This is a Christian society, established in Japan at Toyohashi in 2006, whose primary function is to enable both Christians and Non-Christians to study the Bible.

WHY NO WOMEN PRIESTS¹⁾

Reverend I.P.S.G. COSBY


Abstract

　Because there is no provision for Priestesses in the Bible, there is no place for ordaining women to the office of Presbyter (Elders) in the Christian Church. The arguments for extending the office of Presbyter to women has to be sought elsewhere and can be traced to Western European philosophical ideas propounded by the Stoics, Epicureans, G.W.F.Hegel and the Frankfurt School of Critical Theory.

Since religion is foundational, not superficial to the moral values of any given society, the ordination of priestesses into Christian Churches take on a pervasive quality that might otherwise appear incidental and of little significance in societies that are foundationally Christian. It is important, therefore, that the consequences of the logic used to justify priestesses be followed through to understand how that society is likely to develop.

The paper argues that the logical progression is already leading to sexual depravity, bestiality, the demeaning of both womanhood and manhood, political and social anarchy and the confusion of Reality & Fiction, all of which will become the new norm.

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l) An early attempt to justify the ordination of women was ‘Why No Women Priests?' (Rt. Rev. W.G. Wilson, Lord Bishop of Kilmore, Elphin and Ardagh, 1988) The purpose of this paper is to remove the question mark!

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I. Introduction

Aims
The aim of this paper is twofold: The first is to understand why the contemporary western secular world in general, and much of western liberal Christendom in particular, has bought into the idea that it is quite acceptable that there should be women priests /priestesses²⁾ officiating and functioning as, or instead of, (male) priests in Christian Churches.

This is a very recent phenomenon in the history of Christendom, having originated towards the end the 20th century. Nowhere in the Bible is there any reference to priestesses.

As far as Christendom is concerned, the concept of woman priest/ priestess has its roots, not in the Bible where the term does not exist, but in the so called `Enlightenment Era' of Western Europe/America and has since spread to other cultures that are inspired by or are associated with ‘Western Civilisation: The first ordination of women to the priesthood in the Anglican Communion occurred when Bishop Ronald Owen Hall of Victoria (Hongkong & Macaw) ordained Florence LI Tim-Oi in 1944³⁾.

It is important to keep in mind that in the 2,000 years of its existence, Christendom has thrived in a myriad of cultures, a few of which have been matriarchal in character. Any one of these cultures, with long exposure to Christianity, had the opportunity of exerting a compromising influence on orthodox Christian teaching. Yet, the Holy Catholic Church has held resolutely to the 'Word' as being foundational to how it conducts itself.⁴⁾ When elements of Christendom come to realize that they have absorbed or imbibed non-Christian principles, it has led in due course either to reformation as happened in 16th century Europe or to extinction as occurred in the case of the Kakure kirishitan (隠れキリシタン): in Japan. Throughout the Bible, priesthood has been reserved to men. These facts alone must make us wary of finding the justification for ordaining women to the priesthood in the Holy Scriptures i.e. The Word.

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2) See below, p. 117, 2nd paragraph. for an analysis on the subtle distinction between the terms woman Priest and Priest and the reluctance to use the latter term by those who promote the ordination of women to the priesthood.

3) This was a matter of extreme expediency. when the Japanese overran his diocese. Bishop Hall confided in Archbishop Temple, “I'm not an advocate for the ordination of women. I am, however, determined that no prejudices should prevent the congregations committed to my care having the sacraments of the Church. " See: Rose, Mavis (1996). Freedom From Sanctified Sexism — Women Transforming the Church. Queensland. Australia: Allira Publications. pp. 129-149.

