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Independent Evangelical-Lutheran Church (SELK)
Church leaders and the committee of superintendents
The fundamental arguments to the question of ordaining women into church office
As have been expressed by the Independent Evangelical-Lutheran Church (SELK) thus far
2000
To all pastors of the Independent Evangelical-Lutheran Church
To all congregations of the Independent Evangelical-Lutheran Church
Nov. 14, 2000
Honorable Ladies and Gentlemen,
Dear Brothers and Sisters,
The committee of superintendents and church leaders present this enclosed paper, which was written because of a decision made by the 9th church synod meeting (405.01), with the arguments for and against ordaining women into church office in order to help advise the congregations, church assemblies, and church councils of the Independent Evangelical-Lutheran Church (SELK). The results of any deliberation should be turned in to the main office by May 10, 2001 at the latest for discussion at the general pastors' convention.
May a spirit of peace and patience guide the discussions in our Church.
Kindest Blessings
Sincerely,
Dr. Diethardt Roth, Bishop
Church leaders and the committee of superintendents of the Independent Evangelical-Lutheran Church (SELK)
The fundamental arguments to the question of
Ordaining women into church office
as have been expressed by the Independent Evangelical-Lutheran Church (SELK) thus far
To the question of ordaining women into church office the SELK Constitution says in article 7
Paragraph 1: (The office of preaching the Word and administering the Sacraments was endowed by Christ and can only be practiced by one who is called and ordained.)
Paragraph 2: This office can only be transferred to men.
Article 7, paragraphs 1 and 2 of the constitution have not been changed and are valid today as was last established by a resolution from the 9th SELK church synod meeting (June 8-13, 1999 in Farven, Germany). Article 7, paragraphs 1 and 2 correspond with a similar resolution made at the 8th General Pastors' Convention of the SELK (June 2-6, 1997 in Uelzen, Germany).
To further explain the decision made at the church synod meeting in 1999, the church leaders and committee of superintendents of the SELK present the congregations, church assemblies, and church councils of the SELK with this paper. It summarizes the arguments that have been expressed during the last several years in the SELK, which have created opposing views over the question of ordaining women into church office.
The arguments of those opposed to ordaining women into church office can be summarized under the following headings:
1.1. The following point will be made in order to argue against the introduction of ordaining women into church office. Christ himself, even though he broke through the otherwise prevailing customs in his time regarding women and their placement, and even though he had male and female disciples, chose only twelve men as his closest circle of apostles. He entrusted them with preserving and passing on his teachings and his sacraments (Mk 3:13-19 including cross-references; see also the administration of holy communion given by Christ to the disciples: Lk 22:7-20 including cross-references, as well, the so-called "great commission" to baptize and teach all nations, which was given before eleven of the disciples in Mt 28:16-20).) 1.
Mark 3:13-19,
"Jesus went up on a mountainside and called to him those he wanted, and they came to him. He appointed twelve – designating them apostles – that they might be with him and that he might send them out to preach and to have authority to drive out demons." – Then the names of the twelve apostles follow.
Luke 22:7-20,
"...This is my body given for you; do this in remembrance of me..."
Matthew 28:16-20,
"...All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing...and teaching them to obey..."
1.2. In light of the previous observation, the following point will be made in order to argue against the introduction of ordaining women into church office. The Apostle Paul, in the "classic references" against women as priests: 1 Co 14:34 and 1 Ti 2:122, excludes women from fully participating in worship services, which is a powerful, instructional time in which God speaks and teaches. It is especially clear in 1 Timothy (2:11-15)3, especially because it talks of the importance of practicing authority and of teaching.4 The same is true for any type of worship assembly. The term "laleo" used by Paul in 1 Co 14:33b-38 is often used in the New Testament as a "synonym meaning the most influential form of teaching"5. Up to this point, the authoritative and apostolic commands have been made with reference to ecumenical practice (1 Co 14:33b), the Law (14:34) and the Lord's command (14:37). The commands have not been made as a matter of "style," 6 as can be said in some cases (see for example 1 Co 11:13-16). "From the beginning on, the ordering commands of the Lord have been given in the Gospel."7 In summary it can be concluded that: there is evidence in the New Testament of women being present in worship services and taking part in the congregation. However, there is no testimony made to us of "women as Ôshepherds', 'teachers', 'bishops' or 'elders'"8.
