Now available at my church’s website: an audio recording of last Saturday’s Chelmsford Diocesan Evangelical Association meeting about Women as Bishops, together with Lis Goddard’s PowerPoint presentation.

The main speakers are Rev Lis Goddard and Bishop Wallace Benn, with Gordon Simmonds, a lay member of General Synod, in the chair. During the question session I was carrying around the roving microphone, so my apologies for any imperfections. I also asked the question about the meaning of “statutory” – a rare chance to hear my voice.

See also my reflections about this meeting.

The meeting Women as Bishops which I advertised in my last post here was very interesting. We were pleased to have about 60 people present for the discussion led by the Bishop of Lewes, Wallace Benn, and Rev Lis Goddard of AWESOME. At the request of several people on this blog and elsewhere, the meeting was recorded. The recording, over two hours long, and Lis Goddard’s PowerPoint presentation will soon be available on my church’s website, for convenience as our building was the venue. As soon as I can give you a URL I will post it here.

What follows is not intended as a summary of the meeting (I’m afraid you will have to wait then listen to the recording for that), but as my personal reflections following it.

Lis Goddard is known as a proponent of the ordination of women, although AWESOME of which she is the Chair is not a campaigning organisation and has no official position on the issue. Indeed the ordained evangelical women it supports include “permanent deacons” who have chosen not to be ordained as priests. She made clear that some of what she said was her personal position.

By contrast, Bishop Benn is a council member of Reform which takes a clear stand against women in church leadership. At the meeting he outlined briefly why he believes this: he holds a complementarian position on the role of women, as equal but different.

But the point of yesterday’s meeting was not to debate the main issue of whether women should be made bishops. It was to explore how evangelicals in the Church of England can remain united in a situation where their Church is clearly moving towards having women as bishops. On this there was a surprising and welcome unity of opinion between these people who disagree fundamentally on the underlying issue.

Benn and Goddard agreed that definite special arrangements should be made for those in the Church who cannot fully accept women as bishops – against the radical egalitarians who would make no concessions and might privately welcome the defection of conservative evangelicals and Anglo-Catholics. They also agreed in rejecting arrangements like a separate diocese for traditionalists, which would tend to divide the Church into separate camps, and would have some serious practical and financial consequences.

Their preferred solutions were almost the same. Goddard preferred a statutory code of practice whereby women bishops would be obliged to delegate their authority to male colleagues under certain circumstances. Benn’s preference was for Transferred Episcopal Arrangements (TEA) whereby this delegation would be more formalised, but would also accept a statutory code of practice.

The decision on what arrangements will be made is likely to be taken at the General Synod in July this year. It seems likely that some kind of statutory code of practice will be proposed by the committee working on this, but this solution will meet opposition from those who reject any formal concessions. So, to avoid massive divisions in the Church of England and especially in the evangelical part of it, we should hope and pray that something like a statutory code of practice will be accepted. I say this although I object to the “statutory” aspect of this, as I explained in this post.

I think it was Wallace Benn who suggested that a wrong decision on this matter might lead to the Church of England losing both its evangelical and Anglo-Catholic wings. I couldn’t help thinking of the Church as an airliner in the air – a slight change from last week’s image of flying like wild ducks. The airliner has lost power, perhaps from flying through an ash cloud, and is gradually losing height. If it wants to continue to fly it needs to restart its engines – and it can do that only by turning to God. But the worst decision it could make is to cut off both its wings. Without them it cannot even glide to a relatively soft crash landing; its only hope is to plunge straight to disaster. So please, Church, let’s avoid that, stop bickering about side issues, and look to God to regain the power to fly.

This post is not more of my own thoughts. It is an announcement of an opportunity to hear some other thoughts on the subject “Women as Bishops: what next for Evangelicals, what
do we need from each other?” (Here “Evangelicals” should be understood as “Evangelicals in the Church of England”.) This is a meeting of the Chelmsford Diocesan Evangelical Association, like the last one I advertised here, and will be held at the same venue, which is my home church, on this coming Saturday morning.

Again this will be a chance for you, my readers, to meet me. It will also be a chance to meet two leading activists for and against women bishops. But the intention is not so much a debate on the issues as a discussion of how evangelicals can remain united on the fundamental issues while being divided on this one.

