Women can\u00a0also be ordained (or made the head spiritual leader of a church, more the\u00a0elder\/bishop function), when men are absent or unqualified [Note 7], such as in the case\u00a0in\u00a0China [Note 8], or in other local situations, such as historically in Healdsburg with\u00a0Alma McKibbin [Note 9].<\/li>\n<\/ol>\nNotes<\/h3>\n
1. The word “deacon” in the gospels does not have any gender distinction (Matt. 20:26; 22:13; 23:11; Mark 9:35; 10:43; John 2:5,9; 12:26). Paul uses the term for Phebe (Romans 16:1,27, KJV). Paul used the term frequently for himself and others (1 Corinthians 3:5; 2 Corinthians 3:6; 6:4; 11:23; Ephesians 3:7; 6:21; Colossians 1:7,23,25; 4:7; 1 Thessaloniana 3:2; 4:6). He used it once of “false apostles, deceitful workers” (1 Corinthians 11:15). He used it once denying that Jesus is “the minister of sin.” (Galatians 2:17). Only in Timothy does he address the need to hold males responsible for this duty (1 Timothy 3:8, 12). He lists this once with “bishops” implying these are the two positions of responsibility in Philippi (Philippines 1:1). Thus while this term that means “minister” is used most frequently for males, there are settings where women are included in it.<\/p>\n
Ellen G. White (EGW) statements speak to males most often as ministers, but also women at times, and especially certain areas of ministry, as the following will show (all emphasis supplied, ordered by date):<\/p>\n
\u2014Equal but more sacred and holy (1875)<\/p>\n
\u201cWe have an earnest desire that woman shall fill the position which God originally designed, as her husband’s equal<\/b>. We so much need mothers who are mothers not merely in name, but in every sense that the word implies. We may safely say that the dignity and importance of woman’s mission and distinctive duties are of a more sacred and holy character than the duties of man\u201d<\/b> Testimonies for the Church<\/i>, vol. 3, p. 565.2).<\/p>\n
\u201cThere are speculations<\/b> as to woman’s rights and duties<\/b> in regard to voting. Many are in no way disciplined<\/b> to understand the bearing of important questions. They have lived lives of present gratification because it was the fashion. Women who might develop good intellects<\/b> and have true moral worth<\/b> are now mere slaves to fashion. They have not breadth of thought<\/b> nor cultivated intellect<\/b>. They can talk understandingly of the latest fashion, the styles of dress, this or that party or delightful ball. Such women are not prepared to intelligently take a prominent position in political matters<\/b>. They are mere creatures of fashion and circumstance. Let this order of things be changed. Let woman realize the sacredness of her work<\/b> and, in the strength and fear of God, take up her life mission<\/b>. Let her educate her children<\/b> for usefulness in this world and for a fitness for the better world\u201d (Testimonies for the Church<\/i>, vol. 3, p. 565.3) [1\/3\/1875].<\/p>\n
\u2014Various branches (1882)<\/p>\n
\u201cThe primary object of our college was to afford young men<\/b> an opportunity to study for the ministry<\/b> and to prepare young persons of both sexes<\/b> to become workers<\/b> in the various branches<\/b> of the cause\u201d (Testimonies for the Church<\/i>, vol. 5, p. 60.1) [3\/28\/1882].<\/p>\n
\u2014Any position of trust (1887)<\/p>\n
\u201cMany have felt, ‘Well, it don’t matter if we are not so particular to become thoroughly educated,’ and a lower standard of knowledge has been accepted. And now when suitable\u00a0men are wanted to fill various positions of trust<\/b>, they are rare; when women are wanted<\/b> with well-balanced minds, with not a cheap style of education, but with an education fitting\u00a0them for any position of trust<\/b>, they are not easily found” (Review and Herald<\/i>, June 21, 1887 par. 10).<\/p>\n
\u2014Husband and wife unite (1898)<\/p>\n