1 Corinthians 11:5,
"And every woman who prays or prophesies..."
1 Corinthians 14:33b-38,
"As in all the congregations of the saints, women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church. Did the word of God originate with you? Or are you the only people it has reached? If anybody thinks he is a prophet or spiritually gifted, let him acknowledge that what I am writing to you is the Lord's command. If he ignores this, he himself will be ignored."
Because these verses deal with congregations gathering for worship, 14:26 is also relevant, "...When you come together, everyone has a hymn or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church."
1 Timothy 2:11-15,
"A woman should learn in quietness and full submission. I do not permit a woman to teach or to have authority over a man; she must be silent. For Adam was formed first, then Eve. And Adam was not the one deceived; it was the woman who was deceived and became a sinner. But women will be saved through childbearing – if they continue in faith, love and holiness with propriety."
Because these verses deal with the equal gathering of men and women for worship, 2:8-9 is also relevant, "I want men everywhere to lift up holy hands in prayer, without anger or disputing. I also want women to dress modestly..."
1 Corinthians 11:13-16,
"Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him, but that if a woman has long hair, it is her glory? For long hair is given to her as a covering. If anyone wants to be contentious about this, we have no other practice – nor do the churches of God."
1.3. The following point will be made in order to argue against the introduction of ordaining women into church office. According to Christ's will apostolic preaching should go on indefinitely, and that the church office of the apostle, which is understood as the service of passing on the apostolic pastoral service and of shepherding the congregation, should be passed onto male shoulders under (or through the means of) prayer and by laying hands upon him (Acts 14:23; 20:17-21, 27; Tit 1:5) 9 Therefore, women were not called. This office cannot be derived from10 or be cancelled out 11 by the general priesthood of believers (1 Pe 2:9), but it represents the Lord, who is speaking to his congregations (Lk 10:16) 12. Due to the origin and nature, the office of the Word and sacrament is apostolic. It was neither invented by the Church, nor was it set up in order to adjust to the Church's particular social and cultural context."13 Correspondingly, Luther understands that "real people"– and not just replaceable beings with arbitrary functions and certain talents – are entrusted with the pastoral office and are equipped with the godly authority of the pastoral office. The pastoral office is an ever-enduring institution from Christ founded by the Lord himself, to which the Church of all time is bound14. "The person, who carries the office is a follower of the apostles or student of the apostles, and cares for the identity and continuity of the Church throughout the centuries. (This applies to handing over the teachings from one generation to the next)."15
"Even today the office of preaching the Word and administering the sacraments remains as it was and still is in relationship to Christ, its founder:
Acts 14:23,
"Paul and Barnabas appointed elders for them in each church..."
Acts 20:17-21, 27-28,
"From Miletus, Paul sent to Ephesus for the elders of the church. When they arrived, he said to them: "You know how I lived the whole time I was with you, from the first day I came into the province of Asia. I served the Lord with great humility...I have not hesitated to preach anything that would be helpful to you but have taught you publicly and from house to house.....for I have not hesitated to proclaim to you the whole will of God. Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers."
Titus 1:5,
"The reason I left you in Create was that you might straighten out what was left unfinished and appoint elders in every town, as I directed you."
1 Peter 2:9-10,
"But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy (Hosea 2:25)."
Luke 10:16,
"He who listens to you listens to me; he who rejects you rejects me; but he who rejects me rejects him who sent me."
