Relevant bibliographies by topics / Ordination of women – Anglican Church of Australia

Academic literature on the topic 'Ordination of women – Anglican Church of Australia'

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Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Ordination of women – Anglican Church of Australia"

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Reid, Duncan. "Anglicans and Orthodox: The Cyprus Agreed Statement." Journal of Anglican Studies 8, no. 2 (December 16, 2009): 184–99. http://dx.doi.org/10.1017/s174035530999026x.

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AbstractThe article takes the form of a report on the current state of the international Anglican–Orthodox theological dialogue. It offers a critical reading of the Church of the Triune God: The Cyprus Agreed Statement of the International Commission for Anglican–Orthodox Theological Dialogue, 2006, outlining the major issues considered, together with points of convergence and continuing disagreement. Starting from acknowledged areas of previous agreement on questions of the Triune God and the nature of the Church, the statement gives special consideration to the issues arising from the ordination of women in provinces of the Anglican Communion. It considers the historical practice of ministry in both churches and the possibility of reception of new expressions of ministry. The theological question at the heart of these considerations is whether the ordination of women constitutes a church dividing matter. For this reason the statement gives some consideration to the terminology of heresy, schism and reception.
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Adam, Will. "Women Bishops and the Recognition of Orders." Ecclesiastical Law Journal 16, no. 2 (January 28, 2014): 187–90. http://dx.doi.org/10.1017/s0956618x13001191.

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The autumn of 2013 saw two landmark decisions in the Anglican churches of the British Isles. On 12 September 2013 the Governing Body of the Church in Wales voted in favour of legislation to permit the ordination of women as bishops. On 20 September 2013 it was announced that on the previous day the Revd Patricia Storey had been elected as Bishop of Meath and Kildare. She was duly consecrated on 30 November 2013 and enthroned in her two cathedrals in early December. The Scottish Episcopal Church permits the ordination of women to the episcopate, but to date none has been elected to an episcopal see.
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Blake, Garth. "Women Bishops in the Anglican Church of Australia." Ecclesiastical Law Journal 14, no. 3 (August 22, 2012): 413–17. http://dx.doi.org/10.1017/s0956618x12000397.

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Percy, Emma. "Women, Ordination and the Church of England: An Ambiguous Welcome." Feminist Theology 26, no. 1 (August 22, 2017): 90–100. http://dx.doi.org/10.1177/0966735017714405.

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The ordination of women in the Church of England has had a long hard road. Other denominations, and other parts of the Anglican Communion took the step, but it was not until the 1990s that the first women priests were ordained in the Church of England itself. Even then, Emma Percy describes the situation as an ‘ambiguous welcome’. Careful provision has been made at every stage for those who not only will not accept women as priests, but require the service of bishops who have not participated in the ordination of women. The path to acceptance for women bishops has also been lengthy and subject to the same caveats and provisions. Percy argues that this reveals an underlying failure to think theologically about gender. She recognizes that there are still profound inequalities in the Church’s treatment of women in leadership.
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Sykes, Stephen. "The Anglican Experience of Authority." Studies in Church History 43 (2007): 419–27. http://dx.doi.org/10.1017/s0424208400003387.

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Several years ago, I had a conversation with an American Roman Catholic Archbishop with a substantial theological background, in the course of which I asked him to be frank about his impression of the American Episcopal Church. His reply was memorable: They appear not to want to say no to anything.’ This encapsulates the inherent difficulty in the idea of ‘inclusiveness’, or in the much-claimed virtue of ‘comprehensiveness’ which Anglicans and Episcopalians are wont to make. Two problems immediately present themselves. The first is that, without difficulty one can suggest views or actions of which it would be impossible for a church to be inclusive, at least with any semblance of loyalty to the New Testament. Then, secondly, the inclusion of disputed actions, such as the ordination of gay persons, presents a different order of difficulty from inclusiveness in relation to disputed beliefs. Churches characteristically have rules about who may, or may not be ordained into a representative ministry. Ordinands are ‘tried and examined’. But tolerance of diversity of belief is one thing: tolerance of diversity of practice another, as the churches of the Anglican Communion discovered when they simultaneously ordained women to the priesthood, but extended tolerance to the beliefs of those who asserted that the priesthood was reserved to males. The illogicality of that position is exposed by the discovery that those being received into the Church of England from the Roman Catholic Church were publicly required to state that they accepted the ministry of the Church of England – a higher requirement than was imposed on newly ordained Anglican clergy. On the other hand, it was argued at the time, and the argument has force, that an acknowledged state of incoherence was preferable to overt schism.
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Miki, Mei. "A Church with Newly-Opened Doors: The Ordination of Women Priests in the Anglican-Episcopal Church of Japan." Japanese Journal of Religious Studies 43, no. 1 (June 20, 2017): 37–54. http://dx.doi.org/10.18874/jjrs.44.1.2017.37-54.