\u201cThere are women<\/b> who should labor in the gospel ministry<\/b>. In many respects they would do more good than the ministers who neglect to visit the\u00a0flock of God. Husband and wife<\/b> may unite<\/b> in this work, and when it is possible<\/b>, they should. The way is open for consecrated women. But the enemy would be pleased to have\u00a0the women whom God could use to help hundreds, binding up their time and strength on one helpless little mortal, that requires constant care and attention\u201d (Manuscript Releases<\/i>, vol. 5, p. 325.4) [3\/22\/1898; context is adopting child versus partnering in ministry; see also Manuscript Releases<\/i>, vol. 5, p. 29.2, 30.1].<\/p>\n
\u2014Man’s equal (1898)<\/p>\n
\u201cThe Lord God has work for women as well as men<\/b> to do. They can do a work in families that men cannot do<\/b>, a work that reaches the inner life. They can come close to the hearts\u00a0of those whom men cannot reach<\/b>. Therefore their labor is needed. We must have it. We who love God in truth are all working<\/b> for a heavenly kingdom. There is no time to waste upon a class of work that has no Christ in it, or upon that work that woman, who is man’s\u00a0equal, can do<\/b> if her heart is imbued with the love of Christ our Saviour\u201d (Manuscript Releases<\/i>, vol. 21, p. 30.4) [4\/9\/1898]<\/p>\n
\u2014Power exceeding men (1902)<\/p>\n
\u201cThe Lord has a work for women, as well as for men. They may take their places in his work at this crisis, and he will work through them. If they are imbued with a sense of their\u00a0duty, and labor under the influence of the Holy Spirit, they will have just the self-possession required for this time. The Saviour will reflect upon these self-sacrificing women the\u00a0light of his countenance, and will give them a power that exceeds that of men<\/b>. They can do in families a work that men cannot do<\/b>, a work that reaches the inner life. They can\u00a0come close to the hearts of those whom men cannot reach<\/b>. Their labor is needed\u201d (Review and Herald<\/i>, August 26, 1902 par. 5).<\/p>\n
\u2014Ministry\/ministers (1903)<\/p>\n
\u201cThe Lord calls upon those connected with our sanitariums, publishing houses, and schools to teach the youth to do evangelistic<\/b> work. Our time and energy must not be so largely\u00a0employed in establishing sanitariums, food stores, and restaurants that other lines of work will be neglected. Young men and young women<\/b> who should be engaged in the\u00a0ministry<\/b>, in\u00a0Bible work, and in the canvassing work should not be bound down to mechanical employment\u201d\u00a0(Testimonies for the Church<\/i>, vol. 8, p. 229.3).<\/p>\n
\u201cThe youth should be encouraged to attend our training schools for Christian workers, which should become more and more like the schools of the prophets. These institutions\u00a0have been established by the Lord, and if they are conducted in harmony with His purpose, the youth<\/b> sent to them will quickly be prepared to engage in various lines<\/b> of\u00a0missionary work. Some will be trained to enter the field as missionary nurses<\/b>, some as canvassers<\/b>, and some as gospel ministers\u201d<\/b>\u00a0(Testimonies for the Church<\/i>, vol. 8, p. 230.1) [9\/1903].<\/p>\n
2. The word “pastor” occurs in the KJV New Testament only in Ephesians 4:11 (list of gifts of the Spirit), taken from the word for “shepherd.” There is no evidence that the gifts of the Spirit are gender specific, with the historical exception of “apostle.”\u00a0It appears from this verse that “pastoring” is a certain type of ministry, along with “prophesying”, “evangelizing”, and “teaching.”<\/p>\n
EGW appears to capture that “pastor” can apply to men or women, as a ministry term, in these statements:<\/p>\n
\u2014Both men and women pastors (1900)<\/p>\n
\u201cAll who desire an opportunity for true ministry<\/b>, and who will give themselves unreservedly to God, will find in the canvassing work opportunities to speak upon many things\u00a0pertaining to the future, immortal life. The experience thus gained will be of the greatest value to those who are fitting themselves for the ministry<\/b>.\u00a0It is the accompaniment of the Holy Spirit of God that prepares workers, both men and women<\/b>, to become pastors<\/b> to the flock of God\u201d (Testimonies for the Church, vol. 6 p. 322.1) \u00a0[1900].<\/p>\n
