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Contents
I.
Mandate
.......................................................................................................................................................
3
II. Preamble
.....................................................................................................................................................
3
III. Statement
on
Womens
Ordination
to
Pastoral
Ministry
...........................................................................
4
IV. Response
to
SID
Recommendations
as
outlined
in
The
Summary
of
SID
BRC
Position
on
the
Ordination
of
Women.
.....................................................................................................................................................
5
V.
Elaboration
of
the
Statement
on
Womens
Ordination
to
Pastoral
Ministry
.............................................
6
1. Whereas
according
to
the
Consensus
Statement
for
the
Ordination
to
Ministry
by
the
Theology
of
Ordination
Studies
Committee,
ordination
does
not
convey
any
special
qualities
or
status
and
repre-
sents
an
endorsement
and
dedication
of
a
persons
talents,
time
and
service
to
God
..........................
6
2. Whereas
the
World
Church
does
not
have
consensus
with
regard
to
the
biblical
evidence
..............
6
3. Whereas
the
World
Church
does
not
have
consensus
with
regard
to
the
writings
of
Ellen
G.
White
7
4. Whereas
the
Fundamental
Beliefs
insist
on
the
equality
of
genders
without
partiality
or
reservation
and
that
issues
of
gender
should
not
be
divisive
....................................................................................
7
5. Whereas
Official
Statements
of
the
World
Church
argue
for
the
equality
of
all
people
irrespective
of
gender
and
maintain
that
women
should
play
an
increased
role
in
the
leadership
and
decision-
making
bodies
of
both
church
and
society
............................................................................................
10
6. Whereas
authority
in
church
governance
does
not
reside
with
the
church
pastor,
but
with
the
local
membership
including
both
men
and
women
......................................................................................
10
7. Whereas
a
leader
in
the
SDA
Church
is
not
aligned
with
having
authority,
both
men
and
women
may
be
ordained
as
elders,
and
elders
may
fulfil
the
role
of
an
ordained
pastor
in
the
absence
of
an
ordained
pastor
.....................................................................................................................................
11
8. Whereas
roles
assigned
to
church
officers
based
on
gender
is
not
an
evident
part
of
local
church
election
procedures
..............................................................................................................................
12
9. Whereas
there
is
no
policy
prohibiting
the
ordination
of
women
to
pastoral
ministry
presently
in
existence,
nor
has
there
been
in
the
history
of
the
Seventh-day
Adventist
Church
.............................
12
10. Whereas
human
rights
are
concerned
to
promote
the
equal
treatment
of
both
genders
.............
12
Appendix
A
.....................................................................................................................................................13
THE
SUMMARY
OF
SID
BRC
POSITION
ON
THE
ORDINATION
OF
WOMEN
...............................................
13
Appendix
B
....................................................................................................................................................
16
CONSENSUS
STATEMENT
ON
A
SEVENTH-DAY
ADVENTIST
THEOLOGY
OF
ORDINATION
........................
16
Appendix
C
....................................................................................................................................................
17
HUMAN
RELATIONS
..................................................................................................................................
17
WOMENS
ISSUES
......................................................................................................................................
18
Appendix
D
....................................................................................................................................................
19
VALUES
......................................................................................................................................................
19
50th
ANNIVERSARY
OF
THE
UNIVERSAL
DELARATION
OF
HUMAN
RIGHTS
..............................................
20
I.
Mandate
This
is
stated
in
action
12-214
of
the
SAU
minutes
in
the
Presidents
Council
Report:
To
receive,
screen,
study,
formulate
and
submit
a
response
on
the
ordination
of
women.
II.
Preamble
The Theology of Ordination and Womens Ordination Committee (hereafter referred to as the
committee) acknowledges that any conclusions drawn by the committee are not representative
of all the constituents of the South African Union Conference of Seventh-day Adventists and division on the issue will remain irrespective of the statements of this committee. The committee has
not undertaken to resolve the womens ordination question by engaging in seminal research on
the issue. The committee acknowledges that SDA scholars, administrators and members have
wrestled with this issue for decades and unanimity continues to elude discussions on womens ordination. The committee acknowledges that biblical materials can be compiled on both sides of
the debate and has not undertaken to resolve biblical arguments. The committee has addressed
the question of womens ordination according to the currently held convictions of the Seventh-day
Adventist Church in terms of the way it has identified itself. This identity can be discovered in
general terms in the
Seventh-day
Adventist
Church
Manual,
18th edition (2010), and is also expressed
in the following (though not limited to these factors):
1. The Fundamental Beliefs of the Seventh-day Adventist Church
2. The Official Statements of the Seventh-day Adventist Church
3. Seventh-day Adventist Church Governance
Any
stated
position
on
womens
ordination
should
cohere
with
the
fundamental
precepts
of
the
Seventh-
day
Adventist
Church
as
voted
by
the
General
Conference
in
Session
and,
in
a
derivative
sense,
statements
voted
by
the
General
Conference
Executive
Committee
and
its
subsidiary
committees.
