A Nettle the Church of England Can't Seem to Grasp

I made a promise a while ago that I would only write about women bishops twice - once when our Diocesan Synod debated the issue and once when General Synod debates it. So, in preparation for the General Synod debate in July, here goes!

We have got ourselves into an unbelievably silly place.

The House of Bishops has amended the Measure to allow women bishops in two ways. One is about how a bishop exercises his or her authority legally and in terms of his or her 'ontological status' as a bishop. Most people seem able to agree that this is helpful.

The second amendment is causing problems. It goes something like this; the Code of Practice which will be drawn up to protect those who don't want women bishops will have to contain something that says that parishes who don't want them (or their male colleagues who ordain women) must be provided with a bishop who has similar beliefs to theirs. On a first reading this sounded fairly innocuous (though quite a departure from normal Anglican practice which is that you accept your bishop whatever his particular theological 'flavour'). You could say that it is common sense not to suggest a conservative evangelical bishop for an anglo catholic parish and vice versa and to remember that bishops for the anglo catholic parishes will need to be those who can be guaranteed not to have been ordained by bishops who ordain women.  However, the more I think about it, the more I believe that the House of Bishops has snuck a dangerous time bomb into the legislation. This amendment, together with the little paragraph that says that a 'supply' (interesting word) of non-women-ordaining-bishops will be maintained, is going to ensure that the Church of England remains divided, if not for ever and ever, then until our grandchildren's grandchildren are looking at their grandchildren. To quote Nick Morgan, this is a 'schism in waiting.' The Church of England claims to be a church for the nation. In a society where excluding people from things on grounds solely of their gender or race is increasingly unacceptable, the Church of England is going to find itself in an untenable position and the pressure from our culture is going to tear the church apart. I have not yet heard a convincing argument for why excluding women from things because they are women is good for them, much less how it is Christ-like behaviour.

Logic suggests that the Church of England has now reached the place where either we go for it and ordain women to all orders of ministry without reservation or we decide that our relationship with those who believe women cannot be bishops has such a vital contribution to make to the future of Christianity that we go down the counter cultural route and exclude women from leadership. Given that 42/44 of the Diocesan Synods voted for the Women Bishops Measure with only 10 asking for legislation to protect those who object, to follow the latter route would seem perverse.

The time has come to acknowledge that the Church of England cannot go on having it both ways. Broad church is one thing; two entirely conflicting integrities is another. People with split personalities are ill. The Church of England will, I fear, get sicker and sicker if it doesn't now grasp the nettle and resolve this issue one way or the other.

So

Is it important to acknowledge that women are fully human in the image of God (male and female God made them) and that the crucial thing about Christ's incarnation was His humanity, not his maleness? Did He show by His life and words that there is 'no Greek or Jew, no slave or free, no male or female but all are one' and that, in the new order of things, race, power and gender are not to condemn people to a particular place in the ordering of society or to oppression by others?  Or is it important to acknowledge that, in the past, Christianity has demanded that women keep to a particular place in the order of things and that either theologies of the priesthood or interpretations of the Bible show they cannot be priests, leaders or teachers in the church? We have to decide.

For 18 years the Church of England has been trying out an approach that says, in effect, 'both groups are right'. A lot of us thought we were doing this in the patient expectation that one or other group would eventually become less sustainable. How else are decisions made and people able to move forward? You pray, you argue the rationale, you try things out, you put it to the vote. In the Church of England, we seem now to be saying that however small the number of people who want to be protected from women priests becomes, we will continue to order the life of the church for their benefit and at the expense of all who want to see women in leadership.

Well, I can see that to pass legislation that is completely unacceptable to those who do not want women priests and bishops is a very hard decision to take (and not, at this point, one that is open to Synod) but let's look at the cost of continuing with this 'two integrities' approach

• It seriously endangers the coherence of episcopacy in the Church of England. The bishops will be trying to move in two directions at once over a good number of issues to do with gender and the ordering of the church.
• It will cause arguments in parishes where there is a divergence of view about women's ministry, particularly as the 'supply' (to use the bishops' word) of clergy gets smaller.
• It makes for a national church that treats women as second class, something parts of the church have to be protected from.  How proud of that can we be?
• It means that language about 'taint' and 'the unsuitability of women having authority' will continue to be a norm of church life. (As Desmond Tutu so famously pointed out, what you say about people in fact shapes the possibilities of your behaviour towards them.)
• It endorses the notion of different churches within the Church of England needing different types of theological leadership - will other grounds for being able to petition for a different bishop begin to emerge? This leads to chaos!

