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VIEWPOINT

The Role of Women in the Seventh-day Adventist Church

presented at the request of

The Biblical Research Committee
• of the General Conference of the Seventh-day Adventist Church

February, 1972

Kit datts

•
•
VIEWPOINT

The Role of Women in the Seventh-day Adventist Church

PRECIS
In survey fashion, yet dogged by the realization that this study

may be tabled unless it appears substantive and credible, I have tried

to touch the pulse of Scripture, of E len White, and of a weltering

social movement known as Women's Liberation. Thus, Parts I, II, and III

in bulk, and recommendations as found in Part IV.

My study leads me to conclude that while uncertainties surround

some passages of Scripture, the general thrust confirms the personhood

of women before a just and compassionate God.

My comparatively brief excursion into Ellen White's far-ranging

references to women and their role as people, as wives and mothers, and

as workers in the church leads me to conclude that she uplifed women.

Passages frequently referred to by Adventist ministers and used in a form

of put-down apparently were not intended in that manner. Women of Mrs.

White's time were just beginning to be considered candidates for education

and careers. She encouraged this and witnessed to it in her own life--a

dual career as wife-and-mother and church leader.

In the 1960's the Women's Liberation movement began to rise within the

fray of the civil rights movement, black power and student power. Women

became more vocal and the case-studies of several Seventh-day Adventist

women asking questions and making suggestions are cited. This movement
 ii

• among women essentially picks up where women suff agettes of Ellen Whitels

time left off. Church and government have both been insensitive to prejudice

and injustice to women as citizens and workers. This is certainly more

serious in the church, an institution which by its very nature is usually

found to be the fount-head of peace and good will, justice and right-doing.

Part IV, which includes 10 recommendations, I submit to the committee

for consideration as a beginning in bringing about a climate for understanding

and implementing the trule role of women in the Seventh-day Adventist Church.

I am indebted to the Review and Herald Publishing Association, to my

perceptive and gracious superior, Raymond F. Cottrell, for the time allowed

away from my regular duties, and to my friends, Jane, Pat and Rosie for

the encouragement ,eeded to sustain me while compiling this paper.

• -- Kit Watts
Assistant Book Editor
Review & Herald
September 26, 1971

•
• iii

CONTENTS

PRECIS

INTRODUCTION to the paper, A-look-at-it-this-way

PART I: THE THRUST OF SCRIPTURE 3

Conclusion to Part I 19

PART II: ELLEN WHITE--PARADOX?

Introduction to Part II 20

Part II 21

Conclusion to Part II 44

PART III: THE WORLD WHERE WOMEN LIVE

Introduction to Part III 47

Part III 48

Some case studies 48

Conclusion to Part III 56:

PART IV: RECOMMENDATIONS 57

•
•
VIEWPOINT

"The Role of Women in the Seventh-day Adventist Church"

by Kit Watts

Introduction: A look-at-it-this-way
In spite of impressive illustrations of woman's abilities preserved

and documented by the Bible, and a modern woman prophet and dozens of

her statements lifting woman far above either household ornament or

drudge, the role of woman in the Seventh-day Advenist Church is a meager

one.

Some estimate she makes up at least 70 per cent of the church's

membership. She dominates great parts of two favored limbs of church

organization--school teaching and nursing. She makes much of the local

church tick during Sabbath school, mission bands, MV, welfare services,

campaigns and bake sales. The church's channels and structures would

boggle hopelessly if she as typist, file clerk, and telephone operator were

to stop working.

Yet if there be any power or policy-making, title or allowance, the

church bestows it upon men. Women are sought for their money and temporary

employment but seldom for their minds. Church leaders (male) appear to be

helplessly smitten by God with the divine right to rule. And without gloom

they plead their powerlessness to change what God Himself hath ordained.

Women disagreeing with this view may be dismissed as unfeminine.

 -2 -

The role of women has generally been conceded to be man's prerogative

to define. Couched in noble words, that role is housewife and mother.

Other occupations--or interests--are deemed aberrations of God's creation.

Within the Seventh-day Adventist Church up to this time the nature of

things has prevented any other alternative. The vitality of authority rests

almost exclusively upon ministers. With the notable exception of the health

professions, ministers as a class are most highly favored for leadership

roles. A by-product of position is membership on controlling boards,

committees, and commissions. For this reason, the male prerogative has

not been subject to challenge.

Women are not on controlling boards, committees, or commissions. Women

are not there because they are not leaders because they are not ministers

because they are women. Herein lies the rub.

Until women are allowed to speak for themselves they will be held down.

Were they American colonists protesting their lack of representation in

British Parliament, or an enslaved race owned and ordered about at the whim

of grim masters, women's cause would be trumpeted by churches fevered with

righteous indignation. Declaration of Independence and Decalogue would be

called in witness.

In short, if women were anything but women the justice of their cause

would easily be seen by men.

But the privilege of self-determination for women is high-priced. For

when women actively help define their own role in the church it will mean

men are relinquishing a long-cherished part of their role. We admire the

men who are doing this for they are real men, secure and just.

•
• PART I: THE THRUST OF SCRIPTURE

Scripture is not murky. From its breadth and depth sound the

clear ringing tones of the Creator's voice: "Let us make man in our

image and likeness to rule the fish in the sea, the birds of the heaven,

the cattle, all wild animals on earth, and all reptiles that crawl upon

the earth." And the prophet says, "God created man in his own image; in

the image of God he created him, male and female he created them. God

blessed them and said to them, 'Be fruitful and increase, fill the earth
1
and subdue it...'"

Adam and Eve's subsequent sin interrupted this plan for human life.

Relationships between them and God and between each other changed. But

the thrust of Scripture is not curses.

The prophets write of salvage and of restoration.

The creation story glows with the warmth of God's finger shaping clay

and a rib into His own likeness. With the rush of His breath Adam and Eve

took life.

Implicit in God's statement to them to subdue the earth and its

creatures was His endowment of intelligence upon them--both. He blessed

both man and woman upon their creation. He invited both to develop, charged

both with wide-sweeping responsibility. And later, when He spoke of the

2
forbidden tree, He fully informed both Adam and Eve of the tempting danger.

1 NEB
Genesis 1:26, 27.

• 2
Genesis 3:1-3.
 4

Passing the buck and assigning blame for the Fall began on Eden's

turf. (Theologians still talk about it.) But the Lord was not distracted

by Eve's excuse that she was tricked by the serpent or by Adam's complaint

that the "woman you gave me for a companion, she gave me fruit from the tree and

I ate it." 3
4
It was true that Eve had wandered out of ear-shot of Adam. it was
5 It is true that Eve
also true that Adam did not go searching for her.

was deceived--by the father of lies. It was also true that Adam capitu-
6
lated willfully to his wife's urging.

The Lord penalized both man and woman.

The story puts the thrust of Scripture into a nutshell. Through the

whole of God's revelation is His consistent pattern of endowing people with

privileges and expecting returns from the inherent responsibilities.

Adam and Eve had the facts. They had the intelligence with which to

Judge those facts. When their decisions were made, they had to face the

Inevitable consequences resulting directly from their own choices.

This one story is enough to clarify God's position on personhood.

But the record of God's dealing with persons over the whole period of

biblical history reinforces the story of His first one.

God is nonpartisan. God saves or condemns people. Regardless of their

sexual equipment, He bestows upon all people intelligence and talents and

the responsibility to use and develop them. Women and men alike are free,

3 Genesis 3:11-13. NEB.

4
Patriarchs and Prophets, 54.

5 !bid, 56.

6 Ibid, 57.
•
• under God, to think, to choose, to act. Scripture scrupulously assures us

that all people (women not excluded) are sinners and will be examined in

7
judgment. In proportion to their talents and intelligence they will be
8
held responsible for the use or lack of use of those talents. The God of

Scripture is a God of justice.

While it may be elementary to be specific, we should note here the

emphasis upon a terrible equality of souls. Eve was deceived. But she

was punished, not dismissed as "a mere woman," emotional and cyclical and

therefore unfit to reason out her temptation with competence. Women were

not created inferior to men and God does not deal with them as inferiors

in the midst of the most stringent of tests--loyalty to eternal verities.

The role of first priority is the role of personhood.

All other roles taken by God and the human race, by God and the progress

of the church's mission, by God and the outcome of the controversy of evil

against good, are subsidiary. These roles, including those of male and

female, change radically as they are influenced by culture and times. May

I hasten to add that the role of personhood is not immune to a setting of

time, place and circumstance. But God's final judgment is upon a person,

a soul--not a sex.

The role of woman or child, husband, citizen or slave in society is

overuled always by the role of that person to God. A wife is due her

individuality. 9 Children are required to obey their parents--in the Lord. ")

Citizens are admonished to "pay Caesar what is due to Caesar, and pay God

7 Romans 3:23; 1 Peter 4:17, 18.

• 8

9
10
Matthew 25:14-30.

Ephesians 5:22; Adventist Home, 103.

Ephesians 6:1, 2.
 6

11 A slave is to perform service not "to curry favour

what is due to God."

with men, but, as slaves of Christ, do wholeheartedly the will of God." 12

Sex, or any other position in life, is secondary to one's relation as a

person to God.

However, the relationship of God-to-person will in turn affect the

working out of relations between person and person.

13
Husbands and wives are to love each other as their own flesh. Children

14
are to honor their parents. Masters are to remember that with their servants
15
they serve a common master in heaven. An individual's response to his

primary role in life--his relationship to God as a person--will affect the

way he relates to the people around him.

But what is "love" or "honor" in one generation or culture may differ

vastly from "love" and "honor" in another generation or culture. In view

of this, what God accepts from one generation or culture He may not find

adequate for another time or place.

Polygamy is regarded by the Christian world today as a gross evil.

But the patriarchs practiced it regularly. Slavery was an accepted part

of life during the whole of Biblical history from Moses to Paul. But with

the passing of time and the maturity of insight, slavery is now believed

11
Matthew 22:21, NEB.

12 Ephesians 6:6, NEB.

13 Matthew 19:5, 6.
14 Ephesians 6:2; Exodus 20:12.

15

•
Ephesians 6:9.
 -7

• to be wholly inconsistent with God's ideal for human freedom.

16
Moses

instructed an eye for an eye and a tooth for a tooth. Christ said to turn
17
your other cheek.

The Scripture itself shows roles being played out differently accord-

ing to the maturity of conscience and revelation. Therefore it is possible

to assume that God looks upon women as persons first, females second. We

may further notice that woman was created equal with man in the beginning--in

intelligence, ability and responsibility. She is a person, and according

to the New Testament, is both a talent-bearer and a sinner. We have also

seen that roles acceptable at one period of time are not necessarily the

ideal for another generation to pursue. Further, the working out of person-

to-person roles (husbands and wives, slaves and masters, for example) is not

fixed.

The thrust of Scripture supports this flexibility.

To get at this we must ask why God made human beings in the first place.

Otherwise we will not know for what reason He makes such ado about saving

them. Saving them for what?

God is a creative being who reveled in His creativity--the joy of planning,

making, and admiring. With the creation of human beings He added still another

dimension. This creature could admire and share with Him, too. When Adam

and Eve sinned, this communication and sharing was fumbled. Ever since, God's

immediate purpose has been to make it possible for things to be as they once

were. His message to the children of Adam and Eve has been that He will restore

them.

• 1716 See footnote 25 on page 13.

Matthew 5:38, 39. Exodus 21:24.

 8

In handling this message God has proved Himself continually as Creator,

Deviser, Initiator, Innovator. He attempted to make the message clear through

a patriarchal system where Adam told the story to his sons and their sons,

and in turn, each son to his. The system broke down as men did. The

Innovator summoned Abraham from Ur, called him a nation and his descendants,

the Chosen People. Through prophets He rallied and tested them. Later

still, the Creator put Himself into human flesh and the Christian Church

emerged among His followers. He touched disitples with the flames of

Pentecost and bade them fan the fire through all ranks of Jews and Gentiles.

This recital of history is merely to illustrate that when methods of

transmitting God's message have broken down, the message has not been

abandoned. God has simply used new or other methods.

A message so important that it causes God to suffer personal injury

as He did at Calvary must be important indeed. In this context, it is

difficult to believe that in 1971 God is restricting its release by, say,

limiting the ministry of the Seventh-day Adventist Church to men. On the

contrary, one might expect to find God begging any person who believes

to pass the Good Word along. This is exactly the way it is.

Despite hampering social customs and cultural biases of ancient times,

the Lord on several occasions thrust women into the limelight. Miriam,

Deborah, Huldah, Ruth, Rahab and Esther are not in the category of substi-

tutes. They were decisive and authoritative in times that made men quake.

Their genius and their devotion are not second-rate.

