I realise this is a few months old, but someone pointed this out to me today. Some reflections on General Synod from the Newcastle Diocese. Here’s some of what Bishop Peter Stuart had to say.
The General Synod did not talk about human sexuality as part of its business. There were behind the scenes conversations and a mood that suggested avoiding further tension and division. In some ways the building blocks for that discussion were being put in place at this General Synod recognising that actions in other parts of the Anglican Communion and the mood in the broader community will require our national engagement.
It is also impossible to come back from the General Synod without sensing that we have become a more conservative church and will in the foreseeable future become more so. The election for clergy members of Standing Committee saw nominations equally split between two dominant groups for which how-to-vote tickets then circulated. The result was likely to go one of two directions and it went conservatively. It was good to note that our Archdeacon Arthur Copeman was elected with wide support! The makeup of
the General Synod is changing from those that made it possible for the ordination of women and supported A Prayer Book for Australia.
It’s an interesting read, and pretty fair report from someone who, no doubt, is not happy about the moves towards becoming a more conservative church.
But here’s the stuff that really caught my attention.
It is impossible to come back from the General Synod and say that women in Sydney are not involved in ministry.
While I’m very pleased about this, it really does show how much egalitarians misunderstand complementarianism. The suggestion that in a complementarian diocese women would not be involved in ministry is, quite frankly, ridiculous. So I’m really pleased that it was clear at Synod that this is not the case.
Then there’s this.
There were a good number of Women Ministers present each of whom is engaged in creative ministry yet none will be ordained as priest or considered for the episcopate as would happen in this Diocese. At the heart of this position is 1 Timothy 2:12 which those in the tradition of Gore might see as a household rule limited to the time and context whereas those in the tradition of Ryle would see as an enduring command. I was moved by the ministries I learnt about but deeply saddened by the position that means that the insights and learning of these women are not available to men through teaching ministries. I came away with the view that the inclusive God witnessed to by the breadth of scriptures calls us beyond boundaries of race, gender and economic status in discerning leaders in his mission through the Church.
While I’m sure the intention of what’s written here is to point out the value of the ministry of the women he met, when I read this I hear the exact opposite. Let’s look at the first sentence for staters. Notice the word ‘yet’?
There were a good number of Women Ministers present each of whom is engaged in creative ministry yet none will be ordained as priest or considered for the episcopate as would happen in this Diocese. [emphasis added]
The implication being that there is something about the ‘creative ministry’ of these Women Ministers that is somehow lacking because they won’t be ordained as priest or considered for the episcopate. Far from valuing the ministry of women, this values the position one holds.
I was moved by the ministries I learnt about but deeply saddened by the position that means that the insights and learning of these women are not available to men through teaching ministries.
In this case it’s not the position someone holds but who they teach that provides the value of their ministry. I didn’t get to meet Bishop Peter at Synod and it’s not the ministry I do he heard about, but as one of the ‘Women Ministers’ to whom he is generally referring, I’m insulted at the thought that anyone would be saddened by hearing about what I do. While Egalitarianism claims to be about gender equality, it’s actually about gender uniformity. There is no room for any kind of difference between men and women. So, as a woman, if I don’t do what a man does, I’m not equal to him.
This is a doctrine that at it’s core places value on anyone, not based on who they are – people made in the image of God and saved by the death & resurrection of Jesus – but based on what they do. Whether or not I’m a rector, or whether or not I teach men, shouldn’t factor into the discussion about the value of the ministry I do. But for Bishop Peter, anything less then women being rectors or teaching men, just leaves him ‘deeply saddened’.
I came away with the view that the inclusive God witnessed to by the breadth of scriptures calls us beyond boundaries of race, gender and economic status in discerning leaders in his mission through the Church.
I actually completely agree with this. And I love to ask the Bishop why he doesn’t consider the women he met to be leaders in Jesus’ mission through the Church? They are.