Sabbath), (3) questions on biblical concepts (e.g., the
Trinity), and (4) theological and ethical questions not mentioned in Scripture (e.g., human cloning or the question if
Christians today can be involved in one or another form of slavery because the
Bible does not clearly prohibit slavery). It seems that women’s ordination
belongs largely in the fourth category.
Approaches
to questions that cannot be answered with one or more biblical text. How do we
handle fourth category questions—questions on biblical concepts not directly
dealt with in Scripture? There are four major approaches to what can be done in
these cases:
First
approach: What Scripture does not prohibit is allowed. While this
approach sounds good on first glance, it has major weaknesses and would, for
instance, allow for the use of narcotic drugs, smoking, and involvement in
gambling and pornography.
Second
approach: What Scripture does not allow
is prohibited. This
approach is not as wide as the first one but faces some problems as well and is
too exclusive. It would, for example, prohibit the use of all modern means of
transportation and communication, modern medicine, and the Adventist Church
structure, including most of its institutions.
Third
approach: Choosing the two aforementioned approaches simultaneously. This,
however, is an inconsistent way to deal with issues not directly addressed in
Scripture. Although this sounds illogical, these issues are still found with
believers. Under the first approach one may watch television, and under the
second approach one may be opposed to candles or flowers in the sanctuary. In
such cases, Scripture does not act as the guide but the authority of the human
agent to determine what to include and what to exclude.
Fourth
approach: Using biblical principles to determine how questions on theological
issues should be decided. A look at our fundamental beliefs and other
tenets of our belief system reveals that Adventists have decided to use this
fourth approach; that is, employing biblical principles to determine how
questions on theological issues not directly addressed in the Bible should be
decided. This is also the biblical approach (see, e.g., Jesus and divorce in
Matt. 19).[2]
The
approach of using biblical principles. The fourth approach does not do away
with a literal understanding of biblical texts (unless we encounter parables,
metaphors, symbols, etc.), with sound exegesis, and the discovery of biblical
themes. This is all included. However, the question would be: How do we find
biblical principles and apply them to the issues we face? Here are some
suggestions: Read Scripture widely to recognize biblical principles that can be
employed to a specific case. Ask the Holy Spirit to guide you to the right
principles. Be willing to listen to the church as a whole, and do not rely on
your own deliberations only.
The issue of
ordination
Having clarified how we understand
Scripture and interpret it, we are ready to address the issue of ordination and
ask some relevant questions.
What
is ordination? Typically,
Christian churches have a theology of ordination. The Catholic Church holds to
a sacramental view. Deacons (different from Adventist deacons), priests, and
bishops are ordained. Ordination does not only bring about an ontological
change in the person ordained, but also is a matter of succession. The pope
“stands” in the apostolic succession and shares it with the bishops.
Protestants have a more functional
understanding of ordination and do not consider it a sacrament, and yet
ordination keeps a somewhat semi-sacramental character. Ordination is
understood as being representative. In some respects, ordained persons
represent the body of believers.
Adventists have to ask
what ordination is—if it is found in Scripture and/or if we follow a certain
tradition not necessarily found in Scripture; if it is sacramental and moves
persons into a specific sphere that makes them different from the rest of the
people and allows them to function in a way the rest of the church members
cannot function (baptism, Lord’s Supper, marriage, preaching); how it relates
to the priesthood of all believers, why we ordain deacons, church elders, and
pastors and no other persons; if ordination is a biblical command or a decision
of the church that the church may have the authority to take; if there are
different kinds of ordination, and so on.
How
to study the topic ordination? The term ordination is found in
several English translations but in the Old Testament only. The verb “to
ordain” occurs in several English translations, mainly in the Old Testament
but also in the New Testament. Some translations do not employ it at all in the
New Testament. “To ordain” is used for phrases and words such as “filling the
hands” (Lev. 8:33), “laying on of hands” (1 Tim. 5:22), “appointing” (Titus
1:5). Quite often it occurs in a general sense (the Lord ordains/establishes
peace—Isa. 26:12; Paul ordains/directs in all churches—1 Cor. 7:17, and
“certain people . . . were [ordained/]designated for this condemnation”—Jude 4
[ESV]). So what should we do?
