Women and the Church: A Case Study
A Case Study based on a book I recently read:
David K. Clark and Robert V. Rakestraw. Readings in Christian Ethics. Volume 2: Issues and Applications.
Grand Rapids: Baker, pg 332-333.
Case: Missionary strategy
Two women missionaries serve in a remote tribal context. The fledgling church in their care needs leadership, so one of the women seeks ordination in order to preach and give the sacraments. Another missionary in the next valley, however, opposes women’s ordination. So he decides to take the hazardous plane rides to the women’s area, taking time away from his duties, so he can preach for the women. He believes God will bless the mission if it honors the divine order for male and female roles. The field leader for the mission believes that the church should not normally ordain women, but he also thinks that in unusual circumstances, women should preach and give the sacraments. The women believe the man is intruding and trivializing their ministry. The man is acting out of strong convictions. What should the field leader do? Are concessions possible or would they compromise important principles? How can the field leader best affirm his missionaries and preserve the ministry?
Answers Provided by Brad Childs
(1) The Facts
The facts we have
The two women are already missionaries serving in a remote area. This means that the missionary organization has already granted them a certain amount of authority (though exactly what this entails is unclear). In addition one of the two women is seeking ordination. Another missionary in the next valley believes that this course of action is unbiblical; as a result he has begun to travel to the women’s location in order to take upon himself the leadership role. We also know that this mans actions have resulted in some negative results on his original missionary tasks as shown to us by the statement: It “take[s] time away from his duties”. We also know that the man is at least somewhat unwanted and possibly uninvited. We also know that the man seems to have genuine and caring motives and that these are due to the fact that he believes God will bless the mission for keeping what he calls “the divine order”. We also know that the field leader is normally not in agreement with the ordination of women but that he does believe “in unusual circumstances, women should preach and give the sacraments”.
The facts we don’t have
In reading this case study I found myself wondering about a few issues. For example: Is the missionary in the next valley of the same denomination and or organization? What is the official position of the female missionaries’ denomination? Have women previously been allowed ordination due to similar circumstances. As well, what restrictions have been applied to the leadership of these women prior to this experience? Furthermore if the women are called “missionaries” but they have not previously been ordained and seemingly have not been in any kind of teaching or leadership positions what is meant by the word “missionary”. Along the same lines, what background and or qualifications do these women have and what role do these qualifications play in the ordination of ministers within their particular denomination. Lastly because we are given no indication of who is to assume the financial strain of the traveling expenses for the male missionary, I am left to my own assumptions.
Assumptions
In this analysis I will be working under the following assumptions: First I assume that the women in question will be presiding over men although it is not stated. I will also assume that the woman seeking ordination is not against the ordination of women in general. I will also assume that all of the above mentioned characters belong to the same denomination and organization. In addition I presuppose that the phrase “take[s] time away from his duties” suggests that the additional work for the aforementioned male missionary has been to the detriment of his own congregation in some way. I sill also suppose that the field leader has had much difficulty in filling the apparently open position and that no male missionary is set to take the open position for some time. In addition, I assume that the field leader is unable to fill the position himself and that he holds the authority to ordain others to this position. I also assume that no males within the mission could affectively fill the open leadership role and certainly not to the same degree as the two female missionaries. I assume as well that only ordained ministers are allowed to administer the sacraments within this group. I assume that the proposal of ordination is not simply a reaction to the circumstances at hand and that the woman in question feels a genuine call to ministry and that she has proper qualifications. Additionally, I assume that the male missionary has had to rely (at least to some degree) on both mission communities to fund his travels. Most noticeably I will be acting under the (most likely incorrect) assumption that the seemingly egalitarian denomination in question has properly interpreted the scriptures. It is also an assumption that the ordination and leadership of women would not impede the proclamation of the gospel to these societies in any way.
(2) The Ethical Issues
1) First it is clear that the so-called “fledgling church” deserves proper care.
2) It is also clear that the objecting male missionary’s church also deserves quality care.
3) Third it is unethical for either partly to attempt to manipulate the field director.
4) Fourth the field director should not act out of character with neither his missionary organization, nor scriptures.
5) Fifth I would suggest that the field director should not ordain a women if he has not been given the authority to do so within the organization.
6) Lastly and ultimately this issue is an issue of ends and means. Is God’s apparent limitation in the roles of women in ministry held above God’s call to make disciples of all nations? However, under the assumptions of egalitarianism this is no longer an issue.
