Apostolic Women, Apostolic Authority: Women in Today's Church

canterbury studies in anglicanism

Apostolic Women, Apostolic Authority

canterbury studies in anglicanism

Series Editors: Martyn Percy and Ian Markham

Apostolic Women,

Apostolic Authority

Transfiguring Leadership in Today’s Church

Edited by

Christina Rees and Martyn Percy

with Jenny Gaffin

© The Contributors 2010

First published in 2010 by the Canterbury Press Norwich

Editorial office

13–17 Long Lane, London, EC1A 9PN, UK

Canterbury Press is an imprint of Hymns Ancient and Modern Ltd (a registered charity)

13A Hellesdon Park Road, Norwich NR6 5DR

www.scm-canterburypress.co.uk

First published in North America in 2010 by Morehouse Publishing, 4775 Linglestown Road, Harrisburg, PA 17712

Morehouse Publishing, 445 Fifth Avenue, New York, NY 10016

Morehouse Publishing is an imprint of Church Publishing Incorporated

www.morehousepublishing.org

All rights reserved. No part of this publication may be reproduced,

stored in a retrieval system, or transmitted,

in any form or by any means, electronic, mechanical,

photocopying or otherwise, without the prior permission of

the publisher, Canterbury Press.

The Contributors have asserted their right under the Copyright,

Designs and Patents Act, 1988,

to be identified as the Authors of this Work

British Library Cataloguing in Publication data

A catalogue record for this book is available

from the British Library

978 1 84825 040 6

Typeset by The Manila Typesetting Company

Printed and bound in Great Britain by

CPI Antony Rowe, Chippenham, SN146LH

contents

Foreword to the Series

by the Archbishop of Canterbury

Acknowledgements

About the Contributors

Preface

Introduction

Clare Amos

Part 1 Scripture and Tradition

1 Follow Who? A Search for the Sacred Feminine in the New Testament

Helen-Ann Hartley

2 How did Jesus Develop Women as Leaders?

Rosie Ward

3 ‘More Spirited than Lions’: Apostolic Women and the Proclamation of the Gospel

Charlotte Methuen

4 Some Reflections on Women and Leadership in Anglican Religious Communities

Sr Anita Cook CSC

Part 2 Leadership and Ecclesiastical Authority

5 Reflections on Women, Authority and the Church from an American Perspective

Catherine S. Roskam

6 Women in Leadership

Jane Hedges

7 Size Matters: Why Don’t Women Lead Large Churches?

Kirsten Rosslyn-Smith

8 Women and Leadership: What’s the Difference?

Jane Shaw

Part 3 Facing the Change

9 Benedict Revisited

Rosalind Brown

10 In Search of a Spirituality of Authority

Jenny Gaffin

11 ‘For God’s Sake’

Joy Tetley

12 Evangelical Women, Spirituality and Leadership

Elizabeth A. Hoare

Part 4 The Character of the Future

13 What Clergy Do, Especially When it Looks Like Nothing

Emma Percy

14 Women, the Church and the World

Elizabeth Loweth

15 Episcope and Eiscope

Jane Steen

16 The Evangelical Burden and Imperative

Lis Goddard

Closing Reflection

Katharine Jefferts Schori

Appendix 1 Questionnaire: Women in Senior Posts in the Church of England

Appendix 2 Women in Senior Posts: Results of the Survey

Notes

Bibliography

Index of Names and Subjects

foreword to the series

by the Archbishop of Canterbury

The question ‘What is the real identity of Anglicanism?’ has become more pressing and more complex in the last decade or so than ever before, ecumenically as well as internally. Is the Anglican identity a matter of firm Reformed or Calvinist principle, resting its authoritative appeal on a conviction about the sovereignty and all-sufficiency of scripture interpreted literally? Is it a form of non-papal Catholicism, strongly focused on sacramental and ministerial continuity, valuing the heritage not only of primitive Christianity but also of medieval and even post-Reformation Catholic practice and devotion? Is it an essentially indeterminate Christian culture, particularly well-adapted to the diversity of national and local sympathies and habits? Is the whole idea of an ‘ism’ misplaced here?

Each of these models has its defenders across the Communion; and each has some pretty immediate consequences for the polity and politics of the global Anglican family. Some long for a much more elaborately confessional model than has generally been the case – the sort of model that those who defined the boundaries of the Church of England in the sixteenth century were very wary of. Some are happy with the idea of the Communion becoming a federation of local bodies with perhaps, in the long run, quite markedly diverging theologies and disciplines. The disagreements over the ordination of women and the Church’s response to lesbian and gay people have raised basic issues around the liberty of local churches to decide what are thought by many to be secondary matters; the problem then being that not everyone agrees that they are secondary. The question of identity is inseparable from the question of unity: to recognize another community as essentially the same, whatever divergences there may be in language and practice, is necessary for any unity that is more than formal – for a unity that issues in vigorous evangelism and consistent ‘diaconal’ service to the world.