\u2014Women working with the other gifts like “evangelizing” (1903)<\/p>\n
\u201cLet every soul, men as well as women, sound the message<\/b>. Then the truth for this time will be carried to the waste places of the earth\u201d (Review and Herald<\/i>, June 2, 1903 par. 11).<\/p>\n
3. “Laying on of hands” is given as a fundamental principle in Hebrews 6:1, 2. It is one way people were healed (Matthew 9:18; Mark 5:23; 6:5; 7:32; 8:23, 25; 16:18; Luke 4:40; 13:13; Acts 9:12, 17; 28:8), and were blessed (Matthew 19:13, 15). In connection to ministry, it refers to the how people were set aside or ordained (Acts 6:6; 13:3), how the Spirit was given (Acts 8:17-19; 19:6), and how Timothy’s gift was imparted (1 Timothy 4:14; 2 Timothy 1:6). Of interest and significance, in a passage dealing at length with both men and women’s roles in the church (1 Timothy 5), and right after instructing Timothy to “observe these things without preferring one before another, doing nothing by partiality,” Paul says “Lay hands suddenly on no man” (1 Timothy 5:22). The “no man” is not the noun for male, but the adjective (in Greek) “none.” The adjective can be in male, female, or neuter gender, and here it is male, according to my Bible software program. I think if Paul had wanted unambiguously to address laying hands on males he would have used the noun for a male (as in 5:9, “wife of one man”).<\/p>\n
EGW addressed the laying on of hands for women explicitly, and implicitly:<\/p>\n
\u2014On “laying on of hands” on lay women working part time (1895)<\/p>\n
\u201cIf ministers and men in positions of authority will get out of the way, and let the Holy Spirit move upon the minds of the lay brethren<\/b>, God will direct them what to do for the honor\u00a0of his name. Let men have freedom to carry out that which the Holy Spirit indicates. Do not put the shackles upon humble men whom God would use. If those who now occupy\u00a0positions of responsibility had been kept at one class of work year after year, their talents would not have developed, and they would not have been qualified for the positions they\u00a0hold; and yet they make no special effort to test and develop the talents of those newly come into the faith\u201d (Review and Herald<\/i>, July 9, 1895 par. 7).<\/p>\n
\u201cWomen<\/b> who are willing to consecrate some of their time<\/b> to the service of the Lord should be appointed to visit the sick, look after the young, and minister to the necessities of\u00a0the poor. They should be set apart to this work by prayer and laying on of hands<\/b>. In some cases they will need to counsel with the church officers or the minister<\/b>; but if they are\u00a0devoted 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\u00a0to branch out more in our methods of labor<\/b>. Not a hand should be bound, not a soul discouraged, not a voice should be hushed; let every individual<\/b> labor, privately or publicly, to\u00a0help forward this grand work. Place the burdens upon men and women of the church<\/b>, that they may grow by reason of the exercise, and thus become effective agents in the hand\u00a0of the Lord for the enlightenment of those who sit in darkness\u201d (Review and Herald<\/i>, July 9, 1895 par. 8) [Note: if “laying on of hands” should be done for these women, what of women who do a full-time work of ministry?]<\/p>\n
\u2014Physicians (1906)<\/p>\n
\u201cThe work of the true medical missionary<\/b> is largely a spiritual work. It includes prayer and the laying on of hands<\/b>; he therefore should be as sacredly set apart for his work as is the\u00a0minister of the gospel<\/b>. Those who are selected to act the part of missionary physicians<\/b> are to be set apart as such<\/b>. This will strengthen them against the temptations to withdraw\u00a0from the sanitarium work to engage in private practice. No selfish motives should be allowed to draw the worker from his post of duty. The medical work done in connection with\u00a0the giving\u00a0of the third angel’s message, is to accomplish wonderful results. It is to be a sanctifying, unifying work, corresponding to the work which the great Head of the church sent forth\u00a0the first disciples to do\u201d (Counsels on Health<\/i>, p. 540.4). [Note: see Daughters of God<\/i>, p. 94 ff, regarding need for women physicians; so women physicians would be included.] [1906]<\/p>\n