On the New Testament scene Christ touched women with a dignity and

compassion seldom indulged upon the female. Mary was the first to know

•
18
of the Messiah's coming. Elizabeth was the second. The Lord did not shunt

18
Luke 1.
• Mary of Bethany off to "woman's work" in the kitchen. Instead He gently

rebuked Martha for her lack of understanding. Mary had chosen the better

part, He said, when she chose to listen to His teachings instead of helping
19
fix dinner.

Christ's sermons were not confined to the synagogue nor to an all-

male following. He often illustrated His points with stories in which

20
women as well as men were main characters.

Such behavior strongly contradicts the norms of His era. To the shock
21
of his contemporaries, Christ associated with women. Many rabbis avoided

the sight of women, and men were instructed not to speak even to their wives
22
in public. Christ touched women and allowed them to touch him.

Paul is less than enthusiastic about women in several of his discourses.

For example, 1 Corinthians 7:

1-And now for the matters you wrote about.

2-It is a good thing for a man to have nothing to do with
women; but because there is so much immorality, let each man
have his own wife and each woman her own husband. 3-The husband
must give the wife what is due to her, and the wife equally must
give the husband his due.

6-7 All this I say by way of concession, not command. I

should like you all to be as I am myself; but everyone has the
gift God has granted him, one this gift and another that.
8-To the unmarried and to the widows I say this: it is
a good thing if they stay as I am myself; but if they cannot
control themselves they should marry.
9-Better be married than burn with vain desire.

19
Luke 10:41, 42.
20 Among them, the parables of the lost coin, the leaven, the unjust judge.
21
John 4:27
22
"Engage not in too much conversation with women. They said this with
regard to one's own wife, how much more goes the rule appliT with regard
to another man's wife. Hence have the sages said: as long as a man engages
in too much conversation with women, he causes evil to himself, /for/ he
goes idle from Lthe study of/ the words of the Torah, so that his end will
be that he will inherit Gehinnom." The Mishnah. Aboth 1.5, Soncino ed.
of the Talmud, p. 4.
 - 10 -

•
26-It is my opinion, then, that in a time of stress like the
present this is the best way for a man to live--it is best for a
man to be as he is. 27-Are you bound in marriage? Do not seek
dissolution. Has your marriage been dissolved? Do not seek a
wife. 28-1f, however, you do marry, there is nothing wrong in
it; and if a virgin marries, she has done no wrong. But those
who marry will have pain and grief in this bodily life, and my
aim is to spare you.

32-I want you to be free from anxious care. The unmarried

man cares for the Lord's business; his aim is to please the Lord.
33-But the married man cares for worldly things; his aim is to
please his wife; 34-and he has a dived mind. The unmarried or
celibate woman cares for the Lord's business; her aim is to be
dedicated to him in body as in spirit; but the married woman
cares for worldly things; her aim is to please her husband.

35-In saying this I have no wish to keep you on a tight

rein. I am thinking simply of your own good, of what is seemly,
and of your freedom to wait upon the Lord without distraction.

36-But if a man has a partner in celibacy and feels that

he is not behaving properly towards her, if, that is, his
instincts are too strong for him, and something must be done,
he may do as he pleases; there is nothing wrong in it; let them
marry. 37-But if a man is steadfast in his purpose, being under
no compulsion, and has complete control of his own choice; and if
he has decided in his own mind to preserve his partner in her
virginity, he will do well. 38-Thus, he who marries his partner
does well, and he who does not will do better. 2 3
•
In this discourse Paul indicates his own marital status (without wife),

is frank about his own opinions, and helps prepare us for the tone of other

statements.

In 1 Corinthians 11:2-16 and 1 Timothy 2:8-15 are negative statements

about a woman's participation in church. In both instances Paul supports

his statements with the "order of creation" argument, and, in 1 Timothy,

with assigned blame for the Fall most heavily laid upon Eve. Paul contends

that because Adam was created first, woman was created for him. He also

argues submission on the part of the woman because she was deceived, Adam

23 Quoted from the New English Bible.

•
• was not. In the New English Bible the two passages are:

I CORINTHIANS 11:

3-But I wish you to understand that, while every man has Christ
for his Head, woman's head is man, as Christ's Head is God. A man
who keeps his head covered when he prays or prophesises brings shame
on his head; a woman, on the contrary, brings shame on her head if
she prays or prophesies bare-headed; it is as bad as if her head
were shaved.
6-If a woman is not to wear a veil she might as well have her
hair cut off; but if it is a disgrace for her to be cropped and
shaved, then she should wear a veil. A man has no need to cover
his head, 1°c-cause man is the image of God, and the mirror of his
glory, whereas woman reflects the glory of man. 8-For man did
not originally spring from woman, but woman was made out of man;
9-and man was not created for woman's sake, but woman for the
sake of man; 10-and therefore it is woman's duty to have a sign
of authority on her head, out of regard for the angels. 11-And
yet, in Christ's fellowship woman is as essential to man as man
to woman. If woman was made out of man, it is through woman that
man now comes to be; and God is the source of all.

•
13-Judge for yourselves: is it fitting for a woman to pray
to God bareheaded? Does not Nature herself teach you that while
flowing locks disgrace a man, they are a woman's glory? For her
locks were given for covering.

16-However, if you insist on arguing, let me tf.:11 you, there

is no such custom among us, or in any of the congregations of
God's people.

1 TIMOTHY 2:

8-It is my desire, thereforq that everywhere prayers be

said by the men of the congregation, who shall lift up their hands
with a pure intention, excluding angry or quarrelsome thoughts.
9- ► omen again must dress in becoming manner, modstly and soberly,
not with elaborate hair-styles, not decked out with gold or pearls,
or expensive clothes, 10-but with good deeds, as befits women who
claim to be religious. A woman must be a learner, listening
quietly and with due submission. I do not permit a woman to be
a teacher, nor must woman domineer over man; she should be quiet.
13-14-For Adam was created first, and Eve afterwards; and it was
not Adam who was deceived; it was the woman who, yielding to
deception, fell into sin. Yet she will be saved through mother-
hood--if only women continue in faith, love, and holiness, with
a sober mind.

•
 - 12 -

Many commentators agree that Paul was writing within the framework of

his time. The principle urged upon men and women both is that of propriety

and reverence. Moses took off his shoes at the burning bush. This custom

is not considered obligatory by Christian churches in the West any more

than women (in most Protestant churches, especially) are expected to wear

veils or long hair. There are other means of expressing propriety and

reverence in our times and culture.

It should be noticed, in passing at least, that on the surface, portions

of the two above passages are contradictory. In Timothy, Paul says women

are to be quiet learners, not active participants. But in Corinthians he

indicates that properly veiled women may pray and prophesy--very active

and positive expressions of worship. In part, one may conclude that Paul

wrote in response to specific needs and problems of the first century and

that a general, for-all-time application of his words is dubious.

Still, the situation would be grim were it not for other glimpses of

Paul and women. In spite of some obvious prejudices, Paul remains remarkably

free in his ministry to women in the early church. He goes on record with

high regard for their work and personal devotion. In Romans 16 he lists

several women among men for their good works, and heads the list by naming

the worthy Phoebe.

In the often-quoted Ephesians 5, Paul instructs wives to submit to their

husbands--as to the Lord--for the man is head of the woman even as Christ is

head of the church. This is not a blanket order for female subordination,

as some would construe it. Did Christ, as head of the church, command it

to love Him and dictate it into a groveling subservience? No. Touched

by the example of a loving, giving, sacrificing Christ, it responds to

His direction.
•
 - 13 -

• This text authorizes no despotic authority, no ego trips ani no last

words. The underlying principle, cited in Ephesians 5:21, is, "Be subject

to one another in reverence to Christ." (Emphasis supplied.)

But it is to the Galatians that Paul bugles the words, "There is no

such thing as Jew and Greek, slave and freeman, male and female; for you
24
are all one person in Christ Jesus." Here Paul transcends polarization

and prejudice of many types and rends the air with spiritual truth. 25

The thrust of Scriptures implies by example, theme, and statement

that women are worthy of God's trust on an equal basis with men. This is

not to say that men and women are the same. They are equal but different.

I propose to argue, however, that these differences are less limiting than

some suppose.

The Bible has relatively few direct statements instructing men and

women of particular duties or roles that befall them because they are male

or female, father or mother.

24 Galatians 3:28

25 "Here I must introduce the fact that the New Testament shows no urgency
to emancipate women. In a not untypical sentence, Paul writes: 'I permit
no woman to teach or to have authority over men; she is to keep silent.'
(1 Timothy 2:12, RSV.) By what logic, then, can one say, as I have done,
that things should be different now?
"To get at the answer we must recall Paul°s feelings on slavery.
He sent Onesimus, Philemon's slave, back to his master--with words of
advice, to be sure, for Philemon but without any indication of moral
outrage over the idea of human enslavement.
"This bringssme to what has been called a 'breakthrough' in Paul's
letters. He writes in Galatians: '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). Historically, Christians
who opposed slavery (among them Ellen White!) have depended heavily on
what Paul says here--for in the rest of the New Testament there is
silence about slavery, even an acceptance of it. Though proof-text-
toting reactionaires sought to neutralize this verse by saying it applied
only to man's relationship with God (and not to man's relationships with
his fellows), it resolutely pommeled Christian conscience and the opponents
of slavery finally prevailed.
The church, then, has used Galatians 3:28 as the basis for denuncia-
 At creation God made Adam male and Eve female. He made them capable

of together choosing to create new life within the context of mutual love

and dependence. He urged them to "Be fruitful and increase, fill the earth
26
and subdue it."

After they had eaten the forbidden fruit, God confronted Adam and Eve

and announced the consequences. They must leave the garden. Their face-
28
to-face communion with God was ended. 27 They would, surely, die. And

their lives would be marked by certain other hardships, too. The female

would bear her young in pain. For the male's sake, the ground was cursed
29
and would require hard labor to make it deliver a livelihood.

While these hardships, or curses, are specifically addressed to female

and male, in practice they are not exclusive of each other. Further, the

curses should not be construed as definitions of female and male roles.

In reality, certain roles result as (1) a natural working out of the

limitations of the Genesis Three Curses and (2) the natural functions of

the two sexes who in partnership bear and raise young.

Let us clearly distinguish between functions and limitations--and the

possible results accruing from them: it is the difference between allowing

creative adaptation or commanding a mindless obeying of rules.

tions of slavery, even though the rest of the New Testament seems to tolerate
slavery. By the same logic, it may be used, I think, to endorse the equality
of men and women, even though the rest of the New Testament seems to tolerate
their inequality. On the question of women, as on the question of slavery,
this text is a 'breakthrough,' a funnel of light shining down on the gray
weather of first century culture." Chuck Scriven, "Christianity and Women's
Lib," Insighe,'January 23, 1972. Also, see Krister Stendahl's book, The
Bible and the Role of Women.

•
26 Genesis 1:28, NEB.
27
Patriarchs and Prophets, 61 62.
-

28
!bid, 59.
29 Genesis 3:16-19.
 -15-

• Male and female are one flesh. 3° They are a team. Though their functions

are unique in bringing about new life, the project is a joint one. In the

context of a sin-blighted world, raising a family is especially a cooperative

venture.

Since the female is equipped to carry the young before birth and to

nurture it afterwards, and since this drastically changes the routine of

her existence, the male life-style is altered, too. The male accomodates

the child-bearing venture by also accepting added responsibility. And

because extracting shelter and food from cursed ground is time-consuming,

even as bearing and nurturing children is time-consuming, the female becomes

quite dependent on her partner to sustain even her own life.

It is therefore possible to say that because the female bears children

andhas less time to work for a livelihood, she is put in a role of dependency

upon the male. But it is not fair to equate this dependency with inferiority.

It is also inaccurate (and, may I suggest, immoral) to hold that a woman

cannot or should not be anyting more, anything else or anything other than

a bearer and nurturer of children. Such a view makes her a slave of anatomy--

not a human being created,,in the image of God, with infinite possibilities. 31

Perhaps out of a need to show strength or superiority or perhaps only

out of convenience have men tended to put women "in their place."

But a rigidity has sprung up within the roles of female and male, a

rigidity which in our era is often impractical. Women and men--far removed

from circumstances which once demanded extensive accomodations by male and

female--are forced to act as though they aren't. Much of today's sex role-

30 Genesis 2:24; Matthew 19:5, 6.

• 31This is not to say that motherhood or family responsibilities lack potential

for creativity. This point will be amplified in Part II.
 - 16 -

playing is empty. 32 lt might be considered interesting tradition and ceremony

were not the implications still regarded so seriously as valid. In a real

sense both men and women are prisoners of their sexes--not partners on a

team. The tragedy is that the church perpetuates, yea, blesses these

packaged sex-roles.

