APPENDIX

Women in Ministry:
A Study

Published by Church Information Office
Church House, Westminster, SW1. 1968, pp. 61-75

1. Notes from the Lambeth Conferences on the Order of Deaconesses

1920 LAMBETH CONFERENCE

The special commission on the ministry of women which prepared a report for the 1920 Lambeth Conference states that, in their opinion:—

1. Proper steps should be taken everywhere to restore the Order of Deaconesses.

2. The ordination of a deaconess confers on her Holy Orders, and therefore her status has that permanence which belongs to Holy Orders.

3. A suitable and universally recognised form of ordination should be drawn up.

4. Letters of Orders should be given to every deaconess, and the names of those ordained should be entered on the diocesan roll.

They also suggested the functions which might properly be assigned to the deaconess. The Conference accepted the main recommendations of the report, but did not go so far in recognition of the Order.

Resolutions of the 1920 Lambeth Conference

47. The time has come when, in the interests of the Church at large and in particular of the development of the Ministry of Women, the Diaconate of Women should be restored formally and canoni-cally, and should be recognised throughout the Anglican Communion.

48. The Order of Deaconesses is for women the one and only Order of the Ministry which has the stamp of Apostolic approval, and is for women the only Order of the Ministry which we can recommend that our Branch of the Catholic Church should recognise and use.

49. The office of a Deaconess is primarily a ministry of succour, bodily and spiritual, especially to women, and should follow the lines of the primitive rather than of the modern Diaconate of men. It should be understood that the Deaconess dedicates herself to a lifelong service, but that no vow or implied promise of celibacy should be required as necessary for admission to the Order. Nevertheless, Deaconesses who desire to do so may legitimately pledge themselves, either as members of a Community, or as individuals, to a celibate life.

50. In every Branch of the Anglican Communion there should be adopted a Form and Manner of Making of Deaconesses such as might fitly find a place in the Book of Common Prayer, containing in all cases provision for:—

(a) Prayer by the Bishop and the laying on of his hands;

(b) A formula giving authority to execute the Office of a Deaconess in the Church of God;

(c) The Delivery of the New Testament by the Bishop to each candidate.

51. The Forms for the Making and Ordering of Deaconesses should be of the same general character, and as far as possible similar in their most significant parts, though varying in less important details in accordance with local needs.

52. The following functions may be entrusted to the Deaconess, in addition to the ordinary duties which would naturally fall to her:—

(a) To prepare candidates for Baptism and Confirmation;

(b) To assist at the administration of Holy Baptism; and to be the administrant in cases of necessity in virtue of her office;

(c) To pray with and to give counsel to such women as desire help in difficulties and perplexities;

(d) With the approval of the Bishop and of the Parish Priest, and under such conditions as shall from time to time be laid down by the Bishop:—

(i) In Church to read Morning and Evening Prayer and the Litany, except such portions as are assigned to the Priest only;

(ii) In Church also to lead in prayer and, under licence of the Bishop, to instruct and exhort the Congregation.

1930 LAMBETH CONFERENCE

The special committee which dealt with ministry of women at the 1930 Lambeth Conference did not entirely agree with the 1920 recommendations: the diaconate of women is said to be distinct from and complementary to the historic Orders of the Church: the deaconess is not the equivalent of the deacon, the order is sui generis.

Resolutions of the 1930 Lambeth Conference

67. The Order of Deaconess is for women the one and only Order of the ministry which we can recommend our branch of the Catholic Church to recognise and use.

68. The Ordination of a Deaconess should everywhere include Prayer by the Bishop and the Laying on of Hands, the delivery of the New Testament to the candidate, and a formula giving authority to execute the office of a Deaconess in the Church of God. Such ordination need not be at the Ember seasons, and should not be combined with an ordination of Priests and Deacons, but should always be held in the face of the Church.

69. The Conference re-asserts the words in Resolution 49 of the Lambeth Conference of 1920, viz—’The office of a Deaconess is primarily a ministry of succour, bodily and spiritual, especially to women, and should follow the lines of the primitive rather than of the modern Diaconate of men’. It should be understood that the deaconess dedicates herself to a lifelong service, but no vow or implied promise of celibacy should be required as necessary for admission to the order.