4. Ordination is not required for ministry. Note EGW statements:<\/p>\n
\u201cThe ministers are paid for their work, and this is well. And if the Lord gives the wife, as well as the husband, the burden of labor, and if she devotes her time and her strength to visiting from family to family, opening the Scriptures to them, although the hands of ordination have not been laid upon her<\/b>, she is accomplishing a work that is in the line of ministry. Should her labors be counted as naught, and her husband’s salary be no more than that of the servant of God whose wife does not give herself to the work, but remains at home to care for her family?\u201d (Manuscript Releases<\/i>, vol. 5, p. 29.2). [3\/22\/1898]<\/p>\n
\u201cBrethren and sisters, how much work have you done for God during the past year? Do you think that it is those men only who have been ordained as gospel ministers that are to\u00a0work for the uplifting of humanity?–No, no! Every one who names the name of Christ is expected by God to engage in this work. The hands of ordination may not have been laid\u00a0upon you<\/b>, but you are none the less God’s messengers. If you have tasted that the Lord is gracious, if you know his saving power, you can no more keep from telling this to some\u00a0one else than you can keep the wind from blowing. You will have a word in season for him that is weary. You will guide the feet of the straying back to the fold. Your efforts to help\u00a0others will be untiring, because God’s Spirit is working in you\u201d\u00a0(Review and Herald<\/i>, November 24, 1904 par. 16).<\/p>\n
5. Physicians are to be set apart by laying on of hands (see above) with implication that both genders are included since both are to be fully trained; but the practice of medicine should have gender differences. Note EGW statements\u2014<\/p>\n
\u201cIt is not in harmony with the instructions given at Sinai that gentlemen physicians should do the work of midwives<\/b>. The Bible speaks of women at childbirth being attended by\u00a0women, and thus it ought always to be. Women should be educated and trained to act skillfully as midwives and physicians to their sex. It is just as important that a line of study\u00a0be given to educate women to deal with women’s diseases, as it is that there should be gentlemen thoroughly trained to act as physicians and surgeons. And the wages of the\u00a0woman should be proportionate to her services. She should be as much appreciated in her work as the gentleman physician is appreciated in his work\u201d (Counsels on Health<\/i>, p. 365.2) [6\/3\/1907]<\/p>\n
\u201cThe light given me of the Lord regarding this matter is that, as far as possible, lady physicians should have the care of lady patients, and gentlemen physicians the care of\u00a0gentlemen patients<\/b>. Every physician should respect the delicacy of the patients. Any unnecessary exposure of ladies before male physicians is wrong. Its influence is detrimental\u201d (Kress Collection<\/i>, p. 23.2) [11\/11\/1907].<\/p>\n
6. The failure of male leadership is addressed by Isaiah 3:12 “As for\u00a0my people, children\u00a0are\u00a0their oppressors, and women rule over them. O my people, they which lead\u00a0thee cause\u00a0thee\u00a0to err, and destroy the way of thy paths.”<\/p>\n
EGW quoted this verse twice in her published writings, with the implications that men have a spiritual responsibility that should not cave into the\u00a0ungodly demands of children or women.\u00a0Explicit connections are made to the story of Sodom (connected also with Lot and his failures with his family) and the story of Eli (with his failures). Note the two EGW statements\u2014<\/p>\n
