What is ordination coming to?

Report of a Consultation on the Ordination of Women
held in Cartigny, Geneva, Switzerland 21st-26th September 1970
edited by Brigalia Bam,
first published by the World Council of Churches 1971
and reproduced on our website with the necessary permissions.

TABLE OF CONTENTS

Introduction

The Consultation on the Ordination of Women, held in Cartigny near Geneva from September 21-26, 1970 under the auspices of the World Council of Churches was unique in the history of ecumenical encounters. The masting brought together 25 participants from 6 continents representing 8 different traditions. They included Roman Catholics and one Orthodox Bishop. This conference was given its mandate in 1968 by the Uppsala Assembly, which stated:

"(We) realise that the question of the admission of women to holy orders has been the subject of several studies. We urge that these be continued, especially taking into account the experience of the increasing number of churches which now ordain women, so that in the light of this experience there may be further theological reflection on the ecumenical implications of this development."

This volume contains the three reports from working groups. The Consultation voted to adopt the conclusions and recommendations, to be transmitted to the WCC member churches and to the WCC itself for action. Some papers that were presented to the Consultation have been included too.

Preparation and Planning

During the preparation for this consultation a survey was sent to ordained women in order that we could obtain some of their experiences. The report of this survey is also included in this volume.
Several people from different cultural and denominational backgrounds were requested to preparebackground material for this Consultation. A resume of these papers has been made.

Fresh Perspective in the Churches

In the churches there is a discernible movement to take the ministries of women with greater seriousness. Now about 72 of the constituent churches of the WCC ordain women. Women who were pioneers in this field have fought through difficulties and won battles which have now made life easier for the next generation of ordained women. The eighteen women, seven of them ordained in their churches, confirmed this statement.

No church which has proceeded to the ordination of women has ever had cause to reconsider its decision. Rather the experience has been one of enrichment and greater adequacy in developing flexible forms of ministry. The actual experiences of such churches is of great importance, since so many forbodings are grounded merely in theoretical possibilities, untested by actual experience of the work of ordained women. It is important to note that there were still psychological and sociological problems affecting women differently in their cultures. Some of the American participants were affected by the climate and the strong impact of the women's liberation movement.

It became evident in our discussions that in all the churches the old barriers remain untouched because even after ordination women still had no opportunities for leadership and very few were involved in decision-making.

There was an agreement that theological arguments from scripture and tradition which were previously thought to be decisive are no longer able to sustain their traditional interpretations, which projected a subsidiary role for women in the scheme of creation and redemption. Instead, attention is given to mankind's basic oneness. It is male and female together who are made in the image of God.

The highlight of the Consultation was the closing High Mass according to the Liturgy of the Church of Sweden. All the members of the Consultation felt they could participate. The Orthodox Bishop, who did not receive the elements, pronounced the blessing at the close of the service. This was a moving experience to many of the consultants, especially those who had never received communion from a woman pastor.

Women’s Rights and Roles in Different Cultures?

To ask whether women should be ordained is not simply to ask whether there should be an extension of existing forms of ordination. It is to raise the whole question of the value of ministry and ordination as these have been known down the centuries. Preparatory papers (see list on p. ), though not as representative of all backgrounds as we would have wished, indicate some of the questions being raised against different cultural "backcloths.

Continuity: An Alternative Angle

A Canadian contribution looing to the same source, focused on the continuity of the dynamic of the Church itself, rather than on the continuity of a particular shape of authority:

"On Easter Morn there were eleven men "set apart" ("but surely not formally ordained to a. Ministry of Word and Sacraments in the congregation), but there were no three-level ministries, no congregations, no "church" as we know it, no scriptures, no rituals, ecclesiastical structures, canons, or forms of any kind. All we have was one day proposed by or grew out of the needs of a particular situation in a particular age as something "new" - was examined prayerfully, tested theologically, and, under God, judged to be "good" for its time; thus did tradition grow and continuity become established. In every age God is in His Church to reform it - reformation is an on-going process. Under that process the Church has discarded surely as much as it has kept."

