Questions and answers concerning

the ordination of women

In the future it will be possible for women to be ordained to ministry in the New
Apostolic Church. This decision raises many follow-up questions. Some initial Frequently
Asked Questions have already been assembled, and will be supplemented as needed.

This catalogue of questions is limited to the global policy decision and issues of a global
scope. Any additional questions regarding implementation in the individual Regional
Churches will be clarified by the responsible regional leadership. Answers to those
questions will be developed and published there.

The team at the New Apostolic Church International is available to answer any
questions you may have about the global policy decision: [email protected]

Basic questions

Why is the concept of ministry changing?

The understanding of church, the sacraments, and ministry are of essential significance
for our Church.

The Catechism contains a well outlined understanding of the church and sacraments,
but it only offers a general summary of our understanding of ministry. There was a
need to better formulate our understanding of ministry and develop it to the same level
as our understanding of the church and the sacraments.

What ministerial designations apply to women in ministry?

Women may be ordained as Deacons, Priests, or Apostles. Beyond that, women—like
men—can be appointed or assigned to perform leadership or assistant functions in the
congregation, the district, or the Global Church, for example, as congregational or
district rectors, assistants to the congregational or district rector, or as Bishops.

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 Where in the world is it possible to ordain women into ministry?
The resolution applies for the New Apostolic Church around the world. The ministerial
mandate associated with ordination will be issued wherever it is accepted by the local
society and the congregation.

Are women only being ordained because there are too few men available
to serve as ministers?
No. Regional problems resulting from a shortage of male ministers are not relevant on
an international level, and do not constitute an argument for ordaining women into
ministry. The decision taken by the apostolate is the result of a theological and doctrinal
process of deliberation.

Why only now?

The essential questions of the doctrine of the New Apostolic Church, especially with
respect to its understanding of church, the sacraments, and ministry, were discussed
and answered by the apostolate one after the other—and building upon one another.
This process took a great deal of time. Before answering the question of “who”, it was
necessary to clarify the question of “what”. In other words, what exactly is a ministry?
What happens during an ordination? And how should leadership be structured? The
results of these deliberations were presented in spring 2019. Over the three years that
followed, the question surrounding the ordination of women was discussed and
answered.

Why did God not already call women to ministry sooner?

God elects clergy who correspond to the needs of the believers whom they are to serve.
A ministerial mandate can fail if members of the congregation reject a minister.
Therefore, the apostolate must ensure that the clergy will also be accepted by their
congregation. And this not only applies to the local congregations, but also to the
Global Church. This has always been consistent with the will of God, but not always
accepted within the human context.

Why did this take so long?

Before asking the question of “Who can bear a ministry?”, it was first necessary to
answer some other fundamental questions, for example, “What is a ministry?” “How
does it begin and end?” These aspects were processed between 2014 and 2019. The
question of “Who?” was then clarified in the comparatively short period of three years
thereafter.

Why is the Church adapting itself to the spirit of the times?

The Church is not adapting to the spirit of the times. Over the course of our history
there have always been changes and refinements to the doctrine. The gospel remains
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unchanged and is proclaimed in authority. It is part of the responsibility of the
apostolate to make decisions for the future of the Church and the order of
congregational life.

Does the Church have to pursue gender mainstreaming?

No. The decision to ordain women is not a matter of gender equality policy. It is the
result of exhaustive theological and spiritual reflection, and not a reaction to societal
pressure.

Why was there no exchange with women during the consultation phase?
It is the responsibility of the apostolate—irrespective of its composition—to make
decisions relating to the future of the Church. Jesus Christ gave the Apostles the
authority to order congregational life.

Was it wrong that we haven't had women in ministry up until now?

Historically, women served as Deaconesses for a number of decades. Otherwise,
however, the New Apostolic Church followed in the Christian tradition of only ordaining
men to the clergy. To date, however, the apostolate had simply never answered the
question of whether women can be ordained to ministry on a doctrinal level. This
changed as a result of the formulation of our concept of ministry.

How will we be informed about the first ordinations of women?

Reporting on the ordination of women will occur in exactly the same manner as for
men.

I would like to learn more, preferably in dialogue. Where can I do so?

“Further information events at the local level can be organised by the Regional
Churches as required. However, those responsible in the local areas have not received
any advance information and will now need some time to familiarise themselves with
the subject.”

