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The Woman Who Outed the Archbishop of Canterbury
I was honoured to receive the following comment from my piece Rowan Williams and the High Price of Riding the Fence:
I have been catching up with stuff on the Web concerning the letters the Archbishop of Canterbury wrote me.
My reply to Dr. Williams’ first letter ran to more than six pages, and I brought up the same points you are making about Dr. Williams’ interpretation, or misinterpretation’ of scripture. I am praying that people with sound Biblical scholarship to show that DR. Williams is wrong, wrong, and that he is making grievous errors that will have widespread bad repercussions of momentous proportions if his ideas encourage homosexual sex.
Please keep abreast of this issue and keep writing. I appreciated your article and I agree with your conclusions. better to get things out in the open.
Yours sincerely in Christ
Debbie Pitt
Dr. Deborah Pitt is the Welsh Evangelical psychiatrist (I hope Emily Stone is reading this) who published an exchange of correspondence she had back in 2000-1 with now Archbishop of Canterbury Rowan Williams. In his reply to her questions, Williams basically stated that he had come to believe that relations between committed homosexuals were not sinful. Although such sentiments are buried in some of his public writings, Dr. Pitt’s revelation of these had the effect of “outing” (I love this terminology when used in this context) the Archbishop at an inopportune time, namely the 2008 Lambeth Conference.
I admire Dr. Pitt for making these letters public. And I appreciate her kind comments about my piece, which included decrying the “fence riding” that characterises so many Anglican ministers and prelates. It makes me wonder who really needs to be Archbishop of Canterbury…
Note about the “committed relationships” argument:
This is one of the most insidious traps that exists in the whole debate over homosexuality. One thing that most people note about homosexual relationships is their transience. The current “poster child” of this is the Nigerian homosexual “hero” Davis Mac-Iyalla, who managed to embarrass his host with his predatory practices during a visit to the U.S. That notwithstanding, the LGBT community’s response to this is that they promote relationships that a) are committed, b) are non-exploitative, and c) deserve sanction with same sex civil marriage.
Their emphasis on “commitment,” however, has lured people such as Williams into thinking that commitment is the essence of a Christian relationship, i.e., if a relationship is committed, it’s Christian. But that overlooks two important points.
The first is the sad fact that committed relationships, be they heterosexual or homosexual, are the exception rather than the rule in the West these days. For most people, commitment is more of a bother than an advantage; our divorce rate amongst heterosexuals (to say nothing of cohabitation) is a testament to that, and now we’re seeing same-sex civil marriages split up. If Williams and others are hoping to legitimise same-sex relationships based on a supposedly high level of commitment, the “choir” he’s preaching to is very small indeed.
Second, commitment is only part of a truly Christian relationship. It’s an important part, to be sure, but there are many other facets. There’s no evidence that the New Testament legitimises relationships of any kind primarily because they are committed. The truth is quite the opposite: first the New Testament calls a relationship such as Holy Matrimony between a man and a woman sacred, then makes commitment (along with other things) a “part of the package.”
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Disliking Hierarchy: Why Women Leave the Church of England
This seems to be my topic these days, now this from the BBC:
Dr Aune, co-author of Women and Religion in the West, said: “In short, women are abandoning the church.
“Young women tend to express egalitarian values and dislike the traditionalism and hierarchies they imagine are integral to the church.”
She said many women found it difficult to make time for church while juggling work and family.
“With the pressures women face, churches must adapt to make themselves more accessible.”
She added that while the issue of the ordination of women was being discussed, “we have taken our eyes off the pews, where a shift with more consequences for the church’s survival is under way”.
I know there are activists in both the Pentecostal and Anglican worlds on this subject, and I’ve read the resentment out there in my own church that women are not permitted to be ordained bishops. But I think the issues of women in ministry and the whole authoritarian bent of Evangelical Christianity these days are linked, and this study shows just that. (With Anglicanism, authoritarianism is more “built into the system.”)
