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DSTO Doctrinal Statement on Ordination of Women and Men

23 May 2025

 

 

DOCTRINAL STATEMENTS AND THEOLOGICAL OPINIONS (DSTO) 

WORKING COPY

VOLUME 3 

  1. DOCTRINAL ISSUES

Ordination of Women and Men 

Process: 

From CTICR March 2025 to GCB for distribution to the Church including District Pastors Conferences and District Conventions in 2025 – with final submission to GPC 2025 and Convention of General Synod 2025. 

Adopted XXXX 

 

CONTENTS 

  1. Preamble 
  2. Exegetical Differences 
  3. Public Teaching 
  4. Church Fellowship 
  5. Pastoral Guidance 
  6. Provision for Conscience 
  7. Appendices

 PREAMBLE

At the 21st Convention of General Synod of the Lutheran Church of Australia and New Zealand in October 2024, the Church resolved by the required majority vote, “upon the recommendation of the 2024 General Pastors’ Conference, that paragraph VI:11 of the Theses of Agreement be removed from the teaching of the Church and the continuity of Thesis VI:1-10 remain as the Church’s teaching” on the office of the public ministry. The Resolution (Appendix 1) forms the foundation of this Doctrinal Statement on the Ordination of Women and Men. 

The Theses of Agreement formed part of the LCANZ’s founding documentation in 1966 and was amended for the first time at the Convention of General Synod 2024. The now removed paragraph VI:11 reads: “Though women prophets were used by the Spirit of God in the Old as well as in the New Testament, 1 Cor 14:34,35 and I Tim 2:11–14 prohibit a woman from being called into the office of the public ministry for the proclamation of the Word and the administration of the Sacraments. This apostolic rule is binding on all Christendom; hereby her rights as a member of the spiritual priesthood are in no wise impaired.” 

The 2024 Convention asked for a doctrinal statement on ordination in light of this change of church teaching, requiring key elements which are provided in this document. 

In 2018, the CTICR provided a “theological basis for the ordination of women and men”. At the request of the College of Bishops, this has been included as an appendix (Appendix 2). 

EXEGETICAL DIFFERENCES 

There is substantive agreement among us on the nature and function of the Scriptures. 

  1. We agree that the Scriptures are the inerrant and authoritative word of God. 
  2. We agree that the New Testament was addressed both to its original audiences as well as to the church of all times and at all places. 
  3. We agree that the writers of the Scriptures were influenced by their cultural context and the culture of their readers; while they at times affirmed what was good in their culture, they also critiqued it and transcended it. 

However, despite more than three decades of theological study and debate within the Lutheran Church of Australia and New Zealand, exegetical differences remain amongst us, regarding whether or not the Scriptures permit the ordination of women. 

  1. We do not agree on what 1 Cor 14:34 and 1 Tim 2:11 reveal to us concerning the relationship between men and women in creation, headship, the orders of family, state and church. We also do not agree on how we should interpret these texts concerning the concept of subordination within these orders. 
  2. We do not agree on what passages such as Luke 10:38-42; 1 Cor 11:5; and Eph 5:21 reveal to us concerning women’s roles in the church.  We also do not agree on how we should interpret texts like 1 Tim 3:2-5; Acts 1:21; Tit 1:5-6, Eph 5:22-24, 1 Cor 14:33b-38 and 1 Tim 2:11-15 concerning church leadership and gender. 

PUBLIC TEACHING 

In the resolution of the 21st Convention, it was established that paragraphs 1-10 of Thesis VI of the Theses of Agreement remain the continuing teaching of the Church on the Office of the Ministry. Therefore, those ten paragraphs form the doctrinal basis for ordination, including the ordination of both women and men. This means that the teaching of the Church on the office of the public ministry remains unchanged apart from the requirement of the ordination of men only. 

Baptised Christians who are duly called thereby enter the office of the public ministry for the proclamation of the Word and administration of the Sacraments. Scripture that underpins the Church’s teaching on the office of the ministry and the rite of ordination applies to duly qualified, called baptised Christians. 

CHURCH FELLOWSHIP 

The LCA confesses that the office of the pastoral ministry is one. Every ordained pastor is received by the Church as a gift from the Lord Jesus Christ (TA 6.8). In the 1966 Document of Union, item 7, we declare, “that wherever continued cooperation in the preaching of the Gospel and the administration of the Sacraments and worship exists, there we have a witness to the world of unity in the faith and a profession of church fellowship.” 

