A history of women's ordination in the Baptist Union of By This essay is submitted for a Supervised Course in Church History (CH 499) as partial requirement for the degree of Master of Theology at the Length: 12500 words Supervisor: Rev Dr TABLE OF CONTENTS Synopsis 1.0 INTRODUCTION 1.1 Motivation 1.2 Method 2.0 HISTORICAL BACKGROUND 2.1 The ministry of women in Baptist churches worldwide 2.2 The ministry of women among Australian Baptists 2.3 Women's ordination - trends and reasons worldwide 3.0 THE DEBATE AND DECISIONS OF THE 1960s & 70s 3.1 Early applicants 3.2 A report on the ordination of women (1977) 3.3 The first women ordinands 4.0 THE SLOW PROGRESS OF THE 1980s 4.1 Government legislation 4.2 'Woman pastor denied ordination by one vote' 4.3 Other women of the eighties 4.4 Limited opportunities 4.5 Women in ministry course 5.0 THE MOVES OF THE 1990s 5.1 Publicity and a support group 5.2 Involvement of women in the denomination 5.3 Women ordained in the nineties 5.4 Women not ordained by the BUV 5.5 Women candidates 5.6 Other women in ministry 6.0 ISSUES AND IMPLICATIONS FOR THE FUTURE 6.1 Encouraging women in ministry 6.2 Creating opportunities and pastoral placements 6.3 Inclusive language 6.4 Feminine imagery of God 6.5 Support groups 6.6 Role models 6.7 Recognising women's contribution 6.8 Future projections 7.0 CONCLUSION APPENDICES Appendix 1 : Possible interview candidates Appendix 2 : Questionnaire - Ordination of Women Among Victorian Baptists Appendix 3 : Women's Ordination - significant events Appendix 4 : Dates of women ordained by the BUV Appendix 5 : Qualifications and placements of ordained women in the BUV Appendix 6 : Current placements of ordained women serving in the BUV Appendix 7 : Women ordained by Australian State Baptist Unions Appendix 8 : BUV statistics of men and women in ministry Appendix 9 : Women in ministry not on the BUV 'Pastors and Church Planters' list Reference bibliography Synopsis Ten women have been ordained by the Baptist Union of Victoria (BUV) over the last twenty years. The openness to women in all kinds of ministry including the ministry of word and sacrament has become more widespread, although many feel there still could be more opportunities for women. This essay focuses on the experience of ordained women. Relevant literature and primary documents have been surveyed. Questionnaires and interviews explore the joys and challenges of the women's stories. Hopefully, their stories will enhance openness to the ministries women and encourage other women in ministry. An outline of the historical background of women in ministry in Baptist churches and the debate over women's ordination is provided. Women have served in Baptist churches, to greater and lesser degrees, and especially in charity work and overseas missions. Recently, the prominence of women in ordained pastoral ministry has increased worldwide as churches have recognised and trained gifted women and rethought Biblical hermeneutics related to women in ministry. A number of Baptist Unions in Two women had applied for ordination in 1965, but their applications did not go ahead. It was not until ten years later with Marita Munro's application that the issue was fully discussed and decided. This process included the compilation of 'A report on the ordination of women in the light of Scripture teaching and the practice of Baptist Churches' (1977). Marita Munro was ordained in 1978, the first Baptist woman in The following 1980s were years of disappointingly slow progress for ordained women. Susan Harris was the only woman ordained in that decade and Adele Davies ordination approval was rescinded over a divorce issue. Women who had been ordained felt their opportunities were limited and not many others were applying. David Scholer's Women in Ministry course at Whitley was timely in 1989. It brought together a number of women from Victorian Baptist churches and affirmed the New Testament basis for their ministries. The 1990s has seen a number of positive moves for women in ministry. Women started a women in ministry group, the Union encouraged women to get involved in denominational life, almost every year the BUV ordained another woman and in 1998 they appointed a woman President for the second time. Although there may still be struggles, women in ministry are becoming widely accepted. The essay reports on conversations with ordained women and other women in ministry or training. This helps reveal issues women in Baptist ministry face and some implications for the future. The women consulted had diverse views on inclusive language and feminine imagery for God, but most could see some value - at least for others if not for themselves. Support groups of other women in ministry are spoken of with appreciation. The biggest felt needs are for role models and for opportunities to serve. Women will be able to take their place alongside men, some feel, when they have been encouraged and given opportunities to serve at all levels of ministry. The contribution of women does not have to be the same as men. Women may have unique opportunities for ministry and could bring fresh interactive and non-hierarchical approaches to ministry, in partnership with men. Twenty years ago this October, Rev. Marita Munro was ordained - the first Victorian Baptist woman to be set apart for ministry. Since then nine further women have been ordained.[1] The openness to women in all kinds of ministry including the ministry of word and sacrament has become more widespread, although as some stories reveal, there is still a way to go. This essay analyses the ordination of women in the Baptist Union of Victoria (BUV). It reviews the debate leading up to the ordination of women, the experience of women who have subsequently been ordained, and issues for the future of women's ordination. Although Baptist women have long been involved in ministry, their omission from Baptist histories has been noted.[2] Victorian Baptist women are no exception according to Beverley Hore, one woman who has spoken out about the neglect by Victorian Baptist histories of the part played by women.