(*)
Study the vocabulary that may point to ordination (“laying on of hands,”
“filling hands,” “appointing,” “anointing,” etc.). Each word or phrase may
have different meanings, depending on the context. For example, “laying on of
hands” has various meanings, including blessing children. Therefore, one has
to be careful not to read too much into these terms. Questions have to be
addressed: What is the meaning of the term? Who experienced such procedures?
What did they mean? What is the context?
(*)
Study the broader theological concepts involved, such as: Is there a difference
between the Old Testament and the New Testament when it comes to ordination
(see, e.g., the priesthood)? What does the priesthood of all believers mean?
What is the relationship between leadership, offices, and spiritual gifts? What
kind of authority does the church have? Consideration of such and similar
questions should lead to developing a consistent theology.
(*)
Apply the results to the practice in the Seventh-day Adventist Church. Is
ordination a setting apart for a specific ministry? Who should then be
ordained? How do we ordain? Should we have different kinds of ordination? What
are the functions of those ordained? Are these functions limited to the
ordained?
The issue of
women’s ordination
This brings us to the last step. How
should we approach the study of women’s ordination? Here are a number of
suggestions:
(*)
Have in place a general, comprehensive, and consistent theology of ordination
that clarifies the important issues.
(*)
After having checked which males are mentioned in connection with ordination,
investigate if the Bible says something about women’s ordination. Does the
Bible allow for women’s ordination? Does Scripture prohibit women’s
ordination? Which principles would help in the debate? Do not confuse texts
that talk about the role of women and functions performed by women with the
question of ordination, although indirectly they may contribute to the
discussion.
(*)
Study the ontology of the female gender. Is there a basic equality between the
genders or is there none at all or is equality limited to certain areas? How
must subordination be understood? If there is subordination, is it limited to
marriage or must every woman be submissive to each and every man? So what place
do women have in marriage, in church, and in society? How has the life, death,
and resurrection of Jesus Christ affected the life, role, and functions of
women, if at all?
(*)
Study the biblical trajectory of the ontology and the functions of the female
gender. Do we notice a change from the Old Testament to the New Testament?
Some of these questions and issues
must be addressed exegetically, namely those that deal with the interpretation
of biblical texts and passages. Some cannot be addressed exegetically because
Scripture does not speak directly to them. They must be part of an overall,
well-integrated theology of ordination that does justice to all of Scripture.
In order to be well informed, one must
also read arguments, pro and con, regarding women’s ordination and articles
about the history of the debate on women’s oridnation. They force us to study
Scripture more thoroughly.
Conclusion
The issue of ordination in general and
of women’s ordination specifically is not only a great challenge but also a
wonderful opportunity for the worldwide Adventist Church to listen to each
other, pray, and study Scripture intensely. This topic is certainly not enough
to follow a mere gut feeling or a habit anchored in Adventist tradition only and also not enough to argue with
necessary adaptations to culture and society. Culture may be opposed to God,
the gospel, and biblical teachings.
Adventists are keen to maintain their
faithfulness to Scripture. A sincere and deep study of the Word of God by all
those already involved and those willing to get involved, if pursued in a
spirit of humility, can help us be even more united. Adventist pioneers were
not afraid to tackle difficult issues. Neither
should we.
Publicado: Ministry, junio, 2013.
Página web: https://www.ministrymagazine.org/archive/2013/06/the-ordination-debate:-how-to-approach-the-theological-issues
[1]See, for instance, Richard M. Davidson, “Biblical Interpretation,” in Handbook of Seventh-day Adventist Theology,
Commentary Reference Series, vol. 12, ed. Raoul Dederen (Hagerstown, MD:
Review and Herald Pub. Assn., 2000), 58–104; Gerhard Pfandl, The Authority and Interpretation of
Scripture (Wahroonga, Australia: South Pacific Division of Seventh-day
Adventists, n.d.); Ekkehardt Mueller, “Guidelines for the Interpretation of
Scripture,” in Understanding Scripture:
An Adventist Approach, ed. G. W. Reid, Biblical Research Institute Studies
(Silver Spring, MD: Biblical Research Institute, 2006), 1:111–134.
[2]For a more detailed discussion of these approaches, see Ekkehardt
Mueller, “Hermeneutical Guidelines for Dealing With Theological Questions,” Reflections: The BRI Newsletter, October
2012, 1–7.
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