1.4. The following point will be made in order to argue against the introduction of ordaining women into church office. The New Testament does not only mention Christ serving as a shepherd, but it also speaks about the bishops or elders of the congregations, who were considered to be the subordinate pastorate. Together they were the arch shepherds of Christ and were appointed by Christ himself, that is, the Holy Spirit (1 Pe 5:1-4; Jn 21:15; Ac 20:28) 17. There is, therefore, a connection between this question of ordaining women and the picture of God (God as father or mother!) 18. "The picture of Christ as the shepherd and bishop of our souls (1 Pe 2:25) pales if shepherds, who are commissioned by Him and called as His ambassadors (2 Co 5:20) do not speak and deal in His name."19
1 Peter 5:1-4,
"To the elders among you, I appeal as a fellow elder, a witness of Christ's sufferings and one who also will share in the glory to be revealed: Be shepherds of God's flock that is under your care, serving as overseers – not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; not lording it over those entrusted to you, but being examples to the flock. And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away."
John 21:15,
"Jesus said to Simon Peter, ÔFeed my lambs.'" (See also verses 16 and 17)
Acts 20:28: see above
1 Peter 2:25,
"For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of you souls."
2 Corinthians 5:20,
"We are therefore Christ's ambassadors, as though God were making his appeal through us. We implore you on Christ's behalf: Be reconciled to God."
1.5. The following point will be made in order to argue against the introduction of ordaining women into church office. The New Testament describes men and women as being fundamentally equal in terms of the orders of salvation (baptism, faith, access to God; Gal 3:26-28). 20 At the same time, different gifts and tasks have been assigned specifically and equally to men and women. This reciprocal classification of men and women can be compared to the relationship between God and Christ and to the relationship between Christ Himself and His Church ("head"; "descending order"; 1 Co 11:3; Eph 5:21-33; Col 3:18; 1 Ti 2:11; Tit 2:4-5; 1 Pe 3:1-7).21 This connection between a) the classification of men and women and the teachings of God and b) Christ (teaching of the trinity, Christology) and the teachings of the Church (ecclesiology) is evident within the numerous places mentioned in the New Testament. This classification of men and women should not be seen as the result of original sin, but it is of God's will.22 Therefore, the "order of salvation" does not annul; rather, it is sanctified through the "order of creation."23 Men and women have been made free to undertake the deeds and services that God commenced.24 The specific assignments of men and women should be practiced in mutual love and equal subordination to God.25 This means that both sides are to act responsibly in their "roles" as men and women as God commands. This does not deal with suppression of one side or another. To do so would be failure.26 Even "being quiet," which Paul demanded in Acts is not an expression of suppression but of the "follower-presence" of women and included the un-taught men as well. It had to do with the readiness to receive and ability to learn, to listen respectfully and accept orders (see also Ac 11:18; 21:14; 22:2; 1 Th 4:11; 2 Th 3:12; 1 Ti 2:2)." 27
Galatians 3:26-28,
"You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus."
1 Corinthians 11:3,
"Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God."
Ephesians 5:21-33,
"Submit to one another out of reverence for Christ. Wives, submit to your husbands as to the Lord. For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior. Now as the church submits to Christ, so also wives should submit to their husbands in everything. Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself. After all, no one ever hated his own body, but he feeds and cares for it, just as Christ does the church – for we are members of his body. For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh. This is a profound mystery – but I am talking about Christ and the church. However, each one of you also must love his wife as he loves himself and the wife must respect her husband."
Colossians 3:18-19,
"Wives, submit to your husbands, as is fitting in the Lord. Husbands, love you wives and do not be harsh with them."
1 Timothy 2:11: see above
Titus 2:4-5,
"then they can train the younger women to love their husbands and children, to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God."
1 Peter 3:1-7,
"Wives in the same way be submissive to your husbands so that, if any of them do not believe the word they may be won over without words by the behavior of their wives, when they see the purity and reverence of your lives.... Husbands, in the same way be considerate as you live with your wives, and treat them with respect as the weaker partner and as heirs with you of the gracious gift of life, so that nothing will hinder your prayers.
Acts 11:18,
"When they heard this, they had no further objections and praised God saying..."
Acts 22:2,
"When they heard him speak to them in Aramaic, they became very quiet..."
