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Movement for the Ordination of Women Position Paper¹
Mr Justice Handley² and the Rev Peter Taylor³ are promoting an ordinance in this session of synod which will allow women to be priests but not rectors of parishes nor curates-in-charge of provisional parishes. The ordinance is called General Synod - Law of the Church of England Clarification Canon 1992 Adopting Ordinance 1999 The additional clause that will mean women cannot be in charge of a parish is "3. Woman priest not to be licensed as minister (1) A priest who is a woman shall not be licensed as the minister of a parish (2) In this clause, the terms `minister' and `parish' have the meanings assigned by clause 2 of the Church Administration Ordinance 1990." 1. Reasons for voting for the ordinanceIt is a real solution because it addresses the real issue that motivates those seeking the ordination of women as priests, which is that for the sake of its mission in the modern world, the church affirm the ministry of women in a manner that is consistent with scripture.It is Biblical because it presents an opportunity to encourage Christian liberty of conscience on matters of church order within the unity of faith. Those on both sides of the debate in this diocese have declared their commitment to pursuing biblical faith. No-one has suggested that an unbiblical course be charted. The difference lies in what is understood to be biblical in relation to women's ministry. It is a possible solution because it can be implemented now and the Archbishop has said that he would assent to any ordinance on women's ordination passed by the synod It is a significant act of affirmation for women's ministry and will stop ordained women leaving Sydney and lay women leaving the church. It will also remove a genuine stumbling block for many women outside the church It does not devalue other ministries by women any more than ordaining men devalues other ministries by men It avoids unbiblical division in the church because it allows people on both sides of the debate to proceed alongside each other in respectful disagreement and continuing dialogue. The proposal represents a new and genuine compromise for the sake of the whole church.
It affirms the propriety of duly licensed women to preach and teach in the
congregation. It appears that the real reason why some oppose this measure
is their concern about women preaching and teaching in the congregation and
that needs to be challenged.
2. Concerns about the ordinanceIsn't it a radical transformation of the priesthood?Men who are ordained priests now work as chaplains, assistant clergy and in `lay' positions. Sydney has embraced assistant priests and has clearly determined there is nothing wrong in itself with priests who are not rectors. Isn't it making communion the essence of the priesthood? Certainly not. This ordinance proposes no structural or theological change to our understanding of the priesthood. This is a specious, circular argument which has never been applied to the considerable number of male priests in Sydney who are not rectors. Does it undermine what is called the doctrine of headship? No. For those who adhere to the doctrine of headship, this legislation should not cause problems. Unfortunately for those who believe that what is called the doctrine of headship has nothing to do with the ordination of women as priests, this is the drawback for this legislation. Does it go far enough?
No. It is a big compromise for supporters of women's ordination
3. Isn't the Solution to have Lay and Diaconal Presidency?Talk of "solutions" implies a "problem". We see this measure as a God-given opportunity to affirm women's ministry generally and for the sake of the mission of the church.Lay and diaconal presidency address different theological issues and would have different practical and symbolical effects.
The Archbishop has said that he will not assent to an ordinance about lay and
diaconal presidency, so this is no `solution' anyway.
4. What about the Bible?The biblical case for the ordination of women remains a vexed question in the international evangelical community. Many biblical scholars of conservative evangelical conviction support the ordination of women and some do not.Those who do are convinced the biblical case for the ordination of women is stronger than the biblical case against it. On the basis of the creation texts in Genesis, they argue that the partnership of male and female, created in the image of God and together exercising dominion in creation, leads to a partnership model for ministry. They contend that this general thrust of scripture overcomes those arguments based on a couple of highly contentious passages of scripture. These, if taken to be general rules of church conduct at all times and in all situations, appear to prevent women even from speaking in church. What is not contentious in scripture is the appeal for a Christian unity that is conscious of the conscience of each person and prevents the imposition of uniformity of practice on each other in matters not central to salvation. In the spirit of this principle of scripture, the compromise suggested by this ordinance is not inappropriate. Under its rules both those who believe that there is a clear biblical case for the ordination of women, and those who do not, can live alongside each other without expecting the other to conform to their interpretation of the Bible.
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