The
committees
con-
clusions
with
regard
to
the
ordination
of
women
into
pastoral
ministry,
therefore,
are
founded
on
the
eccle-
siology
of
the
World
Church
as
it
is
currently
professed.
b.
The
Church
has
a
responsibility
to
address
and
respond
to
this
question
in
a
definitive
manner
as
it
is
a
question
that
has
severe
and
present
implications
for
the
Church
and
its
membership;
c.
The
womens
ordination
issue
is
currently
not
perceived
by
the
Church
to
be
one
of
Church
doc-
trine
requiring
a
specific
inclusion
in
the
fundamental
beliefs;
d.
Since
the
fundamental
beliefs
represent
the
Churchs
best
expression
of
the
Bible
as
voted
at
a
General
Conference
in
Session,
these
serve
as
biblical
guidance
on
ecclesiological
questions
of
this
nature.
The
committee
acknowledges
that
the
list
of
resources
offering
biblical
arguments
both
for
and
against
womens
ordination
to
pastoral
ministry
is
extensive
and
suggests
the
following
as
provisional
readings
(one
for
and
one
against).
Against:
P.
Gerard
Damsteegt,
Edwin
Reynolds,
Gerhard
Pfandl,
Laurel
Damsteegt,
and
Eugene
Prewitt,
Interpreting
Scripture
on
the
Ordination
of
Women,
Presented
by
Eugene
Prewitt
at
the
Theology
of
Ordination
Committee,
January
21-25,
2014.
For:
ngel
Manuel
Rodrguez,
Evaluation
of
the
Arguments
Used
by
Those
Who
Oppose
the
Or-
dination
of
Women
to
the
Ministry,
Theology
of
Ordination
Study
Committee,
Columbia,
January
2013.
3.
Whereas
the
World
Church
does
not
have
consensus
with
regard
to
the
writings
of
Ellen
G.
White
Although Seventh-day Adventist accepts the Bible as their only creed
(Church
Manual
2010, 156),
the writings of Ellen G. White are a continuing and authoritative source of truth which provide
for the church comfort, guidance, instruction, and correction
(Church
Manual
2010, 162). Unfortunately, explicit guidance on the ordination of women to pastoral ministry from Ellen Whites
writings has not proved decisive and commentators on both sides of the issue have made use of
her works to bolster their position. In view of the varying approaches to the reading of Ellen
White, the committee is not convinced that Ellen White can be used to resolve the question one
way or the other. The following essay serves as an example:
Dennis Fortin, Ellen White, Women in Ministry, and the Ordination of Women,
Theology
of Ordination Study Committee, November 10, 2013.
4.
Whereas
the
Fundamental
Beliefs
insist
on
the
equality
of
genders
without
partiality
or
reservation
and
that
issues
of
gender
should
not
be
divisive
The
purpose
of
this
analysis
is
in
order
to
derive
theological
principles
from
the
fundamental
beliefs
that
may
give
direction
on
the
question
of
the
ordination
of
women
to
ministry
in
the
SDA
Church.
The
reason
for
this
is
that
the
28
fundamental
beliefs
represent
the
beliefs
of
the
Church
as
voted
at
a
General
Conference
in
Session
and
as
such
represent
the
Churchs
best
understanding
of
Scripture.
Since
the
question
of
womens
ordination
is
an
ecclesiological
question,
the
fundamental
beliefs
that
are
most
obviously
relevant
are:
#12
The
Church;
#14
Unity
and
the
Body
of
Christ;
and
#17
Spiritual
Gifts
and
Ministries.
These
beliefs
have
been
cited
in
full
below:
The
committee
failed
to
observe
any
indication
in
the
fundamental
beliefs
that
any
ecclesial
role
or
function
should
be
exclusively
designated
for
men.