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Clifford, Alan C. "Bishop or Presbyter? French Reformed Ecclesiology in 1559." Evangelical Quarterly: An International Review of Bible and Theology 67, no. 3 (September 6, 1995): 211–18. http://dx.doi.org/10.1163/27725472-06703003.

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Unlike semi-reformed Anglicanism’s retention of episcopacy, the French Reformed Church swiftly adopted presbyterian order in 1559. While the Anglican settlement held an attraction for some pastors of the Eglise Réformée, their appeal to Calvin’s authority had little justification. Recognising the thrust of Calvin’s biblical insights, the first French National Synod saw the significance of a fully reformed ecclesiology for a consistent expression of evangelical soteriology. In rejecting episcopacy, they rejected the concept of a sacrificing priest in favour of a preaching pastor. Thus the Anglican via media possessed potential for ensuring that recent debates over the ordination of women would hinge on medieval theories of priesthood rather than a fully reformed concept of ministerial order.
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Maiden, John G. "Discipline and Comprehensiveness: The Church of England and Prayer Book Revision in the 1920s." Studies in Church History 43 (2007): 377–87. http://dx.doi.org/10.1017/s0424208400003351.

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The Prayer Book revision controversy was among the most significant events in the Church of England during the twentieth century. The proposals to revise the 1662 Book of Common Prayer provoked considerable opposition from both Evangelicals and Anglo-Catholics, and culminated with the House of Commons rejecting a revised book in 1927 and a re-revised version in 1928. This paper will argue that two issues, ecclesiastical authority and Anglican identity, were central to the controversy. It will then suggest that the aims and policy of the bishops’ revision led to the failure of the book. In taking this angle, it will analyse the controversy from a new perspective, as previous studies have focused on liturgical developments, Church parties and disestablishment. The controversy is bound up with the broader and ongoing problem of maintaining discipline and diversity within the Anglican Communion. The Anglo-Catholic -Evangelical tensions of the 1920s were a precursor to Liberal – Evangelical conflicts on issues such as the ordination of women and sexuality. Therefore, by examining the revision controversy from the angle of discipline and comprehensiveness, a longer perspective is given to later Anglican difficulties.
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Sherlock, Peter. "‘Leave it to the Women’ The Exclusion of Women from Anglican Church Government in Australia." Australian Historical Studies 39, no. 3 (August 18, 2008): 288–304. http://dx.doi.org/10.1080/10314610802263299.

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Stathokosta, Vassiliki El. "Relations between the Orthodox and the Anglicans in the Twentieth Century: A Reason to Consider the Present and the Future of the Theological Dialogue." Ecclesiology 8, no. 3 (2012): 350–74. http://dx.doi.org/10.1163/17455316-00803006.