And this means in turn that questions about Anglican identity will inevitably become questions about the very nature of the Church – and thus the nature of revelation and incarnation and the character of God’s activity. I believe it is generally a piece of deplorably overheated rhetoric to describe those holding different views around the kind of questions I have mentioned as being adherents of ‘different religions’; but there is an uncomfortable sense in which this exaggeration reminds us that the line between primary and secondary issues is not self-evidently clear – or at least that what we say about apparently secondary matters may reveal something about our primary commitments.

The long and short of it is that we should be cautious of saying of this or that development or practice, ‘It isn’t Anglican’, as if that settled the matter. One of the first tasks we need to pursue in the current climate is simply to look at what Anglicans say and do. We need to watch Anglicans worshipping, constructing patterns for decision-making and administration, arguing over a variety of moral issues (not only sexuality), engaging in spiritual direction and the practices of private prayer. Without this, we shan’t be in a good position to assess whether it’s the same religion; and we are very likely to be assuming that what we take for granted is the norm for a whole church or family of churches.

The books in this series are attempts to do some of this ‘watching’ – not approaching the question of identity in the abstract but trying to discern how Anglicans identify themselves in their actual life together, locally and globally. I’d like to think that they might challenge some of the more unhelpful clichés that can be thrown around in debate, the stereotypes used by both Global South and Global North about each other. If it is true that – as I have sometimes argued in other places – true interfaith dialogue only begins as you watch the other when their faces are turned to God, this must be true a fortiori in the Christian context. And I hope that some of these essays will allow a bit of that sort of watching. If they do, they will have helped us turn away from the lethal temptation to talk always about others when our backs are turned to them (and to God).

We all know that simply mapping the plurality of what Anglicans do is not going to answer the basic question, of course. But it is a necessary discipline for our spiritual health. It is in the light of this that we can begin to think through the broader theological issues. Let’s say for argument’s sake that church communities in diverse contexts with diverse convictions about some of the major issues of the day do as a matter of bare fact manage to acknowledge each other as Anglican disciples of Jesus Christ to the extent that they are able to share some resources in theological training and diaconal service: the task then is to try and tease out what – as a matter of bare fact – makes them recognizable to each other. Not yet quite theology, but a move towards it, and above all a move away from mythologies and projections.

If I had to sum up some of my own convictions about Anglican identity, I should, I think, have to begin with the fact that, at the beginning of the English Reformation, there was a widespread agreement that Catholic unity was secured not by any external structures alone but by the faithful ministration of Word and Sacrament – ‘faithful’ in the sense of unadulterated by medieval agendas about supernatural priestly power or by the freedom of a hierarchical Church to add new doctrinal refinements to the deposit of faith. Yet as this evolved a little further, the Reformers in Britain turned away from a second-generation Calvinism which would have alarmed Calvin himself and which argued for a wholly literal application of biblical law to the present times and the exclusion from church practice of anything not contained in the plain words of scripture. Gradually the significance of a continuous ministry in the historic style came more into focus as a vehicle of mutual recognition, eventually becoming the straightforward appeal to apostolic episcopal succession often thought to be a central characteristic of the Anglican tradition.

The blend of concern for ordered ministry (and thus ordered worship), freedom from an uncritical affirmation of hierarchical ecclesiastical authority, with the appeal to scripture at the heart of this, and the rooted belief that the forms of common worship were the most important clues about what was held to be recognizably orthodox teaching – this blend or fusion came to define the Anglican ethos in a growing diversity of cultural contexts. Catholic, yes, in the sense of seeing the Church today as responsible to its history and to the gifts of God in the past, even those gifts given to people who have to be seen as in some ways in error. Reformed, yes, in the sense that the principle remains of subjecting the state of the Church at any given moment to the judgement of scripture – though not necessarily therefore imagining that scripture alone offers the answer to every contemporary question. And running through the treatment of these issues, a further assumption that renewal in Christ does not abolish but fulfils the long-frustrated capacities of human beings: that we are set free to sense and to think the texture of God’s Wisdom in the whole of creation and at the same time to see how it is itself brought to fulfilment in the cross of Jesus.

This is the kind of definition that a sympathetic reading of the first two Anglican centuries might suggest. It certainly has implications for where we find the centre for such a definition in our own day. But the point is that it is a historical argument, not one from first principles; or rather, the principles emerge as the history is traced. Once again, it is about careful watching – not as an excuse for failing to look for a real theological centre but as a discipline of discerning the gifts that have actually been given to us as Anglicans.