70. Under the sanction of the Province, the Bishop may, on the request of the Parish Priest, entrust the following functions to the ordained deaconess:—

(a) To assist the minister in the preparation of candidates for Baptism and for Confirmation;

(b) To assist at the administration of Holy Baptism by virtue of her office;

(c) To baptise in church, and to officiate at the Churching of Women;

(d) In church to read Morning and Evening Prayer and the Litany, except such portions as are reserved to the Priest, and to lead in prayer; with the licence of the Bishop, to instruct and preach, except in the service of Holy Communion.

2. Convocation Resolutions on Deaconesses passed by both Houses of both Convocations 1939-41

The resolutions below were accepted by both Houses of the Convocations of Canterbury and York during the years 1939 to 1941. Diocesan Bishops will exercise their discretion in acting upon them in their own Dioceses on the authority of Convocation until they can be finally enacted as a Canon.

1. That the Order of Deaconesses is the one existing ordained ministry for women, in the sense of being the only Order of Ministry in the Anglican Communion to which women are admitted by episcopal imposition of hands. As to the significance of their ordination, the Houses desire to say that:

(i) through the laying on of hands the woman receives the blessing of the Holy Spirit for the work of a Deaconess in the Church;

(ii) by virtue of her ordination she receives authority to execute the office of a Deaconess, and to carry out those functions assigned to a Deaconess by the Church in the Province;

(iii) the Deaconess is thereby given a distinctive and permanent status in the Church, and is dedicated to a lifelong service.

2. (i) That the Form and Manner of Making of Deaconesses (approved by the Upper Houses of Canterbury and York in July, 1924) should be considered by the Convocations with a view to its ultimate inclusion in the Book of Common Prayer;

(ii) that prayers should be offered for Deaconesses in the services of the Church.

3. That in any canon or regulation concerning the ordination of Deaconesses it should be enacted:

(i) that the same requirements regarding Letters Testimonial and si quis shall be fulfilled as in the case of an ordination of a Deacon;

(ii) that the Bishop ordaining her shall be satisfied as to her learning and other qualifications for the office and work of a Deaconess. At her ordination she shall take an oath of due obedience to the Bishop in all things lawful and honest and make a declaration affirming her adherence to the doctrine of the Church of England; and the Bishop shall ordain her for some definite sphere of work, parochial or other;

(iii) that the Bishop shall be satisfied that an adequate stipend is secured for her, with provision for a pension, and that she works under a definite form of agreement;

(iv) that every Deaconess shall receive a certificate of ordination and her name be entered upon a Diocesan Roll of Deaconesses, and that she shall receive from time to time a licence under seal from the Bishop defining her sphere of work.

4. That matters dealt with in (4) (a), (b) and (c) of the Upper House (Canterbury) Resolutions, and in (5) of the Joint Committee of the York Houses are such as should not be settled by regulation of Convocation. (See Note A.)

5. That (a) the section 10 of the Representation of the Laity Measure, 1929, should be amended to provide that a Deaconess licensed to a parish or one Deaconess nominated by the Minister where more than one is licensed, shall be an ex-officio member of the Parochial Church Council of that parish; (b) every Deaconess licensed to a parish should be summoned to the Ruri-decanal Conference of the rural deanery in which the parish is situate.

6. That the Diocesan Conference Regulations of 1935 should be amended to provide that the Deaconesses on the roll of the diocese shall be represented on the Conference, and that forthwith steps should be taken to secure representation of the Order of Deaconesses in the Church Assembly.

7. That the functions of the Deaconess shall include the following and may be exercised in churches and chapels approved by the Bishop on the invitation of the Minister thereof:—

(i) In case of need to read the services of Morning and Evening Prayer and the Litany, except those portions reserved to the priest, and to lead in prayer;

(ii) to instruct and preach, except during the service of Holy Communion

8. That in the opinion of this House a statement should be drawn up by the Convocations of the pastoral work for which a Deaconess is ordained, similar to the statement of functions outlined in Resolution IV of the Convocation Resolutions, 1923 (Report on the Ministry of Women, p. 39) (see Note B). And that in drawing up such a statement the matter referred to in 3(v) of the Resolutions laid before the Upper House should be considered, namely, that every Deaconess should show due obedience to those set over her in the Lord in all things lawful and honest and at all times faithfully discharge such offices and duty as may be rightly assigned to her by them, and that this House hereby requests his Grace the President and their Lordships of the Upper House to take whatever steps are necessary for the co-operation therewith of the Province of Canterbury (York).

