DeRose 1

Angela DeRose
Cosmin Ritivoiu
English Composition
8 May 2014
Uniting the Two Poles of Womens Ordination
Womens ordination. Just mentioning the topic raises many
individuals blood pressures. Heated debates, lengthy meetings,
in-depth study, and earnest prayer have been the result as the
Seventh-day Adventist church has sought to come to an agreement
on this controversial issue. Many Adventists believe a woman
should not be set apart to a place of ministry where she would
be above men such as a pastor. However, other Adventists
disagree and believe that women should be set apart as pastors
and leaders in the Adventist church. The key to unity lies in
uniting the two poles of truth regarding womens ordination.
Dr. Leroy Moore, in his book Questions on Doctrine
Revisited explains how truth by its very nature has two sides or
two poles. Furthermore, each pole must be in balance with the
other in order to have the whole truth (Moore 26-27). Since all
truth has two poles, the issue of womens ordination must also
have two poles which must be in balance to have the whole truth.
DeRose 2

Each poles view must be examined and the poles united to arrive
at the whole truth.
The pro-womens ordination pole believes that God-fearing
Seventh-day Adventist women should be ordained to positions of
leadership in the Adventist church. They believe they have much
evidence on their side. They gather support from issues such as
the principle of time and place and from Biblical examples such
as Deborah.
The principle of time and place is relevant. 1 Selected
Messages says,
Regarding the testimonies, nothing is ignored; nothing is
cast aside; but time and place must be considered. Nothing
must be done untimely. Some matters must be withheld
because some persons would make an improper use of the
light given. Every jot and tittle is essential and must
appear at an opportune time (White, 1 Selected Messages
57).
When viewing inspiration, one should consider the time and
place. For instance, Ellen White wrote:
Let those who profess to be followers of the meek and lowly
Jesus, dispose of some of their idols, such as bicycles,
DeRose 3

and various other things. Then there will be no need of
robbing the treasury of God for church expenses. Christ for
our sakes became poor, that we through his poverty might be
rich. But the professed followers of Christ do not follow
his example (PH087 7).
When she wrote this message in 1897 bicycles were expensive and
dangerous. Far from being practical, they were merely a rich
mans toy. However, today, more than 115 years later, bicycles
are economical and practical. They offer great benefits,
especially in foreign countries. Clearly, bicycles are not wrong
today. Thus, when reading Mrs. Whites counsel one should
clearly take into consideration time and place. This principle
applies throughout scripture.
Some womens ordination proponents who invoke the principle
of time and place argue that women didnt have leadership roles
in the early church because of their low social standing in
ancient culture. Thus, this shouldnt keep individuals from
ordaining women today in our Western culture where woman have
rights and privileges like those of men.
Besides the principle of time and place, those in favor of
womens ordination point to the biblical example of Deborah.
Judges 4:4-5 says And Deborah, a prophetess, the wife of
DeRose 4

Lapidoth, she judged Israel at that time. And she dwelt under
the palm tree of Deborah between Ramah and Bethel in mount
Ephraim: and the children of Israel came up to her for judgment
(The Holy Bible, KJV). Deborah was a prophet and judge. She was
a leader of Gods people. Thus, no one can accurately say that
God only calls men to positions of authority. Deborah definitely
had a position of authority over men.
In addition to the biblical example of Deborah, advocates
of womens ordination often highlight certain statements by
Sister White. For instance in Pastoral Ministry she wrote:
Piety and devotion are what count.--It is not always men
who are best adapted to the successful management of a
church. If faithful women have more deep piety and true
devotion than men, they could indeed by their prayers and
their labors do more than men who are unconsecrated in
heart and in life (Pastoral Ministry 36).
Women can be better adapted to manage a church than men in some
circumstances. Those who are pro-womens ordination also point
to Adventist Home where Ellen White says,
You think too much of your opinion; you have taken extreme
positions, and have not been willing that your wife's
judgment should have the weight it should in your family.
DeRose 5