1 Thessalonians 4:11,
"Make it your ambition to lead a quiet life, to mind your own business..."
2 Thessalonians 3:12,
"Such people we command and urge in the Lord Jesus Christ to settle down and earn the bread they eat."
1 Timothy 2:2,
"...that we may live peaceful and quiet lives in all godliness and holiness."
1.6. Those who oppose ordaining women into church office, see the significance of several these observations differently. Even if most but not all observations are seen as excluding women from being ordained, it doesn't mean that there is any freedom to ordain women into church office because according to the essentials of interpreting the Scriptures the observations when viewed in whole do not support it.
Taken on its own this reference made to tradition does not have enough weight. The explicit, apostolic rules given in the New Testament though, which exclude women from giving sermons or preaching God's Word during worship services, have been clearly established. This explains the early-Christian practice: there have been no female apostles or bishops. Even so, there are considerable differences between the churches that refuse to ordain women in understanding the roles of the church office (for example, the Roman-Catholic Church; the Orthodox churches; Lutheran churches, Protestant "free-churches")28. There is an agreement that exists despite the differences, that is, that through the years, apostolic instructions regarding the pastoral office of the church have remained constant. 29 It has also been stated in the Lutheran Church order of worship for ordaining pastors. Sectarian groups have existed with this same condition for over 1900 years. 30 There is an overall agreement: the biblical evidence can be so clearly understood to mean that the office is reserved for men. Even today, the majority of Christians worldwide belong to churches that refuse to ordain women; 31 in some churches they repealed the decision. The SELK, a church that does not ordain women, is ecumenically isolated compared to the German state churches and similar protestant churches. However, the partnership with its sister churches would be in danger if ordaining women were to be introduced.32
Despite all of the biblical evidence that deals with questions of the church office and with the roles of men and women, and despite the comprehensive consensus to refuse the ordination of women as has been the practice throughout almost the entire church history, that is, considering the context of time and place, the Church must examine its own practices. 33 This means that the Church must clearly and justifiably explain why it refuses to reverse its position. 34
The instructions in the New Testament, which assign men to the church office, work to bind the churches together (see the remarks under the first point). They should not simply be seen as an expression of an outdated societal order. Instead, they have the authority even in a society, which is influenced by the equal coexistence and authority of men and women.35 That the Church holds fast to the biblical classifications and tasks given to men and women is not a conservative preoccupation. Instead, it proves to be a direct expression of a biblically founded, alternate society36, a holy "alternative" 37 in the face of society's consensus on the subject.
Under the term adiaphoron, one understands in terms of theology a so-called "cross". What is meant, are the things, which God neither permits nor forbids and, which the Church may regulate as it sees fit. If the rule that only men can be ordained is based on the Holy Scriptures (as was mentioned in the first point) then ordaining women cannot be seen as an adiaphoron or "cross." The Church does not have the freedom, to deviate from the order given in the New Testament.38
This is why the discussion has become a conflict, which could divide the Church.39 It is evident especially in churches that have begun ordaining women. As soon as a church decides that refusing to ordain women is a false teaching, the members who are opposed to ordaining women are faced with the consequences- sometimes to the point of being threatened to leave the church.40
Finally, with the introduction of ordaining women the assurance of salvation is quite possibly at risk. What is missing is the final certainty whether the actions of the office such as administering communion and granting of forgiveness of sins are "valid and effective if administered by an ordained woman." 41
The arguments of those, who do not completely rule out the ordination of women into church office, or those, who support it, can be summarized under the following points. (There is a difference between the two, which must be made because there are those, who are either for or against ordaining women, and then there are those, who are not opposed to ordaining women.)
1.1. The classic biblical references (especially 1 Co 14:34; 1 Ti 2:11-15) that are used against ordaining women, do not say anything about this specific circumstance: "The ordination of women into church office."