Theological questions
Why shouldn't there be any distinctions made between man and woman?
Human beings, as an entity consisting of man and woman, are equally created in the
image of God. According to Paul, no distinctions are to be made between those who
are in Christ: "There is neither Jew nor Greek, there is neither slave nor free, there is
neither male nor female; for you are all one in Christ Jesus" (Galatians 3: 28).

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 If Eve was created from Adam's rib, doesn't this mean that she is
subordinate to him?
There is a physical unity between man and woman. Man and woman are both formed
by God from an already existing "material". The existence of both is exclusively and
absolutely dependent on their Creator.

Did Eve bring sin into the world?

According to Paul, both man and woman have sinned to the same degree in “Adam”.
Romans 5: 12: "Therefore, just as through one man sin entered the world, and death
through sin, and thus death spread to all men, because all sinned."

Didn't Jesus deliberately call only men, and not women, to be Apostles?
The Apostles were given the mission to preach the gospel in the synagogues. This was
forbidden to women. If one insists that only men should be Apostles on the basis of
Jesus' actions, one might just as easily demand that the apostolate should consist, not
only of twelve men, but of twelve Jews—and even then it would only be possible for it
to consist of twelve Jewish men and no more.
Beyond that, Jesus only called Apostles from among the disciples who had accompanied
Him on His travels. Not even Paul would have been able to live up to this requirement.

In what ways were women active in the New Testament?

In the letter to the Romans, women take on important responsibilities in the
congregation: they serve Apostles, lead house churches, and engage in missionary
work.

 "our sister Phoebe" ( Romans 16: 1, 2) – she stands in the service of a

congregation and is thus a Deaconess. Phoebe is an important person who has
helped—and perhaps is still helping—the Apostle and the congregation.
 Priscilla and Aquila (Romans 16: 3-5) – a married couple who are active in
missionary work and now lead a house church. Paul also owes them a great debt
of gratitude.
 Andronicus and Junia (Romans 16: 7) – likely a married couple who, like Paul,
are exposed to persecution. They are designated as being “of note among the
Apostles”. The two of them are missionaries.

What does Apostle Paul have to say about the responsibilities of women
in the congregation?
The first epistle to the Corinthians contains statements pertaining to the proper conduct
of men and women in divine service, according to which both men and women are
active within divine service: they pray and they prophesy. For Paul, prophetic speech
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has a similar function to that of the sermon namely, to impart the gospel in a
comprehensible manner (1 Corinthians 14: 3– 4b).
However, the Apostle's remarks on the observance of distinct "gender role symbolism"
do not constitute a demand that women should not be active in divine service or
congregational life. For example, Paul explains that women should cover their heads
when they pray or prophesy, but he does not forbid them to be active.
It becomes clear here that many elements of the Pauline line of reasoning can only be
understood in the context of their time and are not intended to apply universally.
Many New Testament scholars attribute the contradictory statements in 1 Corinthians
14: 33b-36 to a document from the later Pauline school and not directly to the Apostle.

Why is it that the commandment from 1 Timothy for women to be silent

does not apply?
Bible passages on which doctrine is based must correspond to the gospel.
There are contradictions in 1 Timothy 2. According to verse 13 and 14, the author sees
the reason for the commandment for women to be silent in the fact that sin entered
into the world through Eve. However, this contradicts the letters of Paul, who explains
in Romans 5: 12–21 that all human beings alike have sinned.
In addition to this, 1 Timothy 2 contradicts itself: in verse 4 the author acknowledges
that God desires all human beings to be saved. However, according to verse 15, only
women who bear children are saved. And what about women who cannot have
children? Does God, the Creator of life, not want them to be saved?
On account of such ambiguities, the apostolate must interpret what is consistent with
the gospel of Jesus. The apostolate has the mandate and authority to do so.

Organizational questions

We see some very competent and capable women in the congregations.

Will all of them be ordained in the near future?
No. It is God who designates an individual for ministry. In principle, being designated
for a ministry is not based upon human will but upon the divine will. It is the task of the
Apostle to recognise God’s will and act in accordance with it (CNAC 7.7).
Gifts develop from within the congregation for the congregation. Wherever these gifts
are recognised, the need to put them into the service of God and the congregation will
grow.

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 Are there recommendations in dealing with proposals for ministry, for
example, will there be any quotas with respect to women?
No. Since it is God who calls a person to ministry, it is out of the question to determine
a specific proportion for men and women in the various levels of ministry. God’s will,
not the human will, is the deciding factor here.

