I have just discovered the Zondervan blog koinōnia: biblical-theological conversations for the community of Christ. This is where the quiz I just took on the NT use of the OT was posted. And it seems to be bursting with interesting posts, especially this one: Obama, Palin, and the Complementarian-Egalitarian Debate by Mark L. Strauss. It is not only the bloggers at koinōnia who are heavyweights: the first commenter on this post is none other than Craig Blomberg. I won’t say much about this post (as I am trying not to spend much time blogging!) except that it is an excellent take on the issues I raised here and here. Read Strauss’ post!
Category Archives: Gender and Leadership
There really are people who don't allow women in secular authority
In the discussion on my first post on Sarah Palin, some scepticism was expressed, especially by Jeremy Pierce, about whether John Piper actually holds the position that women should not be in authority over men in the secular sphere. I must admit that he is not completely explicit about this in the extract I quoted. But he certainly seems to be leaning strongly that way when it comes to matters of major authority such as a President would have.
After a couple of days when I had little time for blogging (and confused by Commentful’s failures to pick up comments on Complegalitarian, a problem with Blogger) I came back to the first post I made on this subject on Complegalitarian. This has now attracted 87 comments, most of which I have just read or skimmed. Among them the best answers to my original question have come from Molly Aley, formerly herself a rather extreme complementarian and now egalitarian – and also an Alaskan mother of five who has written Sarah Palin Rocks!
This comment by Molly links to a 2004 article from the influential Christian patriarchalist group Vision Forum which explicitly states, in a section heading, “The Biblical Doctrine of the Headship of Man Disqualifies a Woman for Civil Office”. Here is an extract:
Could it be that the man has headship only in the family and the church but not in the state? No, this could not be, lest you make God the author of confusion, and have Him violate in the state the very order He established at creation and has revealed in Holy Scripture! If one is going to argue for the acceptability of women bearing rule in the civil sphere, then to be consistent, he or she also needs to argue for the acceptability of women bearing rule in the family and the church.
Molly adds, and I agree:
I guess the one thing I do appreciate is that at least the patriarchy folks are consistant. If it’s not okay for women to rule in the home or in the church, why is it okay for them to rule in the government?
I think it’s a really fair question. I, for one, don’t understand how it is wrong for females to lead in the home or in the church, but okay in the civil sphere. I disagree (hotly) with Piper’s take, and with Vision Forum’s take, and yet I do appreciate the consistancy in the argument.
In another comment Molly quotes Voddie Baucham, who, according to Molly, is “featured on Focus on the Family and other fairly mainline ministries and a much lauded pastor/speaker in the SBC (and also works with Vision Forum)”. Lin also links to the same post. Baucham writes:
I believe Paul’s admonition should lead us to reject any notion of a wife and mother taking on the level of responsibility that Mrs. Palin is seeking. …
Mrs. Palin is not even supposed to be the head of her own household (Eph. 5:22ff; Col. 3:18; Titus 2:5; 1 Peter 3:1-7), let alone the State of Alaska, or the United States Senate (The VP oversees the Senate). …
In an effort to win the pro-family political argument, we are sacrificing the pro-family biblical argument. In essence, the message being sent to women by conservative Christians backing McCain/Palin is, “It’s ok to sacrifice your family on the altar of your career; just don’t have an abortion.” How pro-family is that?
Another quote taken by Molly from The Backwater Report:
Sarah Palin seemingly has many of the right convictions but according to God’s word she is not the man for the job of Vice President and Christians who take Scripture seriously would be hard pressed to justify a vote for her.
First, Scripture teaches that God’s created order disallows a woman as civil magistrate. …
Second, Scripture explicitly teaches that one qualification for civil magistrate is maleness. …
So even if Piper is not quite explicit on this issue, some significant Christians are explicit, and consistent, in their “complementarianism”, which, as ASBO Jesus suggests, is sometimes a nice way of saying misogyny.
Sarah Palin, my kind of Republican
I don’t often comment on American politics. I suppose I tend to leave that to Americans, but that doesn’t stop Canadians like Kevin Sam giving their opinions. But I have made some exceptions for Obama, here and here, so partly for the sake of balance I will give some initial reactions to the surprise nomination of Sarah Palin as Republican candidate for Vice-President. In fact it was such a surprise that it seems Jim West confused her with Michael Palin!
