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Centre for the Study of the Christian
Church
& St George's House, Windsor
Castle
RECEPTION AND COMMUNION
in the context of the Ordination of Women and the Episcopal Ministry Act
of Synod 1993
A
Consultation on the above theme was held at St George’s House, Windsor Castle,
from 10 to 12 April 2000. The Consultation was sponsored by the Centre for the
Study of the Christian Church and St George’s House and was convened by
Prebendary Paul Avis, the Director of the Centre. The Centre facilitates
scholarly study of the Christian Church, especially its mission, ministry and
unity.
This was the fifth
Consultation at St George’s House as part of the programme of the Centre and the
second on the broad theme of the issues arising from the ordination of women and
the Act of Synod. Twenty-eight people, representing a range of convictions and
constituencies on the issues, took part. It was generally agreed that the
Consultation, in bringing together individuals of diverse views to debate and
discuss together, in the context of worship, had served a useful purpose and
that the outcome had been constructive.
The
Consultation heard papers from the Revd Dr William Rusch (Director of the Faith
and Order Commission of the National Council of Churches in the USA), the Right
Reverend Christopher Hill (Bishop of Stafford and Vice-Chairman of the Faith and
Order Advisory Group), the Right Reverend John Hind (Bishop in Europe, Chairman
of the Faith and Order Advisory Group and member of the Faith and Order
Commission of the World Council of Churches), the Right Reverend Paul Richardson
(Assistant Bishop in the Diocese of Newcastle), the Revd Canon Dr Martyn Percy
(Director of the Lincoln Institute for Church and Society, Sheffield), and Dr
Mary Tanner OBE (formerly General Secretary of the Council for Christian Unity
and Moderator of the Faith and Order Commission of the World Council of
Churches).
The
Consultation was enriched by the contribution of ecumenical participants from
the Roman Catholic Church and Lutheran Churches in the United States and
Scandinavia.
The
purpose of this consultation was not to debate the pros and cons of the Measure
for the ordination of women or the merits and demerits of the Act of Synod.
Taking these as given factors in our present situation, the aim of the
Consultation was to undertake theological reflection on the meaning of reception
or discernment of the truth in this context and on the connection between
reception and communion. In group and plenary discussion the following issues
emerged:
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Reception is
a permanent feature of the life of the Church. As the Spirit-filled Body of
Christ, the Church is continually developing its fundamental appropriation of
the apostolic faith in order to engage with new knowledge, fresh insights, and
changes in the society within which it pursues its mission. Reception is thus
related on the one hand to apostolic continuity and on the other to the
inculturation of the faith. Reception is not a political device but an
ecclesiological reality. The process of the reception of the ordination of
women should, therefore, be related to ecclesiological principles, especially
those enshrined in the four credal notes or attributes of the Christian
Church: one, holy, catholic and apostolic.
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Reception is, then, an
essentially missiological concept and is grounded in the spiritual vitality of
the Church. In reception the Church is involved in an ongoing process of
assimilation and discernment, changing in such a way that it reaches out in
mission to the humanity Christ came to redeem, while remaining utterly
faithful to its foundation in the gospel. Reception is primarily the critical
appropriation of what we understand to be the apostolic faith, but it also
refers to second order questions of belief and practice. Anglicans do not tend
to claim that the question of the ordination of women belongs to the
fundamentals of the faith, but for some Anglicans it touches on matters that
are fundamental.
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Reception is a neutral,
technical term: despite a common misunderstanding to the contrary, it does not
imply that a development in the life of the Church will ultimately be
positively accepted as God’s will for the Church. The fact that a particular
development is subject to a process of reception does not imply a prior
definitive judgement as to its truth nor any sense of inevitability as the
outcome. This is what is meant by the expression ‘an open process of
reception’ with regard to the ordination of women.
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Reception entails a
process of study and evaluation in which the truth, or otherwise, of a
development may be spiritually and theologically discerned. It takes place
both before and after any decision of the Church has been taken. A formal
process of reception normally implies that an informal process has already
been under way. This is certainly the case with regard to discerning the
rightness of the ordination of women.
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Without prejudice to the
personal convictions of
individuals, the ultimate outcome of a process of reception is known
only to God. To participate actively in an open process of reception with
regard to the ordination of women is therefore an act of faith. Integrity and
maturity are required in order to handle contentious issues.
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Reception is not the
concern of a single church or communion but should be seen in a fully
ecumenical context. Reception is a matter for the whole Church, in which gifts
and insights, vision and wisdom can be shared. All Christians share in the sensus fidei which shapes the process
of reception. While new expressions of the faith are being tested, the
interaction of differing, even opposing points of view plays an essential
part. The decisions of the Church of England with regard to the ordination of
women in a divided universal Church presuppose that an ecumenical process of
reception is required. This wider context suggests that not only boldness but
restraint may be called for. The ultimate context of reception is the reunion
of the Christian Church, which is currently divided on a number of beliefs and
practices.