The
fundamental
beliefs
appear
to
state
quite
the
opposite,
argu-
ing
that
all
believers
are
equal
in
that
they
are
children
of
God,
and
that
each
believer
is
called
on
to
serve
the
church
in
accordance
with
the
gifts
that
the
Holy
Spirit
bestows.
There
is
no
indication
that
the
gifts
are
bestowed
on
the
basis
of
gender.
What
follows
is
a
brief
exposition
of
the
pertinent
beliefs
outlining
the
ba-
sis
for
this
conclusion.
sions in the church arise related to class, economic status or gender (differences between high
and low, rich and poor, male and female), the fundamental belief presents equality as the solution. Believers are all equal in Christ
and are to serve and be served without partiality or reservation.
With regard to the ordination of women to ministry, the following is noted:
i. The intent of this belief is that these principles apply directly to gender issues.
ii. The office of the pastor/minister is directly aligned with service and as such falls directly into the ambit of this belief.
iii. Without partiality
means without bias in favour of anyone, but equal to all. The idea
that ordination to ministry is something reserved only for males demonstrates partiality
that contradicts the belief.
iv. Without reservation
means that there are no conditions under which this does not apply. The withholding of ordination based on gender is an exception that the belief does
not allow for.
c. This unity has its source in the oneness of the triune God, who has adopted us as His children.
The basis of church unity is the oneness of the triune God
and the belief reaffirms that
our status in relation to God is that of children and that our unity has its source in this fundamental truth. Since we are all Gods children, there should be no partiality among us. The notion that a particular office has been set aside for only males is out of step with the belief and is
a dissonant amendment.
#17 Spiritual Gifts and Ministries
God bestows upon all members of His church in every age spiritual gifts which each member is to
employ in loving ministry for the common good of the church and of humanity. Given by the agency
of the Holy Spirit, who apportions to each member as He wills, the gifts provide all abilities and
ministries needed by the church to fulfill its divinely ordained functions. According to the Scriptures, these gifts include such ministries as faith, healing, prophecy, proclamation, teaching, administration, reconciliation, compassion, and self-sacrificing service and charity for the help and
encouragement of people. Some members are called of God and endowed by the Spirit for functions recognized by the church in pastoral, evangelistic, apostolic, and teaching ministries particularly needed to equip the members for service, to build up the church to spiritual maturity, and to
foster unity of the faith and knowledge of God. When members employ these spiritual gifts as faithful stewards of Gods varied grace, the church is protected from the destructive influence of false
doctrine, grows with a growth that is from God, and is built up in faith and love (Church
Manual
2010, 161-62).
bers according to stereotypical gender roles. Gifts are determined by the Holy Spirit, not by social norms and mores.
5.
Whereas
Official
Statements
of
the
World
Church
argue
for
the
equality
of
all
people
irrespective
of
gender
and
maintain
that
women
should
play
an
increased
role
in
the
leadership
and
decision-making
bodies
of
both
church
and
society
There is no indication in the Official Statements of the Church that any special status is granted
to men over women in terms of roles or position. The following are selective quotes (see Appendix C for the full statements and references):
a. Seventh-day Adventists deplore and seek to combat all forms of discrimination based on
race, tribe, nationality, color, or gender
(Human Relations).
b. The equality of all people is one of the tenets of our church
(Human Relations).
c. Seventh-day Adventists believe that all people, male and female, are created equal, in the
image of a loving God
(Womens Issues).
d. Women are entitled to the God-given privileges and opportunities intended for every human
beingthe right to literacy, to education, to adequate health care, to decision making, and to
freedom from mental, physical, or sexual abuse. We also maintain that women should play an
increased role in the leadership and decision-making bodies of both church and society
(Womens Issues).
e. Ultimately, we believe that the church will fulfill its mission only when women are empowered to achieve their full potential
(Womens Issues).
6.
Whereas
authority
in
church
governance
does
not
reside
with
the
church
pas-
tor,
but
with
the
local
membership
including
both
men
and
women
The
Seventh-day
Adventist
form
of
governance
is
representative,
which
recognizes
that
authority
rests
in
the
membership
and
is
expressed
through
duly
elected
representatives
at
each
level
of
organization
(Church
Manual
2010,
28).
Inasmuch
as
SDA
Church
governance
is
representative
and
authority
rests
in
the
membership,
the
committee
notes
that
the
authority
of
a
pastor
at
a
local
church
level
is
derived
and
in
service
to
the
local
membership.