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Taking as a starting point the Patriarchal Encyclical of 1902-4, which celebrates one hundred and ten years in 2012 (1902-2012), attention is given to its contribution to Anglican-Orthodox dialogue. A decisive landmark in Anglican-Orthodox relations and in the formation of the Ecumenical Movement was the visit of the Greek Church delegation to the USA and England in 1918 and the discussions with Episcopalians and Anglicans on Christology and Triadology (‘Trinitarian theology’) as well as ecclesiology. The process of this dialogue is examined here through the evaluations of three distinguished Greek Orthodox figures, carefully chosen as representative of their time, and in the light of such innovations as the ordination of women. This study emphasizes that the ecclesiological and theological proximity of Orthodoxy and Anglicanism is a solid basis for the continuation of their theological dialogue. The documents of Moscow (1976), Dublin (1984) and the Cyprus Statement (2006) prove that there is sufficient common ground to continue a fruitful discussion.
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Dissertations / Theses on the topic "Ordination of women – Anglican Church of Australia"

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Hungerford, Catherine Lucy. "Rhetoric in testimonial stories associated with the debate over the ordination of women in the Sydney Anglican Diocese : form and function /." [St. Lucia, Qld.], 2003. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe18054.pdf.

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Connelly, James Timothy. "Ordained ministry as a second career : a study of attitudes and practices within the Anglican Church in Victoria and Tasmania." Monash University, Faculty of Arts, 2004. http://arrow.monash.edu.au/hdl/1959.1/5325.

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Mayne, Patricia Anne. "A history of TAMAR (1996-2008) in relation to the Anglican Church of Australia in general and the Diocese of Sydney in particular. TAMAR (Towards A More Appropriate Response) was formed by a group of Sydney Anglican women to address the issue of sexual abuse in the Australian Anglican Church." Thesis, Australian Catholic University, 2016. https://acuresearchbank.acu.edu.au/download/eabcf422e231b2b679dae250ca2877917f8f111b144b5e0f343b2ca5a1e20c9c/35209611/Mayne_2016_A_history_of_tamar_in_relation_to.pdf.

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TAMAR (Towards A More Appropriate Response) was established in 1996 by a small group of Sydney Anglican women, many of whom belonged to the sexually abused community. These women through their experiences and led by their Christian spirituality, integrated with justice and mercy were compelled to address the issue of sexual abuse in the Anglican Church of Australia with particular reference to the Diocese of Sydney. Without power, authority and history these women were at the other end of the spectrum when compared with the Anglican Church of Australia...
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Books on the topic "Ordination of women – Anglican Church of Australia"

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Women in the church: The great ordination debate in Australia. Ringwood, Vic., Australia: Penguin, 1989.

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Lehman, Edward C. Women in ministry: Receptivity and resistance. Melbourne: Joint Board of Christian Education, 1994.

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3

Alan, Nichols, ed. The Bible and womens' ministry: An Australian dialogue. Wanniassa, ACT: Acorn Press, 1990.

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Rose, Mavis. Freedom from sanctified sexism: Women tranforming the church. MacGregor, Qld., Australia: Allira, 1996.

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Patricia, Bays, ed. Partners in the dance: Stories of Canadian women in ministry. Toronto, Ont: Anglican Bk. Ctr., 1993.

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Fletcher, Wendy L. Beyond the walled garden - women and the priesthood in Anglicanism, Canada and England 1920-1978. Ottawa: National Library of Canada, 1994.

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Clergywomen in the Church of England: A psychological study. Lewiston, NY: Edwin Mellen Press, 2009.

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8

SSC, Baker Jonathan, ed. Consecrated women?: A contribution to the women bishops debate. Norwich, Norfolk: Canterbury Press, 2004.

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Fletcher-Marsh, Wendy. Beyond the walled garden. Dundas, Ont: Artemis Enterprises, 1995.

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Chapman, Jennifer. The last bastion: Women priests--the case for and against. London: Methuen, 1989.

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Book chapters on the topic "Ordination of women – Anglican Church of Australia"

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Wong, Wai Ching Angela. "A Distinctive Chinese Contribution." In Christian Women in Chinese Society, 129–54. Hong Kong University Press, 2018. http://dx.doi.org/10.5790/hongkong/9789888455928.003.0007.