(3) The Alternatives
Of course there are a number of applicable alternatives in this situation. First the leader could simply allow the man to continue coming to preach and give the sacraments. Second the male missionary could simply allow the women to seek ordination and return promptly to his original duties. Third the women could be allowed to preach in more informal ways but not to give the sacraments without ordination. Fourth the leader could allow the woman to preach and to give the sacraments both without ordination. Fifth the field director could allow the woman to preach but have the male missionary come in occasionally to give the sacraments. Sixth the field director could allow the man to continue with his dual work until ordination for the female missionary is complete. And finally, the female missionary could simple teach from pre-prepared information provided by the male missionary on mutually agreed upon grounds.
(4) The Norms that Have a Bearing on the Case
Though interpretations may vary, clearly all parties involved are interested in the sharing of the Gospel message and what the Word of God has to say on this issue as the primary authority. It is also clear that everyone must be respectful of each other and attempt to understand the opposition’s opinions. Obviously nothing should be done that might result in the loss of missionaries or future missionaries or to the detriment of either of these two missionary communities. In addition, no party should be forced to act against his or her own conscience.
Also it is clear that the prohibitions applied to these women should not exceed the limits of what has already been set down either by biblical interpretation or by denominational standards.
(5) Comparison of the Alternatives with the Norms
1. The idea that the women could simply allow the man to continue coming to preach and give the sacraments seems to be the wrong choice based on the idea that this would be to the detriment of both missionary communities. Because of this it is not a viable option.
2. The idea that the women could be allowed to preach in more informal ways but not to give the sacraments without ordination is clearly incorrect as this would also lead to the detriment of both missionary communities especially if the time frame for the hiring of a new male missionary became exceedingly lengthy.
3. The idea that the field leader could allow the women to preach and to give the sacraments both without ordination also appear unethical. Most likely this is not to be in keeping with the guidelines of the denomination. As such it is disrespectful of the authorities appointed above them by God.
4. Fourth, the idea that the field director could allow the women to preach formally but have the male missionary come in occasionally to give the sacraments also seems incorrect. Although this seems in keeping with this particular community of faiths interpretation of scripture it also includes what seems to be unnecessary financial stress on the two communities.
5. The idea that the male missionary could simply allow the woman to seek ordination and return promptly to his original duties seems quite applicable. Given the interpretive slant of this particular community, this appears a viable option.
6. The idea that the female missionaries could simply teach from pre-prepared information provided by the male missionary on mutually agreed upon grounds seems to be a good option for both egalitarians as well as complementariness however again the issues of financial stress as well as the detriment of both communities comes into play; as such this does not appear to be an ethical solution.
7. Lastly there is the option whereby the field director could allow the man to continue with his dual work until the female missionary has completed her ordination. This also appears to be a good option.
(6) Assessment and Consequences
Clearly the possible ethical options and consequences of the situation depend heavily on proper interpretation of God’s Word. Again I draw attention to the assumption that the denomination in question has interpreted correctly. As such the following two options appear to be most in keeping with Christian ethics.
Option 5: The idea that the male missionary should simply allow the women to seek ordination and return promptly to his original duties:
Negatives: There would be no ordained person present to preach and or give the sacraments. While preaching by the women might be allowed, most likely this denomination would not allow an unordained person to present the sacraments. As such, this is a possible option only if the sacraments are not to be administered at all, or if there were some other denominational consensus that can allow for the dispensing of them.
Positives: The positives are quite clear. In going with this option both missionary communities will eventually have ordained ministers, lowered financial stress, and diverse theological communities that provide more options of interpretation for new converts.
Option 7: The option whereby the field director could allow the man to continue with his dual work until the female missionary has completed her ordination: If there is truly an egalitarian theology present in this particular denomination and if ordination is required within the denomination as a prerequisite for preaching and for the giving of the sacraments this seems in keeping with the general theological views of this group. In addition the relatively short time frame for this type of ordination could substantially lower the amount of financial as well as over all stress and harm of the two missionary communities.
Negatives: Most likely a certain amount of monetary concerns might remain in the short-term while transitions are being made. As well as the possibility of animosity between the two theological perspectives seems likely. Division and contentions would have to be closely monitored.
Positives: The Gospel message would be of primary importance. As well proper respect for the authority of scriptures would be upheld. As well proper respect for ones authorities within the denomination would be upheld. It is also clear that little damage could result from the short-term transition. This option would also allow for little financial strain on the communities, it would force no one to act against his or her own will or conscience. In addition the theological standard of the denomination would be upheld concerning ordination, proclamation and the administration of the sacraments. Also diversity within the Christian theological community could result in more interpretive options. This might prove especially important to the native women within these two missionary communities.
(7) The Ethical Decision
Clearly then Option 7 would prove to be the most ethical solution to this problem given the assumptions made in section (1).