32 At one time in our culture the amount of a person's life-time spent in

intensive parental responsibility could be as much as 20 or 30 years.
When life-expectancy seldom exceed 40 or 50 years, parental responsibilites
might easily occupy half or three-quarters of a person's total life-time.
Under such circumstances, where a woman might be pregnant from half-a-dozen
to a score of times and would simultaneously be caring for a stair-step
family, and where a man would be forced to provide constantly increasing
amounts of food, shelter, etc., it is easy to see how sex-roles came about,
how there came to be a division of labor, "man's work" and "woman's work."
In our society life-expectancy has now expanded and the average size
of a family has shrunk. Women are free from a life-time of constant and
intense child care. Technology has alleviated much of the physical stress
of bread-winning jobs (farm work or work outside the home) as well as of
house-keeping chores. Labor-saving devices, smaller families, ready-
made clothes, etc., have also reduced the number of traditional duties and
has sharply cut the time needed to perform those that remain.
Need we point out, in the context of "woman's work," the actual lack
of it for many women. These include single women, the widowed, and those
married women without children or whose children are grown. We may query
L the church if these women are to lack identity or favor because of this.
Is it possible (in theory only, of course, for in reality many women do
work to make ends meet or because they don't have that much to do at home)
that the church would force women into idleness because they are not mothess
or wives?
Need we also point out the changed character of traditional "men's work."
In our society, more than at any other time, pay-jobs depend on brain, not
brawn. (We would even here perpetuate a fallacy if we suggested that women
have no brawn. Women's physical resilience and strength are scientifically
documented. That most women are physically weak is a result of our culture's
assigning them a role, "a place," in which it is considered unladylike to
even keep physically fit, although this is beginning to change. Unfitness,
of course, is directly contrary to health-reform teachings Ellen White
delivered to the Seventh-day Adventist Church.) As for brain, even at
this end of six thousand years science bears out that God, indeed, is no
respector of persons when it comes to issuing intelligence to the sexes.
"No significant differences in intelligence have been found between men and
women, and it is not even certain that qualitative differences, as shown by
the somewhat higher scores of men in mechanical reasoning and of women in
verbal ability, may not be considered as temporary cultural effects."
Raymond B. Cattell, "Intelligence," Encyclopaedia Britannica, (1961), XII,
p. 457-459.

•
 -1 7-

• Some of the results?

A man may feel threatened if a woman gets a job. (Did Adam feel

threatened if Eve picked furit or trained the vines?)

A woman is considered feminine only if she tends the house and minds

the children. (Was Eve unfeminine, roaming about the garden and studying

plant and animal life with Adam?)

Many men are unable to think of women as capable, or at least not

equal in possibility, as men in intelligence, ambition or ability. Her

dependence upon man he sees as weakness, not sharing. Therefore, in the

position of a superior, he feels free to put her down, pay her less and,

if she objects, to regard her as "out of place."

33
Certainly the Scripture celebrates parenthood and plugs for good
34
parents. Whatever results in happier or more prosperous homes is

35 Parents are firmly reminded of their responsibilities and

blessed.
36
neglect of such is cursed.

But how the parental responsibilities of loving, sheltering, feeding

or teaching the children are to be carried out is not specified in the

Bible according to sex. There is no divine injunction. We simply know

of various customs. There is little delineation of "woman's work" or

"man's work" per se. And with but few exceptions, there is no pronouncemeft

37
of status according to sex.

33 God ordered replenishing of the earth, Genesis 1:28. "Sons are a gift
from the Lord and children a reward from him. Like arrows in the hand
of a fighting man are the sons of a man's youth. Happy is the man who has
his quiver full of them; such men shall not be put to shame when they con-
front their enemies in court." Psalm 127:3-5, NEB.
34
"You fathers, again, must not goad your children to resentment, but give
them the instruction, and the correction, which beiong to a Christian

•
upbringing. Ephesians 6:4, NEB.

35 The most explicit statement to this effect is Solomon's poem about the
capable wife in Proverbs 31:10-31. A careful reading shows the role she
 - 18 -

played is hardly the fanciful ideal many clergymen of today would assign
her. An education of no mean nature has afforded the woman of Solomon's
era the ability to buy, sell, market, earn, to organize and execute busi-
ness with financial wizardry. For this she is publically praised by her
husband and sons, and even in the city gate all her labours bring her
honour." NEB.
Bible characters who are particularly noted as being good parents
include Abraham, Mary the mother of Jesus, Elizabeth the mother of John,
Jochebed the mother of Moses, Lois and Eunice the grandmother and mother
of Timothy, and Hannah the mother of Samuel. Among those parents who
failed to have happy, prosperous homes are Lot and Eli.

36 "These commandments which I give you this day are to be kept in your
heart; you shall repeat them to your sons, and speak of them indoors and
out of doors, when you lie down and when you rise." Deuteronomy 6:6, 7,
NEB. Also, Deuteronomy 8:19, 20, and 11:18-21.

37 I regard it necessary for a team to have a captain. It is useful in

a sinful world for the home to have a head. But the matter of automatic
and/or unquestioned submission of the woman to the man in the marriage
relationship--and certainly its spill-over into the workaday world of the
20th century--based on Genesis 3 or Patriarchs and Prophets 58, 59, is
a case that is shaky at best, and probably worthy of further exploration
and study.

Leviticus and Deuteronomy list several practices which give more

status to the male than to the female. For example, Leviticus 27:1-8
deals with vows taken upon the valuation of living persons. A male between
twenty and sixty years of age was valued at 50 shekels. A female of the
same age is valued at only 30 shekels. I rely on scholars who tell me that
the lot of a Jewish woman was much improved over the lot of most women liv-
ing in those times.
Some of the Old Testament laws were put into fresh, vigorous terms
by Christ. Deuteronomy 24:1-4 discusses divorce. A woman had no right
to serve divorce notice. But the husband did and for such a reason only
as "finding something shameful in her." Rabbis in Christ's time were
known to release a man from his marriage for as little as a complaint about
the wife's cooking.
However, Christ taught in the New Testament that divorce could only
be granted on terms of infidelity (Matthew 5:31, 32, and 19:3-9), thus
improving woman's lot.
I presume to say that this is as it should be. God's message to
the world and the implications of its practice are those of recognition
and restoration--of all people, women included--into the sacred dignity
of His own image.

•
 - 19 -

• CONCLUSION TO PART 1:
In summary I conclude that the thrust of Scripture

is one of personhood; of God-created intelligence and responsibility

within both women and men,

is one of God's justice and fair-play in requiring development of

this intelligence and in placing trust for fulfilling this responsibility

upon both women and men,

is one which nobly illustrates God's own dealing with women and men

in just such a manner,

is one which authorizes and encourages sexual relations in marriage

and makes steep demands of parents to love and nurture the children born

of this union,

is one which outlines no static or "right" male and female roles

in marriage or society,

is one which time and again shows God as creative and flexible;

which shows His message to this world as Good News and hope--not despair;

a message of deliverance from--not enslavement to--the Genesis Three Curses;

a message of salvation and transformation and restoration of all people

who believe.

If I have overdrawn the point of equality in status and responsibility

of women with men and underplayed the points of dissimilarity and function

as male and female, it has been for emphasis. For so long the differences

have been the primary discussion that I have hoped only to even up the

balance.

Because sexuality is one of many qualities God has bestowed upon humans,

•
and it is not the chief or ruling one, I conclude that it is appropriate for

this church to untangle sexual biases from a person's rights and responsibilities

under God.
 - 20 -

VIEWPOINT

"The Role of Women in the Seventh-day Adventist Church"

Introduction to Part II
When she wrote messages from the Lord in the late 19th-century, Ellen

White lived embedded in her time, her own background as a pious Methodist,

and the shattering drama of The Last Days--the pain and anguish of October 22,

1844, and the slow revival of hope among a remnant.

Some of her messages relate best to circumstances of her times. Yet

others still challenge scientists and thinkers of the 1970's. Like Bible-

time messages, Ellen White's writings are progressive. They are for us

another aid to spiritual revelation and mature insight.

Ellen White wrote extensively of the sacredness and dignity of person-

hood--of the very singular responsibility of a person (woman or man) to her

or his God, and resulting implications of how people should relate to each

other, including how they should act as parents and in functioning female

and male, mother and father roles.

This paper cannot presume to cover the writings of Mrs. White on this

subject, even of her statements about women. But the sampling may reveal

some basic and useful premises.

Above all, one question must be answered. This is how does Ellen

White herself square up with what she wrote? Did she advocate one thing

for women (including those in the Adventist Church) but herself abide by

something else?

•
 - 21 -

• PART II: ELLEN WHITE--PARADOX?

Seventh-day Adventist men and women discuss the role of women by

quoting Ellen White. Some take a position, apparently in harmony with

these statements, that women should be content with a lot in life as mother

and homemaker, and that those women seeking relief or change are out of

place. In fact, they may count such women as defying nature and God's will.

For example:

We may safely say that the distinctive duties of woman are

more sacred, more h)ly, than those of men. Let woman realize
the sacredness of her work and in the strength and fear of God
take up her life mission. 3 8

The mother's work is given her of God, to bring up her

children in the nurture and admonition of the Lord. 39

The mother who cheerfully takes up the duties lying directly

in her path will feel that life is to her precious, because God
has given her a work to perform !0

vThe humble round of duties which women have come to regard

as a wearisome task should be looked upon as a grand and noble
work. 41

There are some who think that unless they are directly
connected with active religious work, they are not doing the will
of God; but this is a mistake. Everyone has a work to do for
the Master; it is a wonderful work to make home pleasant and
all that it ought to be. 42

These women who are doing with ready willingness what their
hands find to do, with cheerfulness of spirit aiding their husbands
to bear their burdens and training their children for God, are
missionaries in the highest sense. 43

3A) Christian Temperance and Bible Hygine, 77. (Adventist Home, 231).
39 1880. (Adventist Home, 233).
Good Health, Jan.,
40

•
Pacific Health Journal, June, 1890. (Adventist Home, 233).
41
Patriarchs and Prophets, 572.
42
Manuscript 32, 1899. (Adventist Home, 245).
43
2T, 466.
 -22 -

The Lord has not called you to neglect your home and
your husband and children. He never works in this way; and
He never Never for a moment suppose that God has given
you a work tha will necessitate a separation from your precious
4
little flock.

Eve had been perfectly happy by her husband's side in her

Eden home; but, like restless modern Eves, she was flattered
with the hope of entering a higher sphere than that which God
had assigned her. In attempting to rise above her original
position, she fell far below it. A similar result will be
reached by all who are unwilling to take up cheerfully their
life d'Alties in accordance with God's plan. In their cffcrts
to reach positions for which He has not fitted them, many are
leaving vacant the place where they might be a blessing. In
their desire for a higher sphere, many have sacrificed true womanly
dignity and nobility of character,
character, and have left undone the very
work that Heaven appointed them.

There is a work for women that is even more important and

elevating than the duties of the king upon his throne. They may
mold the minds of their children and shape their characters so that
they may become sons and daughters of God. 46

When God created Eve, He designed that she should possess

neighter inferiority nor superiority to the man, but that in all
things she should be his equal. The holy pair were to have no
interest independent of each other; and yet each had an individuality
in thinking and acting. But after Eve's sin, as she was first in
the transgression, the Lord told her that Adam should rule over
her. She was to be In subjection to her husband, and this was a
4
part of the curse. 7

This confrontation suggests we must dig deeply to understand. Balanced

one against another, what do these statements by Ellen White mean and what

do they not mean? There are several assumptions usually drawn from such

statements. Let us examine them carefully.

44
Letter 28, 1890. (Adventist Home, 246.)
45
Patriarchs and Prophets, 59.

46 3T, 483.
47
!bid, 484.
•
 -2 3 -

• ASSUMPTION 1: Woman's mission in life is to bear and raise children.

False. This would mean that women with children have a life mission

but those without do not.

This assumption, by implication, makes unmarried and childless women

either sinful or idle. It, in fact, makes woman's identity dependent upon

other people. Unless a woman has children and/or a husband, she is a zero.

Ellen White supports the dignity of human life, female or male.

1868: Women professing godliness generally fail to train the

mind. They leave it uncontrolled, to go where it will. This is a
great mistake. Many seem to have no mental power. They have not
educated the mind to think; and because they have not done this,
they suppose they cannot. Meditation and prayer are necessary to
a growth in grace. Why there is no more stability among women is
because of so little mental culture, so little reflection. Leaving
the mind in a state of inaction, they lean upon others to do the
brainwork, to plan, and think, and remember for them, and thus grow
more and more inefficient. Some need to discipline the mind by
exercise. They should force it to think. While they depend on
someone to think for them, to solve their difficulties, and they
refuse to tax the mind with thought, the ina *lity to remember, to
look ahead and discriminate, will continue.

