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Sophie Louise recognises that gender is everything in the LCA

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Parish worker, Sophie Louise, shares her disillusion with the way female workers are treated within the Church.

… There is one thing in particular that has always confused me about the fact that the LCA does not ordain women. In human development studies I was taught that childhood and adolescence are the formative years. If this is true then what children and youth learn about God during these years is of the utmost importance. I have always found it strange that I and many other women are allowed to teach God’s Word to children and young people at this critical time in life and yet once they turn 18 it’s as if we no longer have a right to continue to teach them. It just does not make sense to me.  …

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Women of the Bible

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The following brochure has been prepared by the All Saints group on behalf of the LCA clergy and laity who support the ordination of women in the LCA For further information on the theological arguments for women’s ordination and motions submitted by St Peters and St Andrew’s for the 2013 LCA General synod please go to www.wmn.org.au

The brochure is a summary of CTICR, 2005. ’A Case for the ordination of women and men’, Lutheran Journal of Theology, 39/1,37-56.

A4 Women of the Bible    Women of the Bible A3

As we seek the will of God for the role of women in the church, let us consider the witness of scripture as a whole. The sacred texts of the OT and NT record stories of many women who actively worked for the kingdom of God, who were given authority over men, and who proclaimed the gospel of Jesus. Here we highlight examples of women who acted confidently in particular situations and who fulfilled roles similar to those taken by men. 1.  More: Women of the Bible

A4 Women of the Bible    Women of the Bible A3

 

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CTICR speaks – 2006

The Case for the Ordination of Women – A Summary

1 The Lutheran Church of Australia’s understanding of what Scripture has to say about the service of women in the church has changed over recent decades. A few years ago we thought that God’s will did not allow women to read lessons in church, to vote at congregational meetings and conventions, or to serve on the committees and councils of the church. Neither did we believe that God had given any women as gifts to serve the church by chairing congregations, being elders or assisting with the distribution of Communion. We did not accept God’s gift of women in these areas because we believed that this was required for us to be faithful to biblical truth.

2 The LCA no longer believes that women are excluded from these roles. Now we thank God for the women who serve in so many different roles in our congregations and church. After reexamining the scriptures we found that they did not support the positions we previously held. We submitted to the authority of Scripture and welcomed the service of women in new areas.
Faithfulness to God and his word demanded it.

3 If the LCA is going to remain faithful to God and his word in our time, we now need to take another step in this journey and recognise that, in spite of our previously held convictions, Scripture does allow the ordination of women. Those that support the ordination of women recognise that there is no biblical command to ordain women. In some eras and cultures the ordination of women would have been detrimental to the work of the gospel. But in our time and culture, faithfulness to Scripture leads us to support the ordination of women.

4 We begin with the current position of the church and say that the texts that have traditionally been used to exclude women from ever being pastors do not, on closer examination, say that. Secondly we need to recognise that Scripture as a whole allows women to be ordained.
In this brief paper we can only summarise the arguments without developing them in any detail. This has been done elsewhere.

5 The foundational texts (1 Cor 14:33b-38 and 1 Tim 2:11-14), on which the church has previously based its position, do not warrant the conclusions drawn from them. The point of these texts is as binding now as it was then, that is, that worship must be orderly. There is no clear indication that the ways in which order is to be maintained are binding on the church beyond the congregations of that time. We no longer require that women wear head coverings or that men have short hair. In the same way Paul’s statements in these texts are his pastoral response to the cultural situation in the 1st century and do not become laws for all times and places. In those days the behaviour of some women in worship caused offence and was a barrier to the proclamation of the gospel. Today our refusal to ordain women gives offence and is a barrier to that proclamation.

6 These two texts do not deal with the office of the ministry as it is understood today. They deal with the ordering of worship in the early church, which involved leadership by various people, including those directly inspired by the Holy Spirit, amongst whom were women. Thus women participated in leading worship. It was only later that essential functions of leading worship were confined to one office, an office that came to exclude women.

7 These two texts are to be interpreted in the light of the whole of the Scriptures, which is the inspired Word of God. Christ and the gospel he proclaimed are the heart and centre of the Scriptures. Their purpose and goal is that sinners be justified. For that reason Christ instituted the office of the ministry and calls people to serve as pastors in the church. To argue in this way is not to reduce Scripture to gospel alone, but to make the gospel and its proclamation
the basis of the church’s practice.

8 For the church to maintain its ban on the ordination of women in our day, it would need to clearly demonstrate that Scripture as a whole forbids women to be pastors. Anything less would not provide a sufficient basis for the church to refuse to receive suitably qualified women as gifts from God to serve as pastors of his church.

9 Christ chose twelve men to be apostles to testify to the resurrection and so represent the twelve tribes in the formation of the new Israel. But a precedent is not the same as a command. The rest of Scripture shows women functioning in many roles in the church. For example Deborah judged Israel, Junia is an apostle (but not one of the twelve), Priscilla took the lead in teaching Apollos, and the daughters of Philip (the evangelist) were prophets. Women pray and prophesy in the worship services of the New Testament church.