From what I have read, including this BBC report and some others and this Wikipedia profile, Sarah Palin sounds like the kind of person I could support, if I could stomach Republican policies in general, especially on social issues like health care and on Iraq.
One piece of information which may be new: in 2002 Palin was defeated in the race for Lieutenant Governor of Alaska by Loren Leman who is the brother of Better Bibles blogger Wayne Leman.
It seems that Palin is a good Christian. At least this is how she is portrayed by the conservative World Magazine. This article says that she attends Wasilla Bible Church, which is non-denominational and evangelical. David Ker among others suggests that her denomination is Assemblies of God, but the evidence for this in fact suggests only that when she was a junior high student (so perhaps before the Bible Church opened in 1977 when she was 13) she attended Wasilla Assembly of God, and that when in the state capital Juneau she attends Juneau Christian Center which appears to be Assemblies of God. This all seems consistent with what was written at the Christianity Today politics blog. So, while she has not rejected her Pentecostal upbringing, her current preference is slightly different.
Palin is not at all the stereotypical conservative Christian woman. She has not stayed at home to manage her home and home school her five children (well spaced over 19 years), but has built her own career. Yet she chose to give birth to her Down’s Syndrome son earlier this year, rather than have an abortion because of his condition. She likes hunting and fishing, not typical feminine pursuits. Given her background in small town Alaska, where guns may be necessary protection from marauding moose and polar bears, I can almost forgive her membership of the National Rifle Association; but she will need to realise that policies which work in Wasilla (population under 6,000 when she was mayor, homicide rate zero in 2005) are not necessarily appropriate in Washington DC (population 588,000, homicide rate 169 in 2006 even after dropping by half since the early 1990s).
The interesting issue is why 72-year-old John McCain picked 44-year-old Palin as his running mate. The consensus seems to be that this was political expediency, picking a young and unusual outsider to balance an old Washington insider, to mirror the Obama-Biden ticket. That certainly makes a lot of sense for McCain, and explains his surprising choice. However, I think it is a good choice – or perhaps not, because it increases the chance of a Republican victory which could have all sorts of other serious repercussions for world peace, and for the health and welfare of poor Americans.
But anyone who votes for the McCain-Palin ticket has to reckon with the real chance that Palin will become President and Commander-in-Chief of US forces, a chance that is enhanced by McCain’s age. So they should not vote this way unless they think that Palin could be an appropriate President.
So this brings me back to the question which I first raised in comments on John Hobbins’ blog (note that there is already more than one page of comments on this post including at least three by me) and then again at Complegalitarian: is a woman Vice-President acceptable to conservative Christians, who are mostly at least in theory complementarian? If not, McCain might find himself losing a substantial number of votes just because he has a woman on his ticket.
Now some complementarians limit women to submissive roles only in the church and in the family. But others teach that women should never be in positions of authority over men even in the secular realm, and so would certainly not accept a woman as President or Commander-in-Chief. Among these is the well-known Bible teacher John Piper, who, in the book Recovering Biblical Manhood and Womanhood which he co-authored with Wayne Grudem, on pp.17-19 of this PDF file, wrote:
Mature femininity does not express itself in the same way toward every man. A mature woman who is married, for example, does not welcome the same kind of strength and leadership from other men that she welcomes from her husband. But she will affirm and receive and nurture the strength and leadership of men in some form in all her relationships with men. This is true even though she may find herself in roles that put some men in a subordinate role to her. Without passing any judgment on the appropriateness of any of these roles one thinks of the following possible instances:
- Prime Minister and her counsellors and advisors.
- Principal and the teachers in her school.
- College teacher and her students.
- Bus driver and her passengers.
- Bookstore manager and her clerks and stock help.
- Staff doctor and her interns.
- Lawyer and her aides.
- Judge and the court personnel.
- Police officer and citizens in her precinct.
- Legislator and her assistants.
- T.V. newscaster and her editors.
- Counsellor and her clients.