Public Attitudes

In Finland, a swing in social and church congregational attitudes pressured the Church into re-examining the conception of ministry as a whole and, in particular, the ministry of women theologians:

"According to a Gallup-inquiry in the beginning of 1970, public opinion has clearly changed and is taking a more positive swing towards the ordination of women. In 1958 the supporters of the ordination of women numbered 44% and the opponents 34/o. Now, the corresponding figures are 66% and 12%."

An African contribution points out that it is not African traditions but Western ones which offer a stumbling block:

"In view of the place that African traditional life gives to women especially in religion, one often wonders if the apathy in some of the 'prophet' movements towards the priesthood of women is not more an influence from their mother churches than from African religion and African way of life. If this is true, then as soon as the Mission Churches which are the parent bodies of the 'prophet' movements adopt a more concrete and concerted attitude towards the ordination of women, many of their seceded groups constituting the 'prophet' movements may also rethink their stand on the question of the ordination of women."

Further contributions also ascribe the low rating of women in the Historic Churches in Africa to imported Western assumptions about women's place.

Images and Stereotypes

Part of the difficulty which people in many cultures have to contend with, to at the ordination of women even considered seriously, is the image people already have firmly fixed in their minds. A contribution from Korea makes it clear that there exist not only stereotypes of the "good religious man", but ' the "good religious woman". The legend of the "Bible Women" illustrates is:

"Bible Women" was a name given to a. group of ladies who played important roles, especially in the field of evangelical ministry, in the early days of Christianity in Korea. These ladies worked devoutly for the Church; their sole concern was concentrated on serving God and spreading the Gospel. Personal security or personal welfare was of no concern for them. They lived poorly and walked around in old-style dresses and shoes. Eventually, the devout attitude and the old-style appearance became the historical symbol of women church workers. However, young girls of today can no longer accept the ideal of the "pious looking" Bible Women.

On the other hand, aged people who occupy the majority of the church pews still cherish the image of the "Bible Women" in the old days; and they are not sure whether they can give due respect to young girls fresh from the Seminaries. Therefore, churches are often hesitant to appoint young seminary graduates to the important positions in the Church. This situation diminishes job opportunities."

Over against this, a Swiss contribution suggests that there is something behind traditional stereotypes;but that it does not imply the superiority-inferiority interpretation so often instinctively given:

"If the Christian Church regards man's activity and intelligence as the only elements needed for building up society, it will fail to avail itself of the great contribution which women have been quietly making to the Church for many centuries. It is the element of community which women have always created in the family and in the home. If more attention were paid to this gift, many situations would become more humanized. The gift which women possess of creating contacts must be recognized as an essential element in the building up of society. Women must be regarded essentially as building stones for creating community in the Church."

From Finland it is observed that changes in the social image of different types of work profuce changes in their instinctive classification as male or female:

The image of a profession , and not its tasks, determines if it is regarded as a male or female profession. Many religious groups have already long ago accepted women as preachers, but not as leaders of worship....

In the background there may be an identification phenomenon. To many persons a clergyman represents the authority of father and mother in a family. A pastor's role may be based especially on the father-identification.

However, society has already been secularized to the extent that the pastor hardly any more represents an object of identification. Also the mixing of roles in the modern family has influenced the matter. It is no longer clear that father and mother images in the family can be distinguished, at least not according to the sex.

A Canadian paper, noting the dramatic change in the position of women in society and in the home, suggests that the Church is allowing itself to be landed with an image of mere obsolescence:

"This has led and leads increasingly to the demand in society for equal rights in employment and complete acceptance for the woman "worker" in Western society, which, left unheeded by the Church, gives it the appearance of holding on to the status quo of an era now past - an image it does not need. This should then lead to a more open approach on the part of all denominations to the question of opening the ordained (or unordained as it may be) ministry of the Church to both men and women."

