Women Priests—the Unholy Orders (Press, 17 April 1986)

The debate surrounding the ordination of women as priests has reached a critical juncture in the Anglican Church, highlighting significant divisions within the Church of England while New Zealand is making strides toward inclusivity with potential female bishops. The Anglican General Synod in New Zealand has moved closer to allowing women bishops, while in England, the prospect of women priests is prompting a potential schism that could see about 1,000 clergy and their congregations leave for the Roman Catholic Church or other denominations. Historically, the issue of women's ordination has evolved significantly. Over 80 per cent of the British public now supports the ordination of women, spurred by societal changes where women hold influential roles in various sectors. However, resistance remains entrenched within certain factions of the Church, particularly among Anglo-Catholic and Evangelical clergy. The conflict touches on deeper societal issues surrounding gender, power, and tradition. The Rev. Dedra Bell, an American priest serving at Lincoln Cathedral, exemplifies the frustrations faced by women in ministry. Although she has the authority to celebrate communion in the United States, she is barred from doing so in England, reflecting the discrepancies in recognition of women's roles across the Anglican Communion. The upcoming synod meetings could either pave the way for historic change or reinforce current divides, with votes scheduled for July and in 1990. The opposition is firmly rooted in theological arguments suggesting that Christ’s male identity directly relates to the priesthood. Some believe ordaining women undermines scriptural authority, with critics claiming that the movement is driven by a desire for power rather than spiritual calling. Conversely, proponents argue that the ordination of women is essential to correcting historical gender inequalities within the church. Within the Church, sentiments vary widely. Supporters of women's ordination advocate for a more inclusive and representative clergy. However, the likelihood of legislative change remains uncertain, given the conservative nature of the House of Clergy in the synod. If the legislation fails, a quiet but persistent defiance could emerge, with some clergy already administering rites informally despite the restrictions. The role of the Archbishop of Canterbury is critical; he has expressed that the time may not yet be ripe for such dramatic changes, reflecting a cautious approach to a divisive issue. The potential for schism looms large as moderates and traditionalists wrestle with the implications of women's ordination on church unity. As the Church of England faces this crisis, it becomes clear that the resolution of such a deep-rooted conflict will not merely be about the question of women's ordination but will also reflect broader societal attitudes towards gender, authority, and inclusion within religious institutions. The future of the Anglican Church hangs in the balance, and the decisions made in the coming years will be pivotal in shaping its character and direction.

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