\u201cAll are in constant danger. I warn the church to beware of those who preach to others the word of life but do not themselves cherish the spirit of humility and self-denial which it inculcates. Such men<\/b> cannot be depended on in a crisis. They disregard the voice of God<\/b> as readily as did Saul, and like him many stand ready to justify their course. When rebuked by the Lord through His prophet, Saul stoutly asserted that he had obeyed the voice of God; but the bleating sheep and lowing oxen testified that he had not. In the same manner do many today assert their loyalty to God, but their concerts and other pleasure gatherings, their worldly associations, their glorifying of self, and their eager desire for popularity all testify that they have not obeyed His voice. “As for My people, children<\/b> are their oppressors<\/b>, and women rule over them<\/b>” (Testimonies for the Church<\/i>, vol. 5, p. 88.1) [1882].<\/p>\n
\u201cWe are urged by the Spirit of the Lord to bear a pointed testimony against the idolatry of dress<\/b> in this\u00a0age. If we are right with God, we will discard everything of a deforming character, such as paniers, bustles, unnecessary plaiting, and fashionable arrangement of the dress upon\u00a0the body. Ministers and ministers’ wives<\/b> should be an example in reproving<\/b> the fashionable display in our sisters<\/b> who claim to believe the truth. They should have their children<\/b>\u00a0dressed in a way that God would approve, presenting them to the church in simplicity, and modesty of apparel. Far greater pains should be taken to instruct them so that they\u00a0shall have beautiful characters<\/b> and keep the way of the Lord<\/b> than to have them make a stylish appearance, taking the way of the Sodomites<\/b>. The Scripture says, \u2018As for my\u00a0people, children<\/b> are their oppressors<\/b>, and women rule over them<\/b>.\u2019 Moreover the Lord saith, \u2018Behold, this was the iniquity of thy sister Sodom, pride, fullness of bread, and\u00a0abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy. And they were haughty, and committed abominations before\u00a0me; therefore I took them away as I saw good.\u2019 I appeal to you in the name of the Lord to study your Bibles, to be doers of the word, and to educate your children that they may\u00a0know the way of the Lord, so that the curse of Eli<\/b> may not come upon you\u201d (PH096 15.1) [4\/1888].<\/p>\n
7. Women’s responsibilities when men are unqualified:<\/p>\n
In the home: see Manuscript Releases, vol. 3, p. 369-372<\/p>\n
8. Regarding China: Friends of mine (a couple who are both physicians) who worked for years in China reported the following:<\/p>\n
You realize that while in China we seldom went to church. We had worship in our home. Since we were well marked by the police system, we would only complicate the life of any\u00a0church we attended.<\/p>\n
I say the above so that you know that we never really participated in the routine life of a Chinese church, especially one lead by a woman pastor or elder.<\/p>\n
We did have women pastors\/elders attend some of our medical missionary training classes which gave us some idea about church politics.<\/p>\n
During our time in China (1990-1997, 2003-2008) it was the general practice for the man to be the main breadwinner. This often meant Sabbath work. When the man finally\u00a0retired, he might join the church. In the meantime a converted wife would have had a lot of opportunity to grow in spiritual maturity and Bible knowledge. It was logical then to put\u00a0women in spiritual leadership positions.<\/p>\n
Another problem has been that the Chinese SDA brethren did not want anyone to aspire to being pastor\/elder for “filthy lucre.” So they were not given a wage sufficient for a man\u00a0to support his family as a full-time pastor\/elder. But women, depending on the income of their Sabbath working, husbands had no problem with the stipend, however low it was.\u00a0(reword this sentence?)<\/p>\n
Then too, the SDA church in China is congregational. Each pastor\/elder is king among his flock with tremendous power. This has its effect on how gender is viewed as concerns\u00a0the pastor\/elder position.<\/p>\n