10 Both men and women are created in the image of God. It is no more logical to suggest that only the male gender can represent God the Father and Christ as pastors in the church, than it would be to say that only Jews can be pastors because Jesus and the twelve were all Jews.
Indeed, all such distinctions are irrelevant in the new creation, as Paul says,
for in Christ Jesus you are all the children [sons] of God through faith. As many of you as were baptised into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. [Gal 3:26-28]

11 The Church is a model of the new creation for the world, demonstrating to the world what God intends for his creation and what will finally be revealed when God unveils the new heavens and the new earth. The old order of creation is transformed ‘in the Lord’ (1 Cor 11:11). The church gradually abolished from its community the discrimination based on these distinctions. In New Testament times it resolved the Jew/Greek divide. Then Christians worked for the abolition of slavery. Finally, the church is tackling the exclusion of women from various roles in the church, including the office of pastor.

12 The Lutheran Confessions are clear that the validity and efficacy of the office of the ministry is dependent on the word of God alone; not, we conclude, on the qualities or gender of the pastor. Those who have been baptised by a woman are not re-baptised, nor do those, who in good conscience commune at an altar presided over by a woman pastor, eat and drink to their judgment.

13 The central concern, of both the Bible and the Lutheran Confessions, is that the good news of salvation be brought to all people in the most effective way possible. The church lives under the gospel in Christian freedom and is ‘gospel-centred’ not ‘law oriented’. That does not mean Christians are ‘free’ to disobey the law of God but that we are free to let our lives be shaped by the gospel and the missionary imperative so that all people may hear the good news.
Today the effectiveness of the church’s mission would be enhanced by having women serve as pastors. The LCA is therefore being urged to receive with thankfulness the gifted women that God is giving us to serve as pastors in our church.

14 The greatest concern is not that the LCA might cave in to the ‘spirit of the age’, but that we might allow non-essentials to stand in the way of the clear and effective communication of the gospel. Of course, we must be on our guard against the watering down of biblical doctrine through cultural pressure. The world does not define the gospel for the church. But it is also true that the church must be culturally sensitive and flexible in the way it communicates the gospel. Paul says
To the Jews I became a Jew, in order to win Jews. To those outside the law I became as one outside the law, so that I might win those outside the law. To the weak I became weak so that I might win the weak. I have become all things to all people, that I might by all means save some. I do it all for the sake of the gospel. [1 Cor 9:20-23]

15 The church is called to follow this example of Paul and be flexible in non-essentials for the sake of the gospel. The gender of the pastor is not essential to the message proclaimed, nor the validity and effectiveness of the ministry, and Scripture does not prohibit women from serving as pastors today. Our culture has moved on from the patriarchal societies of previous centuries to the extent that not having women pastors is now a barrier to mission.

16 In our time and in our society, faithfulness to Scripture requires the ordination of both women and men.
Adopted by CTICR 26 May 2006

 

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Thanking God for the preaching of Nadia Bolz Weber

Hey, gentlemen Pastors, try to beat this sermon!  It’s from Nadia Bolz Weber from the ELCA.  It doesn’t come more gutsy than this.

Web page of Nadia Bolz Weber of the ELCA

Web page of Nadia Bolz Weber of the ELCA

2013-03-24 NBW Sermon <—click here to listen along.

the first bit

Because these people of the Holy Week story are we people.  And we people are the likes of which God came to save.  God did not become human and dwell among us as Jesus to save only an improved, doesn’t make the wrong choices kind of people.  There is no improved version of humanity that could have done any differently. So go ahead. Don’t wait until you think your motivations are correct.  Don’t wait till you are sure you believe every single line of the Nicene creed (no one does).  Don’t worry about coming to church this week for the right reasons. Just wave branches. Shout praise for the wrong reason. Eat a meal. Have your feet washed. Grab at coins. Shout Crucify him. Walk away when the cock crows.  Because we, as we are and not as some improved version of ourselves…we are who God came to save. And nothing can stop what’s going to happen.

 
 

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Pashminas showing support for women’s ordination

Pashminas to show support for women’s ordination

Scarves in all shades of green and purple, ready for those that don’t already have their own to wear to “Alive 175” and General Convention, to show support for the ordination of women. Now to work out how and where we can sell them beforehand.

From the Facebook page: Women’s Ordination in the Lutheran Church of Australia.

 

 
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Posted by on March 17, 2013 in politics, women's ordination

 

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Allowing the LCA to repent

Edgar Mayer (from Facebook)

Edgar Mayer (from Facebook)

Dr Edgar Mayer shares his wisdom on the dilemma facing the LCA – women’s ordination in an paper entitled, Allowing the LCA to Repent (a doc).

He commences by quoting Dr Dean Zweck.

