T
HE GENERAL ASSEMBLY of the Church of God has already decided this issue. Women are to be granted credentials for
ministry; this includes ordained minister, but not ordained bishop. However the issue is not credentials, but ministry. That is the focus of this article.
The Bible does not contain an appen- dix with examples of certificates, applica- tions, examinations, background checks, and forms for designating ranks, or titles like “licensed minister” and “ordained minister.” Ministerial functions in the body of Christ are discussed; examples of ministers and ministries are given. The early Christian community did insist that those who went out to con- duct ministry in Christ’s name have the approval of the Holy Spirit and the body of Christ, in that order. John even directs that some so-called ministers not be bid “God speed” lest the church participate in their doctrinal errors (2 John 9-11). These instructions are addressed to a woman, “the elect lady” (v. 1).
In Romans 16:1, the apostle Paul commended Phoebe as a deacon to the churches at Rome. The Greek word stand- ing behind the word deacon (translated as “servant” in NIV, KJV, and NKJV) is dia- konos, a designation of ministry without gender restriction.
Ordination and Affirmation
The New Testament church indicated ministerial approval in various ways. The seven deacons who were to serve the widows in Jerusalem were chosen by the congregation and approved by the apos- tles by prayer and the laying on of hands (Acts 6:6-7). The prophets and teachers of Antioch laid hands on Barnabas and Saul prior to their leaving on their mis- sion, “being sent forth by the Holy Spirit” (13:4 ASV). After the “Jerusalem Council” convened, the leading ministers sent their message to the churches in the hands of messengers who were approved by that council (15:27-31). When Apollos went from Ephesus to Achaia, the church at Ephesus commended him to the churches in Achaia (18:27). Timothy received his
22 EVANGEL • JULY 2010
MINISTERIAL CREDENTIALS FOR WOMEN IN THE CHURCH OF GOD
by R. Hollis Gause
gift of ministry “by prophecy, with the laying on of the hands of the presbytery” (1 Timothy 4:14). So, the early Chris- tian church did establish a protocol of endorsement.
Common to all of these examples is the primacy of the Holy Spirit and the secondary, responsive action of the church to the Spirit’s act. The church does not ordain; the Holy Spirit does. The responsive action of the church is worshipful (the laying on of hands) and corporate (not individualistic). Ordination is the Holy Spirit’s role, and responsive affirmation is the church’s role.
Ministry Gifts
We must look to Scripture to deter- mine whether there are gender specific restrictions applied to the distribution of ministry gifts. In the birth narratives of John the Baptist and Jesus, women are the core of these stories. In the cases of Eliza- beth (Luke 1:41-45) and Anna the proph-
etess (2:36-38), each is described as being filled with the Spirit and speaking. This is the language of prophetic utterance seen throughout the Old Testament. Mary, sister of Martha and Lazarus, sat at the feet of Jesus (Luke 10:39). This is the rabbi-to-student order, as Paul says that he sat at the feet of Gamaliel (Acts 22:3). This would have been absolutely prohibited by any Jewish rabbi except Jesus, who said, “Mary hath chosen that good part, which shall not be taken away from her” (Luke 10:42).
We are inclined to underestimate the significance of the role of women in wit- nessing to the resurrection of Christ as if they were just telling their story. To the contrary, they were witnesses in the for- mal sense of verifying facts in a dispute. This was no small matter. In that culture women were prohibited from bearing such testimony. However, the story of these women established the fact of the Resurrection and determined the separa-
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