The NAD Women
Pastors Document
A
FULL-SCALE ATTACK ON A CLEAR DIRECTIVE IN SCRIPTURE
This document was approved by the North American Division Year-end
Meeting in October 1997. It was then sent to several committees for
gradual activation; and they have been working on it since then. The
preparers of the document and the committees are controlled by liberals
and feminists. A majority of NAD officers, on all levels, are
pro-feminist.
This document, which is just beginning to be implemented, has such
radical requirements, that, when fully in place, is expected to provide
our North American Division (Canada and the United States) with a larger
proportion of women preachers, pastors, and church officers—than are to
be found in any other denomination in Christendom.
The
North American Division (NAD) has enacted a package containing a couple
dozen, or more, of startling new regulations which constitute a stunning
violation of Scripture. Only
a small segment of this revolt against the clear statements and intent
of God’s Word has so far been implemented; more is to come. Viewing
the complete document and its implications is breathtaking. You will
read it for yourself in this report. Surely, when our leaders forsake
the Bible and Spirit of Prophecy, we are nearing the end of time.
First, we shall
consider the historical background which led up to the writing of this
document. Then we shall
view this graphic insult to the Word of God. Then
we shall view this graphic insult to the Word of God.
— SECTION ONE
—
HISTORICAL
BACKGROUND
In 1968, the
Northern European Division sent a request to the General Conference,
requesting permission for Finland to ordain some women as ministers.
Of course, this
was an unbiblical request, but the matter was submitted to several
committees to consider. Instead of standing solidly for the Bible
pattern, the leaders stalled for time.
In the
meantime, the Potomac Conference (the conference in which our world
headquarters is located) ordained a woman elder. Then Germany announced
that it also wanted to ordain a woman elder.
Church leaders
were faced with a problem. The Bible clearly pointed in one direction,
but it would not be politically wise to shut the door too fast on the
requests. Surely, there seemed to be a way to keep peace in the family.
Besides, were not a number of other Protestant churches moving closer to
the feminist agenda? Should we be too quick to say no? Should we not, to
some extent, keep pace with the current religious fads of our time? With
all these thoughts in mind, delay was considered a better reply than an
absolute no.
In 1973, a
committee met at Camp Mohaven (the Ohio Conference youth camp) to
discuss the whole matter of women in the church.
Papers were
read, discussion groups held, and it was voted to recommend the
ordination of women elders on a restricted, experimental basis.
But why should
we do something on a "restricted, experimental basis,"—when
it is contrary to Scripture?
"The
very beginning of the great apostasy was in seeking to supplement the
authority of God by that of the church. Rome began by enjoining
[requiring] what God had not forbidden, and she ended by forbidding
what He had explicitly enjoined."—Great Controversy,
289-290.
The liberals
claim that the Bible does not say we can not ordain women ministers,
therefore we can. By the same logic, the Bible does not say we can not
smoke cigarettes or sniff cocaine; therefore this is permissible also?
Unmistakable
principles are clearly given us in Scripture, and we are not to seek
ways to circumvent them by, what logicians declare to be, a weak
defense: "the argument by silence."
The problem is
that our leaders want to "bridge over the chasm" between our
church and the others. "If worldly churches can have women
preachers, why can’t we also?"
Over three
centuries ago, church leaders in England wanted to come as close to Rome
as they could. They decided to do this by adding things not specifically
forbidden in the Bible. We are repeating their experience today. Certain
leaders in our denomination are determined to "narrow the
gulf," and bring us as close to the other denominations as they
can. Gradually they are doing it. Here are the three paragraphs
preceding the above quotation.
"The
English Reformers, while renouncing the doctrines of Romanism, had
retained many of its forms. Thus though the authority and the creed of
Rome were rejected, not a few of her customs and ceremonies were
incorporated into the worship of the Church of England. It was claimed
that these things were not matters of conscience; that though they
were not commanded in Scripture, and hence were nonessential, yet not
being forbidden, they were not intrinsically evil. Their observance
tended to narrow the gulf which separated the reformed churches from
Rome, and it was urged that they would promote the acceptance of the
Protestant faith by Romanists.
"To the
conservative and compromising, these arguments seemed conclusive. But
there was another class that did not so judge. The fact that these
customs ‘tended to bridge over the chasm between Rome and the
Reformation’ (Martyn, Vol. 5, p. 22) was in their view a
conclusive argument against retaining them. They looked upon them as
badges of the slavery from which they had been delivered and to which
they had no disposition to return. They reasoned that God has in His
Word established the regulations governing His worship, and that men
are not at liberty to add to these or to detract from them.
"The
very beginning of the great apostasy was in seeking to supplement the
authority of God by that of the church. Rome began by enjoining what
God had not forbidden, and she ended by forbidding what He had
explicitly enjoined."—Great Controversy, 289-290.
In the above
passage, did you notice that the disputed issue was the church service,
and that the solution is to stay with the clear statements of
Scripture,—and not go beyond them! Read it again; it is all found in
one sentence:
"They
reasoned that God has in His Word established the regulations
governing His worship, and that men are not at liberty to add to these
or to detract from them."—Great Controversy, 289.