Based on the evidence it can be assumed that no "direct instructions for or against ordaining women" can be found in the New Testament.42 The references that are mainly used speak more about an uncalled-for objection or an uneducated interruption from the congregation during a worship service than they do about defining the educational function of the leader of the congregation.43 Relate this to the similar instructions, which were given to married women referring to their behavior during worship services. Valid at a certain time, these instructions are no longer relevant to today's understanding of the functions of the Church. In any case, neither 1 Co 14 nor 1 Ti 2 deals with becoming employed by an "office" at all.44 This view of both "classic references" is supported largely by the exegetic traditions at the time of the reformation.45
Additionally, it cannot be clarified in terms of the ancient text, if the apostles' instructions dealt with women in general or only with married women.46 References to the general practice of the Church (1 Co 14:33b), the Law (1 Co 14:34) i.e. the Lord's command (1 Co 14:37) don't apply to the restriction for women to speak, but to the practice of prophecy and to maintaining order in the congregation 47.
On the other hand, there are indications in 1 Co 11:2-16 that women were granted the gift of prophecy through grace, and practiced it publicly. If Paul meant to restrict a woman from ever speaking during worship, then the prophecy of women has to be included as well.48
1 Corinthians 14:33b-38,
"As in all the congregations of the saints, women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church. Did the word of God originate with you? Or are you the only people it has reached? If anybody thinks he is a prophet or spiritually gifted, let him acknowledge that what I am writing to you is the Lord's command. If he ignores this, he himself will be ignored."
1 Timothy 2:11-15,
"A woman should learn in quietness and full submission. I do not permit a woman to teach or to have authority over a man; she must be silent. For Adam was formed first, then Eve. And Adam was not the one deceived; it was the woman who was deceived and became a sinner. But women will be saved through childbearing – if they continue in faith, love and holiness with propriety."
1 Corinthians 11:5,
"And every woman who prays or prophesies..."
1.2. The "classic biblical references" that are used against ordaining women are to be understood as instructions in certain situations of the early Christian congregations, which arose out of the circumstances at that time.
Based on the evidence it can be assumed that the instructions from Paul were regulations for specific situations in his mission-congregations. It was his job to find answers to the regional difficulties especially ones, which could have had a negative influence on the kind of worship service that Christian missionaries were trying to establish.49 Therefore, an important factor to take into consideration is the contemporary context. Take for example the system of rules, which apply to Jewish living, along with the rest of the cultural connections, in which Christian congregations were formed. They presented contemporary and time-related norms, which could not be infringed without harming the outer effectiveness of the Christian witness.50 Such considerations are no longer required because the cultural framework has since faded away.
1.3. The fundamental equality of Christian men and women in the eyes of God has necessary implications for the formation of relationships, services, and offices within a congregation when viewed in light of the new creation.
Based on the evidence it can be assumed that from the perspective of deliverance, that is, through the means of baptism the new reality is that there is no longer man or woman when referring to the Christian community (Gal 3:28). Similarly, the remaining corporeal differences between women and men has no meaning when it comes to the perception of servants and officials in the Christian community.51
The "reigning" of men over women and the "sub-ordination" of women under men is a consequence that came as a result of original sin, which has been lifted by Christ through the new creation. In other words, it was broken up by the mutual subordination of men and women under Christian love. (Eph 5:21).52
Galatians 3:28,
"There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus."
Ephesians 5:21,
"Submit to one another out of reverence for Christ."
1.4. The biblical evidence provides and abundance of duties and tasks in the Christian congregation, which men and women are clearly entitled to take up.
Based on the evidence it can be assumed that the Gospel includes women in the body of Christ just as it does men. They are equally authorized to carry out spiritual tasks in the Christian congregations.53
In the early times of congregations, the participation of women was established and this included being employed, which comes up in the New Testament and normally refers to a character that leads the congregation. 54 (Deaconesses, Ro 16:1; Patronesses, Ro 16:2; Duties such as "leadership", "working", 1 Th 5:12; Ro. 16:6-12; "collaboration", Ro 16:3; Php 4:2f.; "Prophetesses", Ac 21:9; 1 Co 11:5), Even if we ignore the question about the right of women to be ordained into church office, there is still proof of women with prophetical and spiritual gifts.