Influences of Culture and Tradition

In African culture the 'prophet' movements have provided elements of spontaneity which have givven room for movement in traditions which might otherwise be too inflexible:

Mbiti remarks (African Religions and Philosophy) "There are in their own ways attempts by African people to 'indigenize' Christianity and apply it in ways that perhaps spontaneously render Christianity both practical and meaningful to them." If, therefore, the 'prophet' movements in black Africa are a deliberate attempt by traditional Africans themselves to make an impinging culture (i.e. Christianity, a rather happy coincidence for our purpose) meaningful and relevant to them, then the Christian Church in thinking out the question of the ordination of women, cannot make light of the view of these movements on this vital issue as a whole, more particularly in the African context."

Several contributions on African society speak both of the status that women have had; and of the barrier of "uncleanness"considered to exist as long as menstruation takes place:

"In certain African tribes women have always had great influence. Among the Lovedu of the Transvaal the Rain queen ruled. The Ashanti and the Swazi are amongst the tribes where women were traditionally dominant. Many societies were matrilineal, or matriarchal. In West Africa women who trade successfully in the market often become richer than their husbands, and have considerable influence. The majority of tribes, it is true, were patriarchal and polygamy was practised. A woman could not inherit property. Men, not women, made up the Elders' Council, and led the religious ceremonies. Yet in a polygamous society women were held in respect; their status was assured. In some societies they were consulted, as diviners or prophetesses, not unlike the O.T. prophetess Deborah, and others."

Whereas, among the Kikuyu:

"If women were permitted to participate in the offering of the sacrifice, which was a lamb of a certain colour, they were only women beyond child-bearing age, and so considered to be immune from worldly mischief, and regarded as mothers not of individuals, but of the community."

This new potential status of women by the menopause is mentioned several times. In fact, they even dress like men , said one report.

Non Theological Factors

"The Methodist Church of Brazil does not have women pastors... Evidently the Church has not yet had the opportunity of gaining experience in this matter, and its objections therefore concern the problem of residence, the problem of the femininity of women, which renders them incapable of facing certain situations peculiar to the pastoral ministry, and other problems of a practical nature.

Peru has had two women deaconesses (parish assistants) who had carried out a full pastoral ministry, but in spite of this experience, there are no ordained women pastoral ministers in Peru. The attitude of the Church is nonetheless favourable, particularly as a result of the good work done by the women just mentioned. There has been no discussion in this country as to the theological arguments for or against the pastoral ministry of women, and there exist only practical considerations which in some circumstances might create difficulties, such as maternity, attitude or occupation of the husband, care of the household, transfers, etc."

In other parts of that continent there seems to be promise of progress but hte speed of change is a snail's pace

"In Argentina there is one woman pastor, but the attitude of the congregations and of the Church itself is still somewhat reserved. It is felt there that this ministry is still rather new and that conditions are therefore not yet ripe for passing judgement on such a service. There are no discussions in Argentina on this account, nor are there objections on theological grounds, and those of a practical nature come from persons who have not yet freed themselves from certain social prejudices of another epoch.

In Uruguay there is one woman pastor. The attitude toward this ministry in the interior of the country has not given rise to any difficulty. In Montevideo, on the other hand, there has been an atmosphere of waiting, I would even go so far as to say surprise, but certainly no resistance. The Church authorities have always given stimulus to this ministry."

In some cases the road is cleared for the ordination of women in principle, but suspected practical difficulties have blocked the way to implementation:

"The Valdensian Church of Rio de la Plata, following a year of postponement, during the course of which the problem was studied, gave its approval to women ministers, in close liaison with the Valdensian Church of Italy, at the District Conference held in Argentina in March 1963.... Yet women who are in this situation (i.e. equipped) right now in Uruguay have still not been ordained.... The strongest arguments have referred to family difficulties, to the problem of movement, that is to say, nocturnal visits, worship and meetings...."

The fear of a feminised church was seen to be at the root of some male attitudes. A paper from Switzerland probes behind such reactions.