4) A sample of Biblical references to the Word being foundational: e.g. 1 John 1: 1; Acts 19: 20; Romans 10: 8, 1Thessalonians 2: 13; 1Peter 1: 25. (NT). Numbers 22: 35-38 Jeremiah 7: 2; Ezekiel 12: 25 (OT)



The Scriptures, both Old and New Testament, have been perused for a correct understanding of how Christians should order their lives for 2000 years. Until the latterpart of the 20th century, at no time, has there been an attempt to re-interpret Holy Scripture to justify the rectitude of ordaining women to the priesthood⁵⁾. True, since the 1980s there have been attempts to find verses, invariably taken out of context, in Holy Scripture, that purport to support the argument for condoning the ordination of women to the priesthood.

Christ never hesitated to correct the conventional wisdom of his day whether expressed in the Sanhedrin or by the groups of which its membership was composed (Sadducees, Scribes, Pharisees and Teachers of the Law.) When they had misunderstood or misinterpreted the Scriptures, He would challenge false teaching, and their presumptions, pointing out the error of their ways. It is a recurring phenomenon throughout the Gospels.

Typical instances are to be found in chapters 7 and 8 of St John's Gospel. At no time does Christ give even the slightest hint or insinuation, that women should be ordained to the priesthood or eldership, despite there being well connected, seemingly eligible women around.⁶⁾ If it had been the Will of Almighty GOD that women should be ordained, Christ would have clearly said so, and would have corrected any misconceptions or misogynous ideas Jews may have had on the subject.

Because there is no valid biblical foundation for the ordination of women to the priesthood⁷⁾, it will not be surprising if the case for their ordination has to be found elsewhere. That it clearly can be, is the underlying premise and raison d’etre of this paper. The righteousness of the ordination of women to the priesthood has its origins and justification in 18th century ‘Enlightenment' thinking. As will be demonstrated, the ordination of women is founded on and is a logical development, not of biblical, but of humanistic philosophical principles.

The second aim, and equally important requirement of this paper, is to identify what the inevitable consequences of embarking on a change of this magnitude are likely to be, not just for Christendom, but civilisations such as that of Western Europe and America that are founded on Christian principles and values. Christianity has been foundational to the emergence of the phenomenon that is, for want of a better phrase, Western Civilisation, in general, and the Anglo-Saxon civilisation in particular. That foundation is being replaced by a religion that is Humanist which, for the purpose of this paper, will be called Western European Humanism (WEH.)

As the template for determining moral rectitude alters, it is essential to follow up on the logical consequences of a deviation in moral standards. It is essential to look ahead to see to what the logical outcome of this deviation will be. What is taking place is called ‘progress,' which is itself a pejorative or 'loaded' propaganda word. A more accurate impartial description would be ‘change.' What will be the logical outcome of such a profound shift in moral rectitude?

The case for the ordination of women to the priesthood derives from the change that comes about from substituting a Christian/biblical moral order for a humanistic moral order. Once one understands that, one can understand how the move to ordain women to the priesthood occurred when it did and why.

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5) One of the most widely quoted is Galatians 3: 28.

6) When Matthias was chosen to replace Judas Iscariot as an Apostle, certainly the Virgin Mary, (as possibly did the mother of James & John, Joanna the wife of King Herod’s Steward, et al) met the criteria for being an Apostle, which were: i. To have been with Christ from the beginning (his baptism) tit his Ascension, and ii. To have witness. the Resurrection. Yet, none of these women were shortlisted to be Apostles. See: Acts 1： 20-26

7) This term should not be confused with the ‘Priesthood of all Believers, [ ιεροσύνη των πιστών ]a reference to the believer's Sacrifice of Thanksgivg（　קורבן של ההודיה）which all believers in good faith will enter into in gratitude for the Intercessory Sacrifice for Sin ( קורבןלמען לחטא.) which our LORD Christ achieved on the Cross whereby Christians have been redeemed (בגאל ) from sin. This has nothing whatever to do with the concept of Πρεσβύτερος (Elder) which the English word Priest means. See further Note 25 on p. 107, and 1st paragraph of p. 98.

NEXT is II. HOW WE HAVE GOT TO WHERE WE ARE