Church of England (Women Bishops)

Helen Goodman Excerpts

Wednesday 12th December 2012 Commons Chamber

[Helen Goodman (Bishop Auckland) (Lab)]

I begin by congratulating my right hon. Friend the Member for Exeter (Mr Bradshaw) on securing the agreement of the Backbench Business Committee to holding this exceptionally important debate.

I thought it would be appropriate to wear purple in this debate. I joined the Movement for the Ordination of Women 30 years ago and I found November’s Synod decision worse than disappointing. It is totally disgraceful that the whole of my adult life has seen this endless struggle over the position of women in the Church of England. I feel deeply sorry for women clergy up and down the country. In my own constituency I think of Jane Grieve, Brenda Jones, Linda Gough—fabulous women doing fabulous work. Even if they are not called to be bishops, the decision is demeaning and demoralising. Furthermore, as other hon. Members have said, women play a huge role in most parishes among the laity. I am sure women are the majority of the laity in the Church of England.

However, my greatest concern is for the mission of the Church. This country faces many challenges where the Church’s unique voice needs to be heard—how to bind fractured communities, how to address alienation and the inexorable rise of consumerism, and how to protect the natural environment. Who will listen to a Church when it behaves as Synod behaved last month? How much more time and energy must we spend on this question?

We have all heard from many members of the public and members of the Church in recent weeks. Some of those who are opposed seem to believe that Members of Parliament are, by and large, in favour of consecrating women bishops because they see it as a justice issue, rather than a theological issue. Of course, some of the people who are opposed to women bishops think this will give the Church a new lease of life, and that is the last thing they want, but that is not, by and large, the view that we have heard.

On the concerns about theological issues, the views were very well represented by the hon. and learned Member for Torridge and West Devon (Mr Cox). In the light of what he said, it is clear that we need to go right back to the beginning of the argument. Genesis 1 verse 27 says:

“So God created humankind in his image,

in the image of God he created them;

male and female he created them”,

and the passage goes on to say:

“Be fruitful and multiply”.

The notes in my Bible, which is the New Revised Standard Version—an ecumenical Bible recognised for use by the Protestants, the Catholics and the eastern Orthodox—say:

“Together men and women share the task of being God’s stewards on earth.”

I would like to remind the hon. and learned Gentleman how the passage ends:

“God saw everything that he had made, and indeed, it was very good.”

Now let me whizz forward 3,000 years to the New Testament. I take my understanding from the much maligned and misunderstood St Paul, who wrote in one of his letters to the Corinthians that in Christ there is neither male nor female but all are one in the spirit.

Since when, I ask those who are opposed to the consecration of women as bishops, has justice not been a theological issue? The justice tradition is the glory of the Old Testament, and in the New Testament we see it radically re-envisioned. Let us take, for example, the beatitudes, the roles given to the three Marys, the Magnificat—

“he hath regarded the lowliness of his handmaiden . . . scattered the proud in the imagination of their hearts . . . exalted the humble and meek.”

[Lyn Brown]

I do not know whether my hon. Friend is going to get to John, chapter 4, in which Jesus reveals himself for the first time to the Samaritan woman. It is not to a man, or to one of the 12 nominated disciples, but to someone who was possibly the lowest of the low, a Samaritan and a woman to boot. For me, that speaks volumes about the equality of the New Testament message.

[Helen Goodman]

My hon. Friend gives another excellent example from the New Testament.

The legislation in Synod foundered on the adequacy or otherwise of the guarantees offered to those opposed to change. I cannot accept their self-description as a vulnerable and oppressed minority. In modern Britain, people have a choice about whether to stay or go. They do not face being burnt at the stake. If they are excluded, it is self-exclusion. There has been so much fence-sitting in the Church to keep a minority on board that the fence is now collapsing under the weight.

I also know that many people believe that it is extremely important to maintain the historic coalition of the Elizabethan settlement. I remind the House what Richard Hooker, one of the great theologians of that era, did and said. His argument was essentially that it was not about keeping everyone happy in the short term, but about having a coherent polity and coherent Church governance. That seems to me to be absolutely relevant to the position we find ourselves in today. All these exceptions, constraints, conditions and flying bishops are making the situation excessively complex. It would be impossible to know where authority lies in the Church or to give a clear picture of our theological view of the role of men and the role of women.

Hooker also said—I think it is relevant—that because things were ordained by God does not necessarily mean that they were ordained for all time. He felt that we should use our God-given reason to tell which points of scripture had what kind of authority. When the old way, which might have been right in its own time, might be wrong now, he said there was “some new-grown occasion”. I believe that we are now in a new-grown occasion. Of course growth can be painful—we all know that from personal experience—but it is also essential.

By far the best outcome would be for the Church itself to resolve the issue quickly. I know that Bishop Justin wants to address it straightaway, and I endorse everything my hon. Friend the Member for City of Durham (Roberta Blackman-Woods) said about his capacities. It is right that the Church should resolve the issue itself, but if it cannot, that will inevitably raise profound questions about the established Church’s relationship with the state. I will put it simply. What do we want? Women bishops. When do we want them? Now.