1877: Girls should be taught that the true charm of womanli-

ness is not alone in beauty or form or feature, nor in the possession
of accomplishments; but in a meek and quiet spirit, in patience,
generosity, kindness, and a willingness to do and suffer for others.
They should be taught to work, to study to some purpose, to live for
some object, to trust in God and fear Him, and to respect their
parents... 49

1878: Hundreds of our sisters might be at work today if they

would. They should dress themselves and their children with sim-
plicity, in neat and durable garments, free from adornment, and
devote the time they have spent in needless display to missionary
work. Letters may be written to friends at a distance. Our sisters
may meet together to consult as to the best manner of labor. Money
can be saved to present as an offering to God, to be invested in
papers and tracts to send to their friends. Those who are now doing
nothing should go to work. Let each sister who claims to be a child
of God feel indeed a responsibility to help all within her reach. 5 °

• 48 2T 187, 188. Emphasis supplied.

49 Health Reformer, December, 1877. (Child Guidance, 140). Emphasis supplied.

5 0 UK, December 12, 1878. (Christian Service, 28, 29). Emphasis supplied.
 - 24 -

1680: Why should not women cultivate the intellect? Why

should they not answer the purpose of God in their existence. Why
may they not understand their own powers, and realizing that these
powers are given of God, strive to make use of them to the fullest
extent in doing good to others, in advancing the work of reform, of
truth and real goodness in the world. Satan knows that women have
•
a power of influence for good or for evil; therefore he seeks to
enlist them in his cause. 5 1

1881: Sisters, we may do a noble work for God if we will.

Woman does not know her power. God did not intend that her capa-
bilities should be all absorbed in questioning: What shall I eat?
what shall I drink? and wherewithal shall I be clothed? There is
a higher purpose for woman, a grander destiny. She should develop
and cultivate her powers, for God can employ them in the great work
of saving souls from eternal ruin. 52

True. Women who have children have a great mission in life, one that

many in Ellen White's time completely overlooked, and one which mothers

today constantly need to keep before them.

•
1868: Oh, what wretchedness exists in familites that might
be happy! These women are a curse to themselves and a curse to
their husbands. In supposing themselves to be angels, they make
themselves fools, and are nothing but heavy burdens...
Great is the work and mission of women, especially those who
are wives and mothers. They can be a blessing to all around them.
They can have a powerful influence for good if they will let their
light so shine that others may be led to glorify our heavenly
Father. Women may have a transforming influence if they will only
consent to yield their way and their will to God, and let Him control
their mind, affections, and being.... God has assigned woman her
mission; and if she, in her humble way, yet to the best of her
ability, makes a heaven of her home, faithfully and lovingly perform-
ing her duties to her husband and children, continually seeking to
let a holy light shine from her useful, pure, and virtuous life to
brighten all around her, she is doing the work left her of the Master,
and will hear from His divine lips the words: 'Well done, good and
faithful servant, enter thou into the joy of thy Lord.' These
women who are doing with ready willingness what their hands find to
do,.-with cheerfulness of spirit aiding their husbands to bear their
burdens, and training their children for God, are missionaries in
the highest sense.' 53

51 Good Health, June, 1880. (Evangelism, 467). Emphasis supplied.

52
4T 642. Emphasis supplied.

53 2T, 464, 465, 466. Emphasis supplied. 411

 - 25 -

The above statements by Ellen White obviously uplift women rather than

put them down. From a being who felt she had no purpose, or only a decora-

tive or drudgery-filled one, woman is promoted and recognized as an intelli-

gent, responsible person. She is charged with fulfilling a far-reaching

mission within her own home. Ellen White makes no bones about the fact

that a family with children should have top-priority planning by both

parents, including mother. Women should be "fitted" for this work, she
54
says.

Woman should fill the position which God originally designed for
her, as her husband's equal. The world needs mothers who are
mothers not merely in name but in every sense of the word. We
may safely say that the distinctive duties of woman are more
sacred, more holy, than those of man. Let woman realize the
sacredness of her work and in the strength of God take up her
life mission. Let her educate her children for usefulness in this
world and for a home in the better world.55

1880: These children are to be educated and trained to

become disciples of Christ, that our sons may be as plants
grown up in their youth; that our daughters may be as corner-
stones, polished after the similitude of a palace." The
character of the child is to be developed. The mother must
engrave upon the tablet of the heart lessons as enduring as
1, eternity; and she will surely meet the displeasure of the Lord
if she neglects this sacred work or allows anything to inter-
fere with it.... The Christian mother has her God-appointed
work, which she will not neglect if sibs is closely connected
with God and umbued with His Spirit.
,.•■•■■■•■■•■

54
Manuscript 43, 1900: "Women have need of great patience before they are
qualified to become mothers. God has ordained that they shall be fitted for
this work." Women are not commanded to become mothers, but mothers are
charged to take their position seriously. (Adventist Home 255).
55 Christian Temperance and Bible Hygiene, 77. (Adventist Home, 231).
Emphasis supplied.
56-,- Good
Health, January, 1880. (Adventist Home, 234). Emphasis supplied.
Mrs. White cannot mean that a mother's "neglect" would include child care
and training by someone other than the mother. The mother's responsibility
must be discharged responsibly. But being near the children at all times
does not guarantee that "neglect" has not taken place. During her own ministry
to the church Mrs. White left her children with trusted friends when she traveled.
She_notes on January 21, 1859, in her diary, this fact and its accompanying
loneliness: "I have felt so homesick on the journey. Fear that I have not been
willing to sacrifice the company of my husband and children to do others good.
I desire a willingness to make a whole sacrifice and crucify every selfish feeling."
 -26-

1882: That was a wise father, who, when asked what he intended
to do with his daughters, replied, "I intend to apprentice them to
their excellent mother, that they may learn the art of improving time,
and be fitted to become wives and mothers, heads of families, and
useful members of society." 57

p-1886: Intelligent Christian women may use their talents to

the very highest account. They can show by their life of self-
denial and by their willingness to work to the best of their
ability that they believe the truth and are being sanctified
through it. Many need a work of this kind to develop the powers
they possess. Wives and mothers should in no case neglect their
husband and their children t. but they can do much without neglecting
home duties, and all have not these responsibilities. 58

1875: There are speculations as to woman's rights and duties

in regard to voting. Many are in no way disciplined to understand
the bearing of important questions. They have lived lives of
present gratification because it was the fashion. Women who might
develop good intellects and have true moral worth are now mere
slaves to fashion. They have not breadth of thought nor cultivated
intellect. They can talk understandingly of the latest fashion, the
styles of dress, this or that party or delightful ball. Such women
are not prepared to intelligently take a prominent position in
Political matters. They are mere creatures of fasion and circumstance.
Let this order of things be changed. Let woman realize the sacred-
ness of her work and, in the strength and fear of God, take up her
life mission. Let her educated her children for usefulness in this
world and for a fitness for the better world.
We address Christian mothers. We entreat that you feel your
responsibility as mothers and that you live not to please yourselves
but to glorify God. 59

ASSUMPTION 2: A woman's role is that of helper to her husband,

a teacher and trainer of their children.

COROLLARY: Woman was made for man.

False. Women without husbands or children are not without a purpose

in creation. Those with husbands and children are not, as some occasionally

imply, slaves to them.

57 Signs of the Times, June 29, 1882. (Fundamentals of Christian Education, 74).
Emphasis supplied.
58
Signs of the Times, September 16, 1886. (Welfare Ministry, 164, 165).
Emphasis supplied.

59 3T 565, 566. Emphasis supplied.

 -27-

• 1873: It is a woman's right to look after the interest of her

husband, to have a care for his wardrobe, and to seek to make him
happy. It is her right to improve her mind and manners, to be
social, cheerful, and happy, shedding sunshine in her family and
making it a little heaven. And she may have an interest for more
than "ffe and mine." She should consider that society has claims
upon her. 60

1890: The wife and mother should not sacrifice her strength
and allow her powers to lie dormant, leaning wholly upon her husband.
Her individuality cannot be merged in his. She should feel that she
is her husband's equal--to stand by his side, she faithful at her
post of duty and he at his. Her work in the education of her child-
ren is in every respect as elevating and ennobling as any post of
duty he may be called to fill, even if it is to be the chief magis-
trate of the nation. 61

/ 1891: There are circumstances under which it is proper for

a woman to act promptly and independently, moving with decision
in the wa she knows to be the wa of the Lord. The wife is to
stand by the side of the husband as his equal, sharing all the
responsibilities of life, rendering due rpspect to him who has
selected her for his life-long companion. °2

Eve was created from a rib taken from the side of Adam,
signifying that she was not to control him as the head, nor to
be trampled under his feet as an inferior, but to stand by his
side as an equal, to be loved and protected by him. A part of
man, bone of his bone, and flesh of his flesh, she was his second
self; showing the close union and the affectionate attachment
that should exist in this relation. 63

True. By choosing marriage, the woman chooses to join a team.

Husband, children and she herself need care and sustenance, and she

shares the responsibility of seeing these things are assured. The

husband and children, however, must not overlook Ellen White's comments

on their share in this role.

60 Health Reformer, June, 1873. (Welfare Ministry, 159). Emphasis supplied.

61
Pacific Health Journal, June, 1890. (Adventist Home, 231). Emphasis supplied.

62 Manuscript 17, 1891. (Evangelism, 494). Emphasis supplied.

63
Patriarchs and Prophets, 46. NOTE: Some have suggested this statement is
invalidated by PP 58--a discussion of Eve's sin and the curse laid upon her
Manuscript 16, 1899 balances this by saying, "Christ came not to destroy this
institution /marriage/, but to restore it to its original sanctity and elevation.
He came to restore thg moral imr6E-3TGod in man and He began by sanctioning the
marriage reTiTTOT.11 (Adventist Home, 99.) Emphasis supplied.
 •
-28-

The mother is queen of the home, and the children are her
subjects. She is to rule her household wisely, in the dignity
of her motherhood. Her influence in the home is to be paramount;
her word, law. If she is a Christian, undpr God's control, she
will command the respect of her children. "

1865: If the father would become acquainted with physical

law, he might better understand his obligations, and his responsi-
bilities. He would see that he had been guilty of almost murdering
his children, by suffering so many burdens to come upon the mother,
compelling her to labor beyond her strength before their birth, in
order to obtain means to leave for them.... It seems perfectly
natural for some men to be morose, selfish, exacting, and overbearing.
They have never learned the lesson of self-control, and will not
restrain their unreasonable feelings, let the consequences be what
they may. Such men will be repaid, by seeing their companions
sickly, and dispirited, and their children bearing the peculiarities
of their own disagreeable traits of character. 6 5

1865: It has been one of the greatest causes of degeneracy

in generations back. up to the present time. that wives and mothers
who otherwise would have had a beneficial influence upon society,
through multiplicity of home cares, because of the fashionable,
health-destroying manner of cooking, and also in consequence of
too frequent child-bearing,. She has been compelled to needless
suffering, her constitution has failed, and her intellect has
become weakened, by so great a draught upon her vital resources.
•
Her offspring suffer her debility, and society has thrown upon them
a class poorly fitted, through her inability to educate them, to
be of the least benefit. 66

1891: Amid all the activities of life the mother's most

sacred duty is to her children. But how often is this duty put
,aside that some selfish gratification may be allowed! Parents
are entrusted with the present and eternal interests of their
children. They are to hold the reings of government and guide
their households to the honor of God. 67

'1903: The children are to be taught to regard their mother

not as a slave whose work it is to wait on them, but as a queen
who is to guide and direct them, teaching them line upon line,
precept upon precept. 68

64 Counsels to Teachers, Parents, and Students, 111. Emphasis supplied.

65 "How to Live," No. 2, pp 25-48. (2 SM, 429, 430.) Emphasis supplied.

66 Ibid, 431.

6 7 Signs of the Times, March 16, 1891. (Adventist Home, 235.) Emphasis supplied.
68 Letter 272, 1903.(Adventist Home, 232). Emphasis supplied.
•
 -29-

S 1870: Only let a woman realize that she is appreciated by her husband
and is precious to him, not merely because she is useful and convenient
in his house, but because she is part of himself, and she will respond
to his affection and reflect the love bestowed upon her. 6 9

Those who increase ther number of children, when if they

consulted reason, they must know that physical and meantal weakness
must be their inheritance, are transgressors of the last six precepts
of God's law, which specify the duty of man to his fellow man....
In addition to the suffering they entail upon their children, they
have no portion but poverty to leave their pitiful flock. They
cannot educate them, and many do not see the necessity, neither
could they if they did, find time to train them, and instruct them,
and lessen, as much as possible, the wretched inheritance transmitted
to them. Parents should not increase their families any faster than
they know that their children can be well cared for, and educated.
A child in the mother's arms from ear to ear is •reat in ustice
to her. It lessens, and often destroys, social enjoyment, and
increases domestic wretchedness. It robs their children of that
care, education, and happiness, which parents should feel it their
duty to bestow upon them. 70

We may conclude that Ellen White does emphasize a role for woman as

companion and helper to husband and children, but in the context of

reciprical roles by husband and children. She was made for man. But

he was made for her, and children also fit into the total scheme of things.

