3 PRINCIPLES TO PRACTICALITIES

3. PRINCIPLES TO PRACTICALITIES

“If the Church of England decides to ordain women bishops, there will have to be a development of structures”

Five alternative approaches to organising possible structures are summarised in the table provided in Annex 2 of Women Bishops in the Church of England? ‘Possible pastoral arrangement – a summary’ (pp. 240-241)

Provide all with a copy of the table. Invite groups to supplement the lists of possible advantages / disadvantages of each approach.

Invite small groups to classify the advantages and disadvantages of the different approaches in terms of the following list:

B. Respect for people of differing views

C. Enabling the mission of the church

D. Administrative and financial factors

E. Hypothetical issues and difficulties that might occur.

Compare your finding with the list of key considerations suggested in section 8.1.18 of the report:

“….the twin Christian constraints of the pursuit of truth and the pursuit of charity point in the direction of a continuing dialogue in which both sides seriously and prayerfully seek the will of God together as they listen to what the other thinks God is saying to his people.

If the Church of England decides to ordain women, there will have to be a development of structures which first come to terms with the basic ecclesiological principles of the Church of England that:

All bishops in the Church of England are in communion with the Archbishop of Canterbury and York and with each other.

Diocesan bishops, although operating in a collegial manner and sharing their oversight with other bishops as and when appropriate, retain oversight over the whole of their dioceses.

All clergy and laity are in communion with their bishops.

Secondly, enable people of differing views to live together in the highest possible degree of communion, fostering courteous relationships which enable people of different views to continue to pray together and to work together for justice, peace and the integrity of creation.

Thirdly, address both the conscientious difficulties that many people still have with regard to the ordination of women and the need for women ministers to exercise their vocation in as full and unrestricted manner as possible.” (pp. 233-234)