AS General Synod debates proposals this month that would pave the way for the ordination of women bishops, our own Archdeacon of Buckinghamshire, the Ven. Sheila Watson, tells the DOOR that, though progress may be slow, she is confident agreement can be reached.
Frank discussion is expected on the ‘Guildford Group’ report which has looked at ways of permitting women to become bishops while ‘preserving the maximum amount of unity within the church’.
Transferred Episcopal Arrangements (TEA) is favoured by the group, whereby parishes opposed to women priests and women bishops could opt for Episcopal ministry by a ‘Provincial Regional Bishop’ (PRB).
The PRB would carry out elements of pastoral care, sacramental and disciplinary matters and act on behalf of the diocesan bishop in matters of patronage, appointments and ordinands. In other respects parishes would still be subject to usual diocesan structures and procedures and would remain part of the geographical diocese.
TEA, says the report ‘is an honest acknowledgement of our [the church’s] frailty and division in this hugely significant area of our life. We believe TEA is the most inclusive and realistic way forward.’
Divisions have, indeed, run deep. More than 1,000 traditionalist parishes, out of a total 13,000 parishes have passed resolutions banning the appointment of a woman vicar.
But Sheila says: ‘My own sense now is that, actually, there are a lot of people who feel it is time to address the issue and be inclusive. It is a new Synod that will debate the report this month, so there could be surprises, but we have come a long way since it was agreed to ordain women as priests in 1992.’
Today women make up 16 per cent of full-time clergy in the Church of England.
The Diocese of Oxford is among those welcoming of women with currently 258 ordained female priests and deacons.
Sheila is still one of only a handful of female archdeacons in the country.
She says it is a sign of a changing culture that women now considering ordained ministry have a growing number of role models to prove it is possible to do it successfully:
‘When I felt called to ministry in 1979 there just weren’t any female ordained clergy. Initially I just didn’t have that option.’
But she says feedback from parishioners to her as a woman priest, and now archdeacon, has rarely been hostile with more interest, curiosity and willingness to ‘see how it goes’.
She remembers receiving ‘pleasantly surprised thanks’ from members of a congregation after a funeral she conducted soon after ordination of women: ‘It just took them by surprise. It hadn’t occurred to them that the vicar would be a woman!’
Whatever their views Sheila says fellow clergy, too, have generally been able to set aside differences and work to achieve what needs to be done.
‘I imagine it’s no different to a business woman’s experience in the boardroom.’ She says; ‘There is the fact that you are very much in a minority, and a feeling that you need to prove yourself. But if you do the job well, generally you are accepted.’
So, what would women bring to the role of bishop?
Sheila says : ‘I think women can bring significant qualities to ordained ministry, whether as a parish priest, archdeacon, or even as a bishop.
‘They are generally more naturally collaborative and have a sensitivity (though by no means exclusively) in pastoral matters.
‘But what it really boils down to is that having male and female clergy at whatever level in the Church of England gives a sense of wholeness to ministry and to debate that cannot happen with just one sex. It is a more rounded picture and I think that must be beneficial.’
If Synod can reach agreement over the compromise proposals the Guildford Group report suggests that the first woman bishop could be consecrated as early as 2012.

Sheila speaks of women-priests bringing a "sense of wholeness to ministry and to debate that cannot happen with just one sex." As always with such claims, one has to ask whether the Roman Catholic and Orthodox Churches - vastly larger than the Church of England or the Anglican Communion - are not whole and are somehow imperfect. As far as Christendom goes, her claim must remain novel and dubious, as must the implied claim that women are, on the whole, more pastorally 'sensitive'. Where is the evidence for this?
These kinds of claims amount to undemonstrable self-beliefs that, as such, cannot advance the argument and are therefore somewhat pointless.
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