ASSUMPTION 3: Home (household) duties are the primary work for women

to perform.

COROLLARY 1: Women shall be re•arded as tem•orar hel • when the are

employed outside the home.

COROLLARY 2: Women hit the peak of their performance in household duties.

Household duties are menial work. Therefore, women can be easily replaced.

Women are capable of less and worth less pay than men, skilled in using brains.

69 2T 416, 417. Emphasis supplied.

111 70 "How to Live," No. 2, pp 25-48, 1865. (2SM, 424, 425). Emphasis supplied.
 -30-

False. Women are capable of work other than household care and can

be competent . The Lord expects capable women to exercise their talents.

1902: If a woman is appointed by the Lord to do a certain work,

her work should be estimated according to its value. Some may think
it a good policy to allow persons to devote their time and labor to
the work without compensation. But God does not sanction such
arrangements. When self-denial is required because of a dearth of
means. the burden is not to rest wholly upon a few persons. Let
all unite in the sacrifice, / 1

1896: There is danger that the women connected with the work
will be required to labor too hard without proper periods of rest.
Such severe taxation should not be brought upon the workers. Some
will not injure themselves, but others, who are conscientious,
will certainly overwork. 72

1903: If women do the work that is not the most agreeable

,

to many of those who labor in word and doctrine, ani if their

works testify that they are accomplishing a work that has been
manifestly neglected, should not such labor be looked upon as
rich in results as the work of the ordained ministers? Should
it not command the hire of the laborer?... This question is not
for men to settle. The Lord has settled it. You are to do your
duty to the women who labor in the gospel, whose work testifies
that they are essential to carrying the truth into families.
Their work is just the work that must be done, and should be
encouraged. In many respects a woman can impart knowledge to her
sisters that a man cannot. The cause would suffer great loss
without this kind of labor by women. Again and again the Lord
has shown me that women teachers are lust as greatlneeded to
do the work to which He has appointed them as are men.
bt 1907: Women should be educated and trained to act skillfully
as midwives and physicans to their sex. It is just as important
that a line of study be given to educate women to deal with
women's diseases, as it is that there should be gentlemen thoroughly
trained to act as physicans and surgeons. And the wages of the woman
should be proportionate to her services. She should be as much
appreciated in her work as the gentleman physican is appreciated
in his work. 7 '

71 7T 206-209. Emphasis supplied.

72 Letter 61, 1896. (Evangelism, 493).

73 Manuscript 142, 1903. (Evangelism, 493). Emphasis supplied.

74 Special Testimonies, 1907. (Counsels on Health, 365). Emphasis supplied.
 -31 -

• 1909: When it is possible, let the minister and his wife go

forth together. The wife can often labor by the side of her husband,
accomplishing a noble work. She can visit the homes of the people
and help the women in these families in a way that her husband
cannot.... Select women who will act an earnest part. The Lord will
use intelligent women in the work of teaching. And let none feel that
these women, who understand the Word, and who have the ability to
teach, should not receive remuneration for their labors. They should
be paid as verily as are their husbands. 75

1915: Injustice has sometimes been done to women who labor

just as devotedly as their husbands, and who are recognized by God
as being necessar to the work of the ministry. The method of
paying men laborers and not paying their wives who share their
labors with them, is a plan not according to the Lord's order,
and if carried out in our conferences, is liable to discourage our
sisters from qualifying themselves for the work they should engage
in. God is a God of justice, and if the ministers receive a salary
for their work, their wives who devote themselves just as disinter-
estedly to the work, should be paid in addition to the wages their
husbands receive, even though they may not ask for this.
Seventh-day Adventists are not in any way to belittle woman's

•
work. If a woman puts her housework in the hands of a faithful
prudent helper, and leaves her children in good care, while she
engages in the work, the conference should have wisdom to under-
stand the justice of her receiving wages. 76

True. Ellen White emphasizes the far-reaching results of mothers

and fathers who do or do not take time to take care of the house. This

responsibility for household duties properly falls upon women, but men

are not excluded. The joys and creativity possible in housekeeping(as

well as words of encouragement and suggestions for improvement for the

more dreary chores) are underscored in some of these quotations:

fq How many parents are lamenting the fact that they cannot keep their
children at home, that they have no love for home! At an early age
they have a desire for the company of strangers; and as soon as they
are old enough, they break away from that which appears to them to
be bondage and unreasonable restraint and will neither head a
mother's prayers nor a father's counsels. Investigation would
generally reveal that the sin lay at the door of the parents.

• They have not made home what it ought to be--attractive, pleasant,

radiant with sunshine of kind words, pleasant looks, and true love.
The secret of saving your children lies in making your
home lovely and attractive. 77

75 Letter 142, 1909. (Evangelism, 491). Emphasis supplied.

76
Evangelism, 493. Emphasis supplied.

77 R&H, December 9, 1884. (Adventist Home, 529, 530). Emphasis supplied.

 -32-

In many a home the wife and mother has no time to read,

to keep herself well informed, no time to be a companion to
her husband, no time to keep in touch with the developing
minds of her children. There is no time or place for the
precious Saviour to be a close, dear companion. Little by
little she sinks into a mere household drudge. her strength
and time and interest absorbed in the things that perish with
the using. Too late she awakes to find herself almost a
stranger in her own home. The precious opportunities once
hers to influence her dear ones for the higher life, unimproved,
have passed away forever.
Let the homemakers resolve to live on a wiser plan. Let
it be your first aim to make a pleasant home. Be sure to
provide the facilities that will lighten labor and promote health. 78

1882: Many ladies, accounted well-educated, having graduated

with honors at some institution of learning, are shamefully ignorant
of the practical duties of life. They are destitute of the quali-
fications necessary for the proper regulation of the family, and
hence essential to its happiness. They may talk of woman's
elevated sphere, and of her rights, yet they themselves fall far
below the tru sphere of woman. It is the right of every daughter
of Eve to have a thorough knowledge of household duties, to
receive training in every department of domestic labor. Every
young lady should be so educated that if called to fill the
position of wife and mother, she may preside as a queen in her
own domain. She should be fully competent to guide and instruct
her children and to direct her servants, or. if need be. to
minister with her own hands to the wants of her household. It
is her right to understand the mechanism of the human body and
the principles of hygiene, the matters of diet and dress, labor
and recreation, and countless other that intimately concern the
well-being of her household. It is her right to obtain such
knowledge of the best methods of treating disease that she can
care for her children in sickness, instead of leaving her
precious treasures in the hands of stranger nurses and physicans.
The idea that ignorance of useful employment is an essential
chracteristic of the true gentlemen or lady. is contrary to the
design of God in the creation of man. 19

78 Ministry of Healing, 368, 369. Emphasis supplied.

79 Fundamentals of Christian Education, 75. Emphasis supplied.

NOTE: If men today are to regard women as inadequate without a full

complement of education in the home arts, they must consider such counsel
as this: "By the Israelites, industrial training was regarded as a duty.
Every father was required to see that his sons learned some useful trade.
The greatest men of Israel were trained to industrial pursuits. A know-
ledge of the duties pertaining to housewifery was considered essential for
every woman; and skill in these duites was regarded as an honor to women
of the highest station." Counsels to Parents, Teachers and Students, 276.
I would here urge two concepts: (1) Men should yoke no ancient traditions
 -33-

• /O Since both men and women have a part in homemaking, boys

as well as girls should gain a knowledge of household duties.
To make a bed and put a room in order, to wash dishes, to
prepare a meal, to wash and repair his own clothing, is a
training that need not make any boy less manly; it will make
him happier and more useful. 80

ASSUMPTION 4: Women are subject to men.

COROLLARY 1: Man is a higher being than woman and his sphere is

more exalted.

COROLLARY 2: Anythinga woman can do, a man can do better.

COROLLARY 3: No man will work for a woman, nor should he have to.

COROLLARY 4: Women cause men a lot of trouble morally. Men have

a responsibility to control them.

False. Women and men are creatures of God and subject first and

foremost to Him. This relation preempts other relationships.

1398: When a great and decisive work is to be done, God

chooses men and women to do this work, and it will feel the
loss if the talents of both are not combined. 81

1898: A great work is to be done in our world, and every

talent is to be used in accordance with righteous principles.
If a woman is appointed by the Lord to do a certain work, her work
is to be estimated according to its value. Every laborer is to
receive his or her just due.
It may be thought to be a good plan to allow Persons to
give talent and earnest labor to the work of God, while they
draw nothing from the treasury. But this is making a difference,
and selfishly withholding from such workers their due. God will
not put His sanction on any such plan. Those who invented this
method may have thought that they were doing God service by not

upon women, the counterparts of which they refuse to bear, e.g., in their
case training in farming, carpentry, mechanics, etc. (2) Women need less
time and training to maintain a clean house, good clothes and good diet in
the 20th century. But it will always be useful to possess the skills, though
not as vital as in former times. Also, it should be further noted that modern

• people seldom regard "stranger nurses and physicians" inadequate for the care
of their children.
80
Education, 216, 217. Emphasis supplied.
81
Letter 77, 1898. (Evangelism, 469.)
 - 34 -

drawing from the treasury to pay these God-fearing, soul-loving

laborers. But there will be an account to settle by and by, and
then those who now think this exaction, this partiality in dealing,
7/ a wise scheme, will be ashamed of their selfishness. God sees
these things in a light altogether different from the light in
which finite men view them.
Those who work earnestly and unselfishly, be they men or
women, bring sheaves to the Master; and the souls converted by
their laobr will bring their tithes to the treasury. When self-
denial is required because of a dearth of means, do not let a few
hard-working women do all the sacrificing. Let all share in
making the sacrifice. God declares, I hate robbery for burnt
offering. 82

1899: We believe fully in church organization, but in

nothing that is to prescribe the precise way in which we must
work; for all minds are not reached by the same methods. . .
Each person has his own lamp to keep burning... Very much
more light shines from one such lamp onto the path of the wanderer,
than would be given by a whole torchlight procession got up for
parade and show. Oh, what a work may be done if we will not
stretch ourselves beyond our measure:
Teach this, my sister. You have many ways opened before you.
/ L Addresthe crowd whenever you can; hold every jot of influence
you can be any association that can be made the means of intro-
ducing the leaven to the meal. Every man and woman has a work
to do for the Master. 83

1899: Women, as well as men, are , needed in the work that

,

must be done. Those women who give themselves to the service

of the Lord, who labor for the salvation of others by doing house-
-to-house work, which is as taxing as, and more taxing than, stand-
before a congregation, should receive payment for their labor. 84

1902: The Lord has a work for women as well as men. They
may take their places in His work at this crisis, and He will work
through them. If they are imbued with a sense of their duty, and
labor under the influence of the Holy Spirit, they will have just
the self-possession required for this time. The Saviour will
reflect upon these self-sacrificing women the light of His counte-
nance, and will give them a power that exceeds that of men. They
can do in families a work that men cannot do, a work that reaches
the inner life. They can come close to the hearts of those whom
men cannot reach. Their labor is needed. 85

82
Evangelism, 492. Emphasis supplied.
83
Ibid, 473. Emphasis supplied. NOTE: Presumably this woman taught and
influenced men as well as women. Ellen White plainly states that men and
women both have an obligation to the Lord to do this and should not be
held back by a restrictive church government.
84
Ibid, 493, 494. Emphasis supplied.
85
ibid, 464. 465. Emphasis supplied.
 -35-

• 1909: Women as well as men can engage in the vork of hiding

truth where it can work out and be made manifest.

1914: In the various branches of the work of God's cause, there

is a wide field in which our sisters may do good service for the
Master. Many lines of missionary work are neglected. In the different
churches, much work which is often left undone or done imperfectly,
could be well accomplished by the help of our sisters, if properly
instructed, can give.
Through various lines of home missionary effort they can reach
a class that is not reached by our ministers. Among the noble women
who have had the moral courage to decide in favor of the truth for
this time are many who have tact, perception, and good ability, and
who may make succe ssful workers. The labors of such Christian
women are needed. ° 7

True. Because sin destroyed the possibility of full harmony between

any two individuals, God indicated that a compromise measure would be

necessary in human life. In the marriage relationship, the Lord Indica-

ted that Even would be subject to Adam. The male dominance over the

female is a custom practiced in many cultures, though not all. The

meaning of this subjection and the limits of its usefulness merit careful

study:

1875: A neglect on the part of woman to follow God's plan

in her creation, an effort to reach for important positions which
He has not qualified her to fill, leaves vacant the position that
she could fill to acceptance. In getting out of her sphere, she
loses true womanly dignity and nobility. When God created Eve,
He designed that she should possess neither inferiority nor
superiority to the man, but than in all things she should be his
equal. The holy pair were to have no interest independent of
each other; and yet each had an individuality in thinking and act-
ing. But after Eve's sin, as she was first in the transgression,
the Lord told her that Adam should rule over her. She was to be
in subjection to her husband, and this was a part of the curse.
In many cases the curse has lade the lot of woman very grievous
and her life a burden. The superiority which God has given man
he has abused in many respects by exercising arbitrary power.
Infinite wisdom devised the plan,of redemption, which places the
race on a second probation by giving them another trial. 88

• 86
9T, 128.

