Summary of arguments for the ordination of men only
Some commission members disagree both with the conclusion and with some of the arguments. The reasons for their disagreement are summarised in the Initial Report under the case for the ordination of men only.
The Lord’s command
1 Corinthians 14:33b and 1 Timothy 2:11-14 are foundational texts for the case against the ordination of women because they speak about the leadership of women in public worship. These passages clearly assert that God does not allow women to preach and teach in the divine service. This holds true even if it could be shown that the meaning of particular words and phrases is uncertain. The prohibition against speaking is not a demand for absolute silence but prevents women from preaching and teaching in public worship. The church therefore has no authority to ordain women. The apostle Paul states that this prohibition is a command from the Lord which applies to all churches (1 Cor 14:33b, 37; cf 1 Tim 3:15) and warns that those who disregard it will not be recognised by God in his church (1 Cor 14:38).
The relevance of Galatians 3:28
Galatians 3:28 should not be used to support the ordination of women because it does not deal with the doctrine of the public office. Rather, it asserts that both men and women have the same status before God the Father as his adopted children, and that they have the same access to his grace through baptism. Their equality before God does not change their distinctiveness and calling as men and women with sexually differentiated and yet complementary roles in marriage, family, and the church. Their sexuality is not abolished or disregarded, but sanctified for service according to their role in the family and the church.
The practice of Jesus and the apostles
The exclusion of women from the public office is confirmed by the precedent of Jesus appointing only male apostles (Matt 10:24; Mark 3:14-19; Luke 6:12-16) and entrusting the administration of his holy supper to them (Luke 22:14-30), as well as by the practice of the apostles in appointing a man as a replacement for Judas (Acts 1:21) and men only as pastors of the congregations which they established (2 Tim 2:12; cf 1 Tim 3:2; Titus 1:5). Although women laboured with Paul in the gospel, they were never appointed as pastors.
The practice of the universal church
The ordination of women, which was already advocated by some sects in the second and third centuries AD, was rejected for scriptural reasons by the bishops and councils of the early church, as well as by all orthodox churches until modern times. Luther and other Reformers rejected the ordination of women. This unanimous teaching should be changed only if we have clear scriptural authorisation to ordain women.
The representation of Christ’s headship
The ordination of women contradicts the reality of male headship in the church and the family which was established by God in the creation of Adam and fulfilled by the incarnation of God’s Son as a male person (1 Cor 11:3,8,9; Eph 5:22-24; 1 Tim 2:13). It therefore involves disobedience to Christ, the head of the church, and disrespect for his gift of order in the church (1 Cor 14:34; 1 Tim 2:11).
Pastors as spiritual fathers
Jesus chose males to represent both him and his heavenly Father in the ministry of word and sacrament (John 20:21-23). Since pastors not only speak for Christ, but also speak the word of God the Father (Luke 10:16; cf Matt 10:40; John 13:20), they are to be men so that they can serve as spiritual fathers to God’s family (1 Cor 4:14,15).
The Lord’s command
1 Corinthians 14:33b and 1 Timothy 2:11-14 are foundational texts for the case against the ordination of women because they speak about the leadership of women in public worship. These passages clearly assert that God does not allow women to preach and teach in the divine service. This holds true even if it could be shown that the meaning of particular words and phrases is uncertain. The prohibition against speaking is not a demand for absolute silence but prevents women from preaching and teaching in public worship. The church therefore has no authority to ordain women. The apostle Paul states that this prohibition is a command from the Lord which applies to all churches (1 Cor 14:33b, 37; cf 1 Tim 3:15) and warns that those who disregard it will not be recognised by God in his church (1 Cor 14:38).
The relevance of Galatians 3:28
Galatians 3:28 should not be used to support the ordination of women because it does not deal with the doctrine of the public office. Rather, it asserts that both men and women have the same status before God the Father as his adopted children, and that they have the same access to his grace through baptism. Their equality before God does not change their distinctiveness and calling as men and women with sexually differentiated and yet complementary roles in marriage, family, and the church. Their sexuality is not abolished or disregarded, but sanctified for service according to their role in the family and the church.
The practice of Jesus and the apostles
The exclusion of women from the public office is confirmed by the precedent of Jesus appointing only male apostles (Matt 10:24; Mark 3:14-19; Luke 6:12-16) and entrusting the administration of his holy supper to them (Luke 22:14-30), as well as by the practice of the apostles in appointing a man as a replacement for Judas (Acts 1:21) and men only as pastors of the congregations which they established (2 Tim 2:12; cf 1 Tim 3:2; Titus 1:5). Although women laboured with Paul in the gospel, they were never appointed as pastors.
The practice of the universal church
The ordination of women, which was already advocated by some sects in the second and third centuries AD, was rejected for scriptural reasons by the bishops and councils of the early church, as well as by all orthodox churches until modern times. Luther and other Reformers rejected the ordination of women. This unanimous teaching should be changed only if we have clear scriptural authorisation to ordain women.
The representation of Christ’s headship
The ordination of women contradicts the reality of male headship in the church and the family which was established by God in the creation of Adam and fulfilled by the incarnation of God’s Son as a male person (1 Cor 11:3,8,9; Eph 5:22-24; 1 Tim 2:13). It therefore involves disobedience to Christ, the head of the church, and disrespect for his gift of order in the church (1 Cor 14:34; 1 Tim 2:11).
Pastors as spiritual fathers
Jesus chose males to represent both him and his heavenly Father in the ministry of word and sacrament (John 20:21-23). Since pastors not only speak for Christ, but also speak the word of God the Father (Luke 10:16; cf Matt 10:40; John 13:20), they are to be men so that they can serve as spiritual fathers to God’s family (1 Cor 4:14,15).