The
idea
that
the
position
of
the
ordained
pastor
is
one
of
authority
over
the
church
membership
is
a
misunderstanding
of
the
nature
of
the
office.
In
the
Church
today
the
General
Conference
in
session,
and
the
General
Conference
Executive
Committee
between
sessions,
is
the
highest
ecclesiastical
authority
in
the
administration
of
the
Church
(Church
Manual
2010,
31).
It
should
be
noted
that
no
individual
is
granted
ecclesiastical
authority
in
the
SDA
understanding
of
governance.
In
this
regard
the
Church
Manual
quotes
Ellen
White:
I have often been instructed by the Lord that no mans judgment should be surrendered to
the judgment of any other one man. Never should the mind of one man or the minds of a
few men be regarded as sufficient in wisdom and power to control the work and to say
what plans shall be followed. But when, in a General Conference, the judgment of the
brethren assembled from all parts of the field is exercised, private independence and private judgment must not be stubbornly maintained, but surrendered. Never should a laborer regard as a virtue the persistent maintenance of his position of independence, contrary
to the decision of the general body.9T 260 (Church
Manual
2010, 31).
The
local
church
operates
within
defined
roles
in
Seventh-day
Adventist
Church
structure.
Within
the
con-
text
of
those
roles,
the
business
meeting
is
the
governing
body
of
the
local
church.
Members
in
regular
standing
are
encouraged
to
attend
and
entitled
to
vote
(Church
Manual
2010,
123).
It
is
noted
that
govern-
10
ance
at
a
local
church
level
is
by
the
business
meeting
and
that
all
members
in
regular
standing
(men
and
women)
are
entitled
to
vote.
This
means
that
ultimate
authority
at
a
local
church
level
is
the
province
of
both
men
and
women.
It
is
acknowledged
that
the
local
church
in
its
day
to
day
functioning
is
guided
by
the
church
board,
but
the
church
board
is
nevertheless
subservient
to
the
business
meeting:
The
business
meeting
has
authority
over
the
board
and
may
delegate
responsibilities
to
the
board
in
addition
to
those
assigned
by
the
Church
Manual
(Church
Manual
2010,
124).
Any
objection
to
the
ordination
of
women
as
pastors
based
on
the
idea
that
women
should
not
have
author-
ity,
misunderstands
the
role
of
the
pastor.
SDA
Church
governance
does
not
allow
final
authority
to
be
given
to
any
individual
and
people
who
are
voted
into
office
serve
the
church
according
to
the
description
of
their
particular
office.
In
this
sense
it
is
true
that
the
pastor
should
be
the
congregations
spiritual
leader
and
ad-
viser,
since
this
is
the
expected
role
of
the
pastor
(Church
Manual
2010,
33).
The
committee,
therefore,
notes
that
authority
in
church
decision-making
does
not
rest
with
the
pastor,
but
rather
with
the
local
membership.
The
argument
that
women
should
not
be
ordained
as
pastors
cannot
be
sustained
on
the
basis
that
it
confers
authority
that
is
uniquely
reserved
for
men,
since
the
nature
of
the
pastoral
role
according
to
the
SDA
model
of
church
governance
is
one
of
service,
not
authority.
To
argue
that
women
cannot
have
authority
over
men
is
something
that
can
be
debated,
but
to
apply
that
debate
to
the
ordination
of
women
as
pastors
misunderstands
the
nature
of
Seventh-day
Adventist
Church
governance.
A
footnote
to
this
should
add
that,
at
a
local
church,
final
authority
resides
with
the
church
business
meeting
(which
is
comprised
of
both
men
and
women).
In
terms
of
the
World
Church,
final
authority
resides
with
the
General
Conference
in
Session
(which
is
comprised
of
men
and
women).
It
is,
therefore,
fair
to
say,
that
in
Church
governance,
the
SDA
Church
does
not
differentiate
between
men
and
women.
Both
have
equal
au-
thority.
7.
Whereas
a
leader
in
the
SDA
Church
is
not
aligned
with
having
authority,
both
men
and
women
may
be
ordained
as
elders,
and
elders
may
fulfil
the
role
of
an
ordained
pastor
in
the
absence
of
an
ordained
pastor
The
term
leader
in
a
Seventh-day
Adventist
context
should
not
be
understood
as
having
authority
over
the
church
membership.
In
fact
the
word
leader
is
applied
freely
across
all
aspects
of
church
life
and
each
church
may
have,
for
example,
a
youth
leader,
a
family
ministries
leader,
a
health
ministries
leader,
a
reli-
gious
liberty
leader
and
so
on.