9. That this House respectfully requests his Grace the President when the final form of the Resolutions concerning the Status and Functions of Deaconesses has been decided by their Lordships the Bishops with the concurrence of this House, to consider application to His Majesty the King for a licence to enact them as part of the Canon Law of the Province.

NOTE A

Resolutions referred to:—

(a) ‘That there should be assigned to the Deaconess, by virtue of her office, a distinctive seat in church.’

(b) ‘That she may be properly addressed as “Reverend”.’

(c) ‘That she should wear a special dress or emblem.’

(d) That where a Deaconess is licensed to a parish she should be regarded as an ordained member of the parish staff.’

NOTE B

Resolution 4 of the Convocation Resolutions, 1923

(i) In things both spiritual and temporal to minister to the welfare and happiness of those to whom she is sent, especially the sick.

(ii) To give instruction in the Christian faith.

(iii) Under the incumbent to prepare candidates for Baptism and Confirmation.

(iv) To assist at the administration of Holy Baptism, and when Baptism is administered privately in the absence of the Minister to be the administrant by virtue of her office.

(v) Under the incumbent to organise, superintend, and carry out the Church’s work among women and children

(vi) To pray with, and give counsel to, such women as desire help in difficulties and perplexities.

(vii) To organise and carry out social work; in colleges and in schools to have a responsible part in the education of women and of children; and to promote the welfare of women students at the universities and elsewhere.

Canon D.I

Of the Order of Deaconesses

1. The Order of Deaconesses is the one Order of Ministry in the Church of England to which women are admitted by prayer and the laying on of hands by the Bishop.

2. It belongs to the office of a Deaconess, in the place where she is licensed to serve, to exercise a pastoral care especially over women, young people, and children, to visit the sick and the whole, to instruct the people in the faith, and to prepare them for the reception of the sacraments.

3. The Bishop may permit a Deaconess in any Church or Chapel within his jurisdiction at the invitation of the Minister thereof:—

(a) To read in case of need the services of Morning and Evening Prayer and the Litany, except those portions reserved to the Priest, and to lead in prayer.

(b) To instruct and preach except during the service of Holy Communion.

4. The Order of Deaconesses is not one of the Holy Orders of the Church of England, and accordingly Deaconesses may accept membership of any lay Assembly of the Church of England without prejudice to the standing of their order.

4. Extract from the Service for the Making of a Deaconess

(The full text will be found in ‘Deaconesses in the Church of England’)

It appertaineth to the office of a Deaconess in the place where she shall be appointed to serve, in things both temporal and spiritual to minister to the welfare and happiness of those to whom she is sent; to give instruction in the holy Scriptures and in the Christian Faith and to help the Minister of the Parish in his work of preparing candidates for Baptism and Confirmation; to assist at the administration of Holy Baptism; to advise and pray with such women as desire help in difficulties and perplexities; to intimate the names of those who are in need, sickness, or other distress unto the Minister of the Parish and to be at his disposition in the work of relief and succour to the parishioners.

5.Extracts from Canon E.4

Of Readers

1. A lay person whether man or woman who is baptised and confirmed and who satisfies the Bishop that he is a regular communicant of the Church of England may be admitted by the Bishop of the Diocese to the Office of Reader in the Church and licensed by him to perform any duty or duties which may lawfully be performed by a Reader according to the provisions of Paragraph 2 of this Canon or which may from time to time be so determined by Act of Convocation.

