REPORT OF GROUP I

from What is ordination coming to? pp.59-64

Report of a Consultation on the Ordination of Women held in Cartigny, Geneva, Switzerland 21st-26th September 1970
edited by Brigalia Bam, first published by the World Council of Churches 1971
reproduced on our website with the necessary permissions.

1. The Discussion on how the ordination of women to the ministry has changed

The approach to the problem is now very different. In the last few years the atmosphere has changed. A number of new elements have entered the picture. The most important are the following:

a) The number of churches which ordain women to the ministry has considerably increased. While in I960 a few member churches of the World Council of Churches were ready to ordain women to any of their ministries the figure has reached in 1970 ca. 70. Some churches have opened new areas of ministry to women.

b) The question has become an issue of serious discussion in a larger number of traditions, while in I960 in some traditions the question had not even been considered. In theological discussion this is particularly true for the Roman Catholic church (cf. resolution 12 of the Congress of Theologians at Brussels). The Lambeth Conference in 1968 asked for consultations with other churches.

c) In view of the tradition of the church, previously theological arguments from scripture and tradition have been used negatively but now the weight of the theological arguments in favour of the ordination of women is strongly felt. In an increasing number of churches the burden of proof is with those who are opposed to the ordination rather than with those who affirm its appropriateness and necessity.

d) The argument has often been used that a change of practice with regard to the ordination of women would threaten the growing unity among the churches, Churches wanting to introduce the ordination of women were advised not to create a new reason of division. This argument has lost much of its significance. Though it is still felt to be relevant (e.g. R.C. Church and Orthodox) it is more and more recognised that the ordination does not necessarily threaten the cohesion of the ecumenical fellowship. As the ecumenical movement claims to be a movement of renewal the churches engagein it must be prepared to face change and to respect the decisions of other churches.

2. Why has the nature of the discussion changed?

It is not sufficient to note these changes. The question must be asked: why have they occurred in this relatively short time? It is impossible to give an exhaustive picture. The following aspects may be underlined:

a) There has been in recent years a more radical emphasis on renewal and the necessity of change in the church. Only a few years ago the reference to the need of unbroken continuity with the past carried more weight than today.

b) All patterns of ministry are being challenged by the development of the contemporary society. Ministers are fulfilling more and more functions they were not originally ordained for. They are fulfilling tasks which are also fulfilled by women though the women have not been ordained. The distinction between ordained and unordained becomes unclear.

c) The experience of churches in which women are ordained is generally positive. None of these churches has found any reason to reconsider its decision.

d) Probably even more important than all these reasons is the fact that the understanding and the experience of the relationship of men and women has further changed in many societies. There is less importance attached to pre-conceived images of the role to be fulfilled by either men or women. It has become more and more a matter of course that women may fulfill the role of leadership.

3. Weight of argument in favour of ordination increasingly felt.

Obviously, the different confessional backgrounds play a significant role in determining the approach to the question of ordination of women. There is growing consensus that nany of the theological arguments which have been used in the past do not carry real weight. Where the churches differ on the question it is mainly because of their different theological attitude to the Tradition. Churches which hesitate ask: Is it not necessary to maintain in this respect the unbroken continuity with the apostolic times? Does the pattern of the ministry constitute part of the Tradition which must be kept unchanged or can change be introduced? We notice three attitudes:-

a) The attitude represented by the Orthodox Church: Owing to the normative character of tradition, the Orthodox Church does not raise the problem of a reconsideration of the accession of women to the priesthood. But this does not imply, as historical evidence suggests, that women must necessarily be excluded from all kinds of ministry in the church.

b) According to the attitude represented by the Roman Catholic Church the question is being reopened. Up till the 20th Century the Roman Catholic Church expressed her position on the place of women in the church in Canon Law, “Solum mas est subjectum ordinationis“. Theologians gave the following arguments:-

In the New Testament the ministry of episcopoi and presbuteroi is given only to men and never to women;

Tradition is against the ordination of women to the episcopate and presbyterate;

Ratio Theologica: Bishops and priests are called to represent Christ -the bridegroom – towards the community His bride.

In the last few decades among a number of Catholic thinkers (especially but not only women) there has been growing criticism of the traditional view. They refer to Paul’s doctrine that in Christ “there is no male and female, but you are all one person in Christ Jesus” (Gal. 3:28}. Several theologians have re-examined the traditional doctrine, not least in the light of experience and developments in other churches. The background of this re-examination is the fresh approach in Roman Catholic theology to the question of the relation of scripture and tradition, and a more dynamic ecclesiology.

c) According to a third attitude represented by the Reformed Churches the change came about both by a fresh understanding of the biblical revelation, as well as a new appreciation of the way in which the Holy Spirit guides the Church today. There is a growing difficulty in refusing ordination to women simply on biblical and theological grounds.