The Resolution to change the church’s teaching to include the ordination of both men and women declared that it acknowledges “the different theological positions on the gender (male and female) of pastors in the Church but considers them non-divisive of church fellowship, enabling the LCA to remain as one Church.” It is acknowledged that while exegetical differences may not be divisive, their application may be. 

In its sections on conscience views, the Resolution also acknowledged that individuals, congregations and parishes within the Church may hold differing beliefs on the issue of women’s ordination, including cases where pastors hold different views than members of their congregations. Some Individuals (bishops, pastors, and lay members) may thus still feel conscience bound that only regularly called, qualified men may serve as pastors.  As examples, people may be dealing with conscience concerns receiving the sacrament of Holy Communion from a female pastor, or a bishop who is conscience-bound to the ordination of men only may need to deal with a proposed ordination of a woman. 

In such cases, the church is guided by the Theses of Agreement (1.4e) which state that “divergent views and practices [emphasis added] arising from differences of interpretation are not divisive of church fellowship, providing that: there be the readiness in principle to submit to the authority of the Word of God; 

  1. thereby no clear Word of Scripture is denied, contradicted, or ignored 
  2. such divergent views in no wise impair, infringe upon, or violate the central doctrine of Holy Scripture, justification by grace through faith in Jesus Christ 
  3. nothing be taught contrary to the publica doctrina of the Lutheran Church as laid down in its Confessions 
  4. such divergent views are not propagated as the publica doctrina of the Church and in no wise impair the doctrine of Holy Writ.” 

The 2018 CTICR Statement titled “A Theological Basis for why the Ordination of Women and Men Need Not be Church Divisive” concluded, “Divergent views should not affect a foundational teaching of the Christian faith, such as the teaching of the Trinity, the person and work of Christ, or justification by grace through faith in Christ, as these teachings are articulated in the Book of Concord. Division may occur only when teachings that contradict such foundational teachings are held and openly taught. The ongoing disagreement about the interpretation and application of the two texts that have been at the centre of the LCA debate (1 Cor 14:33b–36; 1 Tim 2:11–15) is a matter of exegetical opinion, does not affect such a key church teaching and is therefore not church divisive. The Lutheran doctrine of the ministry, clearly spelt out in Augsburg Confession 5 and 14, contains nothing that excludes women from entering the ranks of the ministry. On the contrary, the Lutheran teaching on the ministry undergirds and reaffirms the central teaching of the Scriptures, that we are justified by God’s grace for Christ’s sake by faith alone, the very teaching by which the Church lives and breathes.” 

The 2018 CTICR Statement concluded that ordaining both women and men has “implications for church polity and for people’s reception of the means of grace within the worship life of the Church. These matters are at the very heart of the life of the Church. The Church has a responsibility to engage in the ongoing task of addressing this in such a way that the ministry of the gospel is not hindered, Christian love is upheld, and every effort is made ‘to maintain the unity of the Sprit in the bond of peace’ (Eph. 4:3).” 

The ‘Responsible Communion Practice’ statement continues to guide the Church’s communities in their provision of the Sacrament of the Altar. 

The 2024 Resolution provided commitments to pastors and to pastoral ministry candidates, as well as providing commitments to congregations and parishes (see section 5 below).  These commitments can be applied to ensure that ordination in the LCANZ is not church divisive. 

PASTORAL GUIDANCE 

The 2024 Resolution (Appendix 1) contains the following pastoral guidance, to which the advice to pastors of the Churchwide Bishop (Appendix 3) is now added. The initial wording has been expanded in some cases for the sake of clarity. 

Many pastors, theologians, and lay people in our church, after considerable study, reflection and prayer, were not convicted that the historic teaching in TA VI:11 reflected the will of God as revealed in Scripture. Many [other] pastors, theologians, and lay people, however, were convicted that faithful acceptance of scriptural teaching allowed the church to continue to ordain men only. 

In light of this experience, the LCA resolved to permit those [calling bodies] within the church who hold the conviction that women can be ordained to call a woman pastor. Those [calling bodies] who do not hold this conviction are free to call men only. 