Will a woman be proposed based on the need in the congregation or

district, or on the basis of her competencies?
Both elements are important. For women and men alike, the grounds for proposing an
individual for ministry incorporate the needs of the congregation or district on the one
hand, and the gifts and characteristics of possible candidates on the other. The need
cannot simply be measured by a number. Wherever gifts are recognised, the need to
put them into the service of God and the congregation will grow.

When will we have our first female Apostle?

It would be pure speculation—and thus not serious—to specify a point in time when the
first female Apostle will be ordained. Most of today's Apostles have served for many
years as Deacons and Priests and have gained experience in various leadership
positions in the Church. The same is to be expected for women in ministry.

Can a woman be directly ordained to the Priest ministry?

The same rules apply here to women as to men. As a rule, ordination to the Deacon
ministry happens first.

Can members choose whether they want to be served by a male minister

or a female minister?
Members can discuss their pastoral needs with their rector. Generally speaking, it will
be his concern and responsibility to assure the care of the members and to assign the
ministers accordingly.

What are the implications for balance within the family if both partners
serve in a ministry?
As with all volunteer tasks, this question can only be answered individually in the
respective family. The opportunities to get involved and to maintain balance in the
family should be discussed openly with the responsible leading minister.

What personal prerequisites must a woman fulfil in order to be ordained?

When it comes to ordination, the same binding requirements apply to women as to
men:

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  legal age of majority
 must advocate the New Apostolic Creed
 ordered finances and personal circumstances
 regular attendance of the divine services
 acceptance in the congregation
 adequate time to dedicate to pastoral care
 willingness to participate in ministers’ meetings and Church training events

What demands does a ministry place on personal lifestyle?

Both male and female ministers are clergy of the Church and, according to the
competency profiles for Deacons and Priests, should live in well-ordered circumstances
and have sufficient time to dedicate to pastoral care.

What is the age limit for ordaining a sister into ministry?

Here too, the same internationally specific rules apply to women as to men.

Will the ordination also be received while kneeling in the case of women?
There are no gender-specific differences in the acts of institution relating to ministry.
Through ordination, ministers are authorised, blessed, and sanctified for their service.
The holiness of this act and the serving character of the ministry is revealed in that the
ministry is received while kneeling.

Will specific training courses be offered to female ministers?

The offers of the Regional Churches for ongoing ministerial training are available to
both male and female ministers alike. New Apostolic clergy commit themselves to the
doctrine as it appears in the Catechism. This requires ongoing training in the
appropriate framework.

What rules apply with respect to attire in a divine service?

In divine services, female ministers will likewise wear black and white. Attire should be
modest and appropriate to the occasion. Cultural conventions are taken into account
accordingly.

What rules apply in the event of pregnancy?

Since every pregnancy is different, it is impossible to define a general rule here. A leave
of absence makes sense in order to avoid personal overload or physical strain owing to
ministerial activity. The duration of the leave should be discussed individually with the
responsible level of leadership. The wellbeing of the mother and child are the first
priority here.

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Personal questions

I find it difficult to accept a woman in ministry. What should I do?

Anyone who is fundamentally willing to take a new direction embarks on a learning
process. In the process it is helpful to know that the decision of the apostolate was
made responsibly and under the guidance of the Holy Spirit. The question of
acceptance also remains open for every male member of the clergy.

Male and female clergy working together can increase the risk of violating
boundaries. How will the Church deal with this?
The New Apostolic Church does not tolerate sexual assaults by ministers or members in
the exercise of their church service. Ministers undertake to immediately report any
justified cases of suspicion to the applicable authorities of their respective country.

In addition, some of the Regional Churches have established committees to address

such situations, and the contact persons of these committees are listed on the
respective websites.

Where can a woman make a complaint if she feels discriminated against,

harassed, or degraded by men?
The Apostles are the first point of contact in such cases, regardless of gender. In
addition, appropriate specialist offices have been established in the various Regional
Churches.

How will women candidates find support if they actually want to say “no”,
but find it difficult to do so?
Before any possible ordination, the leading minister is to have a conversation with the
person in question. It is desired and even stipulated that this conversation be carried
out with great openness, empathy, and sensitivity, whether the candidate is a man or a
woman. No candidate for ordination, whether male or female, should ever be put under
any kind of pressure, not to mention obligation, to say “yes”. In principle, the
candidate’s partner should also be included in the discussion. A “no” to serving in
ministry is not to be condemned.