 |
Episcopal Synod of America |
| Articles |
|
Episcopal Synod of America |
| Articles |
Approved and Promulgated by The Legislative Body of the Episcopal Synod of America at its 6th Annual Session at Valley Forge, Pennsylvania, 1 May 1993.
I. INTRODUCTION
For the past several centuries, many aspects of ministry in the Church have been reserved to the clergy, severely stifling lay ministry. As one means of correcting the resultant imbalance in Christian service, men have soughtordination to the priesthood for a variety of often incorrect reasons, resulting in misplaced vocations, severe personal stress and a significant number of subsequent resignations; further, in response to women seeking to use their gifts in service, some ecclesial jurisdictions have now admittedwomen to the ordained ministries of priest and bishop. In recent years, the recovery of lay ministry (both of women and of men) is restoring to the laity aspects of mature Christian responsibility that had been missing, in somecases for centuries, thus strengthening the entire community of the faithful.
This paper explores some of the essential aspects of Christian ministry, and the degree to which that ministry has been compartmentalized between clergy and laity, between men and women.
II. CHRISTIAN MINISTRY IN HISTORICAL PERSPECTIVE
The ministry of Jesus was characterized by preaching the good news of salvation and the kingdom of God, by teaching, by healing and by prayer. He came to serve, not to be served; and this in itself became one of the mostdifficult initial lessons to be mastered by the apostles (Mark 10:43-45; John 13:12-13). After the Ascension, in the early years of the Apostolic Fathers, the whole Christian community continued Jesus' ministry of reconciling man toGod. "The Household of Faith" had been constituted in word and in deed, and that household was at work. Ministry was accomplished both as a priestly community (1 Peter 2:5, 9; Rev. 1:5b-6) and as individuals within the family (Romans 12:3-8). This call to ministry was basic to membership in the Christian community and not limited to a particular group or to a certain office. Subsequently, beginning in the time of St. Clement of Rome but especially after A. D. 200, the ordained ministry began to be described more explicitly in sacerdotal terms as the underpinning of an action-oriented eucharistic theology. By the 13th century, ministry had become dominated bythe clergy, and was viewed as primarily hierarchical in nature. Throughout the generations since that time, the clergy increasingly have been regarded as the "professional" Christians, while the laity have had little in the way of active participation. To an extent, hierarchical authority is essential to the Christian Church and, to that extent, has been and remains a valid expression of its life and witness. The New Testament presents the trueunderstanding of hierarchy in Jesus' words:" . . . You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave -- just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many." (Matthew 20:25-28)
'Diversity in unity', a description heard often these days, applies accurately to the Church of Apostolic times. In the early Church, each ministry had a valued place in the wider Christian community. Such passages as 1 Corinthians 12:4-7 make this clear. "Now there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of working, but it is the same God who inspires them all in every one. To each is giventhe manifestation of the Spirit for the common good."
In those days, all members of the Church were ministers of this variety of gifts. As St. Paul reminded the Corinthians, "Now you are the body of Christ, and each one of you is a part of it." He also cautioned them, "But eagerly desire the greater gifts," and continued "And now I will show you themost excellent way." That way is the way of Love: "If I have the gift of prophecy . . . and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing."
>From this (1 Corinthians 12:1 - 14:1) we learn that all ministry in the Church, whether as apostles, prophets, teachers, or any other, is to be accomplished in love. Only this motivation, in contrast to the worldly motives of power or of authority, can be considered to be of the Spirit andthe basis of a call to Christian ministry. Those who would base their actions on motives other than this fall under Jesus' admonition to Peter, ". . . you do not have in mind the things of God, but the things of men." (Matthew 16:23).
The transition to hierarchical ordained ministry was based on one of the post-Apostolic developments in the Church: the priestly, mediatorial ministry, which began with presiding at the table of the Lord. Initially, this ministry was made the prerogative of the bishop alone [see St. Ignatius of Antioch], but later was delegated also to presbyters, subsequently called priests. Following the examples of Christ and of the Apostles, men were setaside for this ministry by the laying-on-of-hands by bishops in the rite later called ordination. In time, priests became primarily responsible for pastoral oversight of the congregations, which included an exclusive licensefor preaching and teaching. This remained the rule for a number of centuries. Later, some of these ministries, such as teachers and readers, at times were shared by members of the lay order under the leadership of presbyters. However, the sacramental (sacerdotal) ministries whichpresbyters performed, namely to pronounce absolution, to bless, and to celebrate the Eucharist, were never delegated to the laity.