2. It shall be lawful for a Reader:—

(a) to visit the sick, to read and pray with them, to teach in Sunday School and elsewhere, and generally to undertake such pastoral and educational work and to give such assistance to any Minister as the Bishop may direct;

(b) during the time of Divine Service to read Morning and Evening Prayer (save for the Absolution), to publish Banns of Marriage at Morning or Evening Prayer (on occasions on which a layman is permitted by the statute law so to do, and in accordance with the requirements of that law), to read the Word of God, to preach, to catechise the children, and to receive and present the offerings of the people; and give such further assistance as may be authorised under Canon B.I2.

6. Canon E.7

Of the Commissioning and Licensing of Women Workers

1. A woman who satisfies the Bishop of the Diocese that she is baptised, confirmed and a regular communicant of the Church of England and possesses the necessary qualifications, may be commissioned by him as a Woman Worker of the Church.

2. The Bishop shall give to every woman so commissioned by him a certificate of her Commission as a Woman Worker of the Church, and the Commission shall not be repeated if she shall move to another Diocese.

3. No woman who has been commissioned as a Woman Worker of the Church shall serve as such in any Diocese except she shall have, in addition to the Certificate of her Commission, a licence so to do from the Bishop thereof: Provided that when any Woman Worker is to serve temporarily in any Diocese, the written permission of the Bishop shall suffice.

4. No Bishop shall commission or license any woman as a Woman Worker, except he be satisfied that:—

(a) she is competent to carry out the duties which may be assigned to her;

(b) if she is to be a Stipendiary Worker in any place, adequate provision has been made for her salary, for her insurance against sickness or accident, and for a pension on her retirement.

5. Every woman who is to be commissioned or licensed as a Woman Worker shall, in the presence of the Bishop by whom she is to be so commissioned or licensed, or of the Commissary of such Bishop, make and subscribe the declarations following:—

(a) I, A.B., assent to the Book of Common Prayer and I believe the doctrine of the Church of England, as therein set forth to be agreeable to the Word of God; and

(b) 1, A.B., will give due obedience to the Bishop and his Successors in all things lawful and honest

6. The Bishop of every Diocese shall keep a Register Book, wherein shall be entered the name of every person either commissioned or licensed by him as a Woman Worker, together with the particular duties which such person has been licensed to perform.

7.Extracts from Canon B.I 2

Of the Holy Communion

3. No person shall distribute the Holy Sacrament of the Lord’s Supper to the people unless he shall have been ordained in accordance with the provisions of Canon C.I, or unless he has been specially authorised to do so by the Bishop acting under such regulations as the Convocations may make from time to time, with the concurrence of the Church Assembly.

4. Subject to the general directions of the Bishop, the Epistle and the Gospel may at the invitation of the Minister be read by a lay person at the celebration of Holy Communion.

8. Prayer Book (Further Provisions) Measure

1. (i) At the end of the Rubric or Order in the Book of Common Prayer headed ‘The Order for Morning and Evening Prayer’ there shall be added the following paragraph:—

‘Readers and such other lay persons as may be authorised by the Bishop of the diocese may, at the invitation of the Minister of the parish or, where the Cure is vacant, or the Minister is incapacitated, at the invitation of the Churchwardens, say or sing Morning or Evening Prayer (save for the Absolution); and in case of need, where no clerk in Holy Orders or Reader or lay person authorised as aforesaid is available, the Minister or (failing him) the Churchwardens shall arrange for some suitable lay person to say or sing Morning or Evening Prayer (save for the Absolution).’

(iv) The saying or singing of Morning or Evening Prayer in accordance with the said paragraph shall, for the purposes of section 1 of the Act of Uniformity 1662 (which requires Ministers and curates to read Morning and Evening Prayers in all churches), be deemed to be a reading by the Minister of the parish.

(v) Nothing in the Book of Common Prayer shall be taken as preventing the reading of any lesson by a lay person.

2. (i) Notwithstanding section 10 of the Act of Uniformity 1662 and the directions contained in the Book of Common Prayer relating to the Administration of the Lord’s Supper or Holy Communion, a lay person specially authorised by the Bishop under regulations made by the Convocation of the Province with the concurrence of the Church Assembly may distribute the Holy Sacrament of the Lord’s Supper to the people.

The functions of the Bishop under this sub-section may be performed by a person appointed by him for the purpose, being a suffragan or assistant bishop or archdeacon of the diocese.