There it is,
all in one sentence. That should be clear enough. But the complaining
Israelites of today hanker after that which Scripture does not
permit,—and they are determined to appoint committees until they get
it!
So, as a result
of the Mohaven meeting, it was voted to allow a few women to be ordained
as deaconesses and elders.
It was obvious
to the liberals and feminists that, if they kept pushing their demands,
they would get even more. Although they now had an increasing number of
women elders—and even women pastors,—demands began to be made that
they should have the right to serve communion, baptize, and perform
marriages.
Once again our
leaders were confronted with the same quandary which Pilate, because of
his hesitation, experienced. Instead of just saying, "No, you
cannot crucify Christ, because He is innocent!" he kept giving in,
little by little. And the local church members in Jerusalem knew that,
with more prompting and demands, they would yet obtain everything they
wanted.
Confused as to
what to do, our leaders, instead of saying, "No, it is not Biblical
to have women ministers over the churches," replied, "No, it
cannot be done because they are only ordained elders, and not ordained
ministers."
More time
passed; and then, as mentioned earlier, in 1984 the Potomac Conference
authorized three of its women pastors to begin baptizing. That year, one
young woman elder, serving as a pastor, baptized someone with the
backing of the Potomac Conference office,
but without authorization of the Church Manual and in violation
of the Inspired Writings., but without authorization of the Church
Manual and in violation of the Inspired Writings.
In the face of
this open rebellion against church authority and Scripture, what should
the General Conference do? Instead of saying, "This is wrong and
unscriptural and someone is going to be fired," church leaders
timidly said, "Please postpone this activity for a time and we will
appoint yet another committee to study the matter."
Once again the
liberals and feminists were winning. Step by step, they intended to gain
everything they wanted.
In 1985, the
Annual Council forbade any more baptisms by women elders; but, the next
year, the Southeastern California Conference voted to let them baptize
anyway.
This shocked
the General Conference; and they persuaded Southeastern to do nothing
more for a time, promising to give the matter further study.
Although they
agreed to do that, the harsh, hateful terms of radical feminist politics
began to be heard. There were cries of "gender exclusiveness,"
"discrimination," "affirmative action," and demands
for "justice" and "equal rights."
So a Commission
on the Role of Women convened at General Conference headquarters that
same year. But it did not arrive at a united decision.
Repeated
warnings from local conferences, that they planned to go ahead with the
ordination of woman pastors, led to a second session of the Commission
on the Role of Women in 1988;
this time it was held at Cohutta Springs in northern Georgia (the
Georgia-Cumberland Conference youth camp). Time and time again, General
Conference leaders went to conference officers and begged them to please
wait a little while longer.; this time it was held at Cohutta Springs in
northern Georgia (the Georgia-Cumberland Conference youth camp). Time
and time again, General Conference leaders went to conference officers
and begged them to please wait a little while longer.
Just as at its
first session, the second session of this commission was deadlocked, day
after day. Because it was attended by both conservatives (who believed
the Bible as it read) and liberals (the progressives who wanted to ape
the latest fads that other denominations were dabbling in),—neither
side would yield an inch.
The 1988
Cohutta gathering was finally presented with a compromise statement by a
General Conference official who, after reading it, pleaded with them to
approve it in order to keep peace in the church family.
This they did, although it satisfied neither side. . This they did,
although it satisfied neither side.
According to
this recommendation, women were not to be ordained to the gospel
ministry; but each world division, at its own discretion, could
authorize Seminary-trained women who were local elders to "perform
essentially all the functions" of the ordained minister in their
local churches.
With this vote
of approval, another in a series of victories for the feminists had been
made.
The year after
that recommendation was approved, a large study group, called the
Women’s Commission, was appointed by the General Conference. It was
assigned the preparation of a document to be submitted to the 1990
Indianapolis Session;—but, instead, it was handed one.
Leaders from the General Conference presented those in attendance with a
written recommendation which could either be voted up or down, but could
not be altered.
The members
were told that this recommendation, if approved, would be sent on to the
Annual Council for further action.
Like the
previous recommendation, this one was a halfway compromise:
Give a little to the liberals and feminists, but not everything. The
situation had become a political matter. It was not what the Bible said,
but what was needed to best please all sides that counted. : Give a
little to the liberals and feminists, but not everything. The situation
had become a political matter. It was not what the Bible said, but what
was needed to best please all sides that counted.
Compromise is
always a delicate balancing act. In this case, keep the liberals from
rebelling while somehow keeping the conservatives from doing the same
thing. The solution was found to be gradual gifts to the liberals over a
period of 20 years while the conservatives became so tired of fighting
that, in North America, they gave up or left the church.
This
recommendation had two primary points: (1) Women could not, at the
present time, be ordained as ministers. (2) If they met certain
qualifications (i.e., Seminary training and local elder
ordination), they could perform essentially ALL the functions of an
ordained minister, but only within their local churches.