So what is the problem?  It’s a problem of great complexity, but the bottom line is that neither we ourselves, not anyone else, is going to hear the Word unless there is repentance. The first part of the Isaiah reading is actually a gracious invitation as well as stern reminder that it is time to repent. The time is now:

Seek the Lord while he may be found. Call upon him while he is near; let the wicked forsake their way, and the unrighteous their thoughts; let them return to the Lord, that he may have mercy upon them, and to our God, for he will abundantly pardon.

The history of the Christian movement shows that renewal always begins with repentance. ‘Repent, for the kingdom of heaven is at hand,’ cried John the Baptist in the wilderness (Matt 3:2). ‘Repent, and believe in the good news,’ are the first words on the lips of Jesus in Mark’s Gospel. ‘When our Lord and Master Jesus Christ said, “Repent”, he willed the entire life of believers to be one of repentance’—so states thesis one of Martin Luther’s Ninety-five Theses.  We want our church to turn around, but nothing will change until we ourselves ‘turn around’—which is what the Hebrew word for repentance actually means. ‘Let them return to the Lord,’ says the prophet, ‘that he may have mercy upon them, and to our God, for he will abundantly pardon.’

The following is Edgar’s summary of his paper.  The full paper can be found here.

  1. Nothing will change unless we repent.
  2. The LCA is built on the constitutional demand for unanimity in doctrine and uniformity in practice which leaves not much room for repentance because any repentance and ensuing change would threaten the LCA’s mandated unanimity and uniformity.
  3. In spite of our constitution and forty years of dedicated effort the LCA has not really achieved unanimity and uniformity in a whole range of theological matters, e.g.: creation issues, the role and authority of women in congregation and church both in terms of worship and leadership, the material and formal principles of Scripture, associate membership in the Lutheran World Federation and membership in the Australian Council of Churches …
  4. The General Synod in 2006 has brought us to a crisis point because even after two synodical votes (2000, 2006) our denomination remains split right down the middle when it comes to the question of women’s ordination which means that according to the LCA constitution we are now officially living in “sinful unionism” with ourselves.
  5. Since there is a growing awareness that another ten or twenty years of church debate would not help us to reach consensus in this matter, the way forward seems to be either to separate from each other or change our constitution to acknowledge and allow for the current diversity.
  6. Lutherans do not propose that there is a divinely mandated church structure. There can be varied denominational struc­tures depending on what serves congregations best. However, there can be no domineering leadership or coercion in faith matters because individual believers remain captive to the Word of God and for them “it is neither safe nor right to go against conscience”. Any leadership can only lead by the testimony of the Scriptures or by clear reason and then pray that the Holy Spirit works his own conviction in the hearts of the hearers.
  7. The Theses of Agreement and the Document of Union themselves may be able to move the LCA forward forty years after her inception. There is an acknowledgement in these writings that according to Lutheran theology church unity is not based on oneness in doctrine and practice but oneness in Christ. First and foremost all Christians belong to the one church of Jesus Christ (una sancta) through their one faith in Christ. Then only as a secondary step Christians may consider forming denominations which in accordance with the basic oneness of Christians may accommodate some diversity within a given framework, i.e. the framework of the Lutheran Confessions, without creating the false impression of unanimous agreement in everything.
  8. We have to have a constitutional basis which allows for repentance and change. We have to have a constitutional structure which allows pastors and congregations to follow their conscience and obey the will of God. One option would be to organize ourselves as a Federation of Congregations or Federation of Districts which would then develop diverse streams of Lutheran expression within the one Federation. Other options can be considered.
  9. On our knees we will find unity.
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Karl Barth and literalism

Karl Barth

Karl Barth (Photo credit: Wikipedia)

Karl Barth said, “I take the Bible too seriously to read it literally.”

Proof-texting, literalism or fundamentalism, the same rose by different names, is not a helpful way to understand Scripture.   Clergy in the LCA, upon ordination, are forced to declare the Scripture as inerrant and infallible.  The alternative is exclusion from ordination, which is hardly an option after many  years of study. Those clergy who are uncomfortable with such narrow thinking are forced to metaphorically cross their fingers while the oath is taken.

About a third of the American populace takes everything the Bible says at face value, reading as they would a history or science textbook.  I don’t read the Bible this way, and can’t imagine doing so. Here are four reasons why: Ref  4 Good Reasons Not to Read the Bible Literally.  (David Lose from Huffington Post)

1) Nowhere does the Bible claim to be inerrant.   … (read more)

2) Reading the Bible literally distorts its witness. … (read more)

3) Most Christians across history have not read the Bible literally. … (read more)

4) Reading the Bible literally undermines a chief confession of the Bible about God.  … (read more)

Perhaps literalism is the biggest sin the LCA needs to confess.  Unless responded to with vigour it may mean that the Church will have virtually disappeared in 50 years time.   According to the current downturn in membership that is not such an absurd proposition.

Women’s ordination will arrive to the LCA.  The alternative is unthinkable. At that time members, leaders and congregations will discover the gentle joy of female pastoral care and begin to apologise for the way they kept women on the margins of the Church.

 

 

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