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Wong Wai Ching Angela takes a closer look at the groundbreaking ordinations of the first five Anglican women priests in the Diocese of Hong Kong and Macau, originally a part of the CHSKH. She examines the controversy surrounding the debate of women’s ordination in the province before and after the war, tracing the roles of Bishop R. O. Hall and Bishop Gilbert Baker. This chapter highlights the “Chinese factor” that specially made the four first ordinations of the Anglican Communion possible. Wong argues that this distinctive Chinese contribution to women’s ordination in Hong Kong took place at an ambivalent crossroads, where cultural transition and the transformation from an English to a Chinese church, endowed with a Chinese reformist spirit of the time, met. The Chinese church decided to take the right opportunity at the right place at the right time and so made a distinctive decision in the Anglican Communion.
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Pui-lan, Kwok. "The Study of Chinese Women and the Anglican Church in Cross-Cultural Perspective." In Christian Women in Chinese Society, 19–36. Hong Kong University Press, 2018. http://dx.doi.org/10.5790/hongkong/9789888455928.003.0002.

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This chapter presents a cross-cultural study of gender, religion, and culture, using the history of Chinese women and the Anglican Church in China as a case study. Instead of focusing on mission history as previous studies usually have done, it treats the missionary movement as a part of the globalizing modernity, which affected both Western and Chinese societies. The attention shifts from missionaries to local women’s agencies, introducing figures such as Mrs. Zhang Heling, Huang Su’e, and female students in mission schools. It uses a wider comparative frame (beyond China and the West) to contrast women’s work by the Church Missionary Society in China, Iran, India, and Uganda. It also places the ordination for the first woman in the Anglican Communion—Rev. Li Tim Oi—in the development of postcolonial awareness of the church.
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Ross, Susan A. "Women’s Ministry." In Receptive Ecumenism as Transformative Ecclesial Learning, 141–55. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192845108.003.0013.

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Since 1976, when the first ordained women in the Episcopal priesthood in the US were approved by the national governing body, and 1992, when women were first admitted to the priesthood in the Church of England, officials of the Catholic Church have expressed their dismay over these actions, calling them an obstacle to closer relationship between the Anglican Communion and the Catholic Church. For their part, many feminists within the Catholic Church have advocated for the ordination of women while also arguing for a transformation of the structure of the Catholic priesthood. This chapter builds on the historical situation but also on the possibilities for conversation among women working in parish contexts. The argument of the chapter is that focusing on the ‘official’ Catholic position is generally unproductive, but encouraging women pastoral leaders to meet, pray, and talk together offers greater possibilities for collaborative work. Paying greater attention to the common work that Anglican, Lutheran, Methodist, Presbyterian, and Catholic women are doing is a step forward and beyond the impasse of ordination.
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"Earrings behind the Altar? Anglican Expectations of the Ordination of Women as Priests." In Dutch Review of Church History, Volume 83: The <i>Pastor Bonus</i>, 462–76. BRILL, 2004. http://dx.doi.org/10.1163/9789047404637_030.

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Williams, Rowan. "Unity and Universality, Locality and Diversity in Anglicanism." In Receptive Ecumenism as Transformative Ecclesial Learning, 3–11. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192845108.003.0001.

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The challenge of being the church ‘local, regional, universal’ forms the subject matter of the first Anglican-Roman Catholic International Commission (ARCIC) agreed statement to draw explicitly on Receptive Ecumenism: Walking Together on the Way (2017). This chapter examines part of that challenge from an Anglican perspective aware of a heritage plagued by temptations of political positivism, nationalism, insularity, and cultural self-satisfaction but which also attempts to embody a faithfulness to the conviction of authoritative revelation and universal Christian consensus and continuity. It first sketches the historical context in which the Church of England sought to develop processes of theological discernment which avoided a supreme magistracy—whether located in the papal office or the court of Christian princes. Having located the dilemma of historic Anglicanism as the denial of a central executive authority, while remaining concerned for a Christian identity that is not simply local, the chapter moves on to consider some current issues which illustrate the ongoing nature of this dilemma, including the ordination of women and the Anglican Covenant. Such Anglican self-scrutiny raises a question for all churches regarding a language and practice of faith that is not dependent on any kind of magistracy.
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