This
recommendation, which pleased no one, was passed by a majority of those
present—and sent on to the 1989 Annual Council, where it was approved
for placement on the agenda of the 1990 Indianapolis Session.
When the
delegates met at Indianapolis, they were presented on Wednesday with the
first half of that recommendation
(without, at that time, being told that there was a second half).
(without, at that time, being told that there was a second half).
Prior to the
vote, North American Division leaders appealed to the delegates to vote
yes. In effect, they said, "Yesterday, we voted with you for what
you wanted; today, please, vote with us for what we want. We want to
keep peace in our family here in North America, and please remember that
there are special ‘cultural needs’ on our continent which you may
not have overseas."
The politics of
appeasement. No Bible. No Spirit of Prophecy. No earnest prayers to God
for guidance. —Yet, for those who disregard His Word, what other
guidance could Heaven give?
When we turn
from the Inspired Writings, we invite the whisperings of sinister, dark
powers.
The ordination
of women ministers was defeated by a large majority: 1,173 to 377.
The grueling
10-day Session was nearing its end. Everyone had come to the Session
prepared to vote on this issue; and, since it had been voted down, many
delegates were not in the main auditorium the next day—when the second
recommendation was unexpectedly presented. (Apparently, the liberals
and feminists had received word to be there.) This second provision
stated that ordained local elders could perform all the functions of
ordained ministers.
A yes vote to
this second recommendation was made
A yes vote to
this second recommendation was made,
much to the anger of the absent delegates when they learned what had
happened.
But if you
think this satisfied the liberals, you are wrong. Determined to obtain
all their objectives, they kept plotting how to achieve their ends.
In 1993,
responding once again to pressure, a majority of NAD leaders reached a
consensus in favor of ordaining women pastors. But further waiting did
not satisfy the Southeastern California Conference. They wanted to go
ahead and ordain women pastors, without waiting for any official
approval.
Once again, in
desperation, the General Conference stalled for time; this time they
promised to bring the matter to a vote again at the 1995 Utrecht
Session.
The question
was not whether the objective was Scriptural, but how to frame the
proposition, so it would meet with delegate approval at Utrecht.
When the 1995
Session convened at this Dutch convention city, the North American
Division asked for the right to ordain women ministers—in North
America only.
In preparation
for this vote, four fluent speakers pleaded with the delegates,
explaining why this ought to be done. As we reported shortly afterward,
their words were remarkable for what they revealed: a willingness to
replace Scripture with logic. Do we believe in taking it as it reads or
can we talk it away with philosophy and speculation?
Only one
speaker was given the opportunity to defend the Bible position on the
matter: Dr. P. Gerard Damsteegt [WM 646]. His presentation was
magnificent. We reprinted it. Thank God that He still has those who will
defend our Bible-Spirit of Prophecy positions!
Four against
one, and then the vote was taken. It was 1,481 to 673 that the North
American Division should not be authorized to go its own way.
Within less
than a month after that decision, the Sligo Church, located only a few
miles from world headquarters, ordained several women pastors. Not long
after, La Sierra University Church did the same. Several more have
occurred since then.
Within less
than a month after that decision, the Sligo Church, located only a few
miles from world headquarters, ordained several women pastors. Not long
after, La Sierra University Church did the same. Several more have
occurred since then. All
of them were, according to church rules, illegal. No command or
precedent for any of them was to be found in the Bible.
Under intense
pressure, the NAD appointed a commission to seek ways to broaden the
scope of women as pastors.
Casting about
for ways to sneak in the ordination of women ministers, after two
Sessions had voted it down, the brethren recalled an innovation from the
1970s: the "commissioning" status. So they decided to
try to substitute "commissioning" for ordination—and
accomplish the same objective.
In order to
understand this, we need to review some earlier history.
A process that
began with a plan to reduce income taxes for certain younger Adventist
ministers led to the concept that ordination is merely a matter of
church policy—instead of to Scriptural mandates. This was finally
twisted into the concept that commissioned female ministers are
equivalent to ordained male ministers.
Here is what
happened:
In earlier
centuries, many churches in America would provide rent-free residences
for their pastors. These homes were known as "parsonages."
Because the homes belonged to the church, the government considered them
tax-free. So the ministers had rent-free and tax-free homes in which to
live.
Later, churches
began paying their pastors a "parsonage allowance," permitting
them to find their own housing at church expense. The government agreed
to treat the parsonage allowance as not taxable.
But in 1965 in
the U.S., the Internal Revenue Service (IRS) noted that young Adventist
ministers who had not yet been ordained were classified—not as
ordained ministers—but "licensed ministers"; yet they still
received this IRS benefit. The
IRS maintained that, since they had not been ordained, they could not be
eligible for the parsonage allowance.
The problem
here was that Adventist licensed ministers had previously been regarded
by the IRS as ordained ministers, which the IRS classified as
"self-employed" workers who had to pay their own social
security. If all Adventist licensed ministers were, instead, to be
treated as non-ministers, then they would be ordinary employees (not
self-employed), and the church would have to pay half their social
security. The total cost of this in the U.S. would be immense.