As we live out our faith, we call on God to heal any divisions among us through the bond of peace. As we bear with one another, we make every effort to ensure that church structures, practices and fellowship among people of differing convictions reflect a spirit of love that preserves church unity. 

We also affirm that brothers and sisters who hold opposing views on this issue remain beloved and faithful members of God’s family, reflecting the words of the Apostle Paul: “There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all” (Ephesians 4:4). 

PROVISION FOR CONSCIENCE 

Together as the Lutheran Church of Australia and New Zealand we affirm the commitments made in the 2024 Resolution. 

The church makes the commitment that every pastor in the Church will be received and welcomed by the whole Church in an environment of mutual respect and understanding, where differing consciences are acknowledged while ensuring that harmful behaviour is not tolerated. 

When pastors hold differing views on women’s ordination compared with their congregation, fostering open dialogue and mutual respect is crucial. 

Individuals, congregations and parishes within the Church may hold differing beliefs on the issue of women’s ordination, including cases where pastors hold different views than members of their congregations. We affirm the right to hold diverse perspectives. We commit to treating one another with kindness, even when our convictions differ, and to uphold the values of love, compassion and mutual support. 

The 2024 Synod Resolution does not impose any requirements for pastors to affirm or disclose (publicly or privately) their views on women’s ordination. 

Congregations and their members will not be required to: 

  • adopt a specific conscience view or belief 
  • explain or defend their position regarding women’s ordination. 

Congregations have the right to call a pastor who best aligns with their ministry plans. 

Together as the Lutheran Church of Australia and New Zealand we acknowledge that the amended Theses of Agreement continue to be part of the basis of our unity. In the 1966 Document of Union, items 1-3: we declare that “We … accept without reservation the Holy Scriptures of the Old and the New Testament, as a whole and in all their parts, as the divinely inspired, written, and inerrant Word of God, and as the only infallible source and norm for all matters of faith, doctrine, and life. We recognize and accept as a true exposition of the Word of God and as our own confession 

  1. the three Ecumenical Creeds: the Apostles’ Creed, The Nicene Creed, and the Athanasian Creed; 
  2. the Lutheran Symbols of the Book of Concord of 1580: the Unaltered Augsburg Confession, the Apology of the Augsburg Confession, the Smalcald Articles, the Small Catechism of Luther, the Large Catechism of Luther, and the Formula of Concord. 
  3. We accept the Theses of Agreement as the expression of the common consent of our two Churches on matters which were in dispute between us, and these Theses are hereby made part of this Document of Union.” 

APPENDICES 

Appendix 1 

Resolution of the 2024 General Convention of Synod 

21–06 RESOLVED that upon the recommendation of the 2024 General Pastors’ Conference, that paragraph VI:11 of the Theses of Agreement be removed from the teaching of the Church (words to be deleted – strikethrough) and the continuity of Thesis VI:1-10 remain as the Church’s teaching. 

Section 11 

Though women prophets were used by the Spirit of God in the Old as well as in the New Testament, 1 Cor 14:34,35 and I Tim 2:11–14 prohibit a woman from being called into the office of the public ministry for the proclamation of the Word and the administration of the Sacraments. This apostolic rule is binding on all Christendom; hereby her rights as a member of the spiritual priesthood are in no wise impaired. 

AND FURTHER that Theses of Agreement VI be amended as follows (words to be deleted – 

strikethrough, words to be added – bold): 

Section 1 

The New Testament ministry is the office instituted by Christ for the public administration of the means of grace, that is, the preaching of the Gospel and the administering of the Sacraments, through which as through instruments the Holy Ghost works saving faith in the hearts of man men and women. Matt 10; Matt 28:18–20; Luke 9:1,2; 1 Cor 3:5–8; Augsburg Confession V; Form.Conc., Sol.Decl. XI,29. 

Section 2 

The office of the ministry is therefore an office instituted not by men men and women, but by God. 2 Cor 5:18–20; Eph 4:11; Acts 20:28; Apology xiii,11. 

Section 5 

The office of the ministry is essentially an office of service to the Lord and His Church with the Word and the Sacraments, which office the ministers of the Church must exercise in obedience to their Lord and the directions given in the Word. Therefore, the office of the ministry does not give to those who bear it, arbitrary power over Christians, nor does it deliver the ministers of the Word up to the arbitrary directions and commands of men men and women. Likewise, it is not a Levitical priesthood of the New Testament (Apol. XIII,7-11; XXIV, 58,59); nor are those who bear it an exclusive class distinct from Christians generally; nor do they possess a peculiar sanctity or an indelible character; nor does the ministry possess the power of self-perpetuation. 