You have not encouraged respect for your wife yourself nor
educated your children to respect her judgment. You have
not made her your equal, but have rather taken the reins of
government and control into your own hands and held them
with a firm grasp. You have not an affectionate,
sympathetic disposition. These traits of character you need
to cultivate if you want to be an overcomer and if you want
the blessing of God in your family (Adventist Home 227).
Here Ellen White condemns the husband for taking the reins of
government into his own hands. Furthermore, Daughters of God
contains a quote which says,
All who desire an opportunity for true ministry, and who
will give themselves unreservedly to God, will find in the
canvassing work opportunities to speak upon many things
pertaining to the future, immortal life. The experience
thus gained will be of the greatest value to those who are
fitting themselves for the ministry. It is the
accompaniment of the Holy Spirit of God that prepares
workers, both men and women, to become pastors to the flock
of God (Daughters of God 251).
DeRose 6

In this statement Ellen White speaks of men and women becoming
pastors. On the next page in Daughters of God the following
quote is found:
The Lord calls upon those connected with our sanitariums,
publishing houses, and schools to teach the youth to do
evangelistic work. Our time and energy must not be so
largely employed in establishing sanitariums, food stores,
and restaurants that other lines of work will be neglected.
Young men and young women who should be engaged in the
ministry, in Bible work, and in the canvassing work should
not be bound down to mechanical employment.
The youth should be encouraged to attend our training
schools for Christian workers, which should become more and
more like the schools of the prophets. These institutions
have been established by the Lord, and if they are
conducted in harmony with His purpose, the youth sent to
them will quickly be prepared to engage in various lines of
missionary work. Some will be trained to enter the field as
missionary nurses, some as canvassers, and some as gospel
ministers (Daughters of God 252).
Women are mentioned here filling roles not only as missionary
nurses and canvassers but also as gospel ministers. Thus, these
DeRose 7

quotes support the idea that women today have a place in
leadership; God has designed that they, too, share in the
governance of the church.
Finally, those in favor of womens ordination dont see the
concept of male headship barring the ordination of women as
pastors. The North American Division Theology of Ordination
Study Committee (NAD TOSC) reported on some of the pro-
ordination views on headship: some believe that biblical
headship does not apply to church leadership roles but is
limited in application to the husbands role as servant-leader
in the home or others contend that headship is not even a
biblical concept, but rather a relatively modern term (NAD TOSC
8). In either case, they dont view male headship as a reason
not to ordain women.
While the above arguments point to the pro-side, there are
also arguments on the anti-womens ordination side. In the
Minority Report those who are opposed to women being ordained
believe that all scripture is relevant to all time and place
(Reynolds and Wahlen 195-7). They also use the argument of
roles. They discuss how individuals can have different roles but
still be equal. For instance, they point to the Godhead.
Although Christ and the Father are one, Jesus often stepped down
and took a lesser role. This was more powerfully manifested in
DeRose 8

His condescension of coming to earth and dying for us. Yet, in
no way did this condescension lessen His equality with God. In
John 8:29 Christ describes what He has always done from eternity
past. He says And he that sent me is with me: the Father hath
not left me alone; for I do always those things that please
him. Christ has always been stepping down to do the Fathers
will. He has taken a different role than the Father yet He is
still equal with Him.
In addition to focusing on the roles found in the Godhead,
those opposing womens ordination focus on the roles found in
the Genesis account. Adam and Eve were created equal yet with
distinct roles. Reynolds and Wahlen spend considerable time on
this issue. They explain how Adam was created first, he named
the animals and even Eve. Thus, he showed his role as leader.
Eve was created to be a help meet to Adam. Her role was that of
a helper, not the leader of the home. In Genesis 3 Eve listens
to the serpent who speaks to her as the leader of the family and
she is deceived. She took a leadership role and fell.
Furthermore, Reynolds and Walhen related that when God
comes to address the guilty pair, he addresses Adam first not
Eve. They argue this shows Adams leadership role and his
responsibility towards God. The Lord addresses Adams problem as
listening to the voice of his wife and eating of the tree. Adam
DeRose 9

listened to his wife. The roles of leadership in the family had
been reversed. Yet, God again reveals his original design of
male headship by saying to Eve thy desire shall be to thy
husband, and he shall rule over thee (Genesis 3:16).
Reynolds and Wahlen also discussed how women in Old
Testament leadership positions were typically wickedwith the
notable exception of Deborah. Jezebel and Athaliah, wicked
queens, used their leadership to promote idolatry. Their wicked
leadership was definitely not of God. It was Gods design that
men, not women, have the role as leader of the family and
church.
In the case of Deborah, they emphasized how Barak was the
one called by the Lord to deliver Israel and that Deborah aided
him in gaining the victory. They believe Deborahs role was an
exception. Furthermore, Deborah did not do all the duties of a
judge but acted more as a prophetess.
Beyond Old Testament examples Reynolds and Wahlen
referenced 1 Timothy 3 where being the husband of one wife is a
qualification for elders. The elder needed to be a man who
lovingly exercised headship in his family so that he could
manage the church in a wise and Christ-like way.
DeRose 10