One or more of these roles might stretch appropriate expressions of femininity beyond the breaking point. …
But as I said earlier, there are roles that strain the personhood of man and woman too far to be appropriate, productive and healthy for the overall structure of home and society. Some roles would involve kinds of leadership and expectations of authority and forms of strength as to make it unfitting for a woman to fill the role. …
The God-given sense of responsibility for leadership in a mature man will not generally allow him to flourish long under personal, directive leadership of a female superior. J. I. Packer suggested that “a situation in which a female boss has a male secretary” puts strain on the humanity of both (see note 18). I think this would be true in other situations as well. Some of the more obvious ones would be in military combat settings if women were positioned so as to deploy and command men; or in professional baseball if a woman is made the umpire to call balls and strikes and frequently to settle heated disputes among men. And I would stress that this is not necessarily owing to male egotism, but to a natural and good penchant given by God.
It will be fascinating to see what John Piper and other complementarian leaders have to say about Palin as a candidate Vice-President. Interestingly Al Mohler, who doesn’t allow women to teach in his seminary, predicted Palin’s nomination back in May in an article about her Down’s Syndrome baby, but with no comment on whether she would be suitable. The only specific clearly negative comment I have seen is from Carmon Friedrich, called a “mover-and-shaker in patriarchy” by Molly Aley who quoted him:
Does God not ordain the means as well as the end? Why does she get a pass on the leadership issue and career mother problem just because she has the right views on abortion and helps make McCain more electable? If Christian complementarians/patriarchalists get behind this choice, then they undermine all their arguments for the creation order as the reason for opposing women in other areas of ministry. The Word of God calls the civil magistrate a “minister of God.”
Well, now we can look forward to more mothers telling their daughters, “You can be anything you want to be…even vice president!” How is this woman able to be her husband’s helpmeet and be a proper mother to her little ones with such huge responsibilities in her job?
On the other hand, the World Magazine article I mentioned earlier, despite the magazine’s generally complementarian position, comes close to endorsing Palin. And James Dobson is reportedly elated at the news. So how can these complementarians have this attitude? Perhaps it is that these people have a one track mind about politics: the only thing they care about is a candidate’s position on abortion. But then McCain who is not pro-life will not force through anti-abortion legislation for the sake of his VP, so anyone who votes for these two because she is pro-life is voting irresponsibly. Or perhaps John Hobbins is right on the facts, although wrong on the morality of them, when he writes the following astonishing endorsement of hypocrisy:
Consistency is the hobglobin of small minds. Ordinary people tend to get this instinctively. Eggheads like Piper and Grudem, maybe not.
It’s obvious that many people read P & G’s books without coming to agree with the notion that a woman by definition is unfit to be President of the United States, or drive bus, for goodness’ sake.
Well, let’s wait and see. If leaders like Piper come out against Palin, at least they are being consistent, and they may convince enough of their supporters to make a significant dent in McCain’s vote. If they don’t, they will be shown up as hypocrites. It will be interesting to watch!
Congratulations to John and Alison Richardson
Congratulations to John Richardson, the Ugley Vicar, and his bride Alison, who were married this morning. John kept this news very close to his chest. And even on the very morning of his wedding he was still blogging, not just to make the first public announcement of his wedding (meanwhile bizarrely if not accidentally disabling the posting of congratulatory comments), but also to comment on other posts, including this comment and this one in which he writes, concerning ordination of women:
my wife-to-be disagrees with me on this and we’ve managed to stay together a long while without either of us conceding much! …
I think her (Alison’s) arguments are pretty (well, actually totally) unconvincing, but she makes me think, which can’t be bad.
I am glad Alison is making John think, and presumably vice versa. John certainly makes me think, even though I often disagree with him But it will be interesting to see how long he can actually share the (notional) Ugley Vicarage with Alison before he gradually finds her arguments beginning to convince him.
I wish them a long and happy marriage as they come closer to one another and to Jesus in heart and also in mind!
The problem with women bishops, and a new take on 1 Timothy 2:12
John Hartley’s take on Women Bishops Debate, from a clergy member of General Synod, is helpful. It explained to me one thing and gave me an interesting new insight on another.
John’s post explains why the opponents of women bishops will not accept a code of practice under which women bishops are required to appoint men to deputise for them when requested:
in saying that a woman bishop should/must delegate powers, it would implicitly admit that a woman bishop has powers to delegate and therefore that she is a bishop.