[3] On the other hand, omission of the part played by women should come as no surprise in churches where women's gifts have been largely overlooked or relegated to the kitchen, Sunday School and mission field. The work and aspirations of women who have been involved in ministry among Victorian Baptists is a series of many forgotten but worthwhile stories. One story certainly worth recording is of the earliest Victorian Baptist women to be ordained between 1978 and 1998. In recording part of some of their stories here, it is hoped openness to women's ministries will be enhanced and that they themselves will be encouraged and that other women (and men) will be inspired. Although Baptist women are ordained in The issue of women's ordination is important to me. As a pastor I want to encourage all of God's people with whom I share fellowship to discover and utilise their gifts. As a colleague of female pastors, I want to begin to understand something of their stories. Indeed, as men and women work together more we can only benefit from listening to one another's stories. We cannot afford to assume we know the experiences, struggles and joys of another person or group without asking about their experience and learning from what we hear.[6] Part of the motivation for this essay is to discover what challenges are faced by women ordained to ministry. What challenges are unique to the Victorian Baptist situation and what do they share with their sisters in other denominations and parts of the world? What do the women themselves feel is the way forward for greater numbers of ordained women and greater opportunities for ministry for those who are ordained? This essay seeks to help answer some of these questions. This essay is in part an oral history of women who have been ordained (or have been preparing for ordination) over the last twenty years. The focus on women is without apology. Women's history is becoming more popular as a corrective to the male-focused historiography of the past and as an attempt to understand the roots of changing gender relations. Michelle Perrot contends; "Our goal is not to create a new territory called women's history . but rather to change the direction of historical attention by posing the question of the relationship between the sexes as central."[7] Women's history needs new sources and this project seeks to go to the women concerned to hear their stories. Oral history can reveal sources and evidence not found in books. It is of course particularly advantageous for contemporary history, for which books are still to be written. The time frame of twenty to thirty years for this study makes it very contemporary and so the use of oral sources necessary (and possible). Furthermore, as Michael Stanford argues, it is important to record the stories and experiences of those who forged or witnessed events.[8] BUV documents were examined for insights into the debate among Victorian Baptists. Secondary literature provided background for the issues of women's ordination and Baptist women's history. The oral history was gathered by questionnaires and semi-structured one-to-one interviews. The questionnaires used attitudinal scales and open questions about how the call was recognised, the relevance of ministerial training, and the type of ministry pursued since ordination (see Appendix 2). Follow-up interviews were pursued with a cross section of relevant women. Sixty questionnaires were sent out to ordained women and other women in ministry (see Appendix 1) and thirty-three were returned completed. Twelve follow up interviews were held with selected women (out of twenty-one who expressed their availability). Table 1 : Questionnaires and interviews conducted Ordained Non-ordained Total Women sent questionnaires 12 48 60 Returned questionnaires 6 27 33 Follow-up interviews 5 7 12 Hence, this is an historical case study of that group of women who have been ordained or who are preparing for ordination, and in part those who are considering applying or who have decided not to pursue ordination. A case study approach looks at a contemporary situation using multiple sources of evidence. Case studies help explore what is happening and seek insights for future planning and projections. My bias is that of a male ministry student in training for ordination with the BUV. The essay is written from within this perspective. I realise I am an insider to the experience of preparing for ordination but an outsider to women's experience of ministry and call to ordination. This section will outline the historical background of women in ministry in Baptist churches and the debate over women's ordination. Women have been used in Baptist churches in ministry, to greater and lesser degrees, and especially in charity work and overseas missions. Recently the prominence of women in ordained pastoral ministry has increased worldwide as churches have recognised and trained gifted women and reconsidered Biblical hermeneutics related to women in ministry. Women have ministered in Baptist churches for centuries in all corners of the world. A dominant focus of their ministry has been social service and missions. Early Baptist records show women were appointed as deacons in some churches and occasionally used as preachers, although churches came to discourage such activity. Yet the missionary movement launched many 'missionary wives' and devoted single women who were active in missionary outreach and support. The deaconess movement, furthermore, was an avenue for service for many women.[9] An increasing number of Baptist Unions and Conventions throughout the world are allowing and encouraging the ordination of women for pastoral leadership. Indeed some Baptist groups, including the Free Wills and the American Baptist Convention have ordained women since last century. The Baptist Union of Great Britain and Women in Australian and Victorian Baptist churches have ministered for decades in social service and mission. Beverley Hore cites various women who have exercised leadership in Victorian work since early last century. Women worked alongside their husbands and started free kindergartens, fought for social action (including children's courts, prison reform and liquor laws), and pioneered social services in The history of missions to the Indian sub-continent is the story of women's endeavour in ministry. One factor that has guided numbers of women into overseas service is that there has not been, nor is there yet, a defined path for women to tread in Baptist churches in Australia that allows for full expression and recognition of pastoral, teaching and preaching skills.