The nature of the Church’s enduring internal disagreement is the consequence of a belief, perhaps now held only among a few extremists, that an omnipotent authority has made demands of the sexes and that to ignore his will is to invite punishment.
The General Synod’s failure to grant women the right to episcopal equality in November has ensured that the long-debated issue over women bishops will remain vociferously debated among believers for years to come. The problem is considerably important, not only to the faithful but also to British politics and society, in a number of ways. Firstly, as Terry Sanderson, President of the National Secular Society has argued, the Synod’s vote is further evidence that the Church of England is not an appropriate political mechanism with which the state should be constitutionally intertwined. Sanderson highlights that denying the privileges and opportunities associated with the Church according to gender – a public institution – is a policy incompatible with the British government and its laws. However, secularists must be cautious before rushing to criticise the Church as a whole for the failures of its evangelical minority.
The Houses of Bishops and Clergy overwhelmingly approved consecration rights for women, while the House of Laity was short of the two-thirds majority required by six votes. While there is some considerable conflict between the evangelical and moderate wings of the House of Laity, it is appropriate to say that the Church as a whole has decided to support women in their pursuit of episcopal equality. Indeed, figures in the church have grown increasingly critical of the Synod’s voting system in light of the influence such a small opposition seems to have had on the result of the vote. In this case, it would seem that the theology and faith of a minority within the church has acted as a barrier to the wishes of the majority, in detriment to the pursuit of wider well-being for the believing community. This presents a fundamental problem for religious institutions that must be dealt with honestly and soon. Secular institutions have no divine mandate to separate men from women or to promote men above women, but the minority of evangelicals opposed to episcopal equality insist on deferring to God, who has apparently decided that each gender must have ‘different roles’ in the Church as in society. It is this deference that has prevented women from enjoying the same opportunities as men within the Church.
The struggle for equal rights in the Church serves as a reminder that religious belief is no guarantee of moral superiority or social foundation, precisely because of residual traditionalism and the sway still afforded to hardliners. The suggestion by Eric Pickles that we should ‘embrace the religious character of our nation’ – both that of the Church of England and of Catholicism – cannot be taken seriously when the Church’s long struggle to grant equality to its own members is kept in mind. Moreover, the wider hypocrisy of Christianity’s claims to moral authority is reinforced whenever we hear of some or other cleric’s spiteful remarks about homosexuality and marriage equality. Some may argue that opponents of equal marriage and episcopal equality take their positions for moral or spiritually important reasons, but who can measure the pain and frustration caused by these remarks and the petulant obstructionism than accompanies them? Are we really to say that these enduring struggles are evidence of a divinely inspired belief system?
Justin Welby, the incoming Archbishop of Canterbury, expressed his dismay following the House of Laity’s decision, tweeting, ‘Very grim day, most of all for women priests and supporters, need to surround all with prayer & love and co-operate with our healing God.’ These remarks mean well, but they highlight a lack of understanding as to the fundamental conflict between secular equality and religious privilege. If those in favour of episcopal equality are to eventually triumph in this particular struggle, they must speak honestly about how the debate emerged in the first place. The nature of the Church’s enduring internal disagreement is the consequence of a belief, perhaps now held only among a few extremists, that an omnipotent authority has made demands of the sexes and that to ignore his will is to invite punishment. Secular institutions are unshackled by such beliefs and can make moral decisions based on human compassion without heavenly guidance. Given the largely male-dominated focus of religious doctrine and the kinds of authority it prescribes, it is no coincidence that religious institutions such as the Church of England are forced to grapple as they have with the prospect of powerful women.
Photo credit: Alan Stanton