Congregations and individuals need to apply these principles to their specific institutions and actions. The synod does not have, nor does it plan to have, any sort of rule book listing all do's and don'ts. Examples of applications are discussed in various papers and Bible classes, such as Man and Woman in God's World. Most of your questions are addressed in lessons 6 and 7 of that course, which you may wish to study.

Women can share the Word with others privately as part of the priesthood of all believers. Women are called as teachers and deaconesses. Women serve as counselors. Women can share the Word as called evangelists, especially with other women. In some cultures, such as many Islamic cultures which practice strict separation of the sexes, it may be necessary for most or all of the catechetical instruction of women to be done by women. Women can lead the devotions for women's groups.

Since baptism is normally administered by the pastor in the name of the congregation, baptism will not regularly be performed by women, but Lutheran theologians have always accepted the validity of baptisms performed by women. The Lord's Supper likewise is normally administered by the pastor of a congregation. Therefore it would not normally be administered by a woman. It is conceivable that it might be administered by a woman in a congregation which consisted entirely of women, where there was no pastor. It was the opinion also of Luther that women might preach and administer the sacraments under such circumstances, but in ordinary circumstance responsibility for conducting public services remains with the pastor. This remained Luther's practice and the practice of the Lutheran church.

Most of our congregations have traditionally used male ushers for our services, but there are no theological reasons why women cannot serve as ushers and greeters since the function of these offices as currently practiced among us is to assist worshippers, not to exercise any kind of authority. The situation would be different if the author had authoritative responsibilities such as excluding people from the Lord's Supper.

Most of our congregations normally have the pastor read the scripture lessons as part of his role of leading the worship service. We are not entirely consistent in this, in so far as we permit even children to present portions of Scripture in special services. If we accept this practice and the presentation of musical solos by women, it would be inconsistent to claim that reading scripture inherently and inevitably involves authoritative teaching. Some churches which do not ordain women as pastors do allow women readers to read the scripture lessons and some prayers.

Nevertheless, I believe that under present conditions we should not adopt the practice of having women as lectors. From a practical point of view this practice would be a source of confusion and offense, since some churches have used and are using such roles for women as stepping stones toward the assumption of the pastoral ministry by women. Such a practice would also be doubtful from a doctrinal point of view.

It is difficult to reconcile the role of reading and leading the assembly in prayer with the spirit of the strong command of silence in 1 Corinthians 14, which excludes women even from asking questions. Furthermore, 1 Timothy 2 specifies that men everywhere are to lift up holy hands in prayer." It does this in the same context which says, "God wants all people to be saved and to come to the knowledge of the truth," and that "a woman should learn in quietness and full submission."

It is often asserted that 1 Corinthian 11 contradicts this position since it tells women to have their heads covered when they pray. However, it is not clear that leadership of congregational worship is involved in the praying and prophesying referred to in 1 Corinthians 11. Individual personal prayers in a setting somewhat similar to a prayer meeting may be involved, or perhaps the mutual admonition and teaching that is done in joint hymns and prayers (Col 3:16).

Since the circumstances in 1 Corinthians 11 are unclear, and the prohibitions in 1 Corinthians 14 and 1 Timothy 2 include leadership of the public worship, it is invalid to use 1 Corinthians 11 to overrule 1 Corinthians 14 and 1 Timothy 2.

From a doctrinal point of view the use of women lectors would be doubtful and a danger to many consciences. From a practical point of view it would be very confusing and offensive under present circumstances. The practice should therefore be avoided unless we can reach a clear consensus concerning the significance of such a practice, namely, that it does not involve authoritative leadership.

Congregations can take many steps to insure that the voices of all of the congregation are heard. In Christian decision making which aims at best meeting the needs of all of the members of the congregation, including the minority, gathering and assessing the needs and desires of the members should be done prior to the decision-making. The responsible governing body should make decisions on the basis of an informed concern for all of the members of the congregation, not merely on the basis of personal preference.

The congregation may use mechanisms such as questionaires, family discussions, home visitations or informative meetings to obtain input about the needs and desires of all the members. If the men of the congregation are to carry out their headship in a God-pleasing way, they will make sure that they hear and consider the needs of all of the members of the congregation.

There is no scriptural reason why women cannot be present at congregational voters' or council meetings; but as a regular practice, this may not solve the perceived problem. To be present at such meetings, but to be unable to debate or vote might increase frustration and hurt feelings rather than to decrease them. I don't believe it is wise to promote this practice as a way of lessening offense and anger on the part of women who feel excluded from the government of the congregation.

Women can certainly function as evangelists, teachers, counselors, and visitors of the sick if their service in these areas is in harmony with the scriptural principles of headship and submission as discussed above.

If the "evangelism committee" consists of everyone who is trained to make evangelism calls, there is no reason women could not serve on such a committee. However, supervising authority and responsibilty for congregational policy must rest with the governing boards of the congregation.

To avoid confusion, especially during this time when we are struggling to define and clarify our position and practices in this matter, it would be wise to use terminology which distinguishes the roles of various groups, such as governing boards and service committees. Distinctions of terminology should reflect genuine distinctions of function.

They should not be imaginary distinctions, designed to evade scriptural principle. Calling a group a "service committee" when in reality it acts as a governing board and policy-making group, perhaps with rubber stamp approval from the church council, would be a deception aimed at evading God's will. If a woman can properly serve in a position, such as an evangelism visitor, it does not make any essential difference whether she is elected, appointed, or volunteers for that position or whether she is called an evangelist or a member of the evangelism committee. The key questions are "Is she being asked to serve in a way which is in harmony with scriptural principle?" and "Are we giving a clear testimony concerning our adherence to the scriptural principles?"