If we focus only on whether women can be ordained bishops and forget the whole issue of the role of laity, the success in the former will be negated by the failure of the latter, because without the laity there is no church.
And, in the end, I think that men will find a less authoritarian church a better place, too. Who likes to spend all of their time being told what to do?
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Women in Ministry: Starting Something You Can’t Finish
This is a “blast from the past,” originally written 20 July 2006 between the Episcopal Church’s General Convention in Columbus, OH and the Church of God General Assembly in Indianapolis, IN. I’m reproducing it to make it more accessible; thanks to Jonathan Stone for his interest in this; Jonathan Martin also made a strong statement regarding a related issue at the 2008 General Assembly.
The Episcopal Church’s election of a woman as its Presiding Bishop has created quite a stir inside and outside of the Anglican Communion. Women ministers are generally associated with liberal churches, but on the other end of the spectrum they’ve been in ministry for a good deal longer. But there are still debates.
When the whole subject of women in ministry is chronicled, usually it starts with “Main Line” churches, such as the Methodists, Presbyterians, Episcopalians, etc. But the reality is that these churches are “Johnny (or Janey) come latelys” to the whole business of women ministers. This year is the 100th anniversary of the Azusa Street revival in Los Angeles which proved to be the “kick-off” (but not really the beginning of the game) of the modern Pentecostal movement. From the very start Pentecostal churches have had women ministers in a wide variety of capacities. One Pentecostal denomination (Foursquare) was founded by a woman (Aimee Semple McPherson.)
However, this has not come without restrictions. This coming week the oldest Pentecostal denomination in the US, the Church of God, is considering allowing women to be “ordained bishops,” which is the church’s current parlance for ministers with the highest level of ministerial credentialing the Church offers. (Officials at the international and state/regional level are referred to as the Presiding Bishop, Administrative Bishop, etc.)
Pentecostal churches came into the world without many of the benefits of other churches. No Pentecostal church, for example, has ever had state support, or is a “descendant” of a church with state support. This takes away from some of the respectability that Main Line churches generally have accrued. They also drew (and to a large extent still draw) their membership from the poorer parts of society. So they had none of the “enlightenment” (if it can be seen in this way) that the “upper reaches” of society always claim, and this includes the business of “women’s liberation” as a modern phenomenon.
So why did they leave their Main Line counterparts in the dirt on this issue? There are two reasons for this.
The first is that Pentecostals read parts of the New Testament that others didn’t. This wasn’t restricted to Acts 2; it included Romans 16, where many women are listed in very responsible positions in the church. We also should note that Peter’s repetition of Joel 2 about sons and daughters prophesying is instructive. We will leave the rest of the exposition of a Pentecostal view of the subject to our friends in the Assemblies of God, which produced this document on the subject.
The second is that early Pentecostals at least were generally not a product of an industrialised society. Put another way, they lived in a world where the family was an economic unit, where everyone—father, mother, children—worked for the survival of the family. This alone puts a whole new balance of things; it makes everyone responsible, which is one reason why women stepping into ministry wasn’t such a shock. (It also explains why Pentecostal churches have produced so many “child ministers” as well.) With industrialisation came the father leaving home to earn a living and the children incarcerated in schools, which left mother “high and dry,” to rebel in the 1960’s.
Women in ministry in Pentecostal churches thus came out of an entirely different idea than that in the Main Line churches, whose admission of women into ministry was largely a manifestation of modernity. Those of us who have known “old time” Pentecostal women ministers know that they were an entirely different kind of person from those who pack the pulpits of withering Main Line churches.
But societal progress affected Pentecostal churches as well. In the Church of God, for example, the percentage of women of the total number of those in ministry peaked in 1950, declining after that until recent years. Industrialisation and the need for respectability took its toll. And of course there were debates on how far women could go in ministry and what they could do, bringing different results in different denominations.