A follow-up to my piece yesterday on the new Bishop of Chelmsford:

The blogging bishop Alan Wilson has given his ringing endorsement to Bishop Stephen Cottrell, who is currently his colleague as an area bishop in the Diocese of Oxford. Bishop Alan writes of the soon to be bishop of Chelmsford:

Well, like the Church of England is supposed to, he runs Gospel (or Evangelical) software on Catholic hardware. He is clearly focussed on the kingdom, and has a real knack for drawing people into Bible passages reflectively at a level you can take away and think about. He is an Evangelism nut. He’s shrewd, but far more interested in holiness than politics. …

This looks like a great match. Stephen’s proud of Essex and coming from Essex … O people of Essex (and the bits of East London that some people think are Essex really), you are blessed. You have got yourselves the right man.

Thank you, Bishop Alan. We need a man like this (at the moment it has to be a man). So we look forward to welcoming Bishop Stephen to this diocese.

As the Church Times blog and Sam Norton report, Stephen Cottrell will be the new Bishop of Chelmsford. This was officially announced by Number 10 Downing Street.

(Why is it up to the Prime Minister’s office to make these announcements? I thought Gordon Brown had given up any part in deciding on bishops. Anyway I find it offensive that secular authorities have any part in choosing leaders in the church – but that’s another issue.)

In many ways Stephen Cottrell seems a good choice for this job – except that unlike the last five of the nine holders of the post he is not called John! He has been well regarded as Area Bishop of Reading since 2004. He is only 51 and so should be able to serve Chelmsford for many years – unlike recent post holders: only one of the five Johns served more than ten years. He received several positive mentions in comments in a post at the Ugley Vicar last September about possible candidates. Cottrell was brought up in Essex, and writes (as reported by the Church Times blog):

For me coming to Essex and East London feels like coming home.

But this appointment is bound to be controversial in some quarters. Only last week John Richardson, a vicar who will be serving under Cottrell, wrote in a post Erroneous and Strange Bishops:

When Jeffery John was forced to stand down as Bishop of Reading, the appointment of Stephen Cottrell as his successor was greeted with enthusiasm by evangelicals within the Diocese of Oxford. Yet John and Cottrell are both members of the liberal group, Affirming Catholicism, and a glance at the cover of this book (published in 1998) is a salutory warning that the two men may differ little in underlying theology. For what reason, then, was Cottrell welcomed in place of John, other than that he was not a homosexual?

Indeed as I write John Richardson has just posted his own announcement of this appointment, with a link to his earlier post and the text of a press release – but no personal comment as yet.

Bill Mounce has just posted an interesting item, in his regular Monday series at Koinonia, on the requirements for church leaders. listed in 1 Timothy and Titus. He gives primacy to “an overseer must be (δει) above reproach” in 1 Timothy 3:2. But he points out that if every aspect of the list of requirements which follows, and of the similar list in Titus 1:6-9, is taken as absolute, the requirements are in tension with one another and with other New Testament teaching. So he writes:

My conclusion is that the lists show us the type of person who can be in leadership. Some of the requirements would by definition apply to all people: above reproach, hospitable, skilled teacher, etc. But others would depend on the person’s life situation: if married, he would have (δει) to be a “one-woman” man; if he has a family, he would have (δει) to manage his family well.

And to extend the same argument, if male and married, he would have to be a “one-woman” man. That is to say, it would be wrong to read this passage as an argument that overseers or elders must be male. This is the same conclusion as I came to, for similar but not identical reasons, in my series from several years ago The Scholarly and Fundamentalist Approaches to the Bible. It is good to see my conclusions supported by the complementarian (I think) scholar Bill Mounce.

So, if this argument is conceded, on what other biblical grounds do some Christians not allow women to be elders/presbyters/priests or overseers/bishops?

Rachel has some interesting things to say about the Reform position on women bishops, including the text of a letter in the Church of England Newspaper (available online only to subscribers). See also John Richardson’s comment and Rachel’s reply.

Rachel also links to a post on the same subject by Peter Carrell, who offers a New Zealand perspective on the discussions.

And then Peter Carrell links back to England, and Cranmer’s Curate who has a post revealing that

Plans involving ‘senior figures’ are now underway to consecrate a group of Conservative Evangelical bishops for the UK.