The impasse
over this continued for 12 years, as the church-hired lawyers tried to
persuade the IRS to change its mind.
But, when it
became obvious that the IRS was not going to change its position—and,
instead, was about to seize conference properties in lieu of taxes and
penalties—our leaders met together with IRS officials, to see what
they could do to convince them that licensed ministers really were
ministers.
The IRS said
that if the denomination changed its rules, so that licensed ministers
were authorized to perform weddings, the problem would be solved.
So, in 1976, it
was voted that, in the North American Division, licensed
ministers—although not yet ordained ministers—could henceforth
perform weddings and baptisms. But they must be ordained as local elders,
and their conference committee must give its approval. This action
affected the entire worldwide church, yet was done to satisfy the IRS in
the U.S. alone.
At the time
that vote was taken, some General Conference treasurers—the very ones
who had to deal with these difficult IRS financial problems—argued
that it was wrong to reduce the value of ordination to a nothingness,
merely to save money.
Robert Osborn,
an assistant General Conference treasurer, wrote to NAD leadership:
"There is
a definite detected feeling that it is hardly becoming to alter our
attitude toward our licensed ministers for tax considerations in a
particular country."
But, ignoring
the warning, church leadership decreed something very ominous:
"The
difference between the functions of a licensed and ordained ministry is
not a moral or theological issue, but a matter of church policy";
and "the process by which the church trains its ministers obviously
is not a matter of theology nor doctrine, but one of methodology,
policy."
In order to
save some money, church leaders have been willing to sacrifice
ministerial ordination.
By a newly made official addition to their policy books, the ordination
of Adventist ministers no longer amounts to much. Indeed, the calling is
no longer one that is determined by the Bible and Spirit of Prophecy. No
longer does the work of a minister have to be in agreement with
Scripture. Instead, it is said to be exclusively within the jurisdiction
of committee action and administrative policy. By a newly made official
addition to their policy books, the ordination of Adventist ministers no
longer amounts to much. Indeed, the calling is no longer one that is
determined by the Bible and Spirit of Prophecy. No longer does the work
of a minister have to be in agreement with Scripture. Instead, it is
said to be exclusively within the jurisdiction of committee action and
administrative policy.
But there is
more to this. In 1978, the IRS said that it would accept someone as
equivalent to an ordained minister,—if he had been "licensed,
ordained, or commissioned." This gave our church leaders a
new word to work with.
So the church
began calling its church treasurers and other non-ministerial staff
workers "commissioned ministers." The IRS would accept this
for parsonage allowance; and, because those men were not ordained
ministers, critics in the church could not say the church ordained men
who were not ministers so they could be paid from the tithe. Now
commissioned workers could be paid from it also.
Bible workers
(who were women) were also for the first time "commissioned."
Then came the idea to "commission" church-school teachers as
"commissioned ministers."
In 1975, the
practice of granting ministerial licenses to women was discontinued;
but, at the prompting of the liberals, it was agreed that, henceforth,
if great caution were exercised, selected women might be ordained as
local elders.
Two years
later, women were permitted to serve as "associates in pastoral
care." It was hoped that this wording would placate those who did
not want "assistant pastors."
So that is the
sorry history of how we came to have "commissioning" in our
church. This matter
of "commissioning" is now being used, by the feminists and
liberals, to better fulfill their objectives. This
matter of "commissioning" is now being used, by the feminists
and liberals, to better fulfill their objectives.
The whole issue
reached an astounding climax in Silver Spring, Maryland, during the
October 7-10, 1997, North American Division Year-end Meeting. But first
we must go back to a Year-end Meeting two years earlier.
— SECTION TWO
—
THE SPECIAL
COMMITTEE
WHICH PREPARED
THE DOCUMENT
At the 1995 NAD
Year-end Meeting which convened in Battle Creek, Michigan, on October
12-13, it was voted to appoint a new commission to study the women’s
ordination problem. This meeting was held only three months after the
Utrecht Session had seemingly settled the matter on July 5. (You
may recall that, at that Session, one NAD leader told the delegates that
the NAD would accept the delegates’ decision in the matter, and not
press the matter any further.)
In order to
please the angry liberals and feminists, announcement was soon after
made that the NAD had appointed a special committee to study the matter
and "recommend ways to expand the role of women in ministry,
recognize and deploy the gifts God has given to women, and affirm women
in pastoral and other spiritual ministries."
It was stated
that the work of this commission was to advance every aspect of pastoral
ministry among women, other than ordination itself. As we shall learn
below, the commission’s recommendations would make the ordination of
women irrelevant and unnecessary.
Be sure you
understand this: The "ordination of women ministers" is no
longer an issue or even being sought after.
Instead, we will have the "commissioning of women to the
ministry." Instead, we
will have the "commissioning of women to the ministry."
But, very
important, although a different name is used, every other aspect remains
the same! In all its ramifications, "commissioning" is
identical to "ordination" in all its aspects and empowerment.
