September 07, 2010

ENGLAND: General Synod set for lengthy debate on women bishops legislation

By: Matthew Davies
Episcopal News Service

Women bishops at the 2008 Lambeth Conference. The Church of England opened the priesthood to women in 1992, but it has not allowed them to become bishops. Photo: Marites N. Sison

The Church of England may be days away from passing legislation that could enable women to become bishops.

General Synod, the church's main legislative body, is meeting July 9-13 in York and at least two full days will be devoted to debating and amending an 11-clause measure that deals with the legal requirements for enabling women bishops and outlines provisions for those who will not accept their episcopal leadership.

A measure is a piece of legislation that, once passed by the General Synod, requires approval by the U.K. Parliament.

Of the 40 or so proposed amendments, the ones that have received the most attention are those submitted jointly by the archbishops of Canterbury and York that suggest arrangements whereby two bishops could exercise episcopal functions within the same jurisdiction. Their proposals call for "co-ordinating" the ministry of a diocesan bishop with another bishop who would provide episcopal oversight for those opposed to female bishops.

A Lambeth Palace press release said the amendments would preserve a female bishop's episcopal authority while providing an alternative for those who are "unable to accept the new situation…" But the archbishops' proposals have been harshly criticized by supporters of women's ordination and are widely regarded as concessions to traditionalists.

"If the amendments are passed, the church will be in a position of allowing that it is legally acceptable to recognize that women are bishops -- and equally acceptable to insist that they are not," said Christina Rees, a lay member of General Synod, in a July 6 press briefing.

"The damaging and undermining effect this would have on women's ministries and on the mission and message of the church overall is incalculable," said Rees, former chair of campaign group Women and the Church, or WATCH. The archbishops' proposals "seem to have been designed to keep a small minority of people in the church rather than to attract those who are not yet part of the church or to do what is right for the church overall at this time."

The Catholic Group in General Synod, made up of traditionalists and members of Forward in Faith, has welcomed the archbishops' amendments. "We are particularly grateful for their recognition of the need for bishops with jurisdiction in their own right to minister to us, and to all those who share our convictions," the group said in a June statement.

The Rev. Canon Simon Killwick, a General Synod member from Manchester and chairman of the Catholic Group, is submitting an amendment that calls for three new dioceses to be established, effectively as havens for traditionalists opposed to women's ordination.

General Synod voted in February 2009 to send a draft measure on women bishops to a revision committee so it could rework the legislation.

That draft measure had two principal objectives: "to give the General Synod power to make provision by canon allowing women to be consecrated as bishops; and to set out the legal framework for the arrangements to be made for parishes which, on grounds of theological conviction, feel unable to receive the ministry of women."

The revision committee met 16 times since May 2009 and considered 114 submissions from members of the General Synod, and a further 183 submissions from others. In May 2010, the committee published its 142-page report, which offers a detailed analysis of the draft legislation.

The Church of England opened the priesthood to women in November 1992, five years after women were first ordained to the diaconate.

In the Anglican Communion, formal discussion and debate on women's ordained ministry began in 1920 when the Lambeth Conference called for the revival of the deaconess order, saying that it was "the only order of the ministry which we can recommend that our branch of the Catholic Church should recognize and use."

The first woman priest in the communion, Li Tim-Oi, was ordained in 1944 in Hong Kong. In 1974, there was an "irregular" ordination of 11 women in the U.S.-based Episcopal Church, which officially authorized women's priestly ordination two years later.

Four Anglican Communion provinces currently have women serving as bishops -- the U.S.-based Episcopal Church, Anglican Church of Canada, the Anglican Church of Australia, and the Anglican Church in Aotearoa, New Zealand and Polynesia. The Episcopal Church of Cuba also has two female bishops. Eleven additional provinces have approved the ordination of women bishops but have yet to appoint or elect one.

Bishop Barbara Harris, now retired suffragan of Massachusetts, became the Anglican Communion's first woman bishop at her consecration in 1989. The Rev. Canon Nerva Cot Aguilera became the first female Anglican bishop in Latin America when she was consecrated bishop suffragan of the Episcopal Church of Cuba in June 2007.

In the Church of England, more than 5,000 women have been ordained as priests since 1994 and today they represent nearly 40 percent of all clergy. But Rees lamented that if the legislation passed in General Synod in 1992 "that made it possible for women to be priests had not also explicitly made it illegal for women to be bishops, it is certain that there would have been a number of women serving as bishops in the Church of England for the past decade."

If General Synod passes the current legislation, in whatever form it finally agrees to, it will refer the measure to diocesan synods for consideration. Diocesan synods cannot further amend it. Should a majority of diocesan synods approve the measure, the legislation will return to General Synod for final approval.

Assuming all stages of the legislative process proceed without delay, "it will be at least another two years before the mind of the Church of England can be determined at the final approval stage," the Church of England bishops said in a May statement. Since the measure also would require parliamentary approval, the first woman bishop could not be consecrated until at least 2014.

Parliamentary approval is required because the measure effectively changes English law as the Church of England is an officially established Christian church with Queen Elizabeth II as its supreme governor.

Throughout the weekend, prayer vigils for the women bishops legislation are being held at cathedrals in Ripon, Newcastle and Guildford bringing together people from across the spectrum of opinion.