With all of this, we need to say a few things about women in ministry that our friends in various persuasions might find of interest:
- For a Christian church to have women in ministry, it first must have a “Protestant” view of the role of the church. Catholics and their friends object to women “priests” as they feel a woman cannot represent God to the people. In their context, this is correct. But this overlooks the fact that whole Roman Catholic concept of the church as a formal mediator between man and God—complete with a priesthood—is basically unBiblical.
- A Christian church with women in ministry must also have the operation of the Pentecostal gifts and manifestations. This is because of the link in Joel 2 and Acts 2 between women and the prophetic gift, which in a New Testament context only takes place with the full complement of Pentecost. Since many Anglican (and other) churches are cessationist, this leaves them out for women ministers as well, but it also calls into question whether they are really in conformity with the New Testament.
- One of the great evangelical objections to women in ministry is the issue of headship. Women who go into ministry thus need to be servant leaders, but in reality any Christian minister needs to be a servant leader: “But Jesus called the ten to him, and said: ‘Those who are regarded as ruling among the Gentiles lord it over them, as you know, and their great men oppress them. But among you it is not so. No, whoever wants to become great among you must be your servant, and whoever wants to take the first place among you must be the servant of all; For even the Son of Man came, not be served, but to serve, and to give his life as a ransom for many.’” (Mark 10:42-45) (Update: I deal in more detail with the subject of Authority and Evangelical Churches here.)
- Anglicans who object to women in ministry on headship grounds ignore the fact that the mother church—the Church of England—has as its “governor” a woman, Queen Elizabeth II, and that the Church was set aright largely under Elizabeth I. Although the Queen is not a minister of the church, headship is headship, secular or ecclesiastical.
- Churches that set women in any kind of “authority” position cannot deny them the rest. It does not make sense that the laity can be under “authority” of a woman while the ministers cannot.
- Women in ministry are frequently connected with “feminisation” of the church. But Pentecostal churches are, ironically, the best example of the contrary. Most Pentecostals are under male pastors, and they in turn under entirely male officials, if their church is denominational. But Pentecostal church memberships typically run a female:male ratio of 2:1, and this extends to other evangelical churches as well. There are deeper reasons why “men hate church,” and churches that plan to expand need to figure out why and do something more effective about it than exclude women from ministry. (Update: see my review of David Murrow’s Why Men Hate Going to Church here.)
In a Pentecostal context, women in ministry is an unfinished work. While other churches wrestle with the novelty, these churches need to either finish the work—and do it on a Biblical basis—or repudiate this part of their spiritual heritage once and for all.
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From Whence Came the Difficulty, Also Comes the Solution
I found this entry in Nick Park’s blog (also here) very interesting:
My thinking about this was sparked by a meeting I attended while in the US recently. The preacher was a fairly young guy (younger then me anyway!) but his preaching was of a style that seemed to belong to an older generation. It was very stylized – with lots of shouting, sweating and ‘huh’s. I have to admit that it was so alien to my culture that I sat transfixed by the spectacle. I felt like an anthropologist observing some kind of fertility rite in a newly discovered tribe in the jungle.
Some ministers that I respect enormously were sitting near me – and they were loving it! They were shouting encouragement, waving their hands, standing to their feet on occasion – and I’m asking myself if I am just plain unspiritual or a ungodly heathen because it was all leaving me cold. At the end of the meeting another friend whom I really respect said, “Well, we really had some preaching tonight, didn’t we?”
I didn’t know how to answer so I just kept my mouth shut. Evidently my friend had experienced what to him was ‘real preaching’ – but I just felt like I had experienced a cultural performance – interesting, but not something that helped me sense the presence of the Holy Spirit.
I find it supremely ironic that an Irishman would make this observation, because this style of preaching is at the core of the very Celtic Scotch-Irish and Southern culture that is at the core of American Evangelicalism in general and the Church of God in particular. As Thomas Sowell points out in Black Rednecks and White Liberals:
Those Northerners or foreigners who visited the South found the style and manner of religion among most white Southerners distinct–and distasteful. These visitors “viewed with contempt people who whooped and hollered, chewed and spit tobacco in church.” Many Southern religious gatherings were not held in churches but at outdoor “camp meetings”–a style that went back to practices of these Southerners’ ancestors in Britain. So too did the oratorical style of Southern preachers and the behavior of their congregations, whether in churches or outdoors.