Although Reynolds and Wahlen believe that women have a
place in Gods work in the church, they made the point that it
was not in an authoritative teaching role such as an elder or
pastor (1 Tim. 2:12). Women are to submit to male headship in
the churchand this transcends culture. In heaven the angels
submit to the leadership of Christ and Christ submits to His
Father. The creation of the world also testifies to male
headship transcending time and place. Adam was created first,
signaling him to be the leader of the human family. Thus, they
conclude that ordination to the ministry is only given to men
because men are to be the leaders and shepherds of the church
and the home (Reynolds and Wahlen 197-208).
Hence, both sides in the controversy claim to have
scriptural support for their positions. They both are adamant
that they are correct. However, according to Dr. Moore and the
two poles of truth theory, both sides have truths that need to
be combined in order to arrive at the whole truth.
The following is an example of one way the two poles might
be reconciled. There is biblical evidence pointing to Gods
original plan of male headship but the Bible also gives the
unique example of Deborah having some leadership capacity.
This opens the door for one to conclude that Gods first choice
may be a man but He can use a woman if the men arent faithful.
DeRose 11

Secondly, when considering the Spirit of Prophecy, Ellen
White gives some statements that seem to suggest that women can
have a leadership role in the church. She even goes so far as to
say It is the accompaniment of the Holy Spirit of God that
prepares workers, both men and women, to become pastors to the
flock of God (Daughters of God 251). She refers to women as
pastors. Thus, it seems there must be some place for women in
leadership in Gods church.
Finally, when considering the issues, the principle of time
and place is relevant. Todays Western culture accepts women in
leadership roles. It gives women equal rights with men. Thus,
this culture where women are looked on with favor to work in
leadership is far different than that of ancient Bible times.
Yet, a different culture doesnt necessarily mean that Gods
original plan has changed. However, one must carefully consider
the issues and how time and place fit into the situation.
The issue of ordaining women to ministry is complicated
when everyone holds to their position. However, the complex
problem will be eased when both sides are willing to humbly work
together to unite both sides of truth. Gods Word leads one to
believe Gods ideal was male leadership but it also leaves room
for exceptions. When men are unfaithful to their call, God can
use women or even stones to perform unmet duties. God can work
through anyone who is willing to be used by Him.
DeRose 12

Ellen White is a perfect example of how God can use woman
in a leadership role when men arent faithful. God first called
William Foy and then Hazen Foss to prophetic ministry but
neither was faithful. Because of their unfaithfulness, God
selected a woman. He picked Ellen White to be a prophet and a
leader of His church. God chose a sickly girl to proclaim his
end-time truth to the world. Hence, if men dont answer Gods
call, He can and will use women to fill ministerial roles.
In conclusion, while Gods original choice for pastors
seems to be men, when the men are unfaithful or unavailable, God
may work through women and even children. God has used children
to preach the gospel in the past and He is not beyond using
young women today in His work when they are needed.
Women may not be called to be ordained pastors every day
for God has given them an even more important work in the home
as mothers. However, when men dont fill the positions of
leadership needed by the church, God will work through women to
guide and lead His church. Just as God used Deborah, Ellen
White, and many other women, He is capable of using women as
leaders in His church today.




DeRose 13

Works Cited
Moore, A. Leroy. Questions on Doctrine Revisited!. Ithaca: AB
Publishing, 2005. Print.
North American Division Theology of Ordination Study Committee.
Theology of Ordination Study Committee Report. (2013).
The Holy Bible. The Ellen G. White Estate Inc., 2008. CD-Rom.
King James Vers.
White, Ellen G. Adventist Home (1952):227.CD-Rom.
---. Daughters of God (1998): 248-55.CD-Rom.
---. 1 Selected Messages (1958):57.CD-Rom.
---. Pastoral Ministry (1995):36.CD-Rom.
---. Pamphlet 087 (1897):7.CD-Rom.