Indeed,
elders
are
specifically
called
religious
leaders
of
the
church
and
spiritual
leaders
(Church
Manual
2010,
71).
There
is
nothing
in
church
policy
that
prohibits
women
from
functioning
in
any
of
these
leadership
roles.
In
addition
to
this,
in
the
absence
of
a
pastor,
elders
are
the
spiritual
leaders
of
the
church
and
by
precept
and
example
must
seek
to
lead
the
church
into
a
deeper
and
fuller
Christian
experience
(Church
Manual
2010,
71).
If
an
ordained
woman
elder
can
function
as
an
ordained
pastor
in
the
absence
of
an
ordained
pas-
tor,
the
church
indirectly
has
already
ratified
the
validity
of
women
serving
as
ordained
pastors.
Further
to
this,
it
is
crucial
to
reiterate
that
leadership
in
the
SDA
Church
does
not
mean
authority:
Christian leadership is servant leadership. Healthy, growing churches usually have strong
and effective pastoral leadership. But strong does not mean dominating or manipulative
leadership. You know that rulers of the Gentiles lord it over them, and those who are
great exercise authority over them. Yet it shall not be so among you; but whoever desires
to become great among you, let him be your servant
(Matt. 20:25, 16), (Seventh-day
Ad-
ventist
Minsters
Handbook 2009, 101-102).
11
Seventh-day
Adventist
Church
has
supported
human
rights
(50th
Anniversary
of
Declaration
of
Human
Rights).
In
terms
of
Human
Rights
the
right
to
be
affirmed
for
serving
in
ministry
is
inalienable.
Ordination
is
an
af-
firmation
for
Christian
service
and
mission.
This
need
for
affirmation
is
fundamental
and
innate.
It
is
inherent
and
not
organizational.
It
may
be
institutionally
granted
or
denied,
but
its
natural
presence
can
be
neither
ignored
nor
suppressed.
Further
to
this,
Ellen
White
believed
in
human
rights.
She
believed
that
basic
human
rights
are
Godgiven
and
are
the
legitimate
inheritance
of
every
human-being,
male
or
female
(Great
Controversy,
295):
There are rights which belong to every individual, in doing Gods service. No man has any
more right to take these rights from us than to take life itself. God has given us freedom
to think and it is our privilege and duty always to be a doer of the Word and to follow our
impressions of duty. We are only human beings and no human being has jurisdiction over
the conscience of other human beings (Ellen G White, Letter 92, 1895, Manuscripts
Releases,
19:213).
Appendix
A
THE
SUMMARY
OF
SID
BRC
POSITION
ON
THE
ORDINATION
OF
WOMEN
INTRODUCTION
The Seventh-day Adventist Church has debated the issue of the ordination of women to the gospel ministry for over a hundred years. In all instances, the decision has not been in favour of women ordination. The absence of a clear biblical basis has been the reason for lack of support for the ordination of
women. In recent years the topic has generated increasing discussion.
There has been a growing awareness of the increasing participation of women in various aspects
of ministry. There is also a notable contribution and participation of women in ministry and this is commendable and encouraged. Perhaps the debate about ordination is indicative of the fact that women are
active in the mission of the church.
The contribution of this paper is to develop a position based on biblical foundations and the writings of Ellen White in dealing with women participation in ministry and women ordination.
I. BIBLICAL FOUNDATIONS
In the discussion of this topic, time has been invested in establishing sound hermeneutics of the
Bible and the writings of Ellen White. The first three chapters of Genesis are recognised as playing a
foundational role in the development of theology. Hence, they are taken to be the starting point on which
the discussion of ordination of women should be established. Some pertinent issues that arise out of these
chapters are:
1. Both male and female were created by the Creator in His image (imago dei). They are equal in
their essence (ontologically) as reflected in Gen 1:26-27, Mk 10:6, and 1Tim 2:13. None is inferior to the other, and this resonates well with E. G. White (see PP 46 and AH 115).
2. Male Headship/leadership role:
a. Man (Adam as in ish) represents God in headship as stated in the layout of Gen 1-3 and
1Cor 11:3, 7-8.
b. There is clear role differentiation which started before sin and continues even after sin
(Gen. 2:7; 1Cor 11:7-8; Eph. 5:22-31).
c. Primacy of man (Adam) in creation (Gen 2:7, 22; 1 Cor. 11: 12; 1 Tim 2: 13).
d. God gives Adam the prerogative to name the animals and Eve (Gen 35
2:19-23; PP 48).
e. Amongst the ordained priests in the Old Testament there were no women (Ex 28: 41).