87 Review & Herald, December 10, 1914. (Evangelism, 466.) Emphasis supplied.
88 3T, 484. Emphasis supplied. (See NOTES on next page.)
 -36-

In the creation, God had made her the equal of Adam. Had
they remained obedient to God--in harmony with His great law of
love--they would ever have been in harmony with each other; but
sin had brought discord, and now their union could be maintained
and harmony preserved only by submission on the part of one or
the other. Eve had been the first in transgression; and she
had fallen into temptation by separating from her compaion,
contrary to the divine direction. It was by her solicitation
that Adam sinned, and she was now placed in subjection to her
husband. Had the principles enjoined in the law of God been
cherished by the fallen race, this sentence, though growing
out of the results of sin, would have proved a blessing to
them; but man's abuse of the supremacy thus given him has too
often rendered the lot of woman very btter, and made her life
a burden. 89

NOTE: "A neglect on the part of woman to follow God's plan in her
creation, an effort to reach for important.positions which He has not
Qualified her to fill." What is meant?
Other statements at least clarify this to the point that it does not mean
she should refrain from teaching, preaching, developing and using her talents:
unless she is not providing good care for her family if she has one.

NOTE: "She Was to be in subjection to her husband, and this was a part
of the curse."
This part of the curse is frequently dwelt upon. At one time men questioned
the use of anesthetics for women in labor and child-birth pain--because, they
argued, pain was "part of the curse."
They have not been known to throw over tractors or threshing machines
which remove some of the pain of their curse to till the soil by the swe a t
of their brow. Nor have they found it theologically distrubing that some men
never get near the soil at all to earn a living.
Especially in the light of Ellen White's concluding sentences in this
and the subsequently quoted passage, I argue that the curse was less a form of
punishment than a tool for salvation. Men were to learn from this particular
curse (as were women) of responsibility--not cruelty and arbitrariness. Further
the human race is on probation. As men and women become more Christlike, they
are more nearly to approach a life-style like the Eden relationship--one of
equality, harmony, and understanding.

89
Patriarchs and Prophets, 58, 59. Emphasis supplied.

•
 - 37 -

• 1889: Women are too often tempters. On one pretense or

another they engage the attention of men, married or unmarried,
and lead them on till they transgress the law of God, till their
usefulness is ruined, and their souls are in jeopardy. The
history of Joseph is left on record for the benefit of all who,
like him, are tempted. In principle he was firm as a rock, and
he answered the tempter: "How then can I do this great wickeness,
and sin against God?" Moral power like his is what Is needed now.
If women would only elevate their lives and become workers with
Christ, there would be less danger through their influence; but
with their present feelings of unconcern in regard to home responsi-
bilities, and in regard to the claims that God has upon them, their
powers are dwarfed, and their work does not bear the divine impress.
They are not home missionaries neither are they missionaries away
from home; and frequently home, precious home, is left to desolation.

"Whosoever looketh on a woman to lust after her hath committed

adultery with her already in his heart." Matthew 5:28.
When the thought of evil is loved and cherished, however
secretly, said Jesus, it shows that sin still reigns in the heart.
The soul is still in the gall of bitterness and in the bond of
iniquity. He who finds pleasure in dwelling upon scenes of impurity
who indulges the evil thought, or the lustful look, may behold in
the open sin, with its burden of shame and heartbreaking grief,
the true nature of the evil which he has hidden in the chambers
of the soul. The season of temptation, under which, it may be,
one falls into grievous sin, does not create the evil that is
revealed, but only develops or makes manifest that which was
hidden and latent in the heart. 9-

ASSUMPTION 5: Women should not be public figures.

COROLLARY 1: Women are incapable of sustained drive.

COROLLARY 2: The will of God for women excludes major participation

in public work.

COROLLARY 3: Women ought not to be ordained.

COROLLARY 4: Bible women and Ellen White are exceptions, not illustrations.

90
5T, 596, 597. Emphasis supplied.

91 Thoughts from the Mount of Blessing, 60. Emphasis supplied.

NOTE: Ellen White lays the blame for sexual sins squarely upon all involved
offenders. While pointing out some women's waywardness she simultaneously
points out their responsibility to change, to recognize the claims of God
upon theril. Wayward men she encourages to overcome temptation with strong
moral power. Those who urge the most stringent control of women may be
indicating this is necessary because they are too weak to control themselves,
not that they are superior beings.
 -38-

False. Women who have been public figures in the Bible and in Ellen

White's time have not been censored because they were public figures. However,

if they failed to take their responsibilities seriously, they were held guilty.

In Biblical history God commended women who were public figures in spite of

a prevailing posture of social customs which ignored women.

The amazing thing is not that so few women were used by God, but that so

many were preserved in records kept by men in a time when a man's world

specifically regarded women as chattels.

Ellen White calls women out of their customary slot at the edges of the

action and outlines for them God's charge to develop and witness along with men.

1873: We have no right, my Christian sisters, to waste our time,

and give example to others who are less able than we to waste their
time and energies upon needless ornaments, upon dress or furniture,
or to indulge in superfluities in food. We have religious duties to
perform, and if we neglect these duties, and give our time to needless
things, we will dwarf the intellect and separate the affections from
God. The Author of our existence has claims upon our time and our
money. 92

1878: Sisters, God calls you to work in the harvest field and
help gather in the sheaves. 93

1880: All have not the same work. There are distinct and
individual duties for each to perform; yet with these varied duties
there may be a beautiful harmony, binding the work of all together
in perfect fitness. Our heaven Father requires of none to whom He
has given but one talent, the improvement of five. But if the one
be wisely used, the possessor will soon have gained more, and mai
continually increase her power to influence and sphere of usefulness
by making the best use of the talents which God has given her. Her
individuality may be distinctly preserved, and yet she be part of
94
the great whole in advancing the work of reform so greatly needed.

1886: The Lord of the vineyard is saying to many women who

are now doing nothing, "Why stand ye here all the day idle?" They
may be instruments of righteousness, rendering holy service. It
was Mary who first preached a risen Jesus; and the refining, soften-
ing influence of Christian women is needed in the great work of
preaching the truth now. If there were twenty women where nbw there

92 The Health Reformer, June, 1873. (Welfare Ministry, 148.) Emphasis supplied.
93
Review & Herald, December 19, 1878. (Evangelism, 477, 478.)

94 Good Health, June, 1880. (Welfare Ministry, 159, 160.) Emphasis supplied.
 - 39 -

• is one who would make the saving of souls their cherished work, we
should see many more converted to the truth. Zealous and continued
diligence in the cause of God would be wholly successful, and would
(7/ astonish them with its results. 95

1887: Ellen White discusses the problem of a lack of dedication

or seriousness by teachers and parents as it relates to training students and

asks that this responsibility be kept in mind:

Many have felt, "Well, it doesn't matter if we are not so parti-

cular to become thoroughly educated," and a lower standard of know-
ledge has been accepted. And now when suitable men are wanted to fill
various positions of trust, they are rare; when women are wanted with
well-balanced minds, with not a cheap style of education, but with an
education fitting them for any position of trust, they are nct easily
found. What is worth doing at all is worth doing well. While religion
should be the pervading element in every school, it will not lead to
a cheapening of the literary attainments. 9 6

1894: Women who have the cause of God at heart can do a good
work in the districts in which they reside. Christ speaks of women
who helped Him in presenting the truth before others, and Paul also

• speaks of women who labored with him in the gospel. But how very
limited is the work done by those who could do a large work if they
would. 97

1895: All through our ranks, individual talent has been sadly
neglected. A few persons have been selected as spiritual burden-
bearers, and the talent of other members has remained undeveloped.
Many have grown weaker since their union with the church, because
they have been practically prohibited from exercising their talents.
The burden of church work should be distributed among its individual
members, so that each one may become an intelligent laborer for God.
(There is altogether too much unused force in our churches.)
Many of those who stand in places of trust, cherish a spirit
of caution, a fear that some move may be made which is not in
perfect harmony with their own methods of labor. They require that
every plan should reflect their own personality. They fear to trust
another's methods. And why are they not to be trusted? Because
they have not been educated; because their leaders have not drilled
them as soldeiers should be drilled....
Neither Conference officer nor minister has a call from God
to indulge distrust of God's power to use every individual who is
considered a worthy member of the church. This cautionness, so-

95 S i gns of the Times, September 16, 1886. (Welfare Ministry, 146).

• 96

97
Emphasis supplied.

Review & Herald, June 21, 1887.

117, 118.) Emphasis supplied.

Letter 31, 1894.

(Fundamentals of Christian Education,

(Evangelism, 465.)
 -40-

called, is retarding almost every line of the Lord's work. God can
and will use those who have not had a thorough education in the
schools of men. A doubt of his power to do this is manifest un-
belief; it is limiting the Omnipotent power of the One with whom
nothing is impossible. 0 for less of this unsanctified, dis-
trustful caution. It leaves so many forces of the church unused;
it closes up the way so that the Holy Spirit cannot use men; it
keeps in idleness those: who are willing and anxious to labor in
Christ's lines;;It discourages many from entering the work who
would become efficient laborers together with God if they were
given a fair chance.
If ministers and men in positions of authority will get out
of the way, and let the Holy Spirit move upon the minds of the lay
brethren, God will direct them what to do for the honor of His
name. Let men have freedom to carry out that which the Holy Spirit
indicates. Do not put the shackles upon humble men whom God would
use. If those who now occupy positions of responsibility had been
kept at one class of work year after year, their talents would not
(" have developed, and they would not have been qualified for the
positions they hold; and yet they make no special effort to test
and develop the talents of those newly come into the faith.
Women who are willing to consecrate some of their time to
the service of the Lord should be appoint to visit the sick,
look after the young, and minister to the necessities of the
poor. They should be set apart for this work by prayer and
' laying on of hands. In some cases they will need to counsel with
the church officers or the minister; but if they are devoted
women, maintaining a vital connection with God, they will be a
power for good in the church. This is another means of strengthening
and building up the church. We need to branch out more in our methods
of labor. Not a hand should be bound, not a soul discouraged, not
a voice should be hushed; let every individual labor, privately or
publicly, to help forward this grand work. Place the burdens upon
men and women of the church, that they may grow by reason of the
exercise, and thus become effective agents in the hand of the Lord
for the enlightenment of those who sit in darkness. 98

1898: The Lord designs that the school should also be a

place where a training may be gained in women's work--cooking,
housework, dressmaking, bookkeeping, correct reading, and pro-
nunciation. They are to be qualified to take any post that may
be offered--superintendents, Sabbath School teachers, Bible
workers. They must be prepared to teach day schools for children. 99

1898: There are women who should labor in the gospel ministry.
In many respects they would do more good than the ministers who
neglect to visit the flock of God. 11)0

98 •
Review & Herald, July 9, 1895. rmphasis supplied.

99 Letter 3, 1898. (Evangelism, 475.) Emphasis supplied.

100 Manuscript 43a, 1898. (Evangelism, 472.) Emphasis supplied.

•
- 41 -

1891-1900: We fully believe in church organization; but this

is not to prescribe the exact way in which we should work, for not
all minds are to be reached by the same methods. Nothing is to
be allowed to keep the servant of God from his fellow men. 101

1900: Sister R and Sister W are doing iust as efficient work

t
4 as the ministers; and some meetings when the ministers are called
away, Sister W takes the Bible and addresses the congregation. 102

1902: When a woman is in trouble, let her take her trouble

to women. If this woman who has come to you has cause of complaint
against her husband, she should take her trouble to some other woman
who can, if necessary, talk with you in regard to it, without any
appearance of evil 10 3
(

1911: I have words of instruction for you and your coworkers

who are ministers and physicians and counselors at Loma Linda....
In a remarkable way God has brought into our possession some
of the institutions through whose agency we are to accomplish the
work of reformation to which as a people we are called. At this
time every talent of every worker should be regarded as a sacred
trust to be used in extending the work of reform. The Lord
instructed me that our sisters who have received a training that
has fitted them for positions of responsibility, are to serve
with faithfulness and discernment in their calling, using their
influence wisely, and, with their brethren in the faith, obtaining
an experience that will fit them for still greater usefulness....
In ancient times the Lord worked in a wonderful way through
consecrated women who united in His work with men whom He had
chosen to stand as His representatilms. He used women to gain
great and decisive victories. More than once in times of
emergency, He brought them to the front and worked through
them for the salvation of many lives. 104

To this date my research has not uncovered evidence that Ellen White

was ever officially offered ordination or that she refused to accept it.

