The recent failure of General Synod on November 20th
to pass the necessary legislation that would allow the ordination of women to
the episcopate has created an unexpected maelstrom which may result in
fundamental changes to the governance of the Church of England. The central matter, of course, concerns how
to make provision for those who cannot accept this development in the exercise
of ministry and, no doubt, the debate as to how to do this, will continue for
some time.
However, it also raises for me questions of ecclesiology
that do not seem to have been aired in the debates. At a basic level this concerns a theology of
the Church which is rooted in two images that are in conflict: on the one hand
is the sense of the Church as the Ark of Salvation, and on the other that the
Church is called to be the Leaven which leavens the whole. It seems that these two ecclesiology’s, when
taken to their extremes, will always be in conflict and I wonder if this (amongst
other things) lies at the heart of our present dilemma?
Taken to its extreme, belief that the Church is primarily called
to be the Ark of Salvation appeals to those who need to define its nature and
control the exercise of its purpose. It
provides a safe-haven for those who seek its shelter and needs a strong sense
of leadership to maintain its course through the rough seas that constantly
threaten it. Those who dwell within it
are assured of their salvation and have a strong desire that all are ‘brought
on board’ lest they perish forever. What
lies beyond its walls can be viewed with a mixture of feelings and there will
be a deep fear of the ship being damaged if it succumbs to pressure from
outside and a fear of allowing on-board those who might damage the vessel. The purity of the vessel is paramount. But, as someone remarked to me, ‘What did Noah do about the woodworm?’
The other dynamic, that the Church is called to be the
Leaven that leavens the whole is less concerned with itself than its effects on
the rest of society. Attention will be
given to the world and there will be a recognition that God is present in all things;
the Holy Spirit does not just work within the Church but (like the Leaven) throughout
creation. Such a view of the Church is
co-operative and believes that there will be times when it needs to change because
of the movement of the Spirit working in the world. It is arguable that this theology emerged
from a more ‘holistic’ time when there was no division between church and state
and is prevalent in theocratic societies such as the Judaic world from which Christianity
sprang.
These two theories, pushed to their extremes, may result in
either the Church becoming simply an ever-diminishing Sect or a dangerous ideological
movement, or it will become so identified with the world that it has no separate
identity and will lose any sense of the Divine.
But these are extremes.
(to be continued)
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