When lay ministry began rightly to be re-emphasized in the 1960s, questions were re-opened concerning the essential role of the clergy, which had lain dormant for centuries. The Episcopal Church began to teach with renewedvigor many Scriptural aspects of lay ministry, some of which have led to profound discussions and, in some cases, to discomforting repercussions in the work of the Church. The Episcopal Synod of America affirms:* the recovery of lay ministry,* repentance of the clericalism rampant within the Church, and,* a more constrained concept of ordained ministryas being both consistent with the New Testament model and essential for the well-being of the Church and its mission. This recovery of lay ministry, of course, includes recovery of the ministries of lay women.
III. AFFIRMATION OF THE MINISTRIES OF WOMEN
Within the history of the Christian Church, women have served in various times and places in a variety of ministries. The Episcopal Synod of America affirms these ministries, which include but are not limited to:
1. Pastoral care (such as the order of widows as mentioned in 1 Timothy 5:5-10 and who for many generations were considered set apart; nurses; mothers; charismatic healers; deaconesses [Romans 16:1], in some places called female deacons; counselors; child care workers; visitors of the sick);
2. Administration (administrators of convents, hospitals, schools, churches, social service ministries, etc.; vestry members and wardens; lay ministry coordinators; directors of religious education; heads of various committees);
3. Liturgical ministries (musicians and singers, ushers and greeters, servers at the altar, readers, ministers of Holy Communion, preachers, and a variety of diaconal ministries);
4. Spiritual ministries (nuns, virgins, contemplatives, spiritual directors, leaders and members of intercessory prayer groups, altar guild members);
5. Evangelical ministries (teachers, evangelists, witnesses, scholars, writers and translators, missionaries);
6. Authoritative ministries (prophetesses of both Old and New Testament times, e. g., Miriam [Exodus 15:20], Deborah [Judges 4:43], Huldah [2 Kings 22:14], Anna [Luke 2:36], and the daughters of Philip [Acts 21:8-9];abbesses; and theologians)
We recognize that the manner of expression of some of these ministries has differed in various places and times. In particular, it is evident that reputable scholarship has as yet resulted in no real clarity regarding the place and ministry of the deaconess in the early Church. Strong cases can bemade on both sides of the argument as to whether they were considered to be in Holy Orders. The Episcopal Synod of America has taken no position on this issue. Throughout all our concerns of this nature, it is vital that we accept differences in those things not of the essence of the Faith. Indeed, such co-existence in charity has been a characteristic of the Church from the earliest years and must continue to be practiced not only within theEpiscopal Church, but throughout the Church catholic.
IV. THE ORDINATION OF WOMEN TO THE PRIESTHOOD AND EPISCOPATE
The General Convention of the Episcopal Church approved the ordination of women to the priesthood and episcopate in 1976. This approval was based on arguments of canon law and of social equality, rather than of theology. Since 1976, there have been and continue to be many members of the Episcopal Church who believe this decision to be in error. The reasons for and against this new ministry have been presented many times by many articulate persons. Perhaps for this reason, discussion of the issue has been minimal in recent years, and some have asserted that the issue has been settled. We believethat the ongoing debates throughout the Anglican Communion on this issue, as well as the determined opposition of the Roman and Orthodox churches, areclear evidence that the issue is far from settled. In summary,
* Those who favor the ordination of women state their concern over equal treatment for women, a more representative priesthood, and a ministry thatspeaks more clearly to an age affected by the feminist movement. Many assert that those who do not accept the ordination of women as sacerdotal ministers (priests or bishops) are oppressive of women and unable and unwilling to hear and heed the call of the Holy Spirit.
* Those who believe that Christian sacerdotal ordination can be conferred only upon men emphasize that Christ calls His people to live in the world, but to be set apart from the world; to live a changed, redeemed life within the Christian community, not to change that community for the purpose of achieving relevance to the current age. They place priority concern on the unchangeable self-revelation of God, especially in Jesus, His unique Son; the integrity of the Bible and received Tradition (1 Corinthians 15:1-8); and maintaining the Gospel faith as charged (Matthew 28:18-20). Many assert that those who favor the ordination of women to sacerdotal ministry mistake fundamental elements of that Revelation as items of limited cultural relevance; have confused the equality of women with interchangeability of function; or have misinterpreted the call of the Holy Spirit.