"It is certainly a fact that men (both simple and educated men) often manifest such reactions, when they think they see any threat to their own unquestioned superiority. But this aggressive attitude must be understood as such. Men of the younger generation have already learnt how to cooperate with women much better, in many ways. But women also have difficulty in accepting such cooperation based on equal status. For centuries they have been man's "helpmates", who adapted themselves to him. They have learnt to be man's "anima." figure (as C.G. Jung calls it). A long process of maturity is required in order to grow out of this role and to become a conscious, independent personality.... For this reason women are needed as pastors who have achieved this inward maturity, and who can help other women to develop into complete personalities."

The lowly social position of women in some societies is simply reproduced in church order.

"There are no women pastors in Bolivia.... The Church in general does not look upon this ministry with much favour. But this attitude, once again, is not due to certain theological or practical considerations but rather to social ones, as women in this country occupy a positionfar inferior to men."

In other societies where this has once been true, a change has been taking place. By virtue of educational opportunity previously denied them, women are assuming quite new responsibilities and assuming positions of leadership:

"Today African society is in an in-between stage. One of the most fascinating aspects of modern East Africa is the emergence of a highly educated female elite. Their number is small but their achievements in daily life, as well as on the national level, deserve great esteem. Most of them have been born into a traditional rural family, have overcome the severe obstacle of their environment, reached a high educational level, (often an academic degree at an East African or overseas university) and stand out in professional life, being by no means inferior to men in energy, intelligence, efficiency and idealism. Their lives are characterized by a multiplicity of roles and tasks; they manage demanding urban households, including the care and education of the children, they have responsible, mostly full-time jobs, social obligations deriving from their husbands' and their own professional positions, and, additionally, most of them are engaged in some voluntary activities in the service of 'nation building'.

Because there are relatively few educated women, all those who are educated and well-trained become involved in a multiplicity of activities wherever their participation is required."

LEADERSHIP ROLES

Where, in parts of Africa, women assume positions of leadership in religious movements, this is often the reassertion of a prophetic role which once characterized their tribal tradition. It is in conflict with, rather than an interpretation of, forms of Christianity imported from the West. Thus it is said:

"First we note that a considerable number of the Independent Churches in Africa have been started by women, Legio Maria in Kenya, Mai Chaza in Umtali, and the Lumpa Church in Zambia, have each been started by women. For others which have been founded by women see D. Barrett "Schism & Renewal in Africa", p. 148.

Both Marie-Louise Martin and Dorothy Lehman make the point that if the 'Historic' Churches had adopted a more liberal attitude towards women like Mai Chaza and Alice Lenshina, the churches might have gained much, and the wrong teaching that followed in the churches they established might have been prevente

D. Barrett notes an interesting point in regard to separatist movements, "From the Montanist movement onwards, the history of enthusiasm is largely a history of female emancipation." He remarks also "Women in independent churches have come into a prestige and authority that they never knew in their parent bodies." D. Lehman refers to women in Independent Churches of the Zionist type who are ordained and who administer the sacraments."

Within the historic churches thenselves in Africa, where they canot be efectively run by men, women step forward and do the needful:

"Churches in rural areas are often made up three-quarters of women. In some rural areas 'Historic' Churches are 'run' by women. True, a man lay-reader or elder preaches and leads the service, but the women 'run' the Church. "We do the work the men do not like. We raise the money, we visit the sick, we cater for special functions, providing the tea, the food. We do not shout; we just keep quiet. Men like to feel superior; we let them feel so". So a great deal turns on the women. In this way women have a very great influence; when women challenge or rival the men in positions of leadership it can lead to conflict."

These remarks were made by leading women, members of their churches, each one active in society in Nairobi today. It is clear they recognize they have power now, although they let the men feel superior and important. This same group feels that women should be 'more to the fore' in the 'Historic' Churches. They should be ordained, having had an appropriate training, and they should preach and lead services. Each knew of women who preach now and are said to be well accepted. (It was interesting to learn that two African Roman Catholic Sisters preach regularly). More women should be on Church Committees from Parish level up to highest Synod or equivalent Councils.