Well, I see the point, for those who have the legalistic mindset which many Christians seem to have inherited from the Pharisees rather than from our Lord. But then I would not have thought it impossible to come up with a wording to satisfy these people, in which the powers are technically delegated by one of the Archbishops rather than by the woman diocesan bishop. Of course that will work only as long as the Archbishop in question is male, but then I don’t see how these people could in any way remain within a Church of England headed by two female Archbishops!
In fact I don’t see how these people can remain within a church which appoints bishops who they don’t accept as being bishops. The only thing that could satisfy these people is a new province. General Synod isn’t offering them that, but then I doubt if it is within their power to do so. A new province is of course also what GAFCON is demanding, and proposing to set up unilaterally. Perhaps these opponents of women bishops will be welcome in that province – but then if it takes a permanent stand against women bishops it is less likely to be acceptable to others like me.
John Hartley also makes an interesting point about 1 Timothy 2:12:
As an evangelical I have still not given up hope of helping my evangelical opponents to see that 1 Tim 2:12 does not say “I do not permit a woman to teach a man”, but rather that it says “I do not permit a woman to teach at all”. Because all evangelicals agree that some women nowadays do have teaching ministries – and therefore none of us live by the stricture of what it actually says – that women should keep silent. Instead the verse is a statement of one particular person’s take (“I do not permit” – not “It should never be permitted”) in a particular place – which that same person did not take in other places (e.g. 1 Cor 11:5 which permits a woman to prophesy). That same person had already admitted that there is a difference between his advice and the Lord’s word (1 Cor 7:10 & 12).
Good point! I can only agree that this verse must refer to a specific situation for which Paul lays down specific rules, not intended to be valid everywhere or for ever.
Which Carey is spot on?
John Richardson has posted on his personal blog something which I do not consider to be a blog post, because he has disabled comments on it. Yes, I know he has me in mind with this post, but it’s not the one I am talking about because it does allow comments. But in his non-post he writes (his emphasis)
Andrew Carey is spot on in this article.
Now this Andrew Carey is apparently the son of George Carey, the former Archbishop of Canterbury who oversaw the introduction of women priests into the Church of England, and the divisive “flying bishops” measures which satisfied some of the opponents of women priests.
John Richardson quotes extensively from Andrew’s article, which starts as follows:
What should have been a joyous new beginning for women’s ministry at General Synod on Monday has been spoiled. Most women I know will not welcome the fact that progress towards ordaining them to the episcopate has been soured by the prospect of an exodus of many traditionalists from the Church of England amid an atmosphere of bitter recrimination.
The choice facing Synod was simple and straightforward. It was to pass legislation with structural provision for traditionalists or not. A code of practice was neither here nor there, because it clearly failed to meet the needs of those for whom it was designed. …
Coincidentally, perhaps, Alastair Cutting presents a guest post on the same subject by another Carey, Kevin. This Carey is not George’s son or Andrew’s brother. Indeed I doubt that he is closely related, because he was brought up as a Roman Catholic. He is, however, a member of the General Synod of the Church of England, and has an interesting, indeed bewildering, variety of experience. Kevin writes (extracts from his post):
I am prepared to live in peace and tolerance with those who think women should not be priests and to be patient with those who differ with me on the causes, nature and meaning of homosexuality but many of them, it seems, being “orthodox Anglicans” are not prepared to live with me. They want to destroy the Elizabethan settlement and turn us into a sect. …
Conservatives of both sorts face a difficult choice between mission and sectarian ecclesiology but the difference lies in this: whereas the Catholic conservatives are, by and large, so bound up in their sacramental pedigree that they have very little time for the mission to the unchurched, Evangelicals have a deep commitment to them which is being horribly impeded by their failure to see that whatever the Bible says about male headship, this is surely less important than what Jesus said about brining the Good News to the poor.
In my opinion it is Kevin, not Andrew, who is “spot on” here. Well, not entirely so, for my own position on homosexuality is I think not the same as his, but he is entirely correct in his point that Evangelicals should be preaching the gospel rather than being divisive about side issues like women’s ministry.
