The following is my response to the Response to Holy Orders Task Force Report — Six Anglican Leaders Reflect on ACNA Statement, which I will refer to in what follows as the Response.
I begin by noting that there is nothing new introduced in the Response, but also that the Response contains a significant anomaly. The Response consists of arguments that have been used against women’s ordinations for the last several decades. However, the Response also combines (without acknowledgment or clarification) the two very different arguments against women’s ordination used by Protestant Evangelicals (Complementarians) and Sacramental Catholics (Liturgical symbolism). The Response presumes that the arguments can be combined, but it is questionable whether they are even compatible. (If one takes seriously Complementarian disinterest in sacramental concerns and Catholic rejections of Complementarian positions, the two approaches cancel each other out.)
The first half of the Response assumes the position defended by Evangelical opponents of women’s ordinations known as “Complementarians,” a group whose beginnings are no earlier than the 1970s and 1980s. Complementarianism is a view associated primarily with Baptist Calvinists Wayne Grudem and John Piper. Throughout, the Response simply repeats arguments used over and over again by Grudem and Piper. Unfortunately, the writers of the Response seem either unaware of or choose not to address the serious weaknesses in Complementarian arguments that have been pointed out repeatedly. The Response does not acknowledge that Complementarianism represents a uniquely Protestant approach. Complementarianism is primarily concerned with masculine authority: women cannot be ordained because they cannot speak publicly in a worship setting, cannot teach men, and cannot exercise authority over men. The Catholic argument against women’s ordination is a completely different argument connected to sacramental symbolism, and both modern Roman Catholics and the Orthodox have rejected complementarian arguments concerning authority. For Catholics, women can do all of the things complementarianism forbids: they can preach, they can teach, they can exercise authority over men; they just cannot celebrate the Eucharist. This point is crucial because it makes clear that the first half of the Response represents a one-sided Protestant approach that is at odds with the Catholic position.
On Complementarianism, see my essay “Concerning Women’s Ordination: Hierarchy and Hermeneutics.”
If the first half of the Response one-sidedly echoes Complementarianism, it is also unfortunate that throughout the Response quotes only from the ESV translation of the Bible, an intentionally Complementarian translation that at times misleadingly translates passages to force complementarian readings. That the authors do not acknowledge the differences between the ESV and other translations is unfortunate.
The Response presents what it calls “clear biblical testimonies to a male-only presbyterate.” Unfortunately, the passages to which it refers are anything but “clear” on that issue. (more…)