Matt 23:8–12; I Cor 3:5; 4:1,2; 2 Cor 4:5; Col 1:23–25; 1 Pet 5:1–3; Matt 20:25–28; Apol.XXVIII, 13,14; XXII,9; XXIV, 86 (German and English text re Liturgia); Smalc. Art., Pars II, IV, 9; Form.Conc., Sol. Decl. XII, 30; XI, 29. 

Section 7 

‘No one should publicly teach in the Church or administer the Sacraments unless he be regularly called’ (C.A. XIV) ‘No one should teach publicly in the church or administer the sacraments unless properly called’ (C.A. XIV, Kolb Wengert Edition). The Lord calls individuals into the office of the ministry through the Christian congregations, Acts 13:1–4; and the Christian congregation, either alone or together with other congregations, or through properly appointed representatives, calls qualified persons (1 Tim 3:1–7; Titus 1:6–9; 2 Tim 2:24,25; Acts 1:24) into the office of the ministry publicly to exercise the functions of this office. The minister of the Word is thus called by the Lord through His Church, and by the Church as through human agency and authority, but in obedience to the command of the 

Lord. He They are therefore servants of the Lord Jesus, ministers of the New Testament, stewards of the mysteries of God, called to serve by publicly administering the means of grace. 2 Cor 4:5; Rom 10:15; 2 Cor 5:18; 1 Thess 5:12,13; Augsburg Confession XIV; Apol.VII, 28 (end of paragraph); Smalc. Act. Tractatus: 14, 15, 24, 26, 67-69.  

Section 8 

Ordination, though not a Sacrament, is the solemn ecclesiastical rite in which a duly qualified person (1 Tim 3:2–7); Titus 1:5–9), having accepted a call by a congregation or the Church, is received by the Church as a gift from the Lord Jesus Christ (Eph 4:11: Titus 1:5) and publicly declared to be a minister of the New Testament, his their call thereby being ratified and publicly acknowledged, and the blessing of the Lord is invoked upon him them with the laying on of hands. The laying on of hands is an old and biblical rite, but it has no divine command and is not essential for the validity and efficacy of the office.
Acts 6:6; 8:17; 13:3; 1 Tim 5:22; 4:14; 2 Tim 1:6; Num 27:18; Smalc. Art. Tractatus 70. 

AND FURTHER that upon recommendation of the 2024 General Pastors’ Conference, that the CTICR prepare a Doctrinal Statement on Ordination for distribution to the District Pastors Conferences 2025 and District Conventions in 2025, to be provided for an online General Pastors Conference in 2025 with submission to an online Convention of General Synod in 2025, which includes the following: 

  1.  The inclusion of the current paragraph VI:11 in a preamble; 
  2.  The description of the exegetical difference amongst us concerning the question ‘who is to be ordained to the office of the public ministry’; 
  3.  A statement explaining how these exegetical differences impact church fellowship because, while the exegetical differences may not be divisive, the application of them may be; 
  4.  A pastoral statement on our common life as one church; 
  5.  The provision for conscience concerns regarding teaching about ordination. 

AND FURTHER that this Doctrinal Statement be developed according to recommendations 1.2 and 1.3 of the 2024 General Pastors Conference advice, which includes the following pastoral guidance: 

Many pastors, theologians, and lay people in our church, after considerable study, reflection and prayer, are not convicted that the teaching in TA VI:11 reflects the will of God as revealed in Scripture. Many others, however, are convicted that faithful acceptance of scriptural teaching allows the church to continue to ordain men only. In light of this  experience, the LCA permits those within the church who hold the conviction that women can be ordained to call a woman pastor. Those who do not hold this conviction are free to call men only. As we live out our faith, we call on God to heal any divisions among us through the bond of peace. As we bear with one other, we make every effort to ensure that church structures, practices and fellowship among people of differing convictions reflect a spirit of love that preserves church unity. We also affirm that brothers and sisters who hold opposing views on this issue remain beloved and faithful members of God’s family, reflecting the words of the Apostle Paul: ‘There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all’ (Ephesians 4:4). 