[12] Despite their wide fields of service, Baptist women have not been ordained in In the 1970s Baptist Unions in The Baptist Union of Tasmania also now ordains women, Women have become involved in the paid work force and in leadership of almost all areas of society over the last century. Feminism, educational opportunities and financial necessity have led increasing numbers of women into employment in areas that were previously exclusive male domains.[17] As they have taken their place alongside men in other areas of society, women have asked why they cannot also give leadership in the church. Nancy Sehested maintains the issue is not just about women's equal rights to minister but their equal responsibility to respond to the cries of the world and to urge congregations to live and proclaim the good news.[18] Certainly the contribution of women and all willing servants who are able to counsel, witness and proclaim Christ is needed. Women have been missionaries for years and have been training for ministry at home in increasing numbers.[19] Now they are sensing and articulating God's call and demonstrating gifts suited to ministry.[20] When women's ordination was debated in the Anglican Church early this decade, Bishop Alf Holland reminded Synod to take seriously that God appeared to be calling women to the priesthood.[21] Victorian Baptist churches have changed their view on women's ordination when they have seen evidence of gifting and call on women from within their congregation. Most importantly, there has been a fresh understanding of the theological basis for the ordination of women. Baptists have always been firmly committed to the authority of the Bible but interpretation of the Bible has varied. In the past Baptists have interpreted 'Pauline restrictions' to keep women out of the pulpit and leadership.[22] Recently a growing number of Baptists including Victorian Baptists are reading those passages in their different contexts and in the light of human dignity and equality grounded in Creation and Jesus' teaching and practice.[23] However, much of the Church has held back on releasing women into ministry and up front leadership. Holding to a conservative view of Scripture and women, and quoting from selected proof-texts, they maintain God never intended women as ordained ministers.[24] Priests are male by divine decree just as mothers are female by divine edict. Men were made first and created to be the authoritative 'heads' of households and churches. Further, male priests are seen as able to represent a God who is 'male' especially at communion.[25] No matter how much society or other churches change, these groups of the Church decline to ordain women. For example, on 21st November, 1992 a letter was distributed to the Anglican Church's General Synod gathered in Sydney from 1800 Anglican women appealing to Synod, "NOT (sic) to give in to pressure to ignore God's commands in order to conform to current social trends."[26] Opponents of women's ordination often decry feminism and maintain the importance of women's submission and their place in the home.[27] Nevertheless, more churches are ordaining women. Over the last two or three decades Baptist Unions in Australia have considered, to one degree or another, the ordination of women. It was the BUV, however, which was to first accept in principle and then to ordain women. The following section focuses on the Victorian debate and decision to ordain women, and the ordination of the first two women in the 1970s. In 1965 two women applied to the BUV for ordination - Miss Pamela Stark and Miss Barbara Rautman. In principle, Candidates' Board could see no valid objection to the ordination of women, as practised by various Baptist bodies around the world. Ordination, they said, 'is the recognition by the Church that a person, after due testing and preparation, has been called by God to the Christian ministry.'[29] So there were no official reasons why women should not be ordained but it had never been done and there was considerable caution about the idea. Questions were raised about problems of the That in view of the practical difficulties involved and the fact that ordination is not required in the only sphere of service that appears available at present, the Board strongly recommends the candidates not to pursue their present applications but rather to continue to prepare for recognition as deaconesses.[31] The subject of ordination was to be considered further and the applications of the two women 'held over pending further developments.' Reportedly no opposition was expressed at Assembly and the Candidates' Board shortly later stated; To the present, Victorian Baptists have only ordained men to the ministry, but a woman who gave proof of her call (Ref. Union By-Law XVI) to such a ministry could be ordained when entering upon the pastoral office.[32] Barbara Rautman went on to serve as a chaplain at Candidates' Board received two more applications and encouraged the applicants to prepare themselves for the problems they might face. The Candidate's Board saw their responsibility as commending people for training for ordination rather than deciding whether applicants should be ordained.[33] Presumably they wanted to affirm particular women's suitability for ministry and leave the decision about women's ordination for Assembly. In 1975 private students and more women had started studying at Whitley. By 1977 two more women were accepted as ministry candidates and trained at In March 1977 on the recommendation of Executive Council, the BUV General Council endorsed women's ordination in principle. The issue was raised again two months later, after protests had been received. A motion to reverse the endorsement was defeated. Study material showing the various viewpoints was requested and so Executive Council appointed a study group which began work on July 1. They met and composed ready for Annual Assembly 'A report on the ordination of women in the light of scripture teaching and the practice of Baptist Churches.'1.0 INTRODUCTION
1.1 Motivation
1.2 Method
2.0 HISTORICAL BACKGROUND
2.1 The ministry of women in Baptist churches worldwide
2.2 The ministry of women among Australian Baptists
2.3 Women's ordination - trends and reasons worldwide
3.0 THE DEBATE AND DECISIONS OF THE 1960s & 70s
3.1 Early applicants
3.2 A report on the ordination of women (1977)
Women's Ordination Essay