CLERGY ISSUE AGAIN

Press, Volume CXII, Issue 33075, 16 November 1972, Page 6

CLERGY ISSUE AGAIN

(N.Z.P.A. Staff Correspondents LONDON, Nov. 15. With women making greater inroads daily into previously all-male territory, it is not surprising that the Anglican General Synod should have debated the issue of women priests at its annual meeting in London last week.

The issue has been alive in the Church since 1935, but so far reports on the subject have failed to convince a majority that the Church is ready for such an upheaval But a small body of reformers in the General Synod, among them a bishop, are pressing hard for change. They want to free women already in the ministry (deaconesses and licensed lay-workers) from perpetual curacy and give them the authority to lead a parish and the full duties of a priest. The synod is expected to give an answer on ordinations next July. If in favour, the issue will be referred to the 43 dioceses in Britain. One document that may help to bring a favourable answer is a report prepared by a leading reformer, Miss Christina Howard, in consultation with three theologians. It surveys the present state of opinion on the issue, and covers the theological, social, and legal problems arising from it Miss Howard is personally convinced that during the last five years there has been a gradual shift of opinion in many areas, but also realises that a considerable number of churchmen will have strong theological arguments against women entering the priesthood. ARGUMENTS These mainly centre around the teaching of the Bible and the interpretation that women should not be given authority in the Church: also on Christ and his relation to the 12 male apostles entrusted to carry on his ministry. Although women have been permitted to take services in the Church since the war and lay-workers since the 19505, many churchmen balk at the possibility of a woman (as priest) giving absolution, celebrating the eucharist and, ultimately, being eligible for consecration as a bishop. But what do the women engaged in the

ministry feel about these objections? At present there are nearly 1000 women involved in Britain — as deaconesses, lay-workers, social workers, university chaplains, hospital chaplains, or administrators. IN FAVOUR Miss Howard’s report, “The Ordination of Women to the Priesthood,” taps the response of 150 of these women. It found that the §roup most in favour of orination for women were the deaconesses. Nine out of 10 were in favour — with or without qualification — and two-thirds of licensed layworkers reported in favour. Reasons given were many and varied. A considerable number held that there are no real reasons against. Sometimes this sprung from their own theological study, sometimes it was accepted on the views of others, and sometimes it came from a general sense that the arguments against were no longer cogent. Some felt they had been "called” to the priesthood and were frustrated that this could not be tested in. the same manner as men’s vocations. Some saw themselves as already doing priestly work and could not see why they should not exercise all the priestly functions. Since the major work done by deaconesses and lay-workers in parishes is indistinguishable from that done by ordained priests, it appeared to some women natural that they should make a total commitment which would lead to greater fulfilment. CANDIDATE Mary Parker, a deaconess who has worked in the diocese of Durham for 11 years, is a reformer and a definite candidate for priesthood.

She described in an interview the frustrations of not having full responsibility in her parish where she works alongside a priest and assistant priest “My parish is used to me taking services, and many are bewildered that I should have to stop half-way through to allow a priest to complete the symbolic parts of the service like the eucharist,” she said. "At one point we discussed woman’s ordination in a parish newsletter, and the response was very encouraging,” she said. “The men who commented on the subject were happy to accept my case because they thought generally that women were more down to earth and'

helpful in handling problems than men.” One of the more fragile areas of debate on the issue centres around the fundamental sexuality of the male and female. Those against the ordination of women sometimes point out that women are somehow more “sexual” than men and that therefore their leadership in worship is open to challenge. But both Miss Howard and Miss Parker are convinced from experience that once the congregation becomes accustomed to seeing women performing liturgical functions they accept it. Miss Howard remembers seeing a female priest administering the eucharist in the Church of Sweden. Three of the Lutheran Churches of Denmark, Norway and Sweden ordain women. “After the Initial start of realising that this was a woman — she had a rather attractive hairstyle — I was simply not conscious of her sexuality,” Miss Howard said. “She sunk herself so completely in the congregation that her personality did not obtrude as a woman.” In pressing this argument of female sexuality she says one must also ask whether male priests are as sexually neutral in worship as is supposed. Women in her congregation had openly admitted to finding male priests administering the eucharist sexually attractive, she said. Another argument used against ordination is that since the church congregation is already overwhelmingly female, for it to be presided over by a woman would finally drive out what men there were. Or, conversely, that women deprived of their “father figure” priest, would desert their congregation. But whatever the arguments —- and they are many — the Anglican Church can be sure it will not be quite the thing it was before the controversy arose. A major precedent has been set by the Bishop of Hong Kong who ordained two women to the priesthood last year. Next year may well see a similar revolution in churches throughout Britain. Among the reasons for his action, Bishop Baker said: “If humanity is to be fully represented before God in the priesthood, it is logical to suppose that the ministry which is not limited to people of one tribe or race should not be limited to one sexJF