(ii) Notwithstanding any such direction as aforesaid but subject to the general directions of the Bishop, the Epistle and the Gospel may at the invitation of the Minister be read by a lay person at the celebration of the Holy Communion.

9. Convocation Regulations on the Taking of Services

YORK—1950

A. A bishop may permit women to take special services in church or to speak at them, but in giving such permission he should normally act upon a recommendation coming to him through the Board of Women’s Work in his diocese. Where necessary, the Board should be strengthened for the purpose of making recommendations by the inclusion of clergymen who should act as the bishop’s examiners. Where there is no Board of Women’s Work in a diocese, the bishop’s examiners should act in its place.

B. (a) A bishop may permit a woman worker holding a licence to take part in the statutory services, other than Holy Communion, or to give addresses at them in the parish to which she is attached, provided that:—

(i) she is a trained and certificated worker;

(ii) she is recommended for this purpose by the Board of Women’s Work or by the bishop’s examiners;

(iii) application for such assistance is made by the incumbent, or during an interregnum by the church wardens, certifying that such ministrations would be acceptable to the whole congregation.

(b) Subject to the foregoing provisos, similar permission may be given to a licensed woman worker to act in the church of some other parish where, otherwise, ministration would be impossible. In these circumstances, if no trained and certificated woman worker is available, similar permission may be given to other women subject to provisos (ii) and (iii) above.

C. To women with special qualifications and to licensed certificated workers who have proved their competence in a parish church over a considerable period, the bishop may give diocesan status enabling them to assist in the services or to give addresses in any church in the diocese to which they may be invited by the incumbent, after consultation with the churchwardens and the parochial church council provided that, before giving diocesan status the bishop should consult the Board of Women’s Work or the bishop’s examiners.

D. A bishop may give to any woman, possessing special knowledge and experience, permission to speak about her work at services in church, other than Holy Communion.

Convocation Regulations on the Taking of Services

CANTERBURY—1964

1. Non-Statutory Services

The Diocesan Bishop may give permission to an Incumbent for a laywoman, qualified according to regulations of Convocation in force for the time being, to take special (i.e., non-statutory) services in church and to give addresses at them.

Before giving such permission the Bishop should normally seek the advice and recommendation of the Diocesan Board of Women’s Work or of others appointed by the Bishop to advise him in these matters.

2. Statutory Services

(a) The Bishop may permit a woman worker, holding a licence, to conduct or assist in conducting the statutory services, other than the Holy Communion, or to give addresses at them in the parish to which she is attached, provided that:—

(i) she is a certificated or trained worker; (ii) she holds the recommendation for this purpose of the Board of Women’s Work, or of the examiners appointed by the Bishop;

(iii) application for such assistance is made by the Incumbent, or during a vacancy by the sequestrators of the benefice, certifying that such ministrations would be acceptable to the congregation.

(b) Subject to the foregoing provisions, similar permission may be given to a licensed woman worker, with the leave of her own Incumbent, to act in the church of some other parish.

3. Diocesan Licence

To women with special qualifications and to licensed certificated workers of known competence, the Bishop may give a diocesan licence enabling them to take services within the terms of these regulations and to give addresses thereat in any church in the diocese to which they may be invited by the Incumbent, after consultation with the Churchwardens and the Parochial Church Council, provided that before giving such diocesan licence the Bishop shall consult the Board of Women’s Work, or the examiners appointed by him.

10. Banns of Marriage—Opinion of the Legal Board

On 5th October 1964, the CWMC asked the Legal Board whether, now that the Convocation of Canterbury had amended its regulations so as to allow licensed women church workers in certain circumstances to take the statutory Services other than Holy Communion, they might also publish Banns and sign the Register of Banns. Resolved by virtue of Section I of the Interpretation Act of 1889 that licensed women church workers could perform these functions under sub-sections 2 and 3 of section 9 of the Marriage Act of 1949.