13
f. Amongst the ordained apostles of Jesus there were no females (Mark 3: 13-19).
g. There were also no female elders amongst the ordained leadership of
the church.
h. Male headship is reflected in Eden, in the home and in the church (Eph. 5:23).
3. The curse which resulted from the entrance of sin, brought a distortion of God given roles not
an introduction of new roles (Gen 3:16).
4. There is a lack of biblical precedence for the appointment of female elders.
5. The priesthood of all believers in the New Testament sets every believer on
the same level. Yet
the same New Testament demonstrates the appointment of ordained male leaders.
II. GUIDANCE FROM THE WRITINGS OF ELLEN WHITE
1. Ellen White, consistent with the OT and NT models, affirms the participation of women in
ministry within the specified roles as stated in the article where she directly addressed the laying
on of hands on women in 1895:
Women who are willing to consecrate some of their time to the service of the Lord should
be appointed to visit the sick, look after the young, and
minister to the necessities of the
poor. They should be set apart to this work by prayer and laying on of hands. In some
cases they will need to counsel ith the church officers or the minister; but if they are devoted 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. -RH, July
9, 1895.
This statement does not relate to the ordained ministers functional roles (administration, ordinances or raising of new churches). It describes a part time function for persons who must consult with
church officers or a minister.
2. Ellen White is recognized as having occupied the prophetic office within the Adventist
Church and yet there is no record where she requested to be ordained nor received ordination from the church.
3. Ellen White did not receive a vision, instruction or revelation on the issue of her ordination.
III. POSITION ON WOMEN ORDINATION
In view of the study conducted and the arguments presented above, SID BRC recommends that
the Biblical model of ordaining men only, must be maintained.
IV. OUR AFFIRMATIONS
We affirm:
1. The Bible has and should still continue to inform practice and ministry in the church,
both in the past and present.
2. The Old Testament and New Testament models of ministry leadership give us
timeless
principles regarding the appointment of men and women to different
functions.
3. The Old Testament and New Testament demonstrate that no women were ordained.
4. In the selection of leaders in the Old Testament and the appointment of apostles in the
New Testament, culture was not used as a determining factor. Christs Model in the selection of apostles provides the fundamental framework for ministry and its practice in the
Christian church within the multicultural context of the expanding church without introducing womens ordination.
V. RECOMMENDATIONS
1. Since there is no biblical support for the ordination of woman pastors, then the ordination of women elders should also not be considered. That implies that as from the action
date, women shall no longer serve as elders.
14
2. The church should continue to recognize the spiritual gifts of both men and women and
encourage them to be involved in appropriate ministry according to the biblical model.
3. Recognizing that we have taken actions that are not in line with the biblical model, we
should review all principles, policies, and practices not consistent with the
biblical model
presented above.
4. The church should create a variety of ministry opportunities for women with ministerial training such as counsellors and teachers.
5. The church should create a remuneration system that does not discriminate on the basis
of gender but recognizes the capabilities and abilities of every individual in ministry.
6. Ministerial Training institutions should provide greater scope of study for women in
ministry training, such as doing a double major in theology and counselling.
7. The Admission office of the ministerial training institutions should advise prospective
women theology students of the ordination vote and guide accordingly.
8. Females who are currently enrolled in our theological seminaries need to be channeled
in ministries that would not require ordination.
9. The proposal to regionalize ordination should not be allowed because it will lead to further fragmentation which will threaten the unity of the world church.
15
Appendix
B
CONSENSUS
STATEMENT
ON
A
SEVENTH-DAY
ADVENTIST
THEOLOGY
OF
ORDINATION
Revised 07-23-13tkb
TOSC to AAS-EOM+ADCOM+GCDO13AC+13AC+15GCS
130-13GS CONSENSUS STATEMENT ON A SEVENTH-DAY ADVENTIST THEOLOGY OF
ORDINATION
RECOMMENDED, To adopt the document, Consensus Statement on a Seventh-day Adventist Theology
of Ordination,
which reads as follows:
In a world alienated from God, the Church is composed of those whom God has reconciled to
Himself and to each other. Through the saving work of Christ they are united to Him by faith through
baptism (Eph. 4:4-6), thus becoming a royal priesthood whose mission is to proclaim the praises of him
who called you out of darkness into his marvelous light
(1 Pet 2:9, NKJV). Believers are given the ministry of reconciliation (2 Cor. 5:18-20), called and enabled through the power of the Spirit and the gifts
He bestows on them to carry out the Gospel Commission (Matt 28:18-20).