Not many, I suspect, would seriously want to argue that the Anglican identity can be talked about without reference to Catholic creeds and ministry, or to think that a ‘family’ of churches can be spoken of without spelling out at least the essential family resemblances in terms of what Christ has uniquely done and what Christ continues to do in his Body through Word and Sacrament. But to understand how this does and does not, can and cannot, work, we need the kind of exact and imaginative study that this series offers us. I hope that many readers will take the trouble to work with the grain of such investigations, so that our life in the Communion (and in communion itself in its fullest sense, the communion of the Holy Spirit) will be enriched as well as calmed, and challenged as well as reinforced.

+Rowan Cantuar

Lambeth Palace

acknowledgements

This book grew out of an extraordinary gathering at Ripon College Cuddesdon in the run-up to the Lambeth Conference in 2008: the Transfiguring Episcope Conference to which one hundred women in positions of leadership around the Anglican Communion were invited.

There are many people to thank – both in relation to the conference, and to this book. First, special thanks are due to the entire staff team at Ripon College Cuddesdon for the planning and the hosting of the conference, and especially to Sophie Farrant for her facilitation of the event. And to all the volunteers who made it possible, including Julia Baldwin, Hannah Cleugh, Allie Kerr, Helen Rengert, Rosie Woodall, and many others. Second, to our Steering Committee who shaped the conference: Clare Amos, Faith Claringbull, Paula Gooder, Judith Maltby, Rosalind Paul and Flora Winfield, with additional input from Vivienne Faull, June Osborne, Jane Shaw and Sheila Watson. Christina Rees and Martyn Percy co-chaired the group. Third, to the very generous individuals and institutions that supported the conference, enabling all one hundred participants to attend on full bursaries, and especially Virginia Theological Seminary, St Andrew’s Trust, The Foundation for Church Leadership, the Revd Robert Parker (a Governor of Ripon College Cuddesdon) and the Community of the Sisters of the Church. Fourth, to the Revd Dr Jenny Gaffin for all her help in the preparation of this text. Fifth, and finally, to all our authors – not all of whom were able to attend the conference – but have nonetheless helped share and shape our vision and hopes for transfiguring leadership in the Church today.

Martyn Percy and Christina Rees

about the contributors

Clare Amos is Director for Theological Studies in the office of the worldwide Anglican Communion. She has particular responsibility for work in the areas of theological education and interfaith concerns. Clare studied theology at Cambridge University then did postgraduate work in biblical studies at the École Biblique Jerusalem. She has taught biblical studies in Jerusalem, Beirut, Cambridge, London and Kent.

The Revd Canon Rosalind Brown is Residentiary Canon at Durham Cathedral, where she has responsibility for its nave, or public, ministry. The author of books on ministry and of many hymns, she was a town planner prior to ordination and also lived for a few years in the USA.

Sr Anita Cook is a member of the Community of the Sisters of the Church, which she joined in 1967. She has recently completed 11 years as the International Leader and UK Provincial, after serving as Provincial in Canada. She was ordained as a priest in 2007.

The Revd Dr Jenny Gaffin is Assistant Curate at St Peter’s Parkstone, Poole. Prior to training for ordination at Ripon College Cuddesdon, she was a lay worker in London for almost seven years, working particularly with homeless people and in Soho’s gay community. She holds a doctorate in lesbian and gay interfaith dialogue.

The Revd Lis Goddard is Chair of AWESOME, a group for evangelical ordained women in the Church of England. Since ordination she has worked as Chaplain of Jesus College, Oxford, a tutor at Wycliffe Hall, Oxford, assistant minister of St Andrew’s, North Oxford, and associate vicar of St Mary’s, Stoke Bishop.

The Revd Dr Helen-Ann Hartley is Tutor in New Testament at Ripon College Cuddesdon and holds a research fellowship at Harris Manchester College, Oxford. She is also Associate Priest in the Parish of Littlemore, Oxford. She studied theology at the University of St Andrews, Princeton Theological Seminary and Oxford. She is a member of the Commission for Theological Education in the Anglican Communion.

The Revd Dr Jane Hedges has been a Canon of Westminster Abbey for the past four years and has oversight for the ministry of welcome and hospitality to over a million visitors a year. Previously she has served as a team rector, canon pastor, stewardship adviser and team vicar. She is married with two teenage sons.

The Revd Dr Elizabeth A. Hoare is Tutor in Prayer, Spirituality and Mission at Wycliffe Hall, Oxford. Her interest in spirituality leans towards its historical aspects. She was ordained deacon in 1987 and was among the first women to be priested at Durham in 1994. Early on she felt drawn to the ministry of spiritual direction and it has remained a constant in her life.

Mrs Elizabeth Loweth is the Provincial Link for Canada to the International Anglican Women’s Network, an official network of the Anglican Consultative Council. She has served as Human Rights Officer for the national programme of the United Church of Canada, and worked for interdenominational coalitions on Native Land Rights, the Immigration Act and World Population.

