In 2023, the C&MA passed a vote allowing the ordination of women to hold the title of pastor or reverend. However, restrictions remain—women cannot serve as elders or senior pastors, creating distinctions that feel both theologically and practically inconsistent.1 Now, the C&MA has many regional and ethnic districts, and they have allowed each district (or woman based on conscience)2 to flex their congregationalist wings3 by permitting them to determine how the title will be used in their local churches4.

Recently, the Hmong District of the C&MA, reaffirmed their biblical conviction to withhold the title “reverend” from women, stating in the Women in Ministry - 2024 Conference Adoption:

All licensed female provisional workers who decide to pursue Consecration and Ordination in the Hmong District shall agree to abide by Hmong District’s conviction that the title “Reverend” confers spiritual and ecclesiastical authority within a Hmong District Church that has been reserved for only male clergy members.

The Hmong District holds biblically that a woman may be licensed to serve in ministry but not with the title “Pastor” and/or “Reverend.” An official licensed female worker serving and/or pursuing consecration and ordination with the Hmong District, upon her completion, will not be conferred with the title “Reverend” but the title “Miss” or “Mrs.” with Consecrated Woman Ministry (CWM) after her name.

What does “Consecrated” mean?

Historically, the C&MA has “consecrated” women to be evangelists, chaplains, missionaries, etc. The term consecrate simply means “to set apart” and is synonymous with “sanctify.” In the Old Testament, God commanded the people of Israel to consecrate their firstborns to Him (Ex. 13:1-3). We also read of Moses consecrating the people of God (Ex. 19:10) and the priestly garments (Ex. 28:3-4). And at times, prophets called for the people of Israel to consecrate themselves (Josh. 3:5).

In the New Testament, the term is used less frequently, but the occurrences are important. For example, Christ speaks of consecrating Himself and His church (John 17:19). However, in these passages—though not exhaustive—there is no inherent correlation between being “consecrated” means being granted the authority to teach, preach5 or administer the sacraments. Every believer is consecrated (sanctified) in Christ by the Holy Spirit. Thus, the practice of consecrating women for ministry lacks a biblical foundation.

In this light, the C&MA’s long practice of consecrating women appears to be a veiled form of ordination. As one of my professors often said:

If it looks like a duck, and quacks like a duck, it’s a duck!

In other words, the C&MA’s practices of consecration and ordination are essentially the same. Women undergo a similar process of preparation and recognition for ministry as men, and in many cases, perform similar tasks. For example, some Hmong women serving as missionaries preach and teach over men.6 This suggests that consecration is functionally equivalent to ordination, whether the title given is “Pastor” or “Mrs.”

Who is permitted to be ordained?

The issue at hand goes beyond the titles of “pastor,” “reverend,” or even “licensed worker.” Instead, we should ask whether women are permitted to be ordained to the ministry of Word and sacrament. Historically, the Christian and Missionary Alliance (C&MA) has consecrated (ordained) women to preach and teach, but this practice is not found in Scripture. Although Jesus interacted with women in profound and respectful ways, he did not appoint them to the apostolic office or ordain them for the public ministry of preaching and teaching.

Women with the gift of prophecy, such as the daughters of Philip (Acts 21:9) are acknowledged in the New Testament. However, Scripture explicitly prohibits women from teaching or exercising spiritual authority over men in the church (1 Corinthians 14:26–40; 1 Timothy 2:12). These restrictions are not cultural, but are grounded in the creation order and apostolic instruction.

In Matthew 28:16–20, it is written:

“…the eleven disciples went to Galilee…. And Jesus came and said to them, ‘All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.’”

Here, Jesus commissions the eleven disciples (all men), ordaining them for ministry with the authority to teach and baptize. This forms the foundation for ministerial ordination in the apostolic church.

Similarly, in Acts 9:15–19, Jesus declares to Ananias:

“Go! This man [Paul] is my chosen instrument to proclaim my name to the Gentiles and their kings and to the people of Israel. I will show him how much he must suffer for my name.”