"In the religious sphere both men and women are ritual specialists. Parrinder observes in his African Traditional Religion that women may be "mediums or devotees who are 'possessed' with the spirit of a god or ancestor" and that the "majority are women".... Above all, African women are priestesses. For instance among the Dogon of the Sudan and the Ewe of West Africa priestesses are as prominent as priests in performing religious ceremonies. As a result Parrinder in his work already cited, categorically states "The Psychic abilities of women have received recognition and scope to a much greater degree in African religion than they have in Islam and Christianity where they are still barred from the priesthood. African priestesses may work in conjunction with men like the Hebrew prophetesses Hulda and Anna and they may have complete charge of a sanctuary like Deborah to which men as well as women may come."

"Harold Turner makes a reference in his work on the Church of the Lord (Aladura) to the ministry of women in that group. He says that a woman can supercede a man in the ministerial hierarchy because "If both husband and wife are trained ministers the senior of the two in the ministry says benediction in worship even if she should be the wife." Some other of the movements which have no ministry of women, give great prominence to women in the running of their groups: for instance The Eden Revival Church and The Faith Praying Brotherhood Circle in Ghana."

In ay view the instances cited above from both African traditional life and the 'prophet' movements suggest that the question of the inferiority of women in African thought and life is much exaggerated. For instance, we have discovered that in practically all African societies women can be religious leaders discharging the duties of ritual or sacred specialists. They may even rank higher in importance than their male counterparts. At an important point in the cult of the ancestors among the Ashanti of Ghana the chief, as the officiating ritual specialist, cannot proceed with the rites if the Queen Mother is not present. Among the Southern Ewe people of West Africa, it is the prerogative of female ritual specialists only to particularise a reincarnated ancestor and perform the principal reincarnation rite.

Because of the place of religion in African societies, an accepted leadership must be religiously founded. In other words, the voice of God automatically becomes the voice of the people. The leader must have a charisma in Max Weber's sense, for instance. The leader in African concept is voluntarily respected, accepted and followed because of the source of that element in the authority - the SACRED - which he now wields. Once this happens, leadership in Africa is accepted without question, be the leader a man or a woman. Without this African concept of leadership, women like Alice Lenshina cannot have such large support at least from men.

The ordained are set apart because of the relation that their contact with the supernatural now confers on them. But this does not put them in a class that makes them feel unnecessarily superior to others. It is only when the priests and priestesses are discharging their sacral duties that they are 'other' because essentially they are not regarded as themselves in that state but the super-natural himself so to speak. However, usually it is hard to tell ritual specialists and other members of society apart when they are engaged in activities other than religious.

Disabilities suffered

The Pressure to Remain Single

The pressure on ordained women to remain single amounts to a severe handicap. In Korea:

"Generally, each year, seven to eight women receive their B.Th. degree from the Methodist Seminary after completing four years' theological studies and training in practical fields of ministry. However, most of these seminary graduates are quite hesitant to proceed with the programme for ordination. Some seminary graduates choose to become ministers' wives rather than to become ministers themselves. This actually seems to provide opportunities for those who want to marry and also use their education and training. Some other graduates get jobs in schools and offices of Christian institutions. Only one or two graduates are admitted to positions assisting in local churches

In Latin America, restrictions are implicitly imposed in some instances and thoughtful arrangements are made in others:

"Although it is true that in none of these countries must women take vows of celibacy in order to be ordained in the pastoral ministry, in Chile they are not allowed to pursue their ministry following marriage, whereas in Uruguay marriage does not put an end to the ecclesiastical ministry. The Methodist Church of Uruguay always favours a desire on the part of women pastors to become 'localised' following marriage, that is, to give up their itinerant ministry but to retain the possibility of remaining in a given city in which to carry out their ministry."

A Finnish report says:

"In the Church you can perceive.....a latent demand for celibacy. It concerns all workers of the Church, but it is most clearly felt in regard to women. The image of an ideal servant of the Church is that of a person having no private life."

Inequality in Finance and Decision-Making Opportunities

"The latent expectation of celibacy is also to be observed in the stipulations where the privileges of the office of lectors differ from those of the ministry of men. Both have the same salary, but the housing provision of a lector is smaller than that of a pastor. Lectors are expected to live within the territory of the congregation, but sometimes they are provided with a residence which is too small for a family.

