Division Position on WO Key elements of BRC presentation*

1. Biblical silence (in Old Testament and New

Testament) about Ordination of Women.

2. Silence “does not seem to help opponents

1 East-Central Africa Not yet
or proponents of women ordination”.
3. Ample indications in the New Testament
that the work of advancing the redemptive
mission is gender inclusive
1. No evidence in Bible that ordination was a
required component for electing a man or a
woman to ministerial or leadership position.
2. Scriptures do not contain an explicit
prohibition to ordain women to the ministry, but
“Discourages the
there are no recommendations or authorization
practice of the
or moreover a command of the ordination of
2 Euro-Asia ordination of women
women.
to the pastoral
ministry.” 3. Cannot ignore the peculiarities of the
cultural environment in Euro-Asia Division, in
which most people are under the influence of
such religions as Orthodoxy, Islam, Buddhism,
and the issue of women's ordination is
considered to be quite painful in those religions.
1. All the members of the Church of Christ are
a "royal priesthood" to announce or proclaim
the gospel of salvation.
2. We are all one body and God shows no
partiality: we are all sons and daughters of God
with the same access to salvation given by
No clear position
Christ.
3 Inter-Amercan stated. Willing to wait
on the world church 3. God has distributed his gifts to both men
and women without making any distinction.
4. There is no explicit mandate in the Bible for
the ordination of women or men to church
leadership, yet there is no command against the
same.
 1. Since ordination does not contradict the
teachings of the Bible and might foster the
mission of the church, we think that there is
room for the church to ordain women for
4 Inter-European Yes pastoral ministry.
2. Consider ordination not so much a doctrinal
or biblical issue, but something that has to be
dealt with at an administrative level.
1. The Bible does not directly address the
ordination of men and women.
2. The evidence is neither complete nor
irrefutable, and it can be expected that differing
conclusions may be drawn by equally sincere
and competent students of God’s Word.
3. We recognize the reality of differing beliefs
around the world and would not seek to impose
5 North American Yes
North American Division convictions on other
divisions.
4. Culture and “societal pressures” is not the
reason to support Women Ordination.
5. Male headship, not supported by scripture,
based on principles of hermeneutics long used
by the SDA church as found in the “Methods of
Bible Study” document approved in 1986.
1. We recommend that both men and women
should be encouraged and recognized by the
church through ordination to the pastoral
ministry.
2. Allows each division to determine if
ordination of women will be helpful within its
6 Northern Asia-Pacific Yes
local culture.
3. Propose that at the General Conference
Session in 2015 a recommendation be brought
that globally the ordination of women to the
pastoral ministry be approved.
1. man and woman were created in God´s
image, ontologically equal, but with different
roles
2. Male preeminence or “Male headship”
endorsed throughout presentation.

7 South American No
 3. Women should not be ordained to the
pastoral ministry.
7 South American No
4. Church should further investigate the
possibility of the ordination of men and women
to ministries other than the pastoral ministry.
5. The SAD will support the decision made by
the worldwide Church

1. Ordination is a practice driven by mission

and practical needs informed by biblical studies
and theology
2. Ordination is not to be considered a
sacrament. Biblical evidence supports the
symbolism of the laying on of hands when
appointing individuals for a task, but there is no
firm evidence for the transfer of grace or virtue
“No Scriptural in this context. Consequently, we must reject
principle that would attributing sacramental value to ordination.
8 South Pacific
be an impediment to
women ordination.” 3. Where Scripture is silent on current issues, a
theology of ordination must be based on the
principles of Scripture, taking adequate account
of what Scripture says as applied in its local or
issue-specific contexts.
4. The significance of ordination is influenced
by culture. In some parts of the world, culture
bestows inordinate status upon a minister at
ordination
1. Since there is no biblical support for the
ordination of woman pastors, then the
No. ordination of women elders should also not be
considered. That implies that as from the action
date, women shall no longer serve as elders.
Southern Africa &
9 Include rescind 2. Females who are currently enrolled in our
Indian Ocean
ordination of female theological seminaries need to be channeled in
elders ministries that would not require ordination.
3. The proposal to regionalize ordination
should not be allowed because it will lead to
further fragmentation which will threaten the
unity of the world church.
 1. No direct teaching in the Scriptures or the
Spirit of Prophecy that either prescribes or
prohibits the ordination of women to the
pastoral ministry.
No clear position
2. In the absence of direct teaching in inspired
stated but no
writings we accept the authority of the church
10 Southern Asia objection if the world
under the guidance of the Holy Spirit to take a
church approves
decision.
women ordination.
3. If the world church takes a decision to allow
certain areas of the world to ordain women to
pastoral ministry, we would have no objection.
1. Will follow the voice of the Spirit and the
world church upon its voted decision in July
2015 at the GC Session
11 Southern Asia-Pacific No
2. To present the different viewpoints and
issues of Women’s Ordination to the division’s
Union levels
1. The triune God ‘ordains’ men and women
through the Holy Spirit (as was the case of Ellen
White) in the sense of ‘appointing, equipping
and sending’ them for ministry in His service.
2. The public recognition of this divine act
among the people of God can (but does not
have to) be made by a ceremony that includes
the laying on of hands.
3. The use of priestly ‘ordination’ in ancient
12 Trans-European Yes
Israel is not applicable in the New Testament
4. The study of ordination in church history
after the completion of the New Testament
reveals that ‘ordination’ was conceptually and
terminologically taken from pagan Rome and
merged with the priestly ordination in the Old
Testament to produce the first preserved
ordination ritual recorded in history, viz.
Hippolytus’ Roman order of ordination ca. 200
A.D.
1. Does not recommend the ordination of
13 West-Central Africa No
women into ordained pastoral ministry.
*Note: Key observations are taken directly from the presentation. In most cases, the exact statements
are used.