He is also right in opposing the attempts of a minority in the Church of England to turn it into something it never has been. The position of the traditionalist Anglicans who like to call themselves Catholics, rejection not only of the ministry of women but of the ministry of male bishops who have been “tainted” by ordaining women, is a betrayal of the Catholic principle of ex opere operato, which is also enshrined in Article XXVI of the Church of England. This reversion to the principles of the Donatists, who asserted the right to choose for themselves which of the properly ordained bishops they would accept, is bound to lead to sectarianism. The Church of England was wrong to make allowances for this position in 1994 and right to reject it now. A church can remain as a united body only if everyone in it accepts the validity of every ministry which it has authorised. People can be allowed to prefer to be ministered to by one group rather than another, but they cannot be allowed to reject the validity of the second group. A house divided against itself will surely fall.
Now I accept that a time may come when certain people in a church or similar body decide that it has strayed too far. For me that point might well be reached if a formal decision is made that homosexual activity is no bar to priesthood or episcopacy – an unlikely decision in the current climate. In such a position the conservatives would need first to try every channel within the church’s constitution to bring it back to the right path. If that fails, because the leadership or the majority have a clearly different position, those in the minority have a duty to accept the decision which has been properly made. That is to say, they should stop complaining about it and make their own clear choice: either to get on with implementing the decision of those in authority, or to get out.
This principle applies in this case, so I urge John Richardson and others like him first to work on making the Code of Practice as favourable to them as they can, and then make a clear decision to accept it or to leave. What should not happen, because it only destroys the church and its witness to the world, is for people like John to remain within the church as destructive grumblers. God’s position on those who do is clear:
And do not grumble, as some of them did—and were killed by the destroying angel.
11 These things happened to them as examples and were written down as warnings for us, on whom the culmination of the ages has come.
1 Corinthians 10:10-11 (TNIV)
Yesterday I visited Sheffield (three hours’ drive from my home) to attend the admitting of a friend of mine as an evangelist in the Church Army. Among those leading the service were two people who had played a major part in the General Synod debate two days earlier and not far away in York. One of them was Bishop James Jones of Liverpool. The other was Mark Russell, the surprisingly young CEO of the Church Army. Coincidentally I think, yesterday Tim Chesterton posted a link to Mark’s blog, on which the latest post gives the text of Mark’s speech in the General Synod debate on women bishops.
I don’t entirely agree with Mark – but perhaps his different tone is because he, unlike me, has close relationships with people who take different positions on this matter. Nevertheless his post is well worth reading. In one key part of his speech he writes:
I believe Synod can make a prophetic statement that we can walk together holding our difference. Today I have heard so much fear in people’s voices and in speeches in this chamber. They are frightened where they will fit in the church they love. Fear. Isnt it interesting the most frequent scripture, do not be afraid..fear not.
Indeed. Let’s walk forward from where we are not in fear but in faith, that while the church is not perfect God is in control and is using it for his own purposes. Mark concludes:
I am naive, because I believe in a God of miracles. If Martin McGuinness and Ian Paisley can agree to work together, then surely it is not beyond the realm of possibility that we can solve this question and agree to live together under God. Then we can get on with the real business of this Church, telling this nation about the transforming good news of Jesus Christ.
Sense over women bishops
For once the Church of England seems to have made a very sensible decision. The General Synod last night passed a motion (see Ruth Gledhill’s blog for a detailed account of the debate) affirming its intention to move towards having women bishops and agreeing these two important safeguards:
this Synod…
(b) affirm its view that special arrangements be available, within the existing structures of the Church of England, for those who as a matter of theological conviction will not be able to receive the ministry of women as bishops or priests;
(c) affirm that these should be contained in a statutory national code of practice to which all concerned would be required to have regard …
Thus the church has gone out of its way to make proper provision, through a binding code of practice, for those who do not accept women as bishops. What more does that small minority in the church want? The code of practice is still to be drafted, but these people are not interested in trying to make it work as well as it can in their favour. Apparently they will not accept anything called a code of practice but only something enshrined in detail in parliamentary legislation.