While all believers are called to use their spiritual gifts for ministry, the Scriptures identify certain specific leadership positions that were accompanied by the Churchs public endorsement for persons
who meet the biblical qualifications (Num. 11:16-17; Acts 6:1-6; 13:1-3; 14:23; 1 Tim 3:1-12; Titus 1:59). Several such endorsements are shown to involve the laying on of hands.
English versions of the
Scriptures use the word ordain to translate many different Greek and Hebrew words having the basic idea
of select or appoint that describe the placement of these persons in their respective offices. Over the
course of Christian history the term ordination has acquired meanings beyond what these words originally implied. Against such a backdrop, Seventh-day Adventists understand ordination, in a biblical sense,
as the action of the Church in publicly recognizing those whom the Lord has called and equipped for local and global Church ministry.
Aside from the unique role of the apostles, the New Testament identifies the following categories
of ordained leaders: the elder/supervising elder (Acts 14:23; Acts 20:17, 28; 1 Tim 3:2-7; 4:14; 2 Tim
4:1-5; 1 Pet 5:1) and the deacon (Phil 1:1; 1 Tim 3:8-10). While most elders and deacons ministered in
local settings, some elders were itinerant and supervised greater territory with multiple congregations,
which may reflect the ministry of individuals such as Timothy and Titus (1 Tim 1:3-4; Titus 1:5).
In the act of ordination, the Church confers representative authority upon individuals for the specific work of ministry to which they are appointed (Acts 6:1-3; 13:1-3; 1 Tim 5:17; Titus 2:15). These
may include representing the Church; proclaiming the gospel; administering the Lords Supper and baptism; planting and organizing churches; guiding and nurturing members; opposing false teachings; and
providing general service to the congregation (cf. Acts 6:3; 20:28-29; 1 Tim 3:2, 4-5; 2 Tim 1:13-14; 2:2;
4:5; Titus 1:5, 9). While ordination contributes to Church order, it neither conveys special qualities to the
persons ordained nor introduces a kingly hierarchy within the faith community. The biblical examples of
ordination include the giving of a charge, the laying on of hands, fasting and prayer, and committing
those set apart to the grace of God (Deut. 3:28; Acts 6:6; 14:26; 15:40).
Ordained individuals dedicate their talents to the Lord and to His Church for a lifetime of service.
The foundational model of ordination is Jesus appointing the twelve apostles (Matt 10:1-4; Mark 3:1319; Luke 6:12-16), and the ultimate model of Christian ministry is the life and work of our Lord, who
came not to be served but to serve (Mark 10:45; Luke 22:25-27; John 13:1-17).
16
Appendix
C
HUMAN
RELATIONS
Seventh-day
Adventists
deplore
and
seek
to
combat
all
forms
of
discrimination
based
on
race,
tribe,
nation-
ality,
color,
or
gender.
We
believe
that
every
person
was
created
in
the
image
of
God,
who
made
all
nations
of
one
blood
(Acts
17:26).
We
endeavor
to
carry
on
the
reconciling
ministry
of
Jesus
Christ,
who
died
for
the
whole
world
so
that
in
Him
"there
is
neither
Jew
nor
Greek"
(Gal.
3:28).
Any
form
of
racism
eats
the
heart
out
of
the
Christian
gospel.
One
of
the
most
troubling
aspects
of
our
times
is
the
manifestation
of
racism
and
tribalism
in
many
societies,
sometimes
with
violence,
always
with
the
denigration
of
men
and
women.
As
a
worldwide
body
in
more
than
200
nations,
Seventh-day
Adventists
seek
to
manifest
acceptance,
love,
and
respect
toward
all,
and
to
spread
this
healing
message
throughout
society.
The
equality
of
all
people
is
one
of
the
tenets
of
our
church.
Our
Fundamental
Belief
No.
13
states:
"In
Christ
we
are
a
new
creation;
distinctions
of
race,
culture,
learning
and
nationality,
and
differences
between
high
and
low,
rich
and
poor,
male
and
female,
must
not
be
divisive
among
us.
