The Ordination Debate: How to Approach the Theological Issues

While discussing ordination, there are four different categories of questions that believers face.

Ekkehardt Mueller, ThD,serves as deputy director, Biblical Research Institute of the General Conference of Seventhday Adventists, Silver Spring, Maryland, United States.

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. 

 

References:

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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Ekkehardt Mueller, ThD,serves as deputy director, Biblical Research Institute of the General Conference of Seventhday Adventists, Silver Spring, Maryland, United States.

June 2013

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