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As an expression of the
organic vitality of the Body of Christ, reception belongs at the centre of the
Church’s life. The milieu of
reception is the Church’s experience of koinonia, that sharing in the life of
God through grace that creates and sustains a common life. Reception
presupposes effective communication, mutual listening and sustained dialogue.
Reception is by nature long-term. The analogy of family life, with its deep
mutual commitment that can embrace passionate disagreements, is suggestive.
There can be no reception without communion. We face Christ in facing one
another. The stronger our bonds of communion are, the more confident we may be
that the hand of God is at work in the process of reception.
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Communion with Christ and
with our fellow Christians is grounded in the sacrament of baptism, in the
context of the baptismal faith, whereby we are incorporated into the Body of
Christ. The fundamental communion or koinonia created in baptism forms the
basis for other expressions of communion, especially in the eucharist and in
forms of conciliarity. Although our communion is imperfectly realised in the
Church in via, the communion we
already share contains an imperative to seek to strengthen and extend it. It
is appropriate to speak of degrees of communion and we should never say that
we are ‘out of communion’ with fellow Christians with whom we are united in
faith and baptism. All Christians should earnestly seek to maintain the
highest degree of communion possible with each other, to claim the communion
that is already given. In the present situation, we should strive to preserve
our common life and should identify and promote examples of good practice
where conscientious differences are respected and a genuine exchange of views
takes place. Views differ on whether sharing the eucharist should be seen as a
proper means towards attaining the goal of unity or only as the prize to be
gained when the process is complete. In communion, which is essentially
relational, we are changed ‘from one degree of glory to another’. To enable
this to happen, we must be open and vulnerable to others who believe
differently. Disagreements can be explored in an environment of courtesy and
charity where we are united in a common quest for truth. What we are called to
in this situation is not resigned toleration or coexistence but the vocation
of love.
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In
reception, a consensus, pointing one way or the other, may begin to emerge. At
this stage, where there is some recognition of common concerns but no final
resolution of the fundamental issue, views may still exist side by side in a
‘directional plurality’. Consensus should not seek to be exclusive but should
always allow for the possibility of dissent. Participants should feel able and
obliged to ‘put all their cards on the table’. A notion of ‘differentiated
consensus’ enables us to do justice to the reality of agreement and the
reality of difference. Boundaries will be drawn for security and distinctness,
but these should never be erected into walls with no entry or exit.
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There
will be different perceptions of what is occurring in a process of reception.
This process is dynamic in its nature and the leading issues may change. We
need to be receptive to the distinctive logic of the engagement. This is a
personal and relational logic, not an abstract and theoretical one. Reception
can lead to ‘translation’ where we find a new language with which to address
one another and as a result the issues begin to look rather different. We
should be prepared to recognise and affirm degrees of agreement and degrees of
communion that correspond to that agreement.
The
Consultation believed that the following imperatives had emerged for the Church
of England:
to promote dialogue between
proponents
and
opponents of the ordination of women since the church has a responsibility to
facilitate the process of reception/discernment;
to continue to monitor the
process of reception beyond the completion of the report of the House of Bishops
working party on the Episcopal Ministry Act of Synod 1993;
to
initiate theological study of the principles and practice entailed in the
possible ordination of women to the episcopate in the Church of England,
including the scope of the arrangements that would be needed to supersede the
Act of Synod;
to undertake scholarly work
on theological anthropology (the Christian understanding of human nature) with
particular reference to gender, symbolism and the nature of the Church and its
ministry;
to
encourage a more broadly ecumenical reception of the ordination of women.
The
Consultation believed that future Consultations could profitably turn their
attention to the above and related matters, especially:
a deeper
exploration of the theology of communion and the ways in which it can become
impaired;
an
enquiry into the ecclesiological implications of the ordination of women, with
reference to the four credal notes of the Church;
a
continuation of the attempt to find a language that could create a
‘differentiated consensus’ in this area;
a study of theological
anthropology, with special reference to gender identity
issues
of authority, power and decision-making;
what
theological issues and structural consequences would be entailed in a decision
of the Church of England to consecrate women bishops.
This report has been
prepared by the convener and agreed with representative members of the
Consultation.
The
Revd Prebendary Dr Paul Avis
Director: Centre for the
Study of the Christian Church
(General Secretary: Council
for Christian Unity, Church House, Great Smith Street, London SW1P 3NZ)
The
Revd Canon Laurence Gunner
Directing Staff: St George’s
House, Windsor Castle, Berkshire SL4 1NJ
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