Ordination of Women and Ordination of Associate Pastors - Assignment Example

Write a position paper on ordination that deals with ordination of women and ordination of associate pastors. The research should include several sources. One of the most controversial issues of serious debate in Christianity has been concerning the ordination of women and the ordination of associate pastors. According to the cultural or theological traditions of the historical Christianity which includes the Roman Catholic Church, Orthodoxy, Lutheranism, and Anglicanism, ordination is a sacred duty of the males, and females have been historically excluded from this service. However, it has become usual among denominational and independent churches that the women in the modern times are ordained as bible teachers, elders, and other ministry offices. The controversy regarding the issue of women's ordination has attained a new level and many critics of the ongoing Christian practice, along with the feminist thinkers, have raised their voice against the discrimination of women in the church services. In spite of the strong protest against the ordination of women by the conventional Christian thinkers and scholars, there is an increasing opinion in favor of the practice of ordaining women and associate pastors. In this background, it is important to make a reflective analysis of the topic and take a strong opinion regarding the controversy. "Women in the ordained ministry have been the focus of considerable public interest and controversy, perhaps more so than any other professional occupation... Occasional cracks have allowed a few women to move into leadership positions, offering hope to scores of other women clergy. But female leadership in mainline denominations remains at token levels." (Nesbitt 1997, 3). In fact, the question concerning the issue needs to be realized according to the different contexts of the Christian traditions. It is, therefore, important to relate here that it is not easy to come to a conclusion regarding the issue as the opinions of every group is based on specific cultural, theological, and traditional beliefs and practices of different sects. Whereas the traditional and conservative view of the question forbids the ordination of women and ordination of associate pastors, a researched and thoroughly studied position on the question would be to grant women the equal rights for ordination along with men. Such a view favoring the ordination of women and ordination of associate pastors would not only improve the status of women, but, more importantly, would uplift the status of this divine vocation as such. Therefore, it is important that more and more strong opinion supportive of the ordination of women and ordination of associate pastors is the need of the period. In a reflective analysis of the question concerning the ordination of women, it becomes lucid that the argument against the ordination of women and ordination of associate pastors is the result of several complex aspects. Thus, it is relatable that the Catholics defend the Church's position on women's ordination mainly due to factors which are of common interest to the group. That is to say, the question of ecumenism is a strong factor deciding the position of the Catholics and orthodox Christians, and they wish to avoid factors that may hinder the scope of ecumenism with similar Christian groups. "Conservative Catholics who agree with the tradition of restricting the priesthood to men," as Ferrara and Wilson point out, "do not wish to offend their Protestant friends who have grown accustomed to female pastors or who may even be female pastors. Nor do they wish to insult their fellow Catholics who may think women should be ordained." (Ferrara and Wilson 2003, 33). Therefore, the position taken by the Catholic Church on the issue is determined by factors of their specific concerns, along with the traditional and cultural aspects. In fact, the arguments against the ordination of women and ordination of associate pastors need to be carefully analyzed and the basic issues concerning the question be scrutinized. Whereas the theological arguments may be considered valid in the debate, the cultural, traditional, and other ambiguous arguments should be cautiously examined. The ever increasing arguments in favor of women's status and freedom also help one in formulating one's opinion on the question, and it is an undeniable fact that the role and position of women in the modern world have undergone tremendous changes in the modern world. Therefore, the modern world also has the exact environment for the improved position of women in every sphere of society including the religious service and practices. In the modern world, feminist thinkers have strongly argued for the improved position of women in all spheres of human life and their arguments significantly substantiate the arguments in favor of women's ordination. "When only males are in position of authority, the balance of power is skewed on their sides. We need women in position of authority to balance out this power, so that women's concerns are not only heard but attended to." (Brennen). Along with these primary views in favor of the ordination of women and ordination of associate pastors, there are stronger arguments based on religion, sex, and tradition. Thus, it is relatable that the Jewish tradition and practices support the arguments in favor of the ordination of women and ordination of associate pastors. According to those people who support women's ordination, women can represent Christ as much and well as men since femaleness is an feature along the lines of Jewish identity. "To say that women cannot represent Christ is to suggest they are less fully human than men. This argument might have merit if it were sensible to believe that men and women areboth versions of men--and that those differences, flowing from the fall, would be overcome at the Eschaton. According to this line of reasoning, women should be allowed to represent Christ as a sign of the final consummation." (Ferrara and Wilson 2003, 33). In fact, it is groundless and unjustifiable to argue that women cannot represent Christ as men do. On the contrary, femaleness has been considered a high feature of Jewish identity and the role of women has ever been respected in the traditional practices. A reflective analysis of the contributions of women toward the growth of Christianity confirms the need for improved role of women in the Church ministry. Women have long been carrying out significant responsibilities of evangelistic, pastoral, counseling, and Bible teaching work in the different sects of Christianity and their contribution toward the development of Christianity cannot be ignored. What is required now is for the denomination to accept its women ministers completely. According to Josephine Benton, women "look for the time when convicted church leaders will ask, 'Can anyone forbid' that these women should be accorded full participation in ministry, in as much as they 'have received the Holy Spirit just as we'" (Benton). It is, therefore, injustice and hostile to treat women differently on the question of sex and it is important to remember that they have accepted the same Holy Spirit that men have. One of the major arguments against the ordination of women and ordination of associate pastors has been based on the biblical and