AND FURTHER that the following sections of the LCA Constitution and By-laws be amended as described in Section 12 of the Way Forward Detailed Framework: 

  • 12.2.1 Constitution of the Church: Article 1.2, Article 5
  • 12.2.2 By-laws of the Church: Section 5.4, Section 8.2, Section 10.2, Section 10.3, Section 10.4 
  • 12.3.1 Constitution of the Districts: Article 1.2 
  • 12.4.1 Model Constitution of a Congregation: Article 6, Article 9.3, Article 9.6, Article 9.9 
  • 12.4.2 Model Constitution of a Parish: Footnote 2, Article 6, Article 9.3, Article 9.6.

AND FURTHER that General Synod affirm the commitments outlined in the Way Forward Detailed Framework (Agenda 8.1): 

  • Section 5 (Part A): Maintaining the identity and form of the LCANZ
  • Section 7 (Part C): Commitments to pastors and pastoral ministry candidates
  • Section 8 (Part D): Commitments to congregations and parishes. 

AND FURTHER that General Synod direct the General Church Board and the College of Bishops to implement the Way Forward Detailed Framework, with particular attention to the resourcing and provision of pastoral care and support to address issues that may arise from the introduction of female pastors to the LCA pastorate. 

Way Forward Detailed Framework Part A: Maintaining the identity and form of the LCANZ 

The Church makes the commitment to maintain its identity and form.  

  1. We uphold our teaching on the Office of Ministry as expressed in Theses of Agreement (TA) VI:1-10 and confessed in Augsburg Confession (AC) V: ‘To obtain such faith God instituted the Office of preaching, giving the gospel and the Sacraments. Through these, as through means, he gives the Holy Spirit who produces faith, where and when he wills, in those who hear the gospel’ (1-3).  
  2. We uphold Clause 7 of our Document of Union as a key guiding principle: ‘We declare that wherever continued cooperation in the preaching of the gospel and the administration of the sacraments and worship exists, there we have a witness to the world of unity in the faith and a profession of church fellowship’.  
  3. The Church maintains its Churchwide, District, zone, parish, congregational and auxiliary structures, as expressed in its constitution and by-laws.  
  4. The Church maintains its membership model, in which congregations are members of the Church and individuals are members of a congregation.  
  5. The Church continues to uphold its ecumenical and international relationships.  

Way Forward Detailed Framework Part C: Commitments to pastors and pastoral ministry candidates 

The Church makes a commitment to pastors that they will continue to be received and welcomed in a respectful environment.  

  1. Every pastor will be afforded a respectful environment, free from discrimination and harassment.  
  2. All current pastoral calls will remain unchanged.  
  3. There will be common candidacy requirements and call procedures for male and female pastors. 
  4.  There will be prompt resourcing, under the oversight of CoB, to provide ongoing pastoral care and support to all pastors with issues that may arise from the introduction of female pastors to the LCA pastorate.  
  5. Any pastor on the Roll of Pastors is eligible to be elected or appointed into any pastoral position of the Church, including leadership roles such as bishop. 

Conscience views  

Our commitment is that every pastor in the Church will be received and welcomed by the whole Church in an environment of mutual respect and understanding, where differing consciences are acknowledged while ensuring that harmful behaviour is not tolerated.  

In support of this, the LCA offers the following commitments to pastors:  

  1. Welcoming environment: Every pastor will be received and welcomed by the entire Church, ensuring a respectful environment, such as being free from discrimination and harassment as they serve in the work of their call.  
  2. Ongoing support: The College of Bishops will promptly provide resources and support to pastors dealing with issues related to the introduction of female pastors.  
  3. Pastoral calls unchanged: Existing pastoral calls will remain unaffected.  

When pastors hold differing views on women’s ordination compared with their congregation, fostering open dialogue and mutual respect is crucial. The following guidelines might be helpful: 

  1. Encourage respectful conversations and active listening to assist in understanding the perspectives of others.  
  2. Pastors can lead by example, demonstrating respect for differing views.  
  3. Focus on shared goals and mission.  
  4. Ensure that pastoral care extends to all members, including the pastor.  
  5. Consider asking the District bishop for support.  