This is what I have condemned as Caesaropapism, putting the church under the control of the church. This is what I fundamentally cannot accept in the Church of England. But I am astonished to find this position being espoused not just by Anglo-Catholics but by the conservative evangelical John Richardson, who quotes with approval Thomas Cranmer’s argument that the apostles did not have the right to appoint ministers to churches but that the secular authorities do have this right. The problem is that this right of the secular authorities is not a God-given one but one asserted by Henry VIII, under the guidance of the same Cranmer. Henry and Cranmer did what they may have needed to do in their time, but Cranmer was wrong if he intended to elevate this to a permanent general principle. Over the centuries the headship of the sovereign and parliament over the Church of England has quite properly dwindled away to something largely nominal. Some of us would like to see even the remaining vestiges swept away. I am sure that even more of us have serious problems with the attempts of people like John Richardson to reassert and extend state control of the church. That is why the church rightly rejected the amendments yesterday calling for such matters to be enshrined in legislation and agreed on the principle of a binding code of practice.
Caesaropapism, a dangerous path for the Church of England
In a previous post I mentioned how the GAFCON process seemed to be straying into the error of Donatism. Meanwhile it is somewhat ironic to find that another group of conservative Anglicans, this time only in the Church of England, are falling into the error of the opponents of Donatism, Caesaropapism, the teaching that the secular authorities have authority over the church.
One of the first historical examples of Caesaropapism was when the emperor Constantine banished the Donatists in Carthage. But actually, if this account is accurate, it was the Donatists who first appealed to the imperial commissioners to overrule the decision of the church council, only to have the emperor also find against them and enforce his findings.
Ruth Gledhill writes today, in The Times and on her blog (see my comment), of what could easily turn into a similar situation. The opponents of women bishops she writes about are not the same people as the organisers of GAFCON, but they are certainly linked. And it is these opponents who are apparently appealing to the state over the head of the church. She writes, in The Times:
The letter’s signatories – who represent 10 per cent of practising clergy and hundreds of retired priests – will accept women bishops only if they have a legal right to separate havens within the Church.
Now it is not entirely clear from the actual letter that the signatories really meant that the only safeguard they would accept would be a law enacted by Parliament, but that seems to be Ruth’s understanding of the situation. The signatories do write with approval of the safeguard they currently have in the 1993 legislation on ordination of women to the priesthood, as
the framework which has allowed us to continue to live and work in a church which has taken the decision to allow women to be ordained, but which has also made room for us, and honoured our beliefs and convictions.
And now they are requesting a similar framework for a future with women bishops, as
provision which offers us real ecclesial integrity and security.
Implicitly if not explicitly, what they are demanding is new legislation, with a threat to leave the Church of England if their demands are not met. That is to say, they are demanding Caesaropapism, that the state extends its authority over the church.
These people had better be careful, as they might find, as the Donatists did, that their appeal to the state backfires on them. The current British government is not likely to be sympathetic to any request from the church to institutionalise gender discrimination, as this would be seen from their secular viewpoint. If the government is wise, it will take the attitude of Gallio the Roman proconsul, who told the Christians and Jews to sort out their own problems without involving the state, Acts 18:12-17. But the current government, one of the most anti-clerical in British history, cannot necessarily be trusted to show this wisdom. If it is asked to intervene in this matter, it may well choose to do so not in the way requested but according to its own principles. If it does that, we can expect to see legislation removing the exemption of the church from discrimination legislation. That would imply that it is forced to appoint women, gays, lesbians, and perhaps even adherents of other religions to all church positions without discrimination. This is surely not what the opponents of women bishops want. But if they want to minimise the danger of this, they should avoid tempting the state to intervene.
The best way forward here is surely for the church to make its own binding and enforceable rules about such matters. Regrettably these signatories don’t seem to trust the General Synod to make its own rules and enforce them, but insist instead that the state does it for them. It is a sad day when Gordon Brown is considered a more trustworthy church leader than Rowan Williams.
Women don't want to be bishops with protection
It seems an age, but is actually little more than two weeks, since I wrote about Possibly another hopeful moment in the Church of England, and the Anglican Communion, referring to the Manchester report on how the Church of England might accept women as bishops. I welcomed this report not because of how it related to women bishops (or female bishops, as some prefer to say), but because of its
acceptance … of the principle that, in effect, a congregation or parish may choose to separate from the diocese in which it is geographically located and join [another] one
– what some have called the Swiss cheese model of dioceses with holes in them.