The Curate (who is actually not a curate but an incumbent, a vicar) implies that this is something to do with the Fellowship of Confessing Anglicans, and Reform is not mentioned. But then if these new bishops are indeed to be “Conservative Evangelical” I can hardly believe that this is not something to do with Reform. Cranmer’s Curate is a member of this conservative evangelical group, and a signatory of their letter to the General Synod. I suppose he has been consulted in advance about their plans – and has broken ranks by revealing them. John Richardson the Ugley Vicar (who is not a vicar but a non-stipendiary curate), another member, has made proposals to Reform along these lines. So maybe the balance of views in Reform is shifting away from the strategy outlined in their letter to the General Synod and towards John’s proposals.

Once before I commented on a BBC report about primates as if it was about archbishops rather than monkeys. But this time a new report on the BBC science website about primate genetics really is about an archbishop, Desmond Tutu – in fact retired and so a former primate. After tests of his genetic health, and comparison with results from other southern Africans, he discovered:

I am related to the San people, the first people to inhabit Southern Africa.

I am sure that doesn’t make him more closely related than anyone else to those other, non-human, primates. But I can’t help wondering which of the genetic traits of the San people would be of use for their work of leading Anglican churches.

I reported a few days ago on The Reform letter on women bishops. This has generated an interesting discussion in comments here and in private e-mail, as well as on other blogs.

Now Matt Wardman reports on something I had also noticed, and asks Why did Reform Leaders not all sign the Women Bishops letter? He names two well-known conservative evangelical Anglicans, Rev David Holloway and Rev Paul Perkin, who are incumbents of large churches and trustees and/or council members of Reform, but who are not listed as signatories of the letter. The large contributions that these churches surely make to their dioceses could have increased the sum that the signatories were threatening to withhold, 0.22% of the Church of England’s budget, to make it look a little bit less like a drop in the ocean.

Church Mouse lists several other Reform leaders who didn’t sign the letter – some of them because they are not incumbents. Julian Mann, one of the signatories who blogs as Cranmer’s Curate, also comments on the missing signatures, but not by name, and speculates on the reasons.

Of course it may simply be that Rev Rod Thomas, who wrote the letter, was unable to contact Holloway, Perkin and others in time to get their signatures. After all we can presume that they are rather busy looking after their large churches. So possibly there is no real division here.

Richard Connolly, commenting on Matt’s blog, suggests a reason for division, that the Reform leadership may not be united in its opposition to women bishops. But, as I commented in response (link to the Reform Covenant added),

If any of these Reform leaders are not actually opposed to women bishops there is some hypocrisy going on there. According to the page on Reform Trustees and Council Members, “The Council and Trustees each year sign the Reform Covenant …”, and one article of that covenant is:

The unique value of women’s ministry in the local congregation but also the divine order of male headship, which makes the headship of women as priests in charge, incumbents, dignitaries and bishops inappropriate.

But I would think it more likely that the Reform leaders are divided over what tactics to choose at this time. See for example how these tactics have been criticised by one Reform-oriented vicar.

I note that the Reform statement does not oppose women assistant clergy. Indeed, two of the Reform council members are ordained women – but neither of these are incumbents, and so they could not sign the letter.

The Reform-oriented vicar I mention is of course my old sparring partner John Richardson, the Ugley Vicar. I don’t know if he is actually a member of Reform, but this article by him and this one are on the Reform website. In his post he is openly critical of the Reform letter, not because he has any doubts in his opposition to women bishops, but because he sees the tactics in the Reform letter as counter-productive, with the threat in it likely to hurt Reform more than the Church of England.

Now I won’t presume to give Reform my advice about their tactics for reaching a goal I do not support. But John’s analysis of the letter, which is not so different from mine,  makes a lot of sense. And this suggests, and confirms Julian Mann’s suspicion, that if there really are divisions in Reform over this matter they are over tactics rather than over the principle of women bishops.

John Richardson and Dave Walker both post the full text of a letter from Reform, a conservative evangelical pressure group in the Church of England, to the General Synod of that Church which is meeting this week. The letter is signed by “50 incumbents of Church of England churches”, two of whom I know personally. I suspect John is not a signatory only because he is not technically an incumbent.

The letter is a contribution to the ongoing debate over women bishops in the Church of England. As the Bishop of Manchester reported to the General Synod yesterday (his draft text here, see also this report), the committee discussions have proved more complex and time-consuming than expected, and so the final decision has been delayed. But the outline now seems clear of the way ahead which will be put to a vote at the next meeting of the Synod, in July. As reported in The Times today,

any women consecrated bishops will be asked to “delegate” authority to another bishop, such as a suffragan, to carry out confirmations and other episcopal duties in parishes that refuse to accept her ministry. …

even where opponents opt for the ministry of the bishop delegated to look after them, there will be no alternative hierarchical structure of oversight that could make it appear as though the mother church of the Anglican Communion was being half-hearted about women bishops, or in any way doubting the integrity of their orders.