Call process  

The Church commits to pastors that their existing pastoral calls will remain unchanged. The Framework provides constitutional acknowledgement for a congregation to call a pastor who best aligns with its ministry plans by permitting both situations outlined below during the call process:  

• the inclusion of male and female candidates for consideration on congregational call lists; and  

  • congregations and parishes stipulate that only male pastors be included as candidates for their call.  

The Framework does not impose any requirements for pastors to affirm or disclose (publicly or privately) their views on women’s ordination.  

The Framework allows for the freedom of movement of duly qualified women and men pastors between calling bodies of the LCA.  

Worship  

There are matters that will need to be worked through in the 2024-2027 synodical period to address when pastors gather for conference and worship at local, District or Churchwide levels. These include: the recognition of ordination validity (pastors should acknowledge that pastors and bishops may hold different views on the validity of ordination, especially when it comes to female pastors); sacrament presiding and validity (the organiser of gatherings should provide for clarity on sacrament administration for conferences). 

Membership  

The Framework does not require changes to the definition of membership in Article 5 of the LCA model constitutions for parishes and congregations. Individuals (baptised, confirmed, communing, guest and voting members) continue to remain as members of their respective congregations in accordance with the constitution of their congregation.  

Constitution  

The changes to the LCA model constitutions outlined in this section are recommended for parishes and congregations wishing to call male or female pastors. [see Constitution of the LCA] 

Relationships  

The Framework does not require changes to the relationship between parishes and congregations with either the Church or the District. Parishes and congregations will continue to follow the rules outlined in their own constitution regarding relationships. Article 3 of the LCA Model Constitutions for parishes and congregations outlines the relationship to the Church and the District. A multi-point parish may have congregations which hold differing views on women’s ordination. During the call process, it will be important to foster open dialogue and mutual respect. The following guidelines might be helpful:  

  1. Encourage congregations to engage in respectful conversations and active listening to assist in understanding the perspectives of others.  
  2. Pastors can lead by example, demonstrating respect for differing views.  
  3. Focus on shared goals and mission.  
  4. Ensure that pastoral care extends to all members.  
  5. Consider asking the District bishop for support.  

Governance and structures  

The Framework does not require changes to the governance structure of congregations or parishes.  

Finance and risk management  

The Framework does not require changes to the operating finances or asset/liability ownership of congregations or parishes. 

Appendix 2 

2018 CTICR provision of a theological basis for the ordination of women and men 

Prepared by the CTICR for the General Convention of Synod 2018 Finalised: 12 February 2018 

Introduction 

Both men and women are ordained to the office of the public ministry of the Lutheran Church of Australia for the following reasons: 

  1. Women and men in the public office continue the ministry of the apostles 

The public office of the ministry today is apostolic in the sense that it exists to proclaim and enact the teaching of the apostles. However, the foundational role of the apostles was unique. 

Therefore, the precedent of male apostles (Acts 1:21,22) does not require that pastors be male today.

    2. Women as disciples 

Jesus included women in the wider circle of disciples who followed him throughout his ministry, were served by him, and in turn served him (Matt. 12:49,50; 27:55; Mark 10:45; 14:3– 9; 15:41; Luke 23:55; 24:22–24,33). When Jesus predicted his impending death and resurrection to the disciples in private, women disciples were among them (Luke 9:18–22; 24:1–12). Women were the first to see the risen Lord and the first to announce his resurrection to the other disciples (Matt. 28:1–10; Mark 16:1–20; Luke 24:4–10; John 20:1–18). As members of the wider circle of Jesus’ disciples they were well placed to serve as leaders in the early church’s ministries alongside the apostles (Luke 24:13– 49; Acts 2:17–21).

   3.Ministries of women in the New Testament era 

The Holy Spirit led the early Christians to establish a variety of ministries, such as prophets, bishops (overseers), teachers, evangelists, pastors and deacons. Many of these included women. Women served as prophets in Corinth and in Caesarea by the Sea (1 Cor. 11:5; Acts 21:9). Phoebe was a deacon (minister) of the church at Cenchreae (Rom. 16:1,2), an office occupied also by Epaphras and Timothy (Col. 1:7; 1 Tim. 4:6). Priscilla was Paul’s co- worker in Rome and a teacher of the church (Rom. 16:3; Acts 18:26). Euodia and Syntyche ‘struggled in the gospel’ alongside Paul in Philippi (Phil. 4:3), Mary, Traephena and Tryphosa ‘worked hard’ as the church was established in Rome (Rom. 16:6,12), and Junia was ‘prominent among the apostles’ (Rom. 16:7). The inclusion of women in these significant ministries supports the case for their inclusion in the public office of the ministry today. 