Frederick Law Olmsted’s description of a typical preacher in the antebellum South noted that “the speaker nearly all the time cried aloud at the utmost stretch of his voice, as if calling to some one a long distance off,” that “he was gifted with a strong imagination, and possessed of a good deal of dramatic power,” that he “had the habit of frequently repeating a phrase,” and that he exhibited “a dramatic talent” that included “leaning far over the desk, with this arms stretched forward, gesticulating violently, yelling at the highest key, and catching his breath with effort.” Similar scenes were described a century earlier in Virginia and at a camp meeting in Scotland, where the preacher was “sweating, bawling, jumping and beating the desk.” (p. 25)
Well, at least we lost the chewing tobacco. (Finney complained about that, too.)
Readers of this blog know that I’ve spent a good deal of time on the Scotch-Irish (whom I count in my own ancestry as well) in pieces like this. Although they have strong points and have contributed to American concepts of freedom of religion and sanctity of private property, the weaknesses of the whole Scotch-Irish scheme were revealed in that disaster called the Confederacy, where a militarily superior force was fatally undermined by an underindustrialised nation that had the bad taste to fight the first major modern war.
We need to recognise two things.
The first is that our own culture has its peculiarities, and has required a very specific approach to evangelise it. That specificity has been intensified by isolation. After the Civil War the South went into an Ottoman-Balkans kind of cultural sleep for almost a century, when its much belated general evangelism took place.
The second is that, if we’re planning to communicate the Gospel effectively to other cultures, we need to do so in a mode that is comprehensible to them. Our isolation has lulled us into a false sense of security that everyone else is exactly like us. The fact that we can’t get away with operating like that the way we used to due to changes in our society is what is causing the current crisis in our church and others.
I’m glad that Nick Park–and I should congratulate him on his election to our Executive Council–has brought this issue up. I recently pointed out that Jonathan Edwards started the Great Awakening when he read (the custom of the time) “Sinners in the Hands of an Angry God.” You can start a revival with a whisper. You can start it with a shout. But you can’t start one without the Holy Spirit.
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Liberation Ordination and Women Priests in Roman Catholicism
There are some in (well, maybe) the Roman Catholic Church who are taking matters into their own hands:
A few weeks ago, a group called Roman Catholic Womenpriests staged what it called an ordination, vesting three Boston-area women in white chasubles and red stoles. It told the local papers that the ordinations were valid, despite the Catholic Church’s teaching to the contrary; it even asserted episcopal approval from a rogue bishop whose name it won’t reveal. But, as a statement from the Archdiocese of Boston put it: “Catholics who attempt to confer a sacred order on a woman, and the women who attempt to receive a sacred order, are by their own actions separating themselves from the Church.” In other words: The ordinations were not Catholic.
Quite a few points in this article have eerie parallels with some of the things are being bandied back and forth on Jonathan Stone’s blog relative to this subject in the Church of God. But there are two very important differences to consider in the basic theories governing these two churches.
Or there’s supposed to be…
First, I’ve done this repeatedly before but let me note the following from We May Not Be a Church After All:
But Roman Catholicism has another concept of church: an organization, whose leadership is the direct successor of the Apostles (and the head of this organization being the direct successor of Peter,) and which was established and empowered by Christ to dispense grace through the sacraments and truth through its authoritative teaching. Such a church is in reality a mediator between man and God. To back this up Roman Catholicism teaches that the establishment of such an authoritative institution was high on Christ’s agenda while He was here. Roman Catholicism is not alone in this; the Orthodox churches have the same high view of themselves, the Anglican ones to a lesser extent.