After the death of James White in August, 1881, she was paid a salary equiva-

lent to that paid an officer of the General Conference. Her name appeared

101
6T, 115, 116. Emphasis supplied.

102 Letter 169, 1900. (Evangelism, 472, 473.) Emphasis supplied. NOTE: No
censure for this action is implied.
103
Letter 164, 1902. (Evangelism, 460, 461.) NOTE: This situation would
be improved if there were women ministers. In effect, a great ministry
is probably now neglected.

104 B-22-1911. (Medical Ministry, 60, 61.) Emphasis supplied.

 -42-

105
in lists of ministers in official publications such as the Yearbook.

Credentials of an ordained minister were granted her by the Michigan Conference

first in 1871 as indicated in the Review and Herald, February 14, 1871.

Of her own work in the church Ellen White said:

I have had no claims to make, only that I am instructed that

I am the Lord's messenger; that he called me in my youth to be his
messenger, to recieve his word, and to give a clear and decided
message in the name of the Lord Jesus....
Why have I not claimed to be a prophet? Because in these days
many who boldly claim that they are prophets are a reproach to the
cause of Christ; and because my work includes much more than the
word "prophet" signifies....
At the age of seventy-eight I am still toiling. We are all
in the hands of the Lord. I trust in him; for I know that he will
never leave nor forsake those who put their trust in him. I have
committed myself to his keeping.
And I thank Christ Jesus our Lord, who hath enabled me for
that he counted me faithful, putting me into the ministry. 10

( True. Not all, and possibly not many women should be public figures \
or ordained ministers because they lack the interest or the time. When-

ever outside responsibilities interfere with the proper functioning of /

\'t he home, Ellen White speaks of the home as taking priority. /
However, this applies also to men.

Addressed to a woman of broad public experience:

1899: The work you are doing to help our sisters feel their
individual accountability to God is a good and necessary work. Long
has it been neglected. But when this work is laid out in clear,
simple, definite lines, we may expect that home duties, instead of
being neglected, will be done much more intelligently. The Lord
would have us ever to urge the worth of the human soul upon those
who do not understand its value.
If we can arrange to have regular, organized companies
instructed intelligently in regard to the part they should act
as servants of the Master, our churches will have a life and
vitality that they have long needed... Our sisters generally
have a hard time with their increasing families and their un-
appreciated trials. I have so longed for women who could be -
Tor-SDA Bible Commentary, 1413.
106
Review & Herald, July 26, 1906. Written in Sanitarium, California, on
June 29, 1906. Emphasis her own in first quoted paragraph.
 -43-

• educated to help our sisters rise from their discouragement and

feel they could do a work for the Lord. This is bringing rays
of sunshine into their own lives which are reflected into the
hearts of others. God will bless you and all who unite with
you in this grand work. 10 7

The father's duty to his children cannot be transferred to

the mother. If she performs her own duty, she has burden enoug
to bear. Only by working in unison can the father and mothef
accomplish the work which God has committed to their hands. 08

1898: There is a tendency for the husband to feel free to

go out and come into his home more as a boarder than a husband
of the family circle. 10 9
(

1877: In most families there are children of various ages,

some of whom need not only the attention and wise discipline of
the mother but also the sterner, yet affectionate, influence of
the father. Few fathers consider this matter in its due importance.

'
i
11
'
They fall into neglect of their own duty and thus heap grievous
burdens upon the mother, at the same time feeling at liberty to
criticize and condemn her actions according to their judgment. 110

The father should not be so absorbed in business life or

in the study of books that he cannot take time to study the
natures and necessities of his children. He should help in
devising ways by which they may be kept busy in useful labor
agreeable to their varying dispositions. 111

The minister's duties lie around him, nigh and afar off;
but his first duty is to his children.) He should not become so
engrossed with his outside duties as to neglect the instruction
which his children need. He may look upon his home duties as

/
of lesser importance, but in reality they lie at the very )
foundation of the well-being of individuals and society.../
Nothing can exuse the minister for neglecting the inner
cikcle for the larger circle outside. The spiritual welfare
)
(
of his family comes first. 112

107 (Welfare Ministry, 144.) Emphasis supplied.

Letter 54, 1899.
NOTE: Ellen White indicates that women who engage in religious work
(or, presumably, other useful careers) may hire men or women to assist
"in the work of the home" and "should give them a just wage. And they
should give them also a just appreciation. Their work is just as
essential as is the work of those who give Bible readings, and they
should receive words of appreciation." Evangelism, 468.
108
Fundamentals of Christian Education, 69. Emphasis supplied.
109
Adventist Home, 217. Emphasis supplied.
110
Signs of the Times, December 6, 1877. (Adventist Home, 224.) Emphasis supplied

111 Counsels to Teachers, Parents, and Students, 128. Emphasis supplied.

112 Gospel Workers, 204. Emphasis supplied.

 44

Ministers' children are in some cases the most neglected

children in the world, for the reason that the father is with
them but little, and they are left to choose their own employ
ment and amusement. 11 3

Conclusion to Part II
Ellen White--paradox? From my research in her writings I would conclude:

Ellen White, in her commentary on creation and in subsequent remarks

about the judgment of man in the last days, supports the idea that each person,

(female, male) is created in the image of God. The female and the male are

attributed by Mrs. White the power of choice, the gift of intelligence, and

the ultimate requirement that they each are answerable to their Creator for

the use of these powers.

Adventist men make many assumptions about women. Because men are

leaders of the church, they are in a position to widely broadcast their

views which are frequently accepted by under-leaders, other men. Most of

these assumptions are at least partially false as evidenced by the extensive

quotations from Ellen White in Part II.

Ellen White's own life in a dual career as mother,and messenger of

God is not at variance with her instruction to the church about other women.

She not only allows women a dual role, but urges it.

Ellen White does not support men, including Adventist ministers, who

serve notice that women are lesser beings, that women are intended to be only

mothers and homemakers and have no rightful place or status outside the home,

and who treat the working woman as less deserving of pay and rank, and as

unfortunate but temporary intruders into man's rightful sphere. Such men

usurp from God the right to bestow or revoke humanness upon women. The fact

113
Gospel Workers, 206. Emphasis supplied.
 -45-

• is that now not even God Himself can take humanness away from women and still

remain the God who died for them.

More specifically:

The thrust of Ellen White's writings, like that of Scripture,

promotes personhood, a team situation in the marriage relation and a constant

progression toward the restoration of that relation to its original Edenic state.

Also, Mrs. White calls for definite and responsible positions within the church

for women--on an equal basis with men, including rank and pay.

While Ellen White was never ordained as a gospel minister she

does not seem to indicate that other women should not be. Her own calling

of God she described as much broader than minister, or, even prophet.

That she carried credentials and received the pay of an ordained minister )

without protest seems significant.

In 1895 she suggested that women should then be set apart by a laying-on
of hands for a work of visiting the sick, the young, and the poor--a plan which

even yet the church has not implemented.

I conclude that the careful restudy of Ellen White's writings by

both the women and men of the Seventh-day Adventist Church would conclusively

show her strong for balance, unity, and a common responsibility for a common

cause. This would allow each person to develop and use her or his talents

and could result in an unprecedented witness to the world.

If I have burdened the reader with this extended section of quotes,

many of them repetitious, it is for two reasons:

(1) Leaders in a position to authorize changes in the role of women

in the church are sometimes known to misquote or partially quote Ellen White's

writings--perhaps for lack of viewpoint. There are troublesome passages.

Perhaps many need much more study than I could give them. But this paper

attempts at least to put them in full view for scrutiny. Perhaps their
 146

context and their very mass helps shed light on the total meaning.

(2) While I admit my bias as a woman, I have tried to look at the role

of women in the context of the role of men, the role of parents and family

life, and the role of people.

It is too much to encompass. Yet without this frame of reference,

and even a sketchy portrayal of these other roles, that of woman cannot

be seen in perspective.

•
 -47-

• VIEWPOINT

"The Role of Women in the Seventh-day Adventist Church"

Introduction to Part III

Even the world where Seventh-day Adventist women live is largely

dominated and interpreted by men. Among those unaware of current and

past grievances are some church leaders. Part III is an attempt to

briefly outline the inequities which many women see existing in their

wages, rank and benefits as compared to their male counterparts, and

also, and perha.s most significantly, the inequities existing in the

very definition of women as persons compared with men as pers. ns.

History witnesses that the world in general has held down women.

In the United States, the government is the vehicle which in many cases

seems to be at the forefront of reform, rather than churches.

However, into this somewhat cheerless situation has shown a

bright ray of hope: a request by the General Conference officers

that the Biblical Research Committee get a first-hand report from

women, initiate needed studies, and submit recommendations for improvement.

•
 -48-

PART III: THE WORLD WHERE WOMEN LIVE

By far the most popular Christian point of view about the role of

women is that she should be man's companion, the mother and keeper of

his children. (Relatively few churches have gone against the grain--and

those that have are nearly forgotten: Shakers and Quakers to name two.)

A well-known Adventist preacher states it this way:

What is the role of the woman? The Biblical account of the

creation of womankind gives the basic answer: "For Adam there
was not found a help meet for him. And the Lord God . . . made. .
a woman, and brought her unto the man."
Here the primary role assigned to the woman is spelled out.
She is to be a help suitable for man, a sustainer, an encourager,
a preserver of moral values, a help suitable for the world's
citizenry. Her helping role could function simultaneously with
her role as companion to man, but not necessarily always. In
the New Testament there is recognition of the honourable and helping
position of woman not involved with a man in terms of marriage.
To assume a helping role does not imply a down-graded position... I14

The last statement, supplemented by a quotation from Jesus who said

that "He that is greatest among you shall be your servant," would seem to

vindicate the writer were it not for the concluding summary in his article.

He adds:

When is a woman a woman? When she is a faithful friend anVor

loving submissive wife and mother. Other roles may be added to enhance
her, but this basic role raises her in the sight of her friends, in
the sight of her family, and in the sight of God. ' 15

What is it about such statements that causes many women to become

angry? How do they interpret the world in which they live?

Some case-studies
A. Upon her graduation from a denominational college one young woman

was offered a position in editorial work with a minor church publication.

She chose not to accept the position because of plans for further education.

However, she supplied the church leaders involved with a list of people

114 William A. Loveless, "When Is A Woman A Woman?", Good Health, Vol. 69,
No. 5, P. 13 .
115
!bid, p. 15.
 - 49 -

• she knew to be qualified for editorial work, all of them men. The

institution involved indicated their dismay. They needed to hire a young

woman because she was cheaper.

In an interview later the young woman stated, "While a girl has an

edge on the fellow in getting a denominational job in editing, it comes

at the expense of her self-image. She realizes that she has the job

not so much because she is good at it, but because she doesn't cost much.

This is terribly depressing. You feel less like a person and more like

a comodity."

A Seventh-day Adventist woman author states, "What bugs me

about the difference in treatment between men and women employees is this.

I'm a better teacher than my husband, and he is a better housekeeper than

I am. But if I taught the school and he stayed home, we wouldn't get the

• housing allowance, the medical benefits, the educational benefits, or

the year-around employment. Just because I am a /married woman! Not

that I want to teach full time. But I remember working on school bu !get

In Baltimore and seeing how much could be saved by hairing married women

as teachers!"

A woman with a Ph.D. in her field and well respected in denomina-

tional educational circles wrote in December, 1970, in regard to preparing

a paper on women for her union officers at their request:

This whole area is very difficult to work with. Statistics are

simply nonexistent. For example, I tried to find out from the
local office even such simple things as, "Are there more women
than men holding church membership today?" Everybody seems to
think so, but nobody knows for sure. Also there seems to be no
information relative to how many single women workers there are
compared to single men. As you know and as Roland Hegstad care-
fully quoted recently for the Rev!ew, the wage distinction is made

• not between the sexes but between head of household and nonhead of
household. However, if the ratio is a thousand single women employees
 -50-

to one single male employee, it's not really difficult to figure

out the basis of distinction. Also, one thing that's really
griping some of us here is that the head of household who is a
husband gets 100% living allowance. His wife gets 70% of the
package for living allowance. This means that a man and wife
employed by the denomination walk home with 170% living allowance
while the single woman has 70%. When we ask our administrators
why this is, they simply reply that the married women don't like
to get less than the single women. I am very sympathetic to this,
but the same logic does not seem to apply to the single woman
getting less than the marriedman as far as living expenses are
involved.

Two young people were put into positions of identi c al responsi-

bility and title. Both had the same number of years experience in

denominational employment. Both were single. Yet their paychecks had

a $45 a month discrepancy. One was male and had studied theology. (The

male did have slightly more education than the female. But as Ph.D's on

college campuses know, this scarcely affects earnings by more than even

two or three dollars a week on their level.)