I don't think the legislation coming before the Synod in July is the way forward. For the health of the church, the Synod should probably reject it and send it back until such time as we can do one thing or the other instead of both at once. It grieves me to say this because, clearly, I would like to see women bishops. Women in the House of Bishops would help to change the ethos of church leadership and government and bring some balance to the things that are deemed important. My fear for any women bishops created under this legislation is that so much of their time would be taken up focusing on arguments about mechanisms to work with those who oppose them that they would be unable to have the balancing effect that we all hope for on the life and agenda of the House of Bishops. I would like to see bishops (both genders) who will quite simply refuse to spend so much time on gender issues and will focus on communicating all the treasure that is to be found in Christianity to the society we live in, meeting people over the concerns of contemporary living and learning from places where people outside the church have more Christ-like ways of behaving than are found in the church. I would like to see bishops who can lead by commanding respect for their work on global and national poverty, universal education (more than just through church schools), health care, peace and reconciliation and economic justice. I don't want to see women bishops with whom we are all disappointed because they are so constrained they cannot contribute much that is of value. 

Ah well, we shall all wait to see what happens - I hope we can get away from anger and over-reaction and from sophistry and press releases no one can understand, but I fear we are in for a turgid time!   

Report on Tuesday's Westminster Hall Debate

Last Tuesday MPs debated 'Women Bishops; the Church of England and Exemption from the Sex Discrimination Legislation'. The following report came through today from Hilary Cotton who attended.

'All MPs present were in support of the CofE having women bishops and urged the Church to 'get on with it'. This included MPs from all three major parties, the most urgent pleas coming from male MPs.

The debate can be read in Hansard at
http://www.publications.parliament.uk/pa/cm201212/cmhansrd/cm120228/halltext/120228h0001.htm#12022847000001

Three significant points were:

1. The warnings given by a number of MPs to the House of Bishops not to amend the Measure or otherwise frustrate the clearly expressed wish of the dioceses that this draft Measure goes forward to Synod for approval in July.

 2. The message from Tony Baldry MP, 2nd Church Estates Commissioner and an ex officio lay member of General Synod, to all members of General Synod about the final approval vote:

"When we come to the Church of England’s General Synod in July, I very much hope that even those who have been opposed to women becoming bishops will recognise the overwhelming support within the Church of England for the Measure to go forward. In fact, if 42 outof 44 dioceses have voted in favour of women becoming bishops, it would look very perverse—indeed, it would look ridiculous—if the General Synod in July was to use its convoluted voting mechanisms not to allow that Measure to move forward. Between now and July, I hope that everyone will search their soul and I also hope that, if people are opposed to the Measure, they will recognise that there comes a point when it is necessary to acknowledge that, in the interests and well-being of the Church of England, the Measure must make progress. 

We have always wished to continue to be a broad Church, maintaining space for all those who wish to remain within the Church of England. However, there must be a recognition that this issue has been deliberated for a long time and that it has been considered carefully, with everyone in the Church of England having had the opportunity to make a thoughtful and deliberative contribution to the debate, and that—as demonstrated by the votes in the dioceses during the last year—the views of the members of the Church of England are very clear."

 3. The fact that the 2^nd Church Estates Commissioner has already paved the way in the Parliamentary timetable for Parliament to get the Measure approved by the end of this year, giving General Synod the opportunity to complete the legislative process early in 2013.'

I was also very struck by these words of one of our Yorkshire MPs, Diana Johnson (kingston Upon Hull North, Labour)


'When I looked at this issue, I was struck by the fact that women have actively engaged with the bishops in the discussions that have been held so far. In June 2008, senior lay and clergywomen attended a meeting of the College of Bishops to discuss proposals for women bishops. Since then, no women have been part of the discussions in the House of Bishops. It is inconceivable to anyone engaged in equality and diversity work in other contexts that the Church would make the decision about consecrating women as bishops without seriously engaging during this last phase with those who will be most directly affected by that decision.'

Apostolic Women

Most Revd Katharine Jefferts Schori
Chief Pastor and Primate ECUSA

Apostolic Women, Apostolic Authority ed. Percy, Rees and Gaffin, Canterbury Studies in Anglicanism is a good read. The articles in it mainly came out of a conference of women bishops, clergy and lay leaders at Ripon College Cuddesdon around the time of the Lambeth Conference 2008. I was intrigued by Emma Percy's 'What Clergy Do, Especially When It Looks Like Nothing.' She compares the ministry of parish clergy with learning to be a mother. Based on the research of Naomi Stadlen, she argues that, as with mothers, a lot of what clergy do looks straightforward, even instinctive, and it is quite difficult to articulate exactly what has been achieved. Yet, just as we notice disturbed, unhappy children, we notice unhappy congregations. The parallels Percy develops between motherhood and priesthood are interesting - two 'jobs not like other jobs'. She writes, for example, about the skills involved in taking the story of an unknown person and, working with the family during a pastoral visit, creating the narrative picture that speaks of the person's uniqueness at their funeral. She highlights the ability most clergy have to shift between different contexts and 'modes of being' in the course of a day; from a big funeral to a finance meeting to a toddler group to an adult study group. Being truly present in each of these circumstances demands the kind of letting go of other things that may be on one's mind that caring for a young child so often requires. The book also has the results of Revd Canon Jane Hedges' research on attitudes to women in leadership in the Church of England and the sermon delivered by The Most Revd Katherine Jefferts Schori (pictured above) at the conference.