   4. 1 Timothy 2:11–15 and 1 Corinthians 14:33b–37 

Regarding 1 Timothy 2:11–15, Paul did not permit women to teach the faith at Ephesus. This restriction was consistent with the practice of the synagogue, and was necessary for the time being to avoid offence, especially to Jewish Christians. In other settings, such as Rome, Philippi, Cenchreae, and Caesarea by the Sea, the same ruling was not in force (Acts 18:26; 21:9; Rom. 16:1–3,6,7,12; Phil. 4:3; compare 1 Tim. 3:12 with Rom. 16:1; and 1 Tim. 2:12 with Acts 18:26). Regarding 1 Corinthians 14:33b–37, the women who served as prophets in Corinth (1 Cor. 11:5; see also 12:28; Eph. 4:11; Acts 21:9) are to be distinguished from the wives referred to at 1 Corinthians 14:34,35. Their questions to their husbands, asking them to explain what was being said, prompted the apostle to warn them not to disrupt

worship. He commanded them to ‘keep silent in the churches’ (1 Cor. 14:34,35). This is a specific application of Jesus’ overarching command to love one another (1 Cor. 14:37; see also 8:1; 13:1–13; 14:1; John 13:34; 15:12; 1 John 3:23; 4:21), for the sake of good order in worship (1 Cor. 14:33,40), so that the church may be built up in faith, hope and love (1 Cor. 13:13; 14:3–5,12,17). Paul prohibited women from teaching the faith at Ephesus, and he regulated the conduct of certain wives during worship at Corinth and across the church, motivated by his overriding missionary concern, to ‘become all things to all people, so that [he] might by all means save some’ (1 Cor. 9:22). Since 1 Timothy 2:11–14 and 1 Corinthians 14:33b–37 do not specifically address the issue of ordination, they cannot be used to support the exclusion of women from the pastoral office. 

    5.   Galatians 3:26–28 

The unity of all believers before God through baptism led to a breakthrough in the way that people of Jewish and Gentile background, and masters and slaves, related to one another. Likewise, the new creation in Christ transcends and transforms any barriers built by humans which prohibit the ordination of women. This new creation in Christ enables women, in the midst of ever-changing social and cultural contexts, to serve in the office of the public ministry (Gal. 3:27,28; Acts 10:1–48; Eph. 2:11–22; Gal. 2:11–14; Philem. 16; 1 Cor. 7:21–24; Eph. 6:6–9; Col. 4:1; 1 Tim. 6:1,2).

    6. Lutheran doctrinal foundations 

The article on the office of the public ministry in the Augsburg Confession (AC 5) follows the chief article, justification by faith (AC 4). The overriding concern of the Augsburg Confession is that the gospel of God’s grace and forgiveness in Christ remain central to the teaching and practice of the church. The gospel is the teaching by which the church stands or falls. God has established the pastoral office to ensure that, through the word and the sacraments, people are continually brought to and sustained in faith (AC Apol. 7/8.28). The power of the gospel to accomplish this is not dependent on the preacher, whether male or female, but on God’s promise (Isa. 55:11) and the power of his Spirit. 

Conclusion 

The ordination of women to the office of the ministry is consistent with the Scriptures, and with the doctrine of the ministry as articulated in the Lutheran Confessions. The inclusion of women in the public ministry does not mean a change to the teaching of the Confessions, but only a change to the LCA’s public teaching that men only may be ordained. Duly called, qualified and authorised persons (AC 14), both male and female, may be ordained, and may exercise the office of the keys, by proclaiming the gospel, pronouncing the absolution, and administering the sacraments (John 20:21–23; Matt. 28:18–20; 1 Cor. 11:23–26). 

Appendix 3 

During the 2024 Convention of General Synod, the College of Bishop’s resolved that each District Bishop needed to work with his District pastors and District communities in addressing concerns and questions regarding the Saturday resolutions on ordination. 

By the end of 2024, the College of Bishops resolved that the people of the Church, particularly the pastorate, would benefit from a single guide from the Churchwide Bishop regarding what is and what is not permitted in the Church following the 2024 Convention. Bishop Paul Smith was asked to prepare the guide. 