Romans 16:1,2,
"I commend to you our sister Phoebe, a servant of the church in Cenchrea. I ask you to receive her...for she has been a great help to many people, including me."
1 Thessalonians 5:12,
"Now we ask you, brothers, to respect those who work hard among you, who are over you in the Lord and who admonish you."
Romans 16:6,
"Greet Mary, who worked very hard for you."
Romans 16:12,
"Greet Tryphena and Tryphosa, those women who work hard in the Lord. Greet my dear friend Persis, another woman who has worked very hard in the Lord."
Romans 16:3-4,
"Greet Priscilla and Aquila, my fellow workers in Christ Jesus..."
Philippians 4:2-3,
"I plead with Euodia and I plead with Syntyche to agree with each other in the Lord. Yes, and I ask you, ..., help these women who have contended at my side in the case of the gospel, along with Clement and the rest of my fellow workers..."
Acts 21:9,
"He had four unmarried daughters who prophesied."
1 Corinthians 11:5,
"And every woman who prays or prophesies with her head uncovered..."
2.1. The apostolate is foundationally significant and therefore, historically unique. It is not just a part of the diverse formations of the church office.
Based on the controversial evidence it can be assumed that other than the twelve (renewed) circle of apostles, the term Apostle was only applied to Paul, but there are some isolated cases when colleagues and maybe even a woman (Junia, Ro 16,7) were called apostles55. In any case, the name did not apply anymore after the first generation of Christian missionaries died out. The talk of the office and officials of the Church in the New Testament is unquestionably related to the priesthood in Israel.56
Even so, the office of the church is seen as having been founded in the Gospel. At that time that the apostles were having an effect within the New Testament congregations, there were many new duties and tasks to establish. There was not always a clear line dividing the functions and competences, and therefore they were not always clear.
So at the same time that the apostles were having an effect, there were many duties and tasks within the New Testament congregations, in which the functions and competencies required weren't always divided up against one another and therefore aren't made clear. 57
Gradually the tendency arose for such duties to become the job of appropriate people who were chosen based on rank and talent. Although later, it was based on given criteria and tests. It was soon followed by the introduction of educating leaders to organizing a congregation.58
With this the historical developments of structuring the church office have been given. The main specifications for the occupation are referred to in the New Testament. This works in part to support the point because it includes recognizable contemporary consideration for the socio-cultural conditions.59
This basically means, that certain exemplary reasons from the New Testament, should they even be considered as such, that exclude women from ordination into church office at all, lose their validity due to cultural changes and changes in social conditions, and that they can no longer be applied to this question today.60
Romans 16:7,
"Greet Andronicus and Junias (according to a different version: Junia), my relatives who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was."
2.2. The historical multiformity of the church office has always reacted to the changes in social circumstances.
Based on the evidence it can be assumed that the transformations and developments in the various formations of the different duties and tasks were established in the New Testament, and these changes have continued throughout the history of Christendom. Notice, however, that a direct (or possibly an indirect) historical continuity in shape, form, and competence of the church office is not evident.61
This connection points to the original, overall, loyalty of the leadership of the early Christian congregations, a group of presbyters. Historically it is without question that the monarchial episcopate (the bishopric as the only deciding leading organ) widely had its way.
At the same time, there is an indication of transformation through the centuries about this picture and in addition, of the formation of the church offices (for example: abbots, abbesses) and below the episcopate (presbyters/priests, deacons, at times even deaconesses).62
Similarly, the observation cannot be denied that the tasks of the church offices stem from the will of the Lord— that the whole world confess the gospel, all people be made disciples through confession and baptism and partake in holy communion in remembrance of Him.63 Much more questionable is the linear derivation from the concrete form of the church office to the apostolate.
2.3. The (Lutheran) reformation stresses the description and formation of the office of the church especially the tasks of preaching the Word and administering the sacraments (functions).