This is good news for the supporters of women bishops, who have seen rejected by the committee various proposals for more formal alternative episcopal oversight.

But it is this situation which prompted a strong response in the letter from Reform. The letter starts with a defence of Reform’s unreformed position on women in leadership, with appeals to Scripture interpreted in a particular way – a way which, as regular readers here will know, I have good arguments for rejecting. The authors make one interesting point here:

we emphasise again that we are NOT for a moment saying women are less valuable than men, and nor does the Scripture. … For the Bible separates roles and worth: our Lord Jesus himself submitted to the Father, but is, of course, no less God than he is.

Well, yes, but Jesus submitted himself voluntarily and temporarily, and so this cannot be used as an argument to force women to accept only submissive roles against their will and permanently.

The Reform letter writers then go on to explain how they might respond if the Church of England introduces women bishops without the kinds of safeguards they are demanding:

At the moment we are encouraging young men into the ordained ministry … However, we will be unable to do this if inadequately protective legislation is passed. The issue that will then arise is how to encourage these men to develop their ministries if they cannot do so within the formal structures of the Church of England. The answer must be to encourage them to undertake training for ministries outside those formal structures, although hopefully still within an Anglican tradition. We will, of course, have to help them with the financing of their training. …

Since we cannot take an oath of canonical obedience to a female bishop, we are unlikely to be appointed to future incumbencies. We see nothing but difficulty facing us. In these circumstances we will have to discuss with our congregations how to foster and protect the ministry they wish to receive. This is likely to generate a need for the creation of new independent charitable trusts whose purpose will be to finance our future ministries, when the need arises.

In other words, if they don’t get their own way, that is, if the democratically elected Synod rejects their position with a two-thirds majority, they will set up their own parallel ministry “within an Anglican tradition” but outside the Church of England system. They continue:

These twin developments will need to be financed from current congregational giving. This will inevitably put a severe strain on our ability to continue to contribute financially to Diocesan funds. Where we are unable to contribute as before …

In other words, they will fund their new parallel ministry by not paying what they are expected to pay to their dioceses. Potentially they could withhold the £22 million they have contributed between them over the last ten years.

So this letter can easily be perceived as an attempt to pervert the democratic processes of the Church of England by making financial threats.

But how real would these threats be? The potential loss to the dioceses averages out at £44,000 per parish per year. But much of that loss could be offset by the diocese by not replacing or making redundant the incumbent and any assistants they (well, in this case “he”) might have, thereby saving their stipends; by selling or letting the clergy houses; and by cutting off any grants those parishes might benefit from. And the percentage of the total diocesan budget under threat is probably quite small – after all, those signing the letter are only 50 clergy out of 12,000.

The greater threat to the Church of England is probably from the new structures, training institutions and “independent charitable trusts”, which Reform proposes setting up. While parish infrastructure is not mentioned, in practice the Church of England can never allow an independently trained and financed group of ministers to lead congregations within its buildings. So the route which Reform is starting on can only lead to a new group of local churches, in other words, to schism. Recent developments in the USA and in Canada have shown a way in which this schism might develop.

While the Church of England could survive the loss of 50 parishes, the danger is that many more, perhaps the majority of its evangelicals, might decide that the new structures are more supportive of them than the old ones are. At a time when many Anglo-Catholics are departing, the C of E could hardly survive the loss of its entire evangelical wing.

So what is to be done? The Church could submit to these threats from Reform and turn back from allowing women bishops at all. In fact it only needs just over one third of General Synod to see that as the best course for any proposals to be defeated in July. This now seems more likely than that Synod will choose to allow women bishops with the kinds of safeguards which Reform might accept.

But a better response is no response at all. The General Synod should simply ignore these veiled threats from Reform and treat them as what they are, a rather small pressure group. And if some of them do leave, the church authorities should be very careful not to do anything which might alienate that great majority of evangelical Anglicans who, even if they are uncomfortable in various ways, don’t see women bishops as a compelling reason to leave the Church of England. In this way there is a future ahead for the Church of England in which, in retrospect, it has lost a few troublesome extremists and gained new strength and unity as well as the benefits of women as well as men in its top leadership.