Among Anglican and other Christian Churches a variety of attitudes can be found but everywhere there is the same tension between the tradition against the ordination of women and a new questioning of the validity of this attitude.

4.Positive Considerations for the Ordination of Women

a)The basic oneness of man and woman in creation and redemption –

According to the doctrine of creation, man, homo, in the duality of male and female, is made in the image of God, i.e. neither man alone nor woman alone. In the order of redemption, this relationship is re-affirmed in the dealings of Jesus with men and women alike giving them new personal identity and dignity.

b) The significance of Baptism – Both men and women, by virtue of their baptism, are engrafted into Christ and called to be members of His body. This means that all baptised persons share in the royal priesthood of the Church. When considering the pluriform and differentiated ministries based on the total priesthood of the body there is no theological reason for introducing barriers at this point on grounds of sex.

c) The Calling of women to the historic ordained ministry -The fact is that in an increasing number of churches some women believe themselves to have been called and this call has been ratified by the Church and sealed in ordination. In other churches women believe themselves to have been so called and are asking to have this call tested. This is a new factor which does not question the past working of the Holy Spirit, but requires a new obedience from the churches.

d) The Wholeness of the Church – The health and effective functioning of the body require the full and free participation of all the members. This is also true within the ministry which is maimed without the participation of women.

e) Sociological factors – In view of sociological developments which have in many cases outpaced the Church, the Church may now be in danger of bearing witness to, or even perpetuating, a past concept of freedom now overtaken by events. Rather, the Church may discern in sociological movement the working of the Holy Spirit.

5. Partial Solutions – The question would be clouded by discussing only that part of the ministry thought to be suitable for women, e.g. the diaconate, orders of women, lectors. Rather, the question must be posed whether there is any function in the Church which cannot be fulfilled as well by men as by women.

To allow unordained women to exercise functions normally fulfilled by ordained men is questionable.

On the other hand, it may be that in the providence of God a forward movement may come through such anomalous situations, or experimenta, if the Church is willing to face the realities of the situation and change her law ex post facto.

6.The Discussion of the ordination of women occurs when ordination itself is being questioned in many churches.

Creative thinking about ordination has been encouraged by what has been called by some, the eschatological aspect of the church and by others the need to think with the future always in mind, with the mark of hope always predominant. Our conviction is that the church of our grand-children is as important as the church of our grand-fathers. The church is something given once and for all and it is also moving towards fullness, a realisation of itself as one and holy and apostolic. This is a dynamic view in contrast to a static view; it has enabled the thinkers of the Vatican II Council to be loyal to the tradition of their Church and at the same time to give a positive value to other Christian churches.

This fresh approach has consequences for the doctrine of the ministry. The major changes in thinking about ordination in the last 10 years have been seen in the emphasis on the Church as People of God, the ministry of all Christian people, called by some ‘the priesthood of all believers’, stress on the ministry of the laity as well as the clergy, and great concern for a variety of ministries, in which the ministry of the full-time parish priest is seen as one among many, not as normative for all. Radical changes in society have led to radical changes in the practice of ministry, such as group ministries and specialist ministries.

The ordination of women, if accepted today, would be within a church whose understanding and practice of its ministry is developing. The ordination of women would further this development. The comment of the Lambeth Conference in this context is apt, “The lew Testament does not encourage Christians to think that nothing should be done for the first time.” (Lambeth Conference Report, 1968, p. 106). The Ministry of the whole people of God could be immensely strengthened if women were enabled to share the task, equally with men. It is our experience that when churches, even at cost to established customs, make one change in what they believe to be obedience to the will of God, renewal of life by the Spirit may follow in other areas as well.

The present crisis in the failure of men to offer for ordination in many though not in all countries has been suggested as a reason against ordaining women at the present moment. Is the question of the ordination of women yesterday’s question? We do not think so for the reasons set out elsewhere in this report and also because we believe that in the development of the practice and understanding of ministry, women will Slave an essential role. The Church which seeks to be the people of God, a sacrament or sign of His work in the world must be a body where there is full cooperation between men and women. Today this is only possible if the ordination of women is permitted.

Taking into account these arguments and in the context of developing thought about the Church and its ministry, the ordination of women should be seen as one mark of dynamic renewal. Education of all members of the church is necessary if divisive controversies are to be avoided and changes accepted with goodwill. We believe that the ordination of women may be a part of the joyful renewal to which we are called.