Photo by AlphaTangoBravo / Adam Baker
By Rev Dr Young Lee Hertig, Executive Director of ISAAC/AAWOL
Many evangelical Asian American women have been cautious in their exploration of calling and ordination due to the confusing cues of both those against and those for women’s ordination. These two differing camps regarding the position of women’s ordination exist within the evangelical circle. However, it is not my intention to debate the two positions here, but rather to focus on how to live without falling into the trap of a “holier than thou” exclusion of others, rooted in our fallen humanity.
The two camps within the evangelical circle can be quite confusing for women who are discerning their calling from God, with two contrasting messages playing in their ears. Furthermore, when there is no venue for dialogue across the differing positions on women’s ordination in the church, the probability of gaining clarity on this issue is dim. During my recent trip to Kenya I had a chance to witness 24 representatives of three African Anglican dioceses who crossed formidable boundaries regarding women’s ordination issues. I was deeply moved by the pain expressed by male clergy on behalf of the women clergy who experienced exclusion in a diocese that believed in male-only ordination.
There is power in representation. When the body of Christ is composed of both genders, the representation of both genders restores the fullness of humanity as God intended. Many males who have experienced the pain of racial exclusion from the mainstream seem to be disconnected when it comes to gender exclusion, ironically. In addition, male pastors who are for women’s ordination in general may merely express their belief in women’s ordination rather than actually implementing it. For example, how many clergy women are on their staff compared to the number of male counterparts? Is there any affirmative action in operation when hiring a female clergy and elder? Moreover, gender tokenism can be hard to overcome when the number of women on staff lacks critical mass as women compete for the limited openings available to them.
Similarly I also experienced painful exclusion from feminists who exhibited the fallen trap of the “holier than thou” elitism. In other words, the behavior demonstrated was that “if you are not with us, you are against us,” which in turn reduced evangelical women to become second class in their eyes. The extreme right and the extreme left, despite their differing positions, mirror more similarities in the way they promote their positions to the exclusion of others.
Due to multiple exclusions from all camps, AAWOL was born to create a safe place for Asian American evangelical women leaders. We affirm gender equality and are willing to work with differing camps. Although AAWOL women feel the pain of exclusion from churches that believe in male-only leadership, we want to work with them knowing that we are one body. Exclusion against exclusion is not the good news of the Kingdom of God. Furthermore, there is no room for a “holier than thou” stance based solely on gender reductionism. Martin Buber, describes two contrasting attitudes toward the world: “I-Thou” and “I-It.” “I-Thou” is a relation of subject to subject while “I-It” is a relation of subject to object. His concept of “I-Thou,” similar to Yinist feminism, is a relationship of mutuality, reciprocity, and engagement in dialogue involving each other’s whole being.
In our struggle toward seeking an “I and Thou” relationship, we want to resist the temptation of reducing our brothers and sisters exclusively to their stance on the gender litmus test. One may practice exclusion in one area but inclusion on another. One may believe in gender inclusion and thus he may see himself practicing inclusion although a gaping hole exists between belief and practice. Those who are against women’s ordination may exhibit inclusions of other kinds in their ministry. In the same way, those who are for women’s ordination may exhibit exclusions of other kinds.
In other words, making the effort to see our brothers and sisters in totality takes going the extra mile with them beyond what matters to us. Redeeming ourselves from the trap of “holier than thou” towards a practice of “I and Thou” in all relationships will, indeed, move us towards redeeming the fallenness of humanity. As such, in this new year of 2012, we AAWOL sisters yearn for “I and Thou” relationships with both male and female leaders in the church.
Rev. Dr. Young Lee Hertig is executive director and a founding member of ISAAC (Institute for the Study of Asian American Christianity) and AAWOL (Asian American Women On Leadership). She teaches in the Global Studies and Sociology Department at Azusa Pacific University and is an ordained Presbyterian clergy as well as a commissioner of the Presbyterian Church USA to the National Council of Churches Faith and Order.
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Being a male seminarian in church leadership of an Asian American church, though I see it, I cannot say that I truly understand the struggles of exclusion my sisters deal with. But, I can testify that having women in church leadership is a vital asset that the church should not only encourage, but must also invest into the development of strong faithful women disciples and leaders for the following generations to come.
Have we forgotten that man and woman were created in God’s image? Have we not as Christian men and women already been called to make disciples? Have we not already been ordained by the Holy Spirit to do God’s work? God created Eve to be Adam’s helper and equal partners to do God’s work.
Though I agree there is a great injustice that many people and churches do not ordain or recognize the need for the ordination of women, at the same time ordination should not be our goal, but rather our goal should be Jesus Christ; not to achieve a title given to us by people, but rather acknowledging that we have been bought through the blood of Christ. Hopefully one day soon, the issue of women ordination will be a issue of the past, but until then my sisters, be joyful in hope, patient in affliction, faithful in prayer.
Peter, thank you for your response. Women demonstrated faithfulness even when Jesus was hanging on the cross and bore witness of the resurrection. Our struggle of exclusion comes from people who are well-meaning followers of Jesus. Until women see other women granted with authority of words and sacrament, the prospect of the body of Christ moving toward gender equality is rather dim.
Thanks Young for these reflections. They really begin to get at some of the deep-seated theological and anthropological points of this issue of gender equality in the church and ministry, namely, whether we see others as full human beings created in God’s image with the ability (given by) and call (from) God to minister faithfully to others.
While I do agree with most of Peter’s comments, I respectfully disagree with the comment that “ordination should not be our goal, but rather our goal should be Jesus Christ” in part because we, as men who have been far-more ordained than women, can afford to make this sort of comment, and also in part, because when we talk about ordination and its effects upon the structures, decision-making, and the dynamics of institutions such as the church and ministry, we are talking about social power, influence, and representation. Seeking ordination and seeking Jesus Christ are not mutually exclusive for some; they are the same thing.
Mark, because you are a Korean American male making such inclusive points, it is much more significant to us. I pray that the words you articulated so powerfully may be the practice of the Asian American churches some day. Thank you for your comments.