We
are
all
equal
in
Christ,
who
by
one
Spirit
has
bonded
us
into
one
fellowship
with
Him,
and
with
one
another;
we
are
to
serve
and
be
served
without
partiality
or
reservation."
This
statement
was
approved
and
voted
by
the
General
Conference
of
Seventh-day
Adventists
Administrative
Committee
(ADCOM)
and
was
released
by
the
Office
of
the
President,
Robert
S.
Folkenberg,
at
the
General
Conference
session
in
Utrecht,
the
Netherlands,
June
29-July
8,
1995.
Official Statements of the Seventh-day Adventist Church, Human Relations,
http://www.adventist.org/information/official-statements/statements/article/go/0/human-relations/ (accessed
July 17, 2014).
17
WOMENS
ISSUES
Seventh-day
Adventists
believe
that
all
people,
male
and
female,
are
created
equal,
in
the
image
of
a
loving
God.
We
believe
that
both
men
and
women
are
called
to
fill
a
significant
role
in
accomplishing
the
primary
mission
of
the
Adventist
Church:
working
together
for
the
benefit
of
humanity.
Yet
we
are
painfully
aware
that
throughout
the
world,
in
developing
and
developed
nations,
adverse
societal
conditions
often
inhibit
women
from
fulfilling
their
God-given
potential.
The
Seventh-day
Adventist
Church
has
identified
several
major
problems,
well-documented
by
research,
that
often
keep
women
from
making
valuable
contributions
to
society.
Stress,
the
environment,
and
increased
demands
have
placed
women
at
greater
risk
for
health
problems.
Poverty
and
heavy
workloads
not
only
de-
prive
women
of
their
ability
to
enjoy
life,
but
also
impair
their
physical
and
spiritual
well-being.
Family
vio-
lence
takes
a
heavy
toll
on
its
victims.
Women
are
entitled
to
the
God-given
privileges
and
opportunities
intended
for
every
human
being--the
right
to
literacy,
to
education,
to
adequate
health
care,
to
decision
making,
and
to
freedom
from
mental,
physical,
or
sexual
abuse.
We
also
maintain
that
women
should
play
an
increased
role
in
the
leadership
and
decision-
making
bodies
of
both
church
and
society.
Ultimately,
we
believe
that
the
church
will
fulfill
its
mission
only
when
women
are
empowered
to
achieve
their
full
potential.
This
statement
was
approved
and
voted
by
the
General
Conference
of
Seventh-day
Adventists
Administrative
Committee
(ADCOM)
and
was
released
by
the
Office
of
the
President,
Robert
S.
Folkenberg,
at
the
General
Conference
session
in
Utrecht,
the
Netherlands,
June
29-July
8,
1995.
Official Statements of the Seventh-day Adventist Church, Womens Issues,
http://www.adventist.org/information/official-statements/statements/article/go/0/womens-issues/ (accessed
July 17, 2014).
18
Appendix
D
VALUES
Seventh-day
Adventist
values
are
rooted
in
the
revelation
of
God
provided
through
the
Bible
and
the
life
of
Jesus
Christ.
Our
sense
of
identity
and
calling
grows
from
an
understanding
of
Bible
prophecies,
especially
those
concerning
the
time
immediately
preceding
the
return
of
Jesus.
Consequently
all
of
life
becomes
a
growing
experience
and
demonstration
of
involvement
with
God
and
His
kingdom.
Our
sense
of
mission
is
driven
by
the
realization
that
every
person,
regardless
of
circumstances,
is
of
infinite
value
to
God
and
thus
deserving
of
respect
and
dignity.
Through
God's
grace
every
person
is
gifted
for
and
needed
in
the
diverse
activities
of
the
church
family.
Our
respect
for
diversity,
individuality
and
freedom
is
balanced
by
regard
for
community.
We
are
one--a
worldwide
family
of
faith
engaged
in
representing
the
reign
of
God
in
our
world
through
ethical
conduct,
mutual
regard,
and
loving
service.
Our
faithfulness
to
God
involves
commitment
to
and
support
of
His
body,
the
church.
____________________
This
statement
was
approved
and
voted
by
the
General
Conference
of
Seventh-day
Adventists
Executive
Committee
at
the
Annual
Council
in
Silver
Spring,
Maryland,
October
10,
2004.
Official Statements of the Seventh-day Adventist Church, Values,
http://www.adventist.org/information/official-statements/statements/article/go/0/values/ (accessed July 17,
2014).
19
20