But my welcome for the Manchester report is not shared by the women who might become bishops. John Richardson and Ruth Gledhill both post a statement from WATCH (Women and the Church) which has, according to John, now been signed by nearly half of the ordained women in the Church of England. They write, among other things:
We believe that it should be possible for women to be consecrated as bishops, but not at any price. The price of legal “safeguards” for those opposed is simply too high, diminishing not just the women concerned, but the catholicity, integrity and mission of the episcopate and of the Church as a whole. We cannot countenance any proposal that would, once again, enshrine and formalise discrimination against women in legislation. …
The language of “protection” and “safeguard” is offensive to women, and we believe the existing disciplinary procedures are enough for women or men to be brought to account if they behave inappropriately. We would commend the good practice over the past 20 years of the 15 Anglican Provinces which have already opened the episcopate to women: none of these has passed discriminatory legislation. …
We long to see the consecration of women bishops in the Church of England, and believe it is right both in principle and in timing. But because we love the Church, we are not willing to assent to a further fracture in our communion and threat to our unity. If it is to be episcopacy for women qualified by legal arrangements to “protect” others from our oversight, then our answer, respectfully, is thank you, but no.
I understand and share the ordained women’s objections to proposals such as the Swiss cheese model which treat them as less than equals within the Church of England. It is appropriate to make some kind of accommodation for clergy and others who cannot accept the ministry of a woman bishop, but this should be done without formalised discrimination against women.
My welcome for the Swiss cheese model is restricted to the way in which it is a move away from the geographical principle of dioceses, a relic of the Roman empire which reflects the entirely anti-Christian mediaeval model of the bishop as a secular ruler.
I can also understand why the opponents of women bishops will find it hard to accept the WATCH women’s proposals. Their theological stance will not allow them to accept the nominal authority of a woman even if in practice they are ministered to only by a man sent by the woman.
Is there a way forward here? The issues are not only about women’s ministry, for very similar ones come up concerning acceptance of homosexuality and broader theological matters. In the long term the only kind of model which I can see working, for the Church of England and the Anglican Communion as a whole, is one in which congregations are under the authority of bishops on a non-geographical basis, in effect each deciding which of a number of bishops to relate to. If this situation is not formally accepted, it will surely happen anyway. Indeed it is already happening the United States and Canada, with the affiliation of many parishes to provinces outside North America. The Anglican Communion needs to accept this as a legitimate way ahead, or else to prepare for its own demise.
A Bishop on Woman Bishops
Recently I have been writing a lot about bishops, Anglican and otherwise, on this blog. And, sadly, most of it has been negative. But I don’t want my readers to think that I have something against bishops in principle. I will show this by for once quoting a bishop very positively.
The blogging bishop of Buckingham, Bishop Alan, writes about the background to the Church of England’s latest thoughts on how to introduce women bishops, the Manchester report, which I have already referred to. Thanks to Maggi Dawn for the link. Bishop Alan first affirms the principle of women bishops:
the practical sociology of Christian ministry has always been contextual, not absolute, reflecting the reality of the social structures around it. … Absolutising 12th century cultural assumptions, whilst cutting free from the (frankly ludicrous) anthropology of female subordination that validated them at the time, seems to me historicist weirdness, ignoring truths recovered by the sixteenth century Reformation.
He then notes how the proposed partitioning of the Church of England into pro-women bishop and anti-women bishop dioceses mirrors 20th century British government policy of partitioning colonies before independence. He points out the disastrous results of this partitioning – but I could add that the results of British decolonisation without partitioning has often been just as disastrous, as in Iraq, South Africa and Zimbabwe. Yet he is right that the church needs to learn from history:
We are still struggling with deadly institutionalised schism in the Middle East and India. Of course in Church everything is entirely different, but history is reality written for our learning, and I can’t get enthusiastic about elegant churchy versions of the kind of statesmanship that so delighted 20th Century Sir Humphreys. They got their knighthoods but they also got the big picture dangerously wrong.
3. To return to Church history, formative Anglican theologians did not attempt to build the church by cobbling together some kind of synthetic panjandrum out of the most extreme positions, to keep everyone on board politically. Rather they centred everything back on the Scriptures and the Creeds. This method worked for them, anyway. Perhaps we should try it. This is no time for Ecclesiastical Heath Robinson Engineering.
Amen!