Finally, the government approved congregations sometimes have to yield to political pressures from above, which can determine who is ordained to the pastorship\/eldership. And\u00a0the Chinese government does not go by Bible principles as to gender or anything else.<\/p>\n
The above peculiarities of the Chinese church environment are sufficient to make it dangerous for us to look to China for reasons to be gender neutral as regards the appointing of\u00a0pastors\/elders in the world church.<\/p>\n
9. Alma McKibbin<\/p>\n
Mrs. McKibbin was a woman who pioneered the elementary school in SDA history. She rented Ellen White’s home in Healdsburg after Sister White’s return from Australia (see 5BIO 121.3). Alma’s autobiographical sketch, Step by Step<\/i>, records the following when the college moved from Healdsburg to Angwin in 1909, and though there is no mention of ordination, gives an example of a situation where a woman was called to minister as pastor with conference approval and especially with God’s blessing in effective work for souls.\u2014<\/p>\n
The Healdsburg church had always depended upon the college\u00a0teachers for leaders. Since I was the only teacher left, they expected me to\u00a0help them in every way. Again I\u00a0had to do many things that I had never done\u00a0before. They made me superintendent of the Sabbath school and leader of the\u00a0prayer meeting. For some time we had no church\u00a0service, but finally they asked\u00a0me to give a Bible study, which I did. The church had two platforms. The lower\u00a0one was for Sabbath school officers. I gave my study\u00a0standing on the lower\u00a0platform.<\/p>\n
The church was pleased with my study but insisted I go into\u00a0the pulpit so it would be a real church service. The conference president had\u00a0told me to do whatever they asked\u00a0me to do, and had raised my salary to $40 a\u00a0month. So finally I gave my study in the pulpit, but I felt much out of place.\u00a0Sister White had spoken there many times as had\u00a0many other pioneer ministers,\u00a0such as S. N. Haskell and J. N. Loughborough.<\/p>\n
I Assume Pastoral Duties<\/b><\/h3>\n
I visited every family in the church, and after a time some\u00a0differences that had divided the church were forgiven and forgotten and some\u00a0new members were added. These\u00a0brought new life and more of the Holy Spirit into\u00a0our assembly.<\/p>\n
These experiences gave me some understanding and a better\u00a0appreciation of the work and trials of pastors and other church leaders. It\u00a0also gave me some experience in\u00a0public speaking, which I would soon be called\u00a0upon to do before strange audiences.<\/p>\n
My sister was married and went to a home of her own. In 1910\u00a0my brother [Alonzo Baker] entered Pacific Union College. Then mother and I were alone, but\u00a0again God provided for our\u00a0need. A dear neighbor girl came to live with us.\u00a0Levona was bright and cheery and loved my mother dearly. She never left the\u00a0house while I was away, no matter how long\u00a0I was gone.<\/p>\n
Ben Beddoe, a young man from the East, came out to be our\u00a0Missionary Volunteer leader. I was appointed his assistant and together we\u00a0visited all the larger churches and\u00a0held meetings for four or five days in\u00a0each. Elder Beddoe led a morning meeting with the young people and their leaders,\u00a0while I was given the evening meeting where\u00a0parents were also present. I think\u00a0I know all about stage fright. But the great test came after the meeting when\u00a0eager parents invited me to spend the night with them. Then I\u00a0heard parents’\u00a0problems, sometimes till a very late hour, or even an early hour.<\/p>\n
I came to appreciate Solomon’s prayer: “I am but a\u00a0little child: I know not how to go out or come in…. Give therefore thy\u00a0servant an understanding heart” (1 Kings 317, 9).\u00a0I made this prayer my own for\u00a0all the days of my life. Human wisdom is not sufficient for parents’ problems\u2014or\u00a0for any problem.<\/p>\n
(Step by Step<\/i>, pp. 89, 91)<\/p>\n","protected":false},"excerpt":{"rendered":"
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