theological teaching that women should observe silence in church affairs. In fact, the fundamental question concerning women's ordination has been ontological in nature. The biblical and theological evidences against the ordination of women cannot completely be relied as they are mostly contradictory in nature. "Scriptural injunctions to the silence of women in church are, in the first place, not observed anywhere, not even in churches that prohibit women at the altar. Women sing, chant, pray, and speak in tongues of humans and angels alike. Furthermore, the injunctions against speech and authority are internally contradicted by the equally scriptural witness to the activity of women in the earliest Church..." (Ferrara and Wilson 2003, 33). Thus, one finds biblical evidence of Mary the mother of God praying with the disciples, Priscilla instructing Apollos, Phoebe serving as deaconess, and so on. The Church Fathers such as Basil of Caesarea who considered his sister Macrina as his spiritual guide and Augustine who attributed his catholicity to his mother Monica et al the important role of women in Church affairs. All these factors have given rise to detailed studies in the area which have resulted in different arguments for and against the ordination of women. Kelley A. Raab is one of such scholars who have undertaken significant studies in the area and according to him the ordination of women can completely be supported. "...I should say that I wholeheartedly support the ordination of women to the priesthood... I believe that the crux of the controversy about women priests in the Catholic Church revolves not only around issues of religious leadership but also around concerns about the nature of God and Christ. The heart of my argument is that women priests celebrating mass challenge traditional understandings of priesthood and Eucharist, which in turn leads to re-envisioning other core dimensions of theology." (Raab 2000, 1-2). In short, the ordination of women and ordination of associate pastors have been widely accepted by scholars who have undertaken profound analysis of the question. The position of women has been improving since the advent of feminist thinkers and the ordination of women can take their status to new heights. The ordination of women as associate pastors is a better alternative to the complex issues confronting the ordination of women as pastors and this will make the process of female ordination easier. The ordination of women as associates of pastors has widely been recognized and there have been strong arguments in favor of this practice. Ordination of women and associate pastors is mainly the matter of concern for local churches and there have been several factors including scriptural injunctions which limit the ordination of women as associates. However, there is universality to the question and many have raised their voice for the ordination of women as associates which also marks the initial step to the ordination of woman pastors. "Women serving as associate pastors are thought to be limited by scriptural injunctions Women can and should be called to (and serve in) ministry in the local church without being a senior pastor If the church tradition excludes women from ordination and/or from serving as senior pastors, it does not seem necessary to exclude women from all forms of ministry that are performed by associates." (Radcliffe 1998, 32-33). Therefore, the ordination of women and associate pastors has been strongly been supported by significant studies in the area and this can bring about an answer to the burning issues concerning women's freedom and status. Whereas there are strong opinions and arguments in favour of the ordination of women and ordination of associate pastors, there have been ever so many research evidences which support and substantiate this view. In one of the most acclaimed researches, Barbara Brown Zikmund, Adair T. Lummis, and Patricia M.Y. Chang came up with some important and complementary research evidences in favour of the ordination of women. They undertook an important study which dealt with the question whether male and female clergy differ in approaches to leadership and whether female pastors can lead differently. The findings of the research have been important in judging the role of women in pastoral ministry. Accordingly, women as well as men confirm that momentous differences exist between male and female clergy. "Many clergy believe that women clergy are more caring than men about the individual lives of members of the congregation, more pastorally sensitive, more nurturing and more likely to draw on personal experiences in preaching, teaching and counseling. Everyone also agrees that clergywomen are less interested than clergymen in congregational politics, power over others and job prestige Although everyone approaches ministry differently, clergywomen are more relational than clergymen, making decisions more cooperatively instead of using a hierarchical or authoritarian approach." (Zikmund, Lummis, Chang 1998, 478). Therefore, the ordination of women will not only improve the dignity of females, but can contribute to a reformation and improvement of the status of pastors. In short, it is indubitable that the ordination of women and the ordination of associate pastors can improve the status of women as well as the position of pastors. The ordination of women as associate pastors should be regarded as a primary step to the procedures of ordaining women pastors. The advantages of women's ordination are many and steps need to be implemented which lead up to it. "Whatever the role women play in ministry, their supporters argue that 'feminization' of the church is exactly the point: Women bring a leadership style that is more democratic, more tolerant and less competitive... Women's leadership does seem to create more of a female culture on Sunday mornings." (Duin 2001, 26). To conclude, the ordination of women as well as that of associate pastors has serious implications in the modern social settings. Therefore, it is important to take important steps which guarantee the ordination of women and ordination of associate pastors. References Benton, Josephine. "Can Any One Forbid A Biblical Analogy." Called By God. On-line. Available from Internet, http://www.sdanet.org/atissue/books/called/benton-10.htm, accessed 23 January 2009. Brennen, Annick M. Ordination of Women--Authority and Practicality. On-line. Available from Internet, http://www.sdanet.org/atissue/wo/soapbox5a.htm, accessed 23 January 2009. Duin, Julia. 2001. Women Break through the Stained-Glass Ceiling. Insight on the News. 17 (30). (August 13). 26. Ferrara, Jennifer, and Wilson, Sarah Hinlicky. 2003. Ordaining Women: Two Views. First Things: A Monthly Journal of Religion and Public Life. (April): 33+ Nesbitt, Paula D. 1997. Feminization of the Clergy in America: Occupational and Organizational Perspectives. New York: Oxford University Press. 3. Raab Kelley A. 2000. When Women Become Priests: The Catholic Women's Ordination Debate. New York: Columbia University Press. 1-2. Radcliffe, Robert J. 1998. Effective Ministry as an Associate Pastor: Making Beautiful Music as a Ministry Team. Kregel Publications. 32-33. Zikmund, Barbara Brown, Lummis Adair T., Chang, Patricia M.Y. Women, 1998. Men and Styles of Clergy Leadership. The Christian Century. 115 (14). (May 6). 478 Read More