(Clarification:
A "commission" is a committee appointed to a special
purpose. "Commissioning" is something very different.
As interpreted by the liberals, it is identical to ordination.)
The membership
of the commission was officially approved on February 28, 1996, by the
NAD Committee on Administration (NADCOA). To our knowledge, not one
conservative was placed on that committee. This is why, as you read the
shocking document, you can understand why it can be so blatantly
radical.
The commission
met in June and July of that year, and again in May 1997. It was at that
May meeting that the final form of the document was approved.
The document
which it has produced makes no attempt to discuss ordination as such. It
says nothing about Biblical teachings respecting men and women, nor does
it seek at any point the support of either the Bible or the Spirit of
Prophecy. It is entirely a political maneuver, nothing else.
Without saying
so, this document assumes that the 1990 and 1995 General Conference
Session votes were positive instead of negative. So we have here a
full-blown rebellion against the highest earthly authority in the
church. It is also a blatant rebellion against the God of the Bible and
Spirit of Prophecy.
The new
recommendation does not use Scriptural terminology, but modern political
and cultural concepts.
The 1990
General Conference Session overwhelmingly disapproved women’s
ordination to the ministry (1,173 to 377); and the 1995 Session
decisively (1,481 to 673) refused to let the North American Division
have a special dispensation to ordain women to the ministry, when the
rest of the world field did not.
—Now the NAD
is going to do exactly what two world Sessions forbade. In
the face of these overwhelming decisions, the document intends to
grant authority to women to serve as senior pastors, even as conference
presidents and union-conference presidents, subject to their being
"commissioned"—but without their needing to be ordained.
That is how the
NAD intends to sidestep two world Session decisions. It was twice voted
that the women could not be ordained to the ministry, so the NAD will
commission them to the ministry—with full authority equal to those
ordained to the ministry. Henceforth, the men will be ordained and the
women commissioned! Their assignment, empowerment, and functions will be
identical. How is that for using words to set aside the plain teachings
of the Bible and the Spirit of Prophecy?
For
clarification, it would be well to mention that the most important
gathering of the world church is the fifth-year General Conference
Session. The second and third most important is the October Annual
(formerly Autumn) Council and April Spring Council. In
each of the world divisions, the most important meeting is the Year-end
Meeting, which convenes immediately after the Annual Council
(generally in October). All of these meetings primarily consist of the
presentation of reports and the discussion and voting on—for the most
part—previously prepared actions. Little discussion is generally given
to actions presented to Year-end Meetings.
The other name
for this is "rubber stamping." Unfortunately, it frequently
occurs at executive councils on all levels of the church. A few men make
the decisions, then assign a writer or two to put it on paper. Then it
is presented to a committee to approve with little discussion.
One of the
actions which was presented to the NAD October Year-end Meeting in 1997
was this special document, entitled "President’s Commission on
Women in Ministry—Report." (This is what, throughout this
present study, we refer to as "the document.") The
preparation of the document and its enactment, by the NAD Year-end
Meeting, was carried through amid a remarkable degree of secrecy.
Some NAD
leaders naively planned that this document would merely be read at the
Year-end Meeting, and then laid aside. In other words, they had hoped it
would be a "received," but not a "voted on"
document.
But when the
document was actually read to the assembly of Division, union,
conference, and institutional leaders from throughout North America, and
"received,"—urgent voices spoke up and demanded that it be
voted on as an official "recommendation."
Although a
substantial number of conference presidents and other church officers
voted against this document, a majority of those present voted to
recommend it,—and in this manner:
First, various
portions of it were to be sent to different committees to be studied and
worked on.
Second, those
recommendations which would later be approved by those committees were
to be implemented, to the degree that funds permitted.
In other words
(with the exception of Section IV, of the document, which requires
Council approval) if the committees approved of the document, it was
to become part of official NAD policy and carried into action throughout
the Division. (with the
exception of Section IV, of the document, which requires Council
approval) if the committees approved of the document, it was to
become part of official NAD policy and carried into action throughout
the Division.
It can be
expected that the liberals were as careful in preplanning who would be
on those committees as they were in initially writing the document.
We are told
that some portions of that document are already in place as official
policy and are being acted on.
Very likely,
most or all of the rest will eventually become church policy in North
America. Unfortunately, Adventist church members today are not very
troubled by Bible and Spirit of Prophecy violations.
— SECTION
THREE —
COMMENTS ON THE
DOCUMENT
We are
reprinting the entire document on pages 10-12.
Listed below
are a number of its key provisos, given in the order in which they
appear in the document. They are startling, in the extreme.
All of the
following, of course, is to be done at church expense; and, since it
concerns "ministers," it is to be paid from the tithe. Not one
item, listed below, has ever been done for Seventh-day Adventists
following any other career path, including ministers who are men.
1 - A woman
must be placed as ministerial secretary or associate ministerial
secretary on the Division level. This must be done with a sense of
urgency.