 

 

 


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Most Recent Comments 8

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Rod, 10-07-10 10:19:
Do members of the English GS know there is a possibility of a kinder gentler synod, one without "heated, passionate, divisive" debate? Don't they realize Canada has set the template for taking controversy out of the struggle for justice so that everyone can go home with that peaceful easy feeling?
Harry Dexter, 13-07-10 13:16:
The C of E struggles to enter the 20th century.
Peta Carlisle-Ofundi, 13-07-10 13:40:
Look at the garb which provides these bishops their sense of identity and it becomes discouragingly apparent why their institution exists in a terribly out of touch time warp.
Dave in Vancouver, 21-07-10 21:34:
I think this news story is dangerous for Canadian Anglicans. Why? Because there is a tendency for us to think we are superior to England, because we ordained women earlier. We believe we are more progressive. But, can anyone define what "progressive" means, in terms of religion, spirituality, or faith? I suggest the ordination of women is over-rated as an event in Canadian Anglicanism, and, in spite of this and other "progressive" changes, there has been a spiritual decline in Canadian Anglicanism. Back in 1976, there were promises women priests would bring a more intuitive, compassionate leadership to the Church. Have these promises been realized? I think, the idea of priesthood as a job, instead of a calling, this secular understanding of priestly work has increased in Canadian Anglicanism.
Hal, 22-07-10 16:42:
Dave posted "But, can anyone define what "progressive" means, in terms of religion, spirituality, or faith?" Dave goes on to write " ...there has been a spiritual decline in Canadian Anglicanism." Well Dave, what do you mean by "spiritual" ? What are the indicators of its decline, Dave?
Artie Robinson, 23-07-10 09:21:
To Dave in Vancouver, worried about spiritual decline, The Primate says the Spirit of God presides over our church. sounds like "case closed" end of issue to me.
Dave, Vancouver, 27-07-10 00:23:
To Hal: Well, I agree, the concept "spiritual"has to be defined. Also, may I ask You, how do you think the ordination of women as priests has improved, developed, contributed towards good Christian Anglicanism? May I make three points? First, there was an influencial woman, Evelyn Underhill, a writer on prayer and mysticism. She never was ordained. So, I point out, besides formal social roles, such as priests,lawyers, policemen, etc, there are also informal social roles. God raised Underhill outside the role of a priest. She has had more influence than many clergy. Second, I do acknowledge some women have made excellent clergy. If a parish has a female as well as a male priest, one expects the congregants to receive better pastoral care, than having only one clergy from one sex. So, I do grant there have been good things. But, I am arguing it is over-rated. Also, I am arguing, the Anglican Church didn't do any deep theological development along with this ordaining of women. Ordaining women was more a cultural thing. The Church went along with cultural forces, cultural movements in our society. For a negative result, I think there is more emotionalism and subjectivity in Anglicanism today. People base theological beliefs on their feelings more. I think, symbolically speaking, the ordaination of woman has legitimized this emotionalism. I see this as a decline in the ability of clear, objective theological thinking. It has contirbuted to the theological mess we are currently in. Thirdly, I don't know what you think of Mary Glasspool's consecration. But that picture, all of women, Katherine Schori as Presiding Bishop, two female deacons, and the two female bishops (Glasspool and Jardine), that photograph, to me symbolized emotional narcissism. Women, playing at Bishops, dressed up in all the ritual clothes, good persons all, yet, unaware of what the deeper meaning of their behaviour is. Very North Amnerican, very hip, yet, for me, very worrying as I see what they are doing is shallow gamesmanship.
What I worrry about, is the failure of Anglican Christainity to stand apart from contemporary culture. Ordaining women, accepting gays and lesbians, these are the result of cultural movements in our society. Doesn't Christainity stand for something apart from, distinct from contemporary culture?
HAL, 29-07-10 11:56:
Hi Dave, I see what you are saying Dave. Let me start at the end. Dave you say, "Doesn't Christianity stand for something apart from, distinct from contemporary culture?" Well Dave, doesn't Christianity stand for something apart from, distinct from, ancient Mediterranean culture, or medieval culture? You also say earlier on "For a negative result, I think there is more emotionalism and subjectivity in Anglicanism today. People base theological beliefs on their feelings more." I'm not sure feelings or subjective perspectives are a bad thing. Examine some of the key Greek terms (like enebrmeesato)in the account of Jesus at the grave of Lazarus. The last of Jesus' seven great miracles according to John is an emotional roller coaster.What a ride! But speaking of emotion, what about the emotional subjective rants by men about gays and lesbians? Guys get emotional too Dave. As for what I think of the consecration of Mary Glasspool, I think its great, and for theological reasons. Episcopacy is valued as a symbol of unity( not to be confused with avoiding upsetting people--people often get that wrong). Bishop Glasspool's consecration, and that of Gene Robinson, brings more credibility to episcopacy as a model of unity in the sense that such ordinations incarnate the baptismal demand to "respect the dignity of very human being." Finally you presume to diagnose narcissism. Interesting that a man (I'm assuming you are man Dave), would label what many would see as self-esteem in women as narcissism. What are you doing there Dave?

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