Paul’s ordination into ministry is affirmed not only by Christ Himself but also by Peter, who recognizes Paul’s writings as Scripture (2 Peter 3:15–16).

Furthermore, 1 Timothy 3:1–7 sets forth the qualifications for elders, which explicitly apply to men, described as “husbands of one wife.” These qualifications are not arbitrary. Instead they serve as a test for those seeking to become elders in the church.

Lastly, Acts 6:6 and 13:3 provide us with a clear framework for ordination. Men who have received an inward calling by the Holy Spirit are set apart for ministry. The apostles laid their hands upon these men and sent them off, symbolizing their commissioning to the work of ministry.

Conclusion

I recognize that much more could be said in greater detail, and I hope to follow up with another blog post about how God used women in redemptive history, as it is undeniable that women have held significant roles in supporting Christ’s church.

While reading “A. B. Simpson’s Understanding of the Role of Women in Ministry,” I couldn’t help but admire and applaud the work of so many women who have labored for Christ. However, within the Reformed tradition, there is an unwavering commitment to the authority and sufficiency of Scripture. Though I deeply appreciate the contributions of these women, I believe it is paramount to prioritize obedience to God’s Word.

No denomination is perfect—perfection is not attainable in this life. Yet, we are called to strive for faithfulness and obedience to God’s revealed will in Scripture.

Having grown up attending church, I saw my parents along with other believers, partake of the Lord’s Supper every first Sunday of the month. The elements were encased within brass trays neatly displayed upon a wooden table with the inscription “IN REMEMBERANCE OF ME.” As the elders distributed the elements a somber atmosphere filled the sanctuary. Years later, after passing through the waters of baptism, I was soon invited to partake of the elements. Yet at the time, I was still ignorant of what it all meant…

In this post, I’d like to explore the Reformed view of the Lord’s Supper in hopes that it would give you a richer understanding of how Christ serves his church.

A visible sign

Article 35 of the Belgic Confession states that “Christ has instituted an earthly visible bread as the sacrament of his body and wine as the sacrament of his blood.” You might be wondering, what is a sacrament? Augustine described a sacrament as “an outward and visible sign of an inward and invisible grace.”

The purpose of a “sign” is to represent a specific reality. For example, at work, I will often use a palm tree emoji 🌴 as a sign to represent that I am on vacation. Likewise, the bread and wine are signs that signify the true body and blood of Christ (Luke 22:18-20). And just as we eat bread and wine and are sustained, so truly we receive into our souls, for our spiritual life, the true body and true blood of Christ, our only Savior.1

When the Belgic Confession speaks of the “true body” and “true blood,” it rejects any notion that the bread and wine are devoid of the true presence of Christ—viewing the Supper as simply a commemorative experience.2 On the other hand, “true” does not mean that the nature of the elements has in some way become the glorified body of Christ—being worthy of worship and adoration.3 It is “true body” and “true blood” when it is received by faith, “which is the hand and mouth of our souls. In this, we feed upon Christ crucified and all benefits of his death.4

An invisible grace

The Lord’s Supper is a means of grace. The word “means” refers to an instrument. For example, a vehicle is an instrument for traveling from point A to point B. Likewise, the Lord’s Supper when accompanied by the preaching of the Word, is an instrument used by the Holy Spirit to dispense grace.5 The grace bestowed upon us strengthens and nourishes our faith. It assures us that Christ’s crucified body and shed blood has sufficiently satisfied the wrath of God so that we no longer stand condemned, but have forgiveness of sins and eternal life.6 In this way, Christ nurtures and preserves his church, assuring us that we are his.

Key Verses

1. John 6:53-58

2. 1 Corinthians 11:17-26

3. Hebrews 10:11-18

4. Luke 22:16

Further Study

1. Westminster Confession of Faith, Chapter 29

2. Belgic Confession, Article 35

3. Heidelberg Catechism, Questions 75-79