The Revd Canon Dr Charlotte Methuen is Lecturer for Church History and Liturgy at Ripon College Cuddesdon and University Research Lecturer in Ecclesiastical History at the University of Oxford. She has taught at the universities of Hamburg and Bochum, and served as Diocesan Director of Training in the Diocese in Europe. She is Canon Theologian of the Cathedral and Diocese of Gloucester and currently assists in the Old Catholic parish of Bottrop, Germany. She has written extensively on the Reformation, ecumenism, and on the history of women’s ministry.

The Revd Emma Percy is Chaplain and Welfare Dean, Trinity College, Oxford. She was ordained deacon in 1990 and priest in 1994. She has worked in parish and university posts, spending seven years as Vicar of Holy Trinity Millhouses, Sheffield. She is the Chaplain of Trinity College, Oxford. Married to Martyn Percy, she is the mother of two teenage boys and is currently working towards a PhD through Nottingham University.

Revd Canon Professor Martyn Percy is Principal of Ripon College Cuddesdon and the Oxford Ministry Course. He is also Honorary Professor of Theological Education at King’s College London, Canon Theologian of Sheffield Cathedral, and an Honorary Canon of Salisbury Cathedral. 

Christina Rees is a writer and religious commentator and a theologian working in the area of women and religion and contemporary Christian spirituality. She recently stepped down as Chair of WATCH (Women and the Church), a position she held for 13 years, and is a member of the General Synod and the Archbishops’ Council. She is also a communications and media consultant and is the author of several books, including The Divine Embrace (HarperCollins, 2000, revised for DLT, 2006).

The Revd Kirsten Rosslyn-Smith is coming to the end of her curacy at St James’, Tunbridge Wells. She is an artist and mother of three. Her husband Piers is thankfully an able family juggler and is at present a ‘Dad at home’.

The Right Revd Catherine S. Roskam has been Suffragan Bishop of the Diocese of New York since 1996. She is engaged in ministry with congregations at home and, in concert with Anglican partners, in mission efforts around the globe, particularly, although not only, with regard to women and children.

The Most Revd Katharine Jefferts Schori was elected Presiding Bishop of the Episcopal Church in the USA in June 2006. She serves as Chief Pastor and Primate to the Episcopal Church’s members in 16 countries and 110 dioceses. She joins with other principal bishops of the 38 member provinces of the worldwide Anglican Communion, seeking to make common cause for global good and reconciliation.

The Revd Canon Dr Jane Shaw was appointed as the new Dean of Grace Cathedral in San Francisco in June 2010. She was Dean of Divinity, Chaplain and Fellow of New College, Oxford, and Reader in Church History in the University of Oxford. She is also Canon Theologian at Salisbury Cathedral, and an Honorary Canon of Christ Church Cathedral, Oxford. She is the author of Miracles in Enlightenment England (Yale, 2006) and co-editor of The Call for Women Bishops (SPCK, 2004).

Canon Jane Steen is Chancellor of Southwark Cathedral and Director of Ministerial Education in the Diocese of Southwark. She developed an interest in leadership when reading Visitation Sermons for her PhD and subsequently serving as the Bishop of Southwark’s Chaplain. She has been Canon Chancellor of Southwark Cathedral since 2005 and is responsible for diocesan continued ministerial education. She has particular concern for the newly ordained.

The Ven. Dr Joy Tetley, lately Archdeacon of Worcester, has been involved for many years in both ministry and theological education. She specializes in New Testament studies and ministerial theology, and has long had a passion for the Epistle to the Hebrews and its continuing significance. She is now based in Oxford, engaged in a ministry of prayer, writing and counsel.

The Revd Rosie Ward is a leadership development adviser at the Church Pastoral Aid Society, where part of her role is to encourage and equip women as leaders in the Church. She previously served in three parishes in Bristol diocese, having been ordained in 1994. She has written several booklets and books, the most recent being Growing Women Leaders (BRF, 2008).

preface

Rather like Christ and Culture, the first of the books in this Canterbury Studies in Anglicanism series, the inspiration for this volume came from the Lambeth Conference. Or, more accurately, from the prospect of the gathering in 2008 taking place, and recognizing that there would be entirely new dynamics involved. The realization that there would be at least a dozen women bishops attending prompted us to ask, ‘What do women distinctively bring to episcopacy?’ – as bishops, deans, archdeacons and in other forms of leadership that involve significant oversight.

Out of a number of meetings and conversations, a conference was born, which ultimately bore fruit at Ripon College Cuddesdon in 2008, in the days leading up to the Lambeth Conference. One hundred of the most senior Anglican women in the world gathered at Cuddesdon, to celebrate the ordained ministry of women and to explore the theology, ecclesiology and distinctiveness of women exercising oversight. It was a unique occasion; and,