In other words,
we must rush this through before the laity wake up, rise up in protest,
and stop us. When this policy is fully implemented (on the union and
conference level, as well as the Division), all Adventist ministers
in the United States and Canada will be under women and answerable to
them; since the ministerial department is in charge of the ministers
and how they carry on their work, it will be her responsibility to guide
their activities.
At the October
1998 Annual Council, which was held in Brazil, a woman was elected to
serve as an associate ministerial secretary of the General Conference
Ministerial Association.
2 - On the
Division level, the following 12 things are to be done (To our
knowledge, men in the Adventist ministry have never received even one of
the following paid-benefit opportunities, which will be given to woman
ministers.):
(1) A
professional association of woman ministers is to be formed, so they can
attend an annual retreat; expenses are to be covered by the sending
conference or by the Division.
(2) An
internet connection between woman ministers and women and girls who
are interested either in entering the field or taking college work to
that end.
(3) A
women-in-ministry newsletter; copies of which are to be sent to
conference offices, to encourage them to hire more women pastors, and to
local churches.
(4) An NAD
data base is to be maintained—of churches which may want women
ministers, so these can be filled. This information is also to be
supplied to local churches, to spur them to hire women pastors.
(5) A
"speaker’s bureau" is to be established, to place women
as speakers in all Adventist gatherings. If necessary, the Division will
pay all expenses.
(6) A
mediation system is to be set up; so that, when women ministers have
trouble with their employing organization (the president may not like
women in the ministry), a paid mediation board will help them.
(7) Special
training classes are to be set up for women ministers, so they can
learn how to deal with problems in the ministry.
(8) A
special, completely equipped placement service for women is to be
established, so they can more easily be hired. "Regular
contacts" must be made with conference presidents, to keep pushing
them to hire women as pastors. This service will have a second data base
of local churches which might hire a woman minister. "Career
counseling" must also be offered by this placement service.
(9) A
continual promotional campaign must be carried on by the Division, to
urge conferences to hire more and more women as ministers. All
policies that "encourage the hiring of women pastors" are to
be implemented.
(10) Church
administrators who have hired women ministers are to be defended and
retained in their positions, in those instances when the laity have
aroused themselves to replace those administrators.
(11) Establishment
of a second NAD travel fund; this one will send women preachers to
various gatherings for "continuing education events," when
the employing organization cannot or will not do so. All travel and
housing expenses are to be covered.
(12) "Multimedia
educational materials" are to be prepared, at NAD expense, to
advertise the importance of women ministers to the laity in every
possible way and at every possible gathering. The importance of hiring
still more women as ministers is to be stressed.
3 - A
complete "commissioning service" is to held for each woman
entering the ministry. (To satisfy IRS demands, a sheet of paper was
quietly sent by mail to licensed ministers. This new policy transforms
it into a full-fledged ordination ceremony, complete with
laying-on-of-hands.)
4 - Four
changes are to be made in the Church Manual, showing that,
henceforth, women can do the following:
(1) Women
can conduct male ordination services or female commissioning services.
(2) Women
can ordain men or women as deacons.
(3) Women
can organize local churches.
(4) Women
can lead out in a meeting, to unite one local church with another.
5 - Four
changes are to be made in the North American Division Working Policy.
(None of these changes have been made yet, since they require approval
by an Annual Council or a General Conference Session.)
(1) Gender-inclusive
language must be used everywhere in the NAD Working Policy ! ! !
That means that the words "man," "men,"
"he," and "him" must, at considerable expense, be
eradicated from that large policy book.
(2) The
union conference president can be a woman.
(3) The
local conference president can be a woman.
(4) The
term, "Associates in Pastoral Care" is to be changed to
"Commissioned Minister."
6 - A
special edition of the Seventh-day Adventist Yearbook must be
printed yearly (at sizeable expense!), so that women can be listed
in it. (This is because licensed and commissioned ministers are not
listed in the regular Yearbook.)
7 - Several
times in this document, special things must be done to get conference
presidents to hire more women ministers. In addition, in a special
section, three additional points are added "in order to
encourage conferences to hire more women in pastoral positions":
(1) Whereas men
ministerial interns receive a three-year NAD-paid internship, the NAD
must now give women a four-year-paid internship. This financial
incentive will go only to those conferences who do not presently have
any women ministers.
(2) The NAD
must energetically try to pressure local conferences to set goals as to
how many more women preachers they are going to hire over each
subsequent three-year period.
(3) The NAD
must push Adventist colleges and universities to direct women, with any
interest, to take the ministerial course.
8 - A third
data base must be set up by NAD; this one will be for women interested
in being hired onto conference- and union-level staffs.
9 - It is again
mentioned that the NAD must keep urging the conferences to have women
as speakers; here the emphasis is on having them to preach at the
Sabbath morning worship services at camp meetings. It is to be done
through the woman "speaker’s bureau," mentioned earlier.
10 - The NAD
edition of the Review and other church papers should regularly
feature articles on various women "in pastoral ministry."
(A full article on one woman preacher, with a large picture of her, was
in a recent Review.) These articles must not, in any way, be
negative.
