I am pleased to discover that someone actually takes the time to read my blog. An Anglican deacon named Christopher Little has taken the time to address my series of essays on women’s ordination. I am happy to have my views challenged. I believe that what I have written is defensible, but, if not, the sooner I am corrected, the better. Little begins by addressing my first essay, “Concerning the Ordination of Women: Preliminaries.”
I began that essay by noting the names of a number of contemporary orthodox theologians and biblical scholars who embrace women’s ordination: T. F. Torrance, Ben Witherington, N.T. Wright, Richard Hays, Michael Gorman, Robert Gagnon, and Alan Padgett.
Deacon Little comments:
Now, it’s of course fallacious to argue or even imply that because a number of noted “orthodox Christians” defend women’s ordination (“WO” going forward) that Witt therefore stands in good company. It may be the fact that each and every one of these ostensibly orthodox Christians happens to be heretical on this particular issue, and defenders of the traditional view believe that they are in fact so, their commendable orthodoxy on all the other issues not withstanding. Also fallacious is the argument that “the number of orthodox Christians endorsing WO is not a small or insignificant group.” Size doesn’t matter in this discussion. What matters is whether or not WO is an unbiblical and uncatholic innovation.
It is of course correct that the number of adherents to a position does not determine its truth. At the same time, the number of those who disagree with a position does not determine its falsity. The point here was not to “count noses.” When there is disagreement about an issue, it does mean something that there is sizable disagreement. It is possible that one side is simply stupid or deliberately deceptive, but charity would not assume that without giving a fair hearing to the opposition.
I deliberately listed the above names because they are some of the most significant and respected scholars in late twentieth century and early twentieth-first century orthodox theological and biblical scholarship. T.F. Torrance was one of the most significant systematic and historical theologians of the late twentieth century. If one wants to know something about trinitarian theology, then one had better know Torrance. Christology, incarnational theology and atonement? Ecumenical theology? Sacramental and liturgical theology? The relationship between theology and modern science? Torrance.
The other scholars I mentioned are all experts on NT scholarship. Hays, Wright and Gorman are recognized authorities on Paul. Witherington has written critical commentaries on every single book in the NT, and his doctoral dissertation (later published by Cambridge University Press) was likely the first ever study of every single passage referring to women in the NT. It is still considered an indispensable work in the field. Gagnon’s book on homosexuality and the Bible is considered the definitive work in the field. Given that so much of the discussion about women’s ordination rests on the interpretation of passages in Paul, it might have some significance that perhaps the majority of contemporary NT Paul scholars say that there is nothing in Paul’s theology that would forbid the ordination of women. It might be significant if the foremost expert on what Paul says about homosexuality also says that nothing in Paul forbids women’s ordination. If we have Wayne Grudem (pretty much alone) on the one side, and a significant number of the most respected Pauline scholars on the other, that alone is worth noticing.
Deacon Little writes:
What matters is whether or not WO is an unbiblical and uncatholic innovation.
And, of course, that is correct. However, it is also the case that the people I mentioned are in fact experts in the area of both biblical studies and (in Torrance’s case) evangelical, ecumenical, and catholic theology. It is, of course, possible that these intelligent orthodox theologians and biblical scholars suddenly become either “dunces,” dishonest, or “heretics” when they discuss the issue of women’s ordination, but it would be presumptuous to make such an assumption without first hearing what they have to say.