This was tabled for comment at the February 2025 College of Bishops meeting which unanimously supported the distribution of the following material to the Church, through the District Bishops. 

Advice for the Pastors of the Church from Churchwide Bishop Paul Smith 

The Ordination Resolutions of the 2024 Convention of General Synod, the pastors of the Church and ‘upholding the public teaching and practice of the Lutheran Church of Australia’ 

At our October 2024 Convention of General Synod, the Church passed a resolution which removed Theses of Agreement VI:11 from the teaching of the Church. Some pastors amongst us have asked for clarity on what this means for their service in the Church and upholding the public teaching and practice of the Church. 

Installation and Ordination: 

In Church Rites, in the Rite of Installation for the Pastor and in the Rite of Ordination, the candidate is asked, “Do you promise to uphold the public teaching and practice of the Lutheran Church of Australia and to accept the pastoral and doctrinal oversight of your bishop?”.  

Theses of Agreement VI:11:  

The Convention removed TA VI:11 from the teaching of the Church. Therefore, it is not permitted to publicly preach or teach that the doctrine of VI:11 continues as the teaching of the LCANZ. 

Commitments to pastors: 

In Part C of the Resolution adopted by the Convention, the Church resolved the following “commitment”: “Our commitment is that every pastor in the Church will be received and welcomed by the whole Church in an environment of mutual respect and understanding, where differing consciences are acknowledged while ensuring that harmful behaviour is not tolerated.” Therefore, it is not permitted to publicly preach or teach that a pastor should not remain in the Church because that pastor maintains the ordination of both women and men or because that pastor maintains the ordination of men only. 

The Church’s Confession: 

The Convention passed the resolution on the basis of the Church’s confession: “We accept, without reservation, the holy Scriptures of the Old and the New Testaments, as a whole and in all their parts, as the divinely inspired, written, and inerrant word of God, and as the only infallible source and norm for all matters of faith, doctrine, and life. We accept, without reservation, the confessions of the evangelical Lutheran church as contained in the Book of Concord.” Therefore, it is not permitted to publicly preach or teach that the Church has departed from its Confession in admitting both women and men to the office of the ministry. 

Continuing identity based on the word: 

The first of the elements of the resolution adopted by the October 2024 Convention, was the continuity of the form and identity of our Church. The LCANZ continues with its confession regarding the Scriptures as the only infallible source and norm of all matters of faith, doctrine and life and the Lutheran Confessions as true expositions of the Word of God. This continuing form and identity of the Church includes both those who maintain the ordination of only male pastors and those who maintain the ordination of both women and men. Therefore, it is not permitted to publicly preach or teach that only one of these two groups uphold that the Scriptures are the Word of God. 

Men only: 

If a pastor maintains that the Scriptures and Confessions permit the ordination of men only, that pastor may testify to that belief but is not permitted to publicly preach or teach that the ordination of men only is the public doctrine and practice of the LCANZ. 

Valid sacraments: 

In Luther’s Large Catechism, he explains that the validity of the sacrament is not dependent on the person administering the sacrament but founded on the Word and promise of God. In the Theses of Agreement on the Office of the Ministry we teach, on the basis of C.A. XIV the “Lord calls individuals into the office of the ministry through the Christian congregations, Acts 13:1–4; and the Christian congregation, either alone or together with other congregations, or through properly appointed representatives, calls qualified persons (1 Tim 3:1–7; Titus 1:6–9; 2 Tim 2:24,25; Acts 1:24) into the office of the ministry publicly to exercise the functions of this office.“ Therefore, it is not permitted to publicly preach or teach that sacraments are not valid when the sacraments are provided by a pastor of the LCANZ who is a woman. 

Encouragement for pastors: 

At the 2024 Convention, following the ordination resolutions, the bishops presented a statement of pastoral encouragement to the people of the Church. This statement is important ongoing guidance for those working through the meaning of the Convention resolution for their service in the Church: ….. We acknowledge that this outcome has caused suffering for the church. We weep with those who weep, and we rejoice with those who rejoice. We, too, are hurting and are wounded healers. We believe that Psalm 46 speaks into the situation in the LCANZ at this time, and we counsel people to be still before the Lord, as we reflect on what has happened and process the implications and implementation of the decision of General Convention.” 

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