Because the situation was novel, the girl was kept on a secretarial

wage for the first two and a half months--lower pay than she had been

receiving before taking on the heavier responsibilities of her new job.

When the salary at last "could be determined," as administrators explained

it, hers was made retroactive only to the beginning of the year--approximately

three weeks.

Both the man and woman were discouraged by their immediate superiors

from making any inquiry into the situation. It was some time before they

did so anyway. Administrators then deemed the past pay discrepancy as a

"mistake." No money was then taken away from the man nor given to the woman

in compensation.

A woman employed by a reputable Seventh-day Adventist institution

for more than 25 consecutive years and acclaimed by those who have worked

with her as a superior workman, well educated, and in fact invaluable to

 -51 -

• major ventures of the institution, only in 1971 was promoted to the rank

which her fellow workers, men, received within at the most, five years'

apprenticeship.

A wife of a life-long denominational employee will receive little

if any sustentation under current policies and applications thereof because

her service is not considered to have been "continuous." She has taught

elementary school under the most grueling circumstances which the church

permits. At other times she has done hour-time work doing secretarial

work for the mission. Yet the church "owes her nothing" at age 65. She,

in turn, has literally given her life to husband, children, and church in

a heartily nonprotested role for women.

It may be noted in passing that her husband, should he defect from

church membership to become a Catholic, an atheist or perhaps a Brinsmead,

would also be denied sustentation--regardless of his continuous service to

the church for 25 years.

Inasmuch as the husband and wife have three single daughters, should

it fall to their lot to support their parents the responsibility would be

hard for them to fulfill: the daguthers are neither heads of households

nor ordained ministers.

Denominational editors, responding to questionnaires, have indicated

that the qualification hell most dear when looking for a good future editor

is his having been a good minister, and if possible, a good overseas missionary.

By comparison, his training in journalism ranks considerably lower on the

scale. Editors ink. ate that a woman realistically may not expect to become

editor of any major denominational paper, and probably not an associate on

the general church paper. In counseling some young ....oHege women interested

in journalism, a General Conference vice-president advised them to go into

educational work where treatment of women is generally more equitable.

 -52 -

H. A working mother, responding to various injunctions to women published

in denominational papers, states:

I don't know a single mother who works out to buy $40,000 houses,
new cars, or expensive furniture. But I surely have a large
acquaintance with women who (like myself) work out to pay the
doctor bills and buy medicine for a handicapped child. Also,
ones who are sending their children through grade school,
academy, and college, paying orthodonic bills, fees for music
lessons, and just plain helping to keep the wolf from the door,
especially when their husbands are either ill or having job
difficulties because of the Sabbath problem.

Criticism is leveled because we supposedly allow our children

to run the streets. We are told that our children are uncared
for, unkept, and not properly fed.

Personally, I live in a neighborhood where five families have

children. Two mothers work and three don't. Yet it is the
children of the nonworking mothers who start fires in the back
field, are discourteous to their elders, bully smaller children,
and cause 90 per cent of the destruction and trouble in the
area. None of the nonworking mothers go to the trouble of
seeing that their children take music lessons. They say it's
too much trouble to go to lessons each week and to make sure
that their children practice even half an hour a day.

Working mothers know their limitations. We know that since

we cannot always be available, we must prepare our days and
our children for the possibilities that can occur. When
Mama is always there, the child does not develop the ability
to know what to do in case of an emergency. My ten-year-old
boy can scramble eggs. He knows how to work the controls on
the oven, can cook soup, mix juice, and use a can opener. He
has been able to do these things since he was seven. He knows
how and who to telephone in case of fires, accidents or other
emergencies.

It is interesting that it is my house where the neighborhood

eight-te-ten-year olds gather in the evening to get a bowl of
popcorn. The other mothers don't have time.

I made a ruling at the beginning of the summer that no neighbor

child could come to our yard to play until afternoon because my
boys had chores and yard work to do. I had little boys on my
porch begging to be allowed to help. They never got to do
interesting things like pulling weeds in flower beds and gardens,
cutting grass or planting corn at home. Their mamas don't plant
gardens; it's too much trouble.

Children must be organized and kept busy, but do most mothers

bother? Of course not. They are always home. Working mothers
must, though.
• -53 -

Another point frequently attacked is the play school. Perhaps

I have been exceptionally fortunate, but I have yet to see or
know any place that ties children to chairs or chains them to
beds. My two children were taken care of in a small school of
ten children and run by a wonderful Christian grandmotherly lady
(not SDA) who taught them good morals, manners and reading before
they entered first grade. I don't know a single working mother
who doesn't make it her first concern to know how her child's day
was spent, who doesn't make sure that her child's home work is
done and his music lesson practiced. It is impassible for me
to believe that I live in a particularly sheltered area. I know
there will always be some mothers who don't care, but those women
wouldn't care a bit more at home than at work.

I would challenge our ministers and church members. Several

churches are operating day care centers so that children of
working mothers can have good care and Christian guidance.
Why has the SDA church so steadily shirked its responsibility--and
opportunity--in this area?

There are many older women who no longer have small children at
home, who have never trained for a special vocation, but who are
wonderful Christian grandmas and aunties. They are good cooks,
housekeepers, etc, who could earn substantial weekly incomes by
giving competent, loving care to these children. The children
would certainly benefit; so would the community. The missionary
opportunities would be boundless! Look what the Vacation Bible
Schools can and do accomplish. How much more would a year-round
Christian nursery school or day care center do?

I challenge the church to cease its criticism and stretch out

a helping hand.

I. A single woman employed by the church asks about church policy in

the areas of salary and benefits:

The church has traditionally adopted a policy of paying its

workers on the basis of their needs. I don't quarrel with that.
As I see it, the problem comes where the ideal breaks down into
everyday practice. To my knowledge there is no representation
of single women on the wage and salary committees of the church
or even any effort to explore what a single woman's needs are.

For some reason it is assumed that women need only a private room.
It is assumed that a woman who wishes not to have a roommate or
to own her own home is asking for a luxury. However, it is
assumed that a man and his family need space, and often, a home.
Provision is made.

Of course, a family takes up more space than one person. But

the reasoning is faulty from the beginning. A man--by choice--
has a family. He doesn't need a wife, really. Paul heartily
endorses celibacy. Christ was a successful celibate. Yet, a
 - 54 -

family is a nice thing to have. So a man is provided facilities

and benefits to support something which he does not absolutely
have to have but which may turn out to be a real asset to his
•
personality and total contribution to God's cause. A parallel
simply does not exist for the woman (or man) who remains single.
Yet if the single person could affrod a pleasant place to live
might this not contribute to her (or his) overall happiness and
efficiency in God's work?

It is also assumed that a single person, because she (or he) does
not have a family, does not have the expenses of heads of households.
This is deceptive. There are certain fixed costs. Garbage collection
costs the same. It costs as much to keep a refrigerator cold for
one person as it does for a whole family. It also costs as much
for a single person to buy, maintain, and insure a car.

The ideal of paying a worker what he needs breaks down still

further when the large percentage of denominational workers
who simply cannot get along without a wife's income is taken
into consideration. A man is compensated for marriage by
increased benefits. If his wife is a professional, for example,
her work may bring home a check as large or larger than his.
Does he really need those increased benefits?

J. A woman, now retired, recalls the experiences she faced during her

denominational employment:
•
The idea is abroad that little feeling of inequity existed among
women until quite recently. That it was possibly sparked by
Women's Lib. If that is correct, our leaders are misinformed.
My experience is probably typical.

I entered denominational employ in 1922. While briefing me

on my duties, my predecessor (who was retiring) warned me that
I must "not mind too much" the discrimination I would meet. She
had put in about 25 years of service, so it would appear the
feeling of being discriminated against dates back some 75 years
at least.

In 1922 discrimination was most conspicuous in salaries. Conference

committees sometimes admitted they hired women because they "came
cheaper." I questioned the wage policy. The arguments for them
went something like this: A young man, single, must be paid more
than a woman in the same category because it cost him more to live.
First, he must eat out. A woman could cook her meals. Second, he
must pay to have his laundry and dry cleaning done. A woman could
do her own. Third, he must have a car. A woman could do without.
In addition, he must save for a possible future marriage. I was

•
not willing to grant the first three. Admittedly, it made no
increase in my salary to assert my objection to the policy. But
it made me feel better to have protested. The other women in
the office were in agreement, but too timid to make the first
complaint.
 -55-

• Through the years I have heard men admit the inequities should
be abolished; but they usually added that they must wait for the
cue from the General Conference. It seems too bad it takes a
warning of possible government regulation to even things up a bit.

So far as I am aware, few of our church women are anti-male; we

are just pro-equality. Most of us feel that any Seventh-day
Adventist woman should be allowed to fill any post for which she
is equally qualified, if she believes God has called her to that
post. Female students should not be told: "No, a major in Bible
is not wise for a woman." Nor should they be shunted away from
majors in history, math, or the sciences. All other things being
equal, men should not always be the choice to head departments
in academies and colleges--women should be considered.

Must men edit all the denominational magazines? With the exception
of some union publications, of course. Qualified women could surely
be found for some of them. At least a woman could do little worse
than has been done on some of them, and might do somewhat better.

So far as women in the ministry: The laity would have to accept

the idea before women could succeed. But I think they could be
educated. In earlier years, women held departmental secretary

•
positions in local conferences. They spoke at the worship hour
week after week as they visited churches. True, their reception
varied. In four years as a local conference secretary I learned
to expect anyting, but for the most part I was accepted. I recall
one church elder who declined to sit on the same platform with me.
But at the close of the service somewhat gruffly he said, "Too
bad you aren't a man, but come again anyway."

The sad part of the inequities is that many well qualified women
have left denominational employ because of it. And some of them
have kept on going all the way out of the church. Their loss?
Yes, but a loss to the church, too.

God used a woman to guide this denomination. Yet women have had
a hard time in the church. It seems peculiar.

I've been retired for some years. I have no bitterness; I was

as fairly treated as the rest of the women. But I would like
to see the present generation of women workers have a better
chance. Don't believe that women were asleep all the past years
and have suddenly awakeneed.

•
 -56-

Conclusion to Part III

The world where women live is

frustrated by those who at times wish to isolate women from

the call of the Holy Spirit and instead put them into "places."

one where women are paid or not paid, advanced or not advanced

according to policies which women currently have little power to shape

or influence.

sometimes better administered by the government than by the

church.

vastly improved both in society and the Seventh-day Adventist

Church within recent years, but still is tagged with much injustice and

stands in need of open investigation.

not a world that Lord has set His stamp of approval upon, but

one to which He calls conscience to improve if His blessing is to fully

rest upon the church.

•
 -57°

• PART IV: RECOMMENDATIONS

1 That the Seventh-day Adventist church recognize women's

eligibility on an equal basis with men for participation in leadership

and administration on every level, and that women be appointed full

voting members of the church's commissions, boards, agencies and

committees in—a—manner7metgctive-af —the general church ratio of women

ta-ulen.

2 That women of experience in educational, secretarial, medical

and administrative positions--but especially from areas where women form

a major base of the church's working force--be properly represented on

the wage and salary committee, and that their needs be given proper

consideration.

• 3 That capable women be soughtfand advanced to more responsible

positions, and that women already shouldering heavy responsibilities be

recognized by proper titles, benefits, privilejes and amenities WON-

grantect—fFel-r--nra-Lecourirr
u—prts,

4 That each union set up a committee of men and women representative

of various occupations and levels of church administration who will provide

women employees with information regarding their rights as employees and

who will hear cases of women who believe they have been unjustly dealt with

by their employing organizations in the church.

5 That the General Conference lead the church by setting up a Task

Force on women. That this Task Force investigate problems as they may arise

anywhere in North America with respect to fairness to women employees, that

• they may be a kind of superior court of appeal for women who have discussed

their cases at the union level and wish to appeal their cause. That the
 -58-

Task Force actively encourage institutions and other church organizations to

use women to the fullest potential of their talents.

6 That the church revise the language of its constitution and policies

and related documents to show that such offices are open to women.

7 That the church recognize in its offical communications that women,

under call or appointment, with or without a husband, are individuals,

separate and distinct.

8 That the Biblical Research Committee be empowered to commission

further studies on the role of women in the church including:

inquiry, intensive if possible, into Ellen White's writings

about the position of women in relation to the church,

study of Scriptural passages indicating a role for women in

the church and society,

scientifically conducted surveys to gather statistics and

facts to replace current guesses about woman's status on denominational

participation in leadership, wages, benefits, and history of working life.

9 That the church visually communicate its interest in women through

articles in church papers revealing the status of these studies and inviting

from both women and men observations, questions and suggestions.

10 That those involved in the preliminary study requested by the

General Conference officers and referred to the Biblical Research Committee

be brought together to present their papers and study recommendations as

is customary for like studies under the sponsorship of these groups.

Kit Watts
Assistant Book Editor
Review & Herald
September 26, 1971