11 - Articles,
news clips, and pictures about women preachers doing things with men
preachers must be in our church papers.
12 - Church
members should be shown a continual variety of video presentations of
women ministers.
13 - An
ongoing series of cassettes, both of women ministers speaking and
sermons about how important they are, must be provided to the church.
14 - ACN
"First Wednesday" segments must praise the work of women
ministers.
15 - A large
"resource center" must be built and manned (pardon the
non-gender neutral word) to provide the following:
(1) Headquarters
for a women ministers’ Professional Association which organizes
retreats, etc., for them.
(2) An
e-mail and internet linkage of all the women preachers, students,
and interested girls.
(3) Women’s
ministry Publishing and Newsletter Center.
(4) Job
Vacancy and Referral Center.
(5) Employment
Data Base Center.
(6) Women
Speaker’s Bureau which will "solicit and market" women as
speakers to our people at all gatherings.
(7) Legal
and Mediation Department, to mediate job disputes of women with
their fellow workers and conference presidents.
(8) Conflict
Resolution Training Center for women preachers.
(9) A
Placement Service with a large-enough staff to [1] provide a second
active employment job placement data base, [2] maintain ongoing
promotional, referral, and placement contacts with hiring officials
on all levels, and [3] provide "career counseling for women
in ministry."
(10) Women-in-ministry
Literature Distribution Center, to send advertising and promotional
literature to all offices and officials which hire ministers.
(11) Church
Officer Promotional Center which will routinely place news clips and
feature articles in church papers, praising those leaders who are hiring
the most women pastors. This office will also provide liaison
assistance, in arranging for the NAD to send officers to help keep
conference presidents in office, if their constituency becomes irate
over such a flood of women preachers being sent into their churches.
(12) Financial
Assistance Center, to provide travel expenses and registration fees
for women to travel around the countryside speaking at church
gatherings.
In the
following document, an underlined word or phrase means that it is
to be added to an existing policy book; a strike-through
indicates something which must be removed.
Here is the
actual document:
— SECTION FOUR
—
THE NORTH
AMERICAN DIVISION
WOMEN
PASTORS’ DOCUMENT
PRESIDENT’S
COMMISSION
ON WOMEN IN
MINISTRY—REPORT
I. Appointment
of an Associate Ministerial Secretary
RECOMMENDED,
That the NAD move with a sense of urgency to include a woman with
ministerial background as ministerial secretary or an associate
ministerial secretary.
II. Needs to be
Addressed by the Ministerial Association
RECOMMENDED,
That the following needs be addressed by NAD administration for the
implementation and/or any appropriate structure.
A. A
professional association for women serving in pastoral ministry that
would organize an annual retreat for the purpose of mutual support,
affirmation and networking. Financial assistance which should be
provided where local conferences are unwilling or unable to pay for
travel, etc.
B. Development
of an electronic linkage to connect more experienced women pastors with
women who are ministerial students or intern pastors and desire a
professional mentor.
C. Development
of a newsletter for women in ministry that would publish affirmative
success stories, list job vacancies of interest, announce relevant
seminars and workshops, and provide other helpful information. This
newsletter should also be sent to conference presidents and ministerial
directors.
D. Development
of a database of churches in the NAD which are likely to want women as
pastors. (The newsletter and other information should be provided to
these churches on a regular basis.)
E. Development
of a speaker’s bureau for women in ministry which would solicit and
market women speakers for camp meetings, seminars, weeks of prayer,
retreats, etc. The NAD might provide travel subsidies for organizations
seeking a woman speaker which could be managed by the resource center.
F. Appointment
of an "ombudsman"—a person with insight into the system and
denominational policies who can provide feedback and guidance when women
in ministry encounter conflict with employing organizations, as well as
provide mediation if necessary.
G. Development
of training for women in ministry, about conflict resolution skills and
how to survive in a male-dominated milieu.
H. Development
of a placement service that would provide a database where women in
ministry could list resumés and employing organizations could access
this information. An adequate placement service should also include
regular contacts with conference administrators and an identified list
of local churches most likely to accept women as pastors; active
promotion of qualified women seeking to match these candidates with
openings; and career counseling for women in ministry.
I. Development
of regular distribution of information to conferences regarding the
NAD’s support of women in pastoral ministry and policies that
encourage the hiring of women pastors.
J.
Opportunities for the public affirmation to church administrators who
have taken risks to support and employ women in ministry. (If members so
resist having women pastors that the conference president finds
reelection at the next constituency meeting to be doubtful—that is, if
he has "taken risks" to employ women—then the NAD should
send a persuasive speaker to the constituency meeting to make sure he
gets reelected anyway.)
K. Development
of a fund from which to provide financial assistance for travel expenses
and registration fees for women in ministry to attend continuing
education events when the employing organization cannot or will not
provide these benefits.
L. Preparation
and dissemination of educational materials in multimedia designed to
raise awareness about women in pastoral ministry and the role of women
in the church.