The whole purpose of the priesthood is to actualise that view of church. But Protestant churches are supposed to be different, a view based on Scripture:
This of course leaves an obvious question to be answered: did in fact Jesus Christ intend to establish a church such as the Roman Catholic one as a central part of His mission on earth? Looking at our Lord’s own relationship with the religious authorities of this day isn’t encouraging to the Catholic position. Judaism in Jesus’ day was developing into what we now know as “rabbinic Judaism,” where the rabbis were able to develop their interpretation of the law into authoritative teaching enforceable within Judaism. The Pharisees were the “leaders of the pack” in this regard, and Jesus’ opposition to the Pharisees at virtually all levels is well known.
And that leads to the business of equality. Returning to the WSJ article, defenders of an all-male priesthood come back with the following:
Mother Assumpta Long, a statuesque, media-savvy Dominican sister in Ann Arbor, Mich., says that the Catholic Church already recognizes the equality of women — and that the dissenters confuse equality with identical opportunity. “All people are created by God equal in that we each possess an immortal and individual soul. [But] we are each unique in our talents. . . . Women are called upon to be mothers (spiritually and, for many in marriage, physically as well); whereas men are called upon to be fathers (spiritually and, for many in marriage, physically as well).” These sound like roles in a healthy family — not the artifact of a stifling, misogynistic patriarchy.
But inequality is built into the system. The whole RC concept of church elevates their priesthood beyond the rest of us. The running implication of the system–and that, in fairness, includes religious other than priests and bishops–is that the religious are Christians on a higher plane, one that the ordinary cannot attain. Mother Assumpta’s assertion of equality implies that, as long as women can pass into some kind of religious life and thus the higher plane of Christian life, they’re on the same level as the men, even though they cannot become priests.
Protestant churches are supposed to be beyond this. But there’s an undertow even here that the people who are really “sold out to God” are the ones that go into the ministry. That in turn undermines the whole evangelical paradigm of the church as the gathering of all those who are called out–the ecclesia, if you please.
It is my opinion that, the closer we get to a New Testament concept of church, the closer we will be to solving all of these “equality” issues and get on with what we’re supposed to be doing with all of the people we’re supposed to be doing it with.
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One Thousand New Hispanic Churches in the U.S.
Below is information on this program, in English and Spanish.
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The Un-Protestant Jonathan Edwards?
On the other hand, Edwards, the greatest Reformed theologian between Calvin and Barth, systematically integrates justification and sanctification, faith and works, election and perseverance, forensic righteousness and mystical participation. This is significant not only for relations between Reformed and Catholic theology, but also for evangelicals and Catholics. Evangelicals have had their own problems putting asunder what God has united soteriologically (the pairs named at the beginning of this paragraph). Both they and their Catholic brethren will be surprised to discover that the evangelicals’ favorite theologian appeared to have swum at least partway across the Tiber-by integrating, in Catholic fashion, what many Protestants have left asunder.
Read the entire article. Jonathan Edwards is best known for reading (yes, anointed bretheren, reading) his famous sermon, “Sinners in the Hands of an Angry God,” which helped to spark the Great Awakening, the first of this country’s sucession of revivals. He is thus an important figure for his spiritual heirs.
At the risk of oversimpifying the issue, any missional Christian who gives the matter much thought realises that there are two crucial elements in a church that is fulfilling its goal:
- The possibility of an individual responding to God’s call for salvation. (And, if you haven’t, yes, you can.)
- The subsequent changes that come from entrance of God through Jesus Christ into a person’s life.
Reformed theology, strictly speaking, negates both, the first through its rigid view of predestination which denies any choice in the matter, and the latter through its focus on having one’s name written in the Lamb’s Book of Life as the “all in all” of salvation. Without thinking along Edwards’ lines, the kind of revivals we have seen in this world would be impossible. That’s why it bothers me that Reformed theologians and institutions are so much de rigeur in Evangelicalism.
For me, I spent a lot of time in college reading St. Thomas Aquinas. Evidently he’s more “missional” that many of us suspected! It paid off when I had to shift the theology away from strict Reformed on eternal security when I prepared LifeBuilders Essentials for a Pentecostal audience.