Based on the evidence it can be assumed that the conflict is between the Lord's essential commands for His Church (Augsburg Confession, Article 5: "... God instituted the pastoral office..."; Lat: "institutum est ministerium...") and the right of the Church to form the office through which His commands are carried out. (Augsburg Confession, Article 14: "...to preach... but not without being properly called"; Lat: "nisi rite vocatus").
Consequently everything depends on preaching the Gospel and administering the sacraments because these are the means, through which God calls His people to believe and brings them into the area of His mercy; thus creating churches. It is less important who the people are through which God administers these means. 64
This view does not debate the lasting validity of Christ's commission in the Church and for the Church, but it differentiates between His enforcing the institution in the history of Christendom and the appropriate development thereof. 65
This view does not ignore or disregard for that fact the enforcement of this commission, people are needed, who are called by God to face the congregation and thus "represent" Him. From this point of view, the representatives, people who were taken in obligation by Christ, are not determined based on gender. 66
Correspondingly, in the (Lutheran) reformation the rules were laid out so that only men could be called into the evangelical pastoral office. However, this practice was not derived by Luther from the "apostolicity" of the office, but from the desire to maintain order, which developed corresponding to his "social teachings" and not however aimed especially at the office of the church. 67
Based on the remaining evidence it can be assumed that the Lord's statement that binds the Church together, that according to the Gospel the sacraments should be administered, so that the Church grows and develops.
All biblical evidence especially in the New Testament shows neither gender-specific, verifiable criteria for the suitability of the church offices, nor a concrete structure of the church office. Instead the equal value of men and women, Christian brothers and sisters in the eyes of God and within the Christian congregation, which results, there is a wealth of gifts, which all serve to build the body of Christ. They have not been separated according to gender. 68
The historical fact that the Lord only appointed men to be apostles will be recognized in this view not as an ever-lasting norm because it would have to be inalienable for the calling of the office of the church.69 Which is why the criteria, which suggest who should take up the duties of leadership within a Christian congregation, allow much free range when considering each specific condition."70
The question about the right and possibility of ordaining women into church office will be viewed from this standpoint as a question of regulation, for which the Church is responsible. This means that it is determined upon the foundation of evidence from the Holy Scriptures and in the context of circumstances or conditions of this time and place. 71
One can ascertain:
In answer to the question about the possibility of ordaining women into church office the only deciding factor should be if the biblical evidence allows or excludes the ordination of women into church office. The biblical evidence is being judged with contradiction even within the SELK
Some see the ordaining of women into Church Office excluded through biblical evidence; they see enough clear instructions in the statements within the Holy Scriptures that prohibit ordaining women. In addition, they recognize no biblical indication in the relevant instructions of the Holy Scriptures that allow a deviation in view of changes in social circumstances. This obligation to remain true to the instructions of the scriptures means that changes to this point do not appear to be permissible. Others see that ordaining women into church office has not been closed out through biblical evidence; they recognize no clear statements in the Holy Scriptures, which bar the ordination of women. Furthermore, they find no reason in the New Testament criteria, which define the people most fit for spiritual office, to restrict the permission to men. Moreover, they see many gifts from God, which were given to both men and women for use in His service, as gospel. Finally, the responsibility of the Church to live in responsibly in contemporary times lets changes to become possible.
Fundamental unity exists however in that women and men are equal in the context of the order of salvation.
Fundamental unity exists in that the offices in Christianity should be viewed as services, and all are to be used together with the congregation.
The Independent Evangelical-Lutheran Church (SELK) will apply its gift of understanding bravely and responsibly remembering that in the Holy Scripture's Old and New Testaments is the fundamental, decisive and steadfast inspired Word of God. Hopefully this paper will help serve the understanding as it pertains to this topic.
Footnotes, references and original text found on-line under:
www.selk.de/download/fo-pap.pdf
Bible passages are taken from the New International Version (NIV).
Translation: Angela Bredehoeft
angelabredehoeft04@fulbrightweb.org
Magdeburg, Germany- 2005