It is the conviction of the Episcopal Synod of America that provinces of the Anglican Communion do not have authority to change the historic Tradition of the Church that the sacerdotal ministry can be conferred only upon maleChristians. At its meeting in September 1989, the House of Bishops of the Episcopal Church acknowledged that this is "an accepted theological position." As indicated in Section II of this paper, this position is consistent with the life and witness of all the Apostolic Fathers, and continues to be held by many Anglican Provinces as well as by theoverwhelming majority of Catholic Christians of all traditions. As stated by the Lambeth Conference of 1948,
" . . . the authority of doctrinal formulations by General Councils or otherwise, rests at least in part on their acceptance by the whole body of the faithful, though the weight of this 'consensus' does not depend on merenumbers . . . but on continuance through the ages, and the extent to which the consensus is genuinely free."
The Lambeth Conference of 1988 and the Archbishop of Canterbury's Commission on Communion and Women in the Episcopate [the Eames Commission, 1989]recognized that the Anglican Communion is still in a process of reception or provisionality on this issue.
The Episcopal Synod of America bears witness to all the essential elements of the Christian Faith; it is not focused exclusively on the subject of proper ordination to the priesthood. Yet of the several traditionalist organizations within the Episcopal Church, it is the only one which maintains this issue as an explicit part of its platform. The Synod believes, therefore, that it has a special responsibility to keep this issue before the Church, but only within the context of the entire Gospel of Jesus Christ. In particular,
* We recognize that, since a number of provinces in the Anglican Communion have approved the ordination of women to the priesthood, a new ministry exists in some places;
* We are willing to co-exist with this new development in one Church during what we believe is a time of discernment;
* We accept the recognition by the Lambeth Conference of 1988 that a state of "impaired communion" exists between the Episcopal Church of the United States and other Provinces of the Anglican Communion as a result of this issue, but also recognize with the Eames Commission that " . . . there has never been a time when ecclesial communion has perfectly reflected the unity which is both God's gift and promise."
The "Declaration of Common Faith and Purpose" which members of the Episcopal Church sign in order to align themselves with the Episcopal Synod, includes the statement that members of the Synod "do not consider that the churches of the Anglican Communion have authority to change the historic tradition of the Church that the Christian ministerial priesthood is male," and "will refrainfrom any and all actions which might signify acceptance of such purported change." We have come to understand that some interpret our opposition to these ordinations as a personal rejection. This has never been the statementor the intention of the Synod and is a most unfortunate misunderstanding. We affirm the ordained Christian women of our Church as our sisters in Christ. With them we share the grace of Holy Baptism and the promise of salvation in the name of Jesus Christ. We acknowledge that they are called by God to exercise ministry within the Church and, by His grace, many perform fruitful service to His people and to His glory. Though we do not believe their ministry of absolving, blessing and consecrating to be within the will of God, we recognize that they have a needed place in the Church and we give thanks for their presence. We ask for the same courtesy in return. Weintend to make a firm but always charitable witness, teaching what we believe to be the truth. We wait upon God to make His will on this issue clearly know n in His own time.
V. MINISTRY IN THE CHURCH OF THE FUTURE
As society becomes increasingly compartmentalized and complex, the Church will have the opportunity to realize new and more mature understandings of the nature of ministry.
Men and women as creatures containing masculine and feminine qualities have an equal place in the heart of God and are equally necessary in Creation for its fulfillment; but they are not identical nor do they serve the same purposes in God's plan. The presence of either masculine or feminine implies the necessity of the other, and they must exist in harmony if either is to fulfill God's purpose. Only a woman could serve as the creaturely instrument of the Incarnation -- only a man could be the Messiah. We believe that the teaching of Scripture in Galatians 3:28 ("There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus") does not imply that there are no differencesbetween men and women, or that we should act as if there are none. The subject of this passage is incorporation into Christ. The differences among these people remain, but now they are all part of the one Body. This incorporation of diverse individuals into the community of the Church is for its enrichment, enhancement and fulfillment, and is to be a cause for celebration.