III. The
Commissioning Service
RECOMMENDED, That the NAD and
its union and local conferences be encouraged to promptly conduct
commissioning services for those women who are eligible.
IV. Ministerial
Function of
Commissioned
Ministers
[Special note: Section IV is
the only part of this entire document which cannot be implemented solely
on the authority of the liberal committees, authorized by the NAD
Year-end Meeting to do so. Section IV would require Council approval,
which it might or might not obtain. It has not yet been submitted to a
Spring or Annual Council.]
RECOMMENDED, That the following
changes be made in The Church Manual:
A. Modify the language on page
46, in the section entitled "The Church Elder," as follows:
The ordination service is only
performed by an ordained/commissioned minister with credentials
from the local conference.
B. Modify the language on page
52, in the section entitled "The Deacon," as follows:
A newly elected deacon cannot
fill his office until he has been set apart by an ordained/commissioned
minister who holds current credentials from the conference.
C. Modify the language on page
175, in the section entitled "Organization of a Church," as
follows:
Churches are organized by an
ordained/commissioned minister on the recommendation of a
conference or field committee.
D. Modify the language on pages
176-177, in the section entitled "Uniting Churches," as
follows:
In a duly called meeting
presided over by the conference president or the pastor or other
ordained/commissioned minister, each church should vote on the
question of union.
V. Working
Policy Revisions
RECOMMENDED, That the following
revisions be made in the NAD Working Policy.
A. That gender-inclusive
language be used throughout.
B. That the language of CA 10
05 Union Conference Constituency and Bylaws be modified on page 100 as
follows:
President: The president, who
shall be an ordained/commissioned minister of experience . .
C. That the language of CA 20
05 Local Conference Constitution and Bylaws be modified on page 110 as
follows:
President: The president, who
shall be an ordained/commissioned minister of experience . .
D. That NAD Working Policy L 21
Commissioned be revised as follows:
L 21 Associates in
Pastoral Care Commissioned Minister—Role and Status.
L 21 05 Ministerial Employee—An
associate in pastoral care A person is recognized as a
ministerial employee when all of the following prerequisites have been
satisfied . .
VI. Changes in
the SDA Yearbook
VOTED, To recommend that the
NAD publish a NAD version of the NAD section of the SDA Yearbook
with the licensed ministers and licensed commissioned ministers included
in the listings.
VII. Encourage
Conferences to
Hire Women as
Pastors
RECOMMENDED, In order to
encourage conferences to hire more women in pastoral positions:
A. That the NAD extend a
four-year internship budget (instead of the usual three-year internship
budget) to each local conference which presently has no woman employed
as a pastor and hires a woman in the pastoral internship.
B. That the NAD request local
conferences to set realistic goals to increase the number of women in
pastoral ministry in their field during the next three years.
C. That Adventist colleges and
universities in North America be encouraged to recruit young women who
sense a call to pastoral ministry to pursue ministerial studies.
VII. [sic.
should be VIII]
Data Base of
Women
Candidates for
Openings
RECOMMENDED, That the NAD
departmental staff develop and disseminate a data base of women who
might be candidates for vacancies on union and local conference staffs.
IX. Visibility
of Women in
Pastoral
Ministry Roles
RECOMMENDED, That conferences
be encouraged to invite women to speak during the Sabbath morning
worship services and other general sessions at camp meetings.
X. Articles in
Church Journals
RECOMMENDED, That the NAD
edition of the Adventist Review and other general church papers
be asked to publish profiles of women serving in pastoral ministry
several times a year and that multiple exposures be given to models of
gift-based ministry taking place in congregations throughout the NAD,
including:
A. Concrete portrayal and
affirmation of women in ministry
B. Indirect portrayals of women
with men in creative approaches to pastoral ministry
C. Use of both print and video
media
D. A cassette ministry of
sermons and lectures supporting women in ministry
E. ACN "First
Wednesday" segments highlighting women in ministry
XI. Resource
Center for
Women in
Ministry
RECOMMENDED, That the NAD
Church Resource Consortium create a resource center for women in
pastoral ministry. It should provide the following services:
[To save space, the remainder
of this section is omitted. It is virtually identical to Section II,
except that item L is not repeated.]
XII. Goals for
Gender Inclusion in Church Organization
RECOMMENDED, A. That there is
urgent need to study and clarify the church’s understanding and
application of biblical hermeneutics. This should take the form of:
i. Multiple articles in
denominational periodicals.
ii. A hermeneutic’s
conference sponsored by the NAD and/or the GC.
B. That more of the advocacy
for women in ministry be channeled through the union papers and other
media of mass distribution, including:
i. That Church Resource
Consortium monitor and audit all NAD-produced and endorsed materials for
compliance with a gender-inclusive model of ministry.
ii. That the NAD produce and
endorse only gender-inclusive resource materials.
iii. That the division
president issue a clear call to the church for gender inclusiveness at
all levels of the church—board, committees, pastoral assignments, etc.
iv. That materials be prepared
for conference administrators and search committees that specifically
address the need to consider qualified women as candidates.
—The concludes the special
NAD document.
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