"In November , Sydney's diocesan synod rejected a compromise attempt to allow women priests to be ordained in the diocese. It also refused to accept the new Australian prayer book". The diocese, Australia's largest "has long argued against women priests on the grounds that the Bible denies headship to women in the Church or at home". "The Synod found Australia's new prayer book `not Evangelical in tone or tendency' and refused to accept it."
"So, it is this biblical principle of headship, which apparently commits the church for ever to male leadership, which is the real sticking-point for many, mainly but not exclusively in the evangelical tradition. But have they got it right ? Has scripture to be interpreted today in that way ?" -- Intro., p. 3.
Contents: Introduction -- Male Leadership ? -- Biblical Principles : The Old Testament -- The New Testament : Especially Paul -- Hearing God's Word Today -- Is This the Time ?.
"When Canon Judy Rois was a student in the late 1970s, she wanted to take a preaching course. But when she went to sign up, she discovered she wasn't allowed because she was a woman. After much lobbying, she recalls, she was let into the class -- the only stipulation was, she had to wait until everyone else had entered the room, then sit at the back, so as not to 'distract' her male classmates" (p. 1). Ordained in 1985, Rois said "she's experienced plenty of gender discrimination. People have walked out or shouted things while she was preaching, crossed the church to take communion from a man, even refused last rites from her because she was a woman" (p. 1, 6). "In 2016, after 40 years of ordination to the priesthood for women, approximately 30 % of all bishops in Canada were female, according to Rois' research. Worldwide, 6.8 % of Anglican bishops were women. In 2018, Canada's first and second female archbishops were elected" (p. 6). "In the church, Rois identifies two main causes of what she terms the 'stained glass ceiling'. One is 'decades of social and gender norms that hinder female involvement outside the confines of the home', says Rois. ... Another cause, specific to the church is the pervasiveness of certain understandings of Scripture. 'For some people .. there's a belief in the headship of men, that women should be kept silent in church', says Rois" (p. 6) Susan Johnson, the first woman to be elected national bishop of the Evangelical Lutheran Church in Canada, said "I grew up in a church that didn't ordain women. Even though I think I had, very early on, a call to ordained ministry, I couldn't recognize it for what it was, because it was impossible and foreign" (p. 6). Archbishop Melissa Skelton, elected metropolitan of British Columbia and Yukon in May 2018, "sees the importance of providing the mentorship and support that were not available in the past. 'The experience of many women .. is that there isn't a sufficient network of supportive women to assist them and encourage them to explore the next level of responsibility'" (p. 6). "Towards this end, Skelton is helping to organize 'Leading Women', a conference for women in the Anglican Church of Canada and the U.S.-based Episcopal Church, which will take place in Chicago in October 2019" (p. 6). "While there is no guaranteed strategy to break down glass ceilings, Rois says, there are things that can be done. 'We need to keep looking at more women as bishops, primates, deans -- as women in positions of influence. We need to also provide good daycare for men and women who have children, good working hours .. that allow men and women to care for their families in equal ways'. Skelton believes that 'a diversity of gender -- and not just to say men and women, but different ways people identify -- is really important'. As bishop of the diocese of New Westminster, she has considered the ethnic and gender diversity of her diocese when making appointments" (p. 6).
"Sydney Diocese is the largest in Australia. It is also fast becoming a dissident in the Anglican world. Always conservative, the diocese has become so radically conservative in recent years that it now poses a significant threat to the rest of Anglicanism. In a nutshell, Sydney Anglicans are the new Puritans. Like their seventeenth-century English forebears who deposed and beheaded bishops (as well as a king) in pursuit of a `pure' church, they demand far-reaching reform of the Anglican Church. While many of their targets are internal and of limited interest to wider Australian society; two issues are of vital importance to the community: their rejection of the full equality of women and of gay people. In these two areas, they have threatened schism in the Church, both at the national and international levels (pp. 1-2)." "So what is going on in Sydney Diocese ? How does it justify its backward-looking views, and how will its future influence unfold ? How has it become so different ? I will begin this exploration by looking at contemporary Sydney Anglicanism in some detail before turning to an assessment of how it became the way it is. I will then place Sydney Diocese within the broad context first of the Anglican Church in Australia and overseas, then in the rise of conservative religion in Australia, Some of the key issues for Sydney Anglicanism -- the role of women, the gay debate and lay presidency -- will then be explored in depth in the following chapters. In the conclusion, I will attempt to assess what influence Sydney Diocese and its project of re-creating Puritanism are likely to have on the future or mainstream Anglicanism in this country" (pp. 5-6). -- Intro.
Contents: Acknowledgements -- Introduction -- "True Believers" : completing the Reformation -- Beginnings -- Sydney Anglicans and conservative religion in Australia -- The "great cause" : the subordination of women -- Creating a pure Church : the gay debate and lay presidency -- Conclusion : the New Puritans -- Notes -- Index.
Author is an Anglican lay woman living in the Diocese of Melbourne.
"Copyright The Central Board of Finance of the Church of England 1984".
"[B]y Christian Howard".
Includes bibliography, p. 121-122.