Furthermore, "equal pay" is not reached, because lectors' positions are not placed in the same category as the highest paid pastors' vacancies, e.g. those of the pastors in charge of vicars in congregations."( Finnish report)

"Another serious problem that discourages women participants in the church ministry is the economic treatment, which is quite unfair. Women ministers are paid about one half of the salary that men ministers get, even when the women have equal education and experience doing the same kind of work. The usual excuse for the lower pay is that women ministers are single and can live with less money. But actually the pay they get is insufficient even to provide for sufficient life necessities and tools for their vocation, such as books and periodicals, etc.( Korea)

"In the three South American countries where there are women pastors, that is, Chile, Argentina and Uruguay, they receive the same salary as men, but according to a report received from Chile, there is a marked difference between the situation in that country and in Uruguay.

It is interesting to note that, although the Valdensian Church has accepted the pastoral ministry of women and has given women the same opportunity as men to answer the call of God to perform a similar service, there is a decided difference in the salaries received by men and women. Although equality exists as regards rights, opportunities and responsibilities, men are paid higher salaries for the exercise of similar functions."

The point is frequently made that women are kept out of representative positions and positions of responsibility in the structures of the churches, even when the status for some individual women is advanced. Thus the Korean paper says:

"It is recognized that women members are a great working force sustaining the Church.... However, there is little representation by women at conferences or national assemblies, although churches have a higher membership of women than men."

"The writer has no figures, but knows that only one or two women are members of Synod/'top' committees. But six years ago there was not one woman preaching or leading worship, and it is only in the last 3-4 years that African women have taken on from missionaries in 'woman's work'. (Background paper)

We see then that women are beginning to take a part in leading services, in preaching assisteing at Holy Communion and also in 'top' committees."

"Since 1920, the Methodist Church has had women who have exercised a full pastoral ministry. Yet they did not become members of the Annual Conference, like their masculine colleagues. However, since the Conference of May 1956, this distinction based on sex has been completely eliminated, and women now enjoy an equal status with men in the ministry of this Church." (Latin America)

"In Chile at present there are women pastors each of whom is in charge of a parish, their pastoral duties being carried out in the cities. In this country we find that the social, political and legal status of women, as well as their position in the Church is identical to those of men. Women have access to the pastoral ministry, with all the responsibilities, opportunities, and privileges of men. The attitude of the congregation toward such a ministry is really favourable, owing in particular to the excellent work which has been accomplished there."(Latin America)

New Forms of Ministry

Special; posts are being created side by side with that of the pastor and all these people are cooperating in building up parish life. (Switzerland)

It would appear that there is more hope for a full use of the gifts of women through the growth of a variety of forms of ministry than through the creation of special posts such as 'lector'.

The lectors are mainly responsible for the work among women and youths and also for instruction at confirmation schools. In addition to these tasks the lector are active in many sectors of parish work.

When estimating their own work the women theologians seem to be very unsatisfied. 60% of them are of the opinion that they spend too much time on the inner groups of the parishes. They want to search for new possibilities for meeting and serving people outside the traditional forms of parish activity. Especially they want more possibilities for pastoral care, for group and case work, for activities in the form of discussions and lectures on contemporary themes, "building contacts with groups outside the congregations, e.g. with secular women's organizations. They also want to plan a training project for the congregation in order that a great part of the work may be led by laymen. (Evangelical Lutheran Church of Finland)

Many theologians are afraid of ordination, as it would mean undertaking all traditional pastors' duties. The image of the clergyman making continually speeches has no attraction. After ordination the women theologians would not have the same freedom as they have now for developing their own work and for specializing in the obligations that they feel to be important. Also the image of ordination as giving some special characteristics to the ordained person can unconsciously cause hesitation. It would perhaps mean losing one's own personality and freedom, and isolation from other people. Very often the lectors say that they don't like to have any ordination because they want to remain "ordinary people".

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