11. Extracts from the Draft Synodical Government Measure

(This measure is before the Assembly at Revision Stage)

SCHEDULE 3

Church Representation Rules

Rule 11—(1) The parochial church council shall consist of:—

(b) any deaconess or woman worker licensed to “the parish or any male lay worker licensed to the parish and receiving a stipend in respect of work for the cure of souls in the parish:

Rule 18—(3) The members of the House of Laity of a deanery synod shall consist of:

(c) such other lay persons, being deaconesses or whole-time lay workers licensed by the bishop to work in any part of the deanery, as may be determined by or in accordance with a resolution of the diocesan synod.

12. Extracts from the Pastoral Measure 1968

Page 13, Part II, Clause 19

(1) A pastoral scheme may provide for the establishment of a team ministry for the area of any benefice, that is to say, for the sharing of the cure of souls in that area by a team of ministers consisting of:

(a) the incumbent of the benefice which, if it is not or would not otherwise be a rectory, shall be a rectory;

(b) one or more other ministers who shall have the title of vicar and a status equal to that of an incumbent of a benefice.

(There appears to be no doubt that the word ‘minister’ refers to clerical rather than lay staff as will be seen on the following paragraph of the measure.)

(3) The office of vicar in a team ministry shall be an ecclesiastical office constituted by the scheme and shall be held by each holder thereof for such term of years as may be specified in the scheme or fixed in accordance therewith by the bishop’s licence; and the vicar shall, during that term have the same security of tenure of his office as an incumbent of a benefice, and shall not be affected by a vacancy in the benefice of the rector.

Page 14

{7) A vicar in a team ministry shall by virtue of his office, but subject to his licence, have authority to perform in the area of the benefice all such offices and services as may be performed by an incumbent.

(The only reference to lay workers which can be found in the report is not concerned with team ministries but is as follows:—)

Page 20, Clause 26

A pastoral scheme may provide in relation to any benefice:—

(a) for the employment of one or more assistant curates or for the provision of assistance by other clergymen;

(b) for placing an area or district under the special care of an assistant curate;

(c) for the employment of deaconesses, readers or other lay workers.

13. Extract from letters of Admission for a Sister-Evangelist in the Church

WE, MICHAEL, by Divine Providence, LORD ARCHBISHOP OF CANTERBURY AND PRIMATE OF ALL ENGLAND,

do make it known unto all men that on the day of in the year of our Lord One thousand nine hundred and We did admit our beloved Sister in Christ.......................(of whose godly life and conversation, training and knowledge of the Holy Scriptures and of Christian Doctrine, We were well assured), to the Office of a SISTER-EVANGELIST in the Church and authorise her to perform the duties of that office so long as she shall hold the Commission of the Church Army and be-licensed or approved by the Bishop.

Extract from Letters of Admission for an Evangelist in the Church

MICHAEL, by Divine Providence, LORD ARCHBISHOP OF CANTERBURY AND PRIMATE OF ALL ENGLAND, to our well .beloved in Christ ....................................of The Church Army, Greeting.

WHEREAS you have been duly admitted to the Office of an EVANGELIST in the Church and are apt and meet .for your learning and godly conversation to exercise this ministry, we do by these presents grant unto you our Authority to exercise the office and to perform the duties of an Evangelist which are hereinafter specified; provided always that you shall receive the Bishop’s permission.

AND we do hereby notify and declare that this our Authority shall remain valid and have full force until it shall be revoked by us or our successors or until the holder shall have ceased to hold the Commission of the Church Army.

(On the reverse side the following is set out)

The main function of an Evangelist is to help people to accept Jesus Christ as their Saviour and Lord. In performing this function the Evangelist within named is authorised to perform any of the offices following, subject to the directions of the Incumbent or other authorised person under whom he is working.

(a) To read Morning or Evening Prayer (without the Absolution and the Blessing), to read the Litany, and to preach (except at Holy Communion).

(b) To publish Banns of Marriage at Morning or Evening Prayer, in the absence of a Minister, provided that they are called at the hour usual in the Church, and that the entry in the register book of Banns has been made by the Incumbent or by an authorised Clerk in Holy Orders.

(c) To receive the offerings of the people and to place them on the Credence Table.

(d) To conduct approved non-statutory services and to teach and give addresses therein.

(e) To undertake such evangelistic, pastoral and. educational work as may be assigned to him.

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