"This is the third in a series of reports on the Ordination of Women for which I have had the privilege to be responsible. The original consultative document (GS 104) was published in 1972 and a supplementary report (GS Misc 88) in 1978, and in each case to assist the General Synod with consideration of this matter. This present report presupposes access to the earlier ones, since the historical introduction and the chapters on the Anglican Communion and the Ecumenical Evidence are largely concerned with events and material since 1978". -- Preface.
Contents: Preface dated September 1984 / Christian Howard -- Historical Introduction -- The Present State of the Debate -- The Changed Situation in England -- Developments within the Anglican Communion -- The Ecumenical Evidence -- Appended Note 1: A Conscience Clause -- What is the Debate About ? The Ordination of Women or ? -- Two Further Issues Considered -- Appended Note 2: Surveys on Attitudes -- Legal Aspects -- How Does the Church of England Live With the Debate ? -- Appendix 1: Statement by the Archbishop of Canterbury (Dr. F.D. Coggan) to General Synod, 20 February 1979 -- Appendix II: Versailles Consultation (GS Misc 85 and 85a) -- Appendix III: Extracts from a Report of a Special Meeting of the Anglican Orthodox Joint Doctrinal Commission: July 1978 (GS Misc 86) -- Appendix IV: Extracts from Women in Training: A Report of a Working Party set up by Women Staff Members of Theological Colleges and Courses, (ACCM Paper No. 14, 1983) -- Appendix V: Appendix to Report of the Revision Committee, Draft Women Ordained Abroad Measure (GS 598Y) -- Bibliography.
Colophon: Printed by The Print Business Ltd. London.
"Catherine Clark Kroeger and James R. Beck, editors".
Includes bibliographical references.
Bibliography "Reference List", p. 246-253.
"Based on a Christians for Biblical Equality conference, [this book] shows that many abusers see no conflict between their behavior and their Christian beliefs. Some abusers even justify their behavior by citing biblical passages and religious principles. With input from counselors, biblical scholars, an abuser, and survivors, this eye-opening book will: compel Christians to recognize the existence of domestic violence; offer practical and creative pathways to healing; challenge churches to honestly address the issues of domestic, verbal, and clergy abuse, emotional cruelty, sexual harassment, and rape. This book speaks frankly of the ways that the Bible can be used to hurt or to heal, to disperse God's grace or to obstruct it. It serves as a source book for all Christians courageous enough to address the problem" -- back cover.
Contents: Dedication -- Prologue -- Part 1: To Hurt -- Religious Beliefs and Abuse / Carolyn Holderread Heggen -- The Evangelical Debate over Biblical "Headship" / David M. Scholer -- Clergy Sexual Abuse / Diane Langberg -- Characteristics of the Incestuous Family / Jackie J. Hudson -- How Evangelical Women Cope with Prescription and Description / Alice P. Mathews -- No Church to Call Home / Shirley Gillett -- Part 2: To Heal -- Some Biblical Reflections on Justice, Rape and an Insensitive Society / Craig S. Keener -- Depression in Abused Women / M. Gay Hubbard -- Pastoral Care for Abused Women / Joan Burgess Winfrey -- Creating Healing Environments for Abuse Survivors / Mary Nella Bruce -- Competent Christian Intervention with Men who Batter / Steven R. Fleming -- A Prison Epistle / Thomas -- God's Purposes in the Midst of Human Sin / Catherine Clark Kroeger / Theology for the Healthy Family / James R. Beck -- Epilogue: What Can Churches Do ? -- Appendix: Some Biblical Thoughts on Physical, Sexual, and Verbal Abuse -- Reference List -- Contributors.
"'Women in Purple' is part of 'Voices', a series of quarterly essays on religion in Australia". -- verso of t.-p.
Vol. 1 No. 2 of Voices: quarterly essays on religion in Australia.
Includes bibliographical references.
"This year, 2008, women have finally broken through the stained glass ceiling in the Anglican Church of Australia. Two women bishops have already been named and consecrated. Perth Diocese, long tipped to be the first to appoint a woman bishop, in April  announced the appointment of Archdeacon Kay Goldsworthy to be an assistant bishop. She was consecrated in St. George's Cathedral, Perth, on 22 May. Two weeks after Kay's appointment, the Diocese of Melbourne named Canon Barbara Darling as an assistant bishop, with her consecration in St. Paul's Cathedral planned for 31 May. .... Despite the ongoing debate, the appointment represents the culmination of a thirty-year struggle for the equality of women in all the ministries of the Anglican Church in this country. .... So it took until 1985 before women could become deacons, and 1992 before they could enter the priesthood. .... until last year , when an astonishing victory was achieved. The Appellate Tribunal, the church's highest court, decided that the constitution already permitted women bishops ! .... This is the story behind the Tribunal's historic decision. .... This essay will look first at the Tribunal decision and the process behind it, before outlining the troubled history of the women's ordination debate that culminated in the move. The theological issues around women in ministry will also be explored. The essay will conclude with a brief look at Australia's first women bishops, and how this momentous change might impact on the Anglican Church of Australia". -- Intro.
Contents: Introduction -- The Tribunal Decision -- Going to the Tribunal -- The Struggle for a National Church -- The Debate Over Women Priests Begins -- The Evangelical "Headship" Argument -- The Traditionalist Argument -- "God's Little Trick" -- Women Priests at Last -- The Question of Women Bishops -- The First Australian Women Bishops -- Endnotes.