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.

Please also note that all underlines are added for emphasis by the author of this paper.