In the church of the future, as in the past, Christian ministry is to be consistent with the New Testament model and appropriate for the age. The opportunities for ministry by women can be expected to have many of the characteristics of previous times. Therefore, need will continue to existfor the ministries cited previously in Section III of this paper, viz.:
* pastoral care (nurses; mothers; charismatic healers; deaconesses; counselors; child care workers; visitors of the sick);
* administration (administrators of convents, hospitals, schools, churches, social service ministries, etc.; vestry members and wardens; lay ministry coordinators; directors of religious education; heads of various committees);
* liturgical ministries (musicians and singers, ushers and greeters, servers at the altar, readers, officiants at the Daily Offices, ministers of Holy Communion, preachers, and a variety of diaconal ministries);
* spiritual ministries (nuns, virgins, contemplatives, spiritual directors, leaders and members of intercessory prayer groups, altar guild members);
* evangelical ministries (teachers, evangelists, witnesses, scholars, writers and translators, missionaries); and
* authoritative ministries (prophetesses, abbesses, and theologians).
As we approach the twenty-first century, what other specific opportunities for ministry could best be filled by women? The early Church had a model that women often ministered best to women. The Episcopal Synod of America believes that this practice may be transplanted to our own era with its special needs and concerns. We see many situations in which women ministers can serve most fruitfully.
* These situations include ministry to homeless persons, many of whom are single women and single-parent families headed by women. The feminization of poverty is a phenomenon often remarked on in our days; women ministers can provide a greatly-needed ministry to poor women, who often have little reason to trust men.
* Given the longer life-spans of women, an increasing number of older persons will be women, often without family nearby. For this reason, the issues of loneliness and aging are particularly suitable to being addressed by sensitive and compassionate women.
* In an increasingly pluralistic society with different cultures represented within our shores, including great numbers of refugees, many cultures co-exist with very different cross-cultural male-female role expectations. Sensitive women can provide an effective ministry of evangelism and pastoral care in many of these situations.
* Human concerns facing society and the Church now and in the foreseeable future include issues of marital stress and communication; child abuse -- physical and emotional; sexual concerns, including sexual harassment and abuse; issues of aging and incapacitated parents. A great deal of advocacy work is needed in areas of social justice related to these issues, especially where women and children are concerned. The rising profile of women in government and in professional fields such as research, communications,business, and even the armed forces will make this form of ministry by women increasingly appropriate.
We are by no means proposing that these are issues of concern only to women, or that only women should minister in these areas. They are issues of concern to the whole Body of the Church, and are appropriate fields ofendeavor for all sorts of Christian ministers. Yet, in these areas, we anticipate that the ministry of trained women will be uniquely well suited. Some ministries to men may be particularly suited to women, such as family issues. At the same time, some ministries are appropriate to men only, such as the emerging men's movement, which will require a solid Christian base and theology if it is to assume its true potential. These ministries are not sacerdotal, but primarily pastoral or diaconal; ordination is not needed though, in some cases, ordination to the diaconate may be appropriate.
VI. SUMMATION AND ENACTMENT
We anticipate that this view of lay ministry (by women and by men) may require changes in both canon law and current attitudes. In all cases, the individual's approach to ministry should begin with recognition and confirmation of a serious, life-changing Call. That Call should be reinforced by training, not only in the substance of the ministry but also in St. Paul's definition of ministry in Love; and should be formalized and empowered within the community of the faithful by a liturgical setting-apartof the individual so Called. In particular, as the church at large becomes familiar with these ministries, paid staff positions in congregations should be provided generally for vocational deacons and lay ministers, rather thanonly in the very large parishes as is now often the practice. The lay pension plan newly-adopted by the Episcopal Church could well be a beginning of this reform.
Should these practices become accepted, it would represent the adaptation of ancient theology and practice to the current and future age. The Episcopal Synod of America would welcome such a development in ministry, and such an enlargement in the ministry of women. The Synod believes that a return of this nature to New Testament teaching and practice in the years ahead would meet the real needs of the Church for ministry which, in years past, seemed capable of being met only by the ordination of women to the priesthood.
Episcopal Synod of America 1 May 1993