Poll - Do you support the ordination of Women into SDA Ministry?

[Gregory Matthews]

Wheelcat, in post # 29 said: 

 

We are not the Pope  to change times and laws. . .

 

I agree, you are not the Pope.  However, you do sound like the Pope in that you sound like you had an infallible knowledge of what the Bible teaches and your pronouncement of that teaching is without error.

[LifeHiscost]

A good question. How would you respond to it? Do you think James White had the wrong concept? Is it only the man who was created in God's image?

This is probably more opinion on my part when drawing a conclusion, even though some of that opinion comes from information found in the Word.

 

…7"FOR THIS REASON A MAN SHALL LEAVE HIS FATHER AND MOTHER, 8AND THE TWO SHALL BECOME ONE FLESH; so they are no longer two, but one flesh. 9"What therefore God has joined together, let no man separate."…Mark 10 Emphasis theirs' LHC

 

This would seem to make it somewhat reasonable to assume that the image of God is found in it's fullest expression in the married couple. As a result of sin, restrictions are found for the woman that doesn't seem to be included in the man's experience. Since that same restriction isn't part of the single woman's experience, I see no reason why she wouldn't be left open to ordination. Here is the description from from the Holman dictionary that identifies  what seems quite clear for men or women to be ordained under the right circumstances.

 

  

The ordination of the priest was based on God's choice of Aaron and his sons “that he may minister unto me in the priest's office” (Exodus 28:1 ). The ordination itself was a seven-day act of consecration accompanied by washing, donning vestments, anointing, sacrificing, and eating (Leviticus 8:1 ). The basic Hebrew term for “ordination” literally means to “fill the hands” and may refer to filling the priest's hands with the offerings (Leviticus 8:27 ). The ordination of the Levites also was based on God's choice of them “to do the service of the tabernacle of the congregation” (Numbers 8:15 ). The ordination involved cleansing, presentation before the Lord, laying on of hands by the whole congregation, offering the Levites as a wave offering, and sacrifices.

The appointment of the seventy to assist Moses in bearing “the burden of the people” (Numbers 11:17 ) was at God's initiative, but Moses selected persons who were known as elders and leaders. Their ordination involved standing with Moses and receiving from the Lord the Spirit who previously was upon Moses. When the Spirit rested on them, they prophesied (Numbers 11:25 ). The ordination of a successor for Moses was at Moses' initiative (Numbers 27:15-17 ), but Joshua was chosen by God because he was “a man in whom is the spirit” (Numbers 27:18 ). Joshua's ordination involved standing before the priest and all of the congregation and being commissioned in their sight. Moses laid his hand on Joshua, and Moses placed some of his authority on Joshua, including the role of inquiring of the judgment of the Urim.

New Testament The New Testament practice of ordination is generally associated with the laying on of hands; but other appointments, consecrations, and commissionings must be considered even if they lack formal investiture.

Jesus' appointment of the twelve “that they should be with him, and that he might send them forth to preach” (Mark 3:14 ) was based on prayer (Luke 6:12 ), His choice and call (Mark 3:13 ), and the apostles' responses. When He sent them out, He gave them “power and authority” (Luke 9:1 ) but no formal ordination. The same was true of the seventy (Luke 10:1 ). The Great Commission was given solely on the basis of Jesus' “power” (or authority, Matthew 28:18 ). The Holy Spirit was given directly without the laying on of hands (John 20:22 ). The disciples were chosen and appointed by Jesus for their task of bearing fruit (John 15:16 ).

 

 

God is Love!  Jesus saves! 

[Gail]

Re: 1Tim. 3:11:

According to the NET the word could be rendered either "women" or "wives" and their conclusion is that the context concerns wives rather than deaconesses. However, the NET scholars state that the decision is a difficult one and that their conclusion "must be regarded as tentative".

Young's Literal is almost the same as the CEB.

[Johann]

Re: 1Tim. 3:11:

According to the NET the word could be rendered either "women" or "wives" and their conclusion is that the context concerns wives rather than deaconesses. However, the NET scholars state that the decision is a difficult one and that their conclusion "must be regarded as tentative".

Young's Literal is almost the same as the CEB.

 

Here are other English translations of the New Testamaent which have "women"  rather than "wives". So the support is strong.

 

ASV, AMP; CEB, CEV, DARBY, DRA, ERV ICBB, MSG, NABRE, NASBB, NCV, NIRV, NIV, NIVUK, NRSVA, NRSVCE, OJB, RSV, RSVCE, WYC, YET.

 

The OJB is intereting:

 

Timotiyos I 3:11 (OJB) - Orthodox Jewish Bible

¹¹ Nashim (women, see Ro 16:1) serving as Shammashim similarly must be tzidkaniyot (righteous women), respectable, not yentas with mouths of lashon hora and rekhilus (gossip), but nashim who are temperate and faithful in all things.

 

Notice the reference to Rom. 16: "I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:

² 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 succourer of many, and of myself also."

[Johann]

I have checked anumber of European Bible tranlations that have "women" rather than "wives"  The Swedih Bible of 1917 has "Är det kvinnor" which would be "If they are women"