Anglican Diocese of Sydney

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The Diocese of Sydney in the Anglican Church of Australia is unusual in Western Anglicanism in that the majority of the diocese is Evangelical and low church in nature, and committed to Reformed and Calvinist theology.^[1]

The Diocese stretches from Lithgow in the west, the Hawkesbury River in the north and much of the New South Wales south coast. It encompasses Australia's largest city as well as the city of Wollongong. It is, geographically, among the largest Anglican dioceses in the world, though the smallest diocese in the state of New South Wales and one of the smallest dioceses in Australia. Fifty percent of Australian Anglicans live in the diocese of Sydney. The Diocese is also one of the wealthiest Anglican dioceses in the world.^{[citation needed]}

Contents 1 History 1.1 Foundations 1.1.1 Richard Johnson 1.1.2 Thomas Hobbes Scott 1.1.3 William Grant Broughton 1.2 Formation of the Diocese of Sydney 1.2.1 Moore College 1.2.2 Anglican Church League 2 Characteristics of Sydney Anglicanism 2.1 Evangelical distinctives 2.2 Affiliation with Anglican doctrine 2.3 Disassociation with Anglican tradition 2.3.1 Liturgical practice 2.3.2 Robes 3 People who have influenced the theology and history of Sydney Anglicanism 3.1 Theological influences 3.2 Former Archbishops 4 Relationships, politics and policy 4.1 Relationship with the rest of the Australian Anglican Church 4.2 Relationship with the charismatic movement 4.3 Relationships within the Diocese 4.4 Sydney Anglican Diocese and politics 4.5 Sexual abuse, incidence and policy 5 Women's ordination 5.1 The Sydney Diocese position 5.2 Legal action 5.3 Continuing disagreement 6 See also 7 References 8 External links 8.1 Diocesean Organisations 8.2 'Parties' with in the Sydney Diocese 8.3 Sydney Anglican Culture

[edit] History

[edit] Foundations

[edit] Richard Johnson

The Anglican ministry has been present in Australia since 1788 with the evangelical Reverend Richard Johnson, the first chaplain to the new colony of New South Wales, being sponsored by the London Missionary Society. Other chaplains notably Samuel Marsden and Charles Cowper were sent. Their position was unusual. Their stipends were paid partly from the Colonial government and some (such as Marsden) received large grants of land from the Governor. Some (again like Marsden) were magistrates. But they were responsible either to the Bishop of Calcutta of whose diocese the Colony of New South Wales was a part from 1788 to 1836 or to the Missionary Society which sponsored them rather than to the Governor who could neither dismiss them nor admonish them. This position led to some friction both with the Governor and with the settlers.

[edit] Thomas Hobbes Scott

In 1825 Thomas Hobbes Scott who was the former secretary to J T Bigge the Commissioner of inquiry into the administration of the colony of New South Wales by Governor Lachlan Macquarie was appointed the first Archdeacon of Australia still under the jurisdiction of the Bishop of Calcutta. The Archdeaconary was created as a corporation sole.

As Archdeacon, Scott was a member of the Legislative Council (ranking next behind the Lieutenant Governor) and had almost complete control of all church matters. The Colonial Office appointed him King's visitor to schools and so he became responsible for public education throughout the colony. His educational policy was guided by the principle that the church and education were inseparably connected, the funds to sustain them being administered by the same trustees. Since this view was shared by the Colonial Office, Governor Bathurst in March 1826 created the Corporation of the Trustees of Church and School Lands, granting one-seventh of the lands of New South Wales to the corporation for the purposes of the Church of England and education in the colony. Scott became ex officio Vice President (the President being the Governor.)

It was mainly the combination of the Archdeacon's official positions as member of the Legislative Council and as King's Visitor and as Vice President of the Corporation of Church and School Lands and of the substantial nature of the granting of the lands to the Corporation that led to Courts later holding that at this time the Church of England was the established church in the Colony of New South Wales. Scott retired in 1829, to be succeeded by William Grant Broughton. Scott was shipwrecked while returning to England and assisted the Anglican ministry in the new colony of Western Australia and then in establishing a Church of England Chaplaincy in Batavia in the then Dutch East Indies.

[edit] William Grant Broughton

William Grant Broughton succeeded Scott in 1828. During the time Broughton was Archdeacon, the Corporation was abolished and the Church of England lost its favoured place. Instead, other Christian denominations were also awarded glebes in towns in the Colony.

Broughton was enthroned Bishop of Australia on 5 June 1836 and the diocese of Australia was formed. He then lost the ex officio position on the Legislative Council (though regaining it briefly later before the creation of a partly elected Council in 1842). He continued an education policy and established The King's School, Sydney.

[edit] Formation of the Diocese of Sydney

The Diocese of Tasmania separated from the Diocese of Australia in 1842. In 1849 the Diocese of Australia was divided into the four separate dioceses of Sydney, Adelaide, Newcastle and Melbourne. Broughton became metropolitan and the Diocese of Sydney recognised as the metropolitical see. The Diocese of Sydney has been led by an Archbishop, instead of a Bishop since 1897.

[edit] Moore College

Initially, the Diocese relied upon priests and bishops who were trained in and had migrated from England and Ireland. Broughton had attempted to found a theological college but it closed in 1849. In 1856, Moore Theological College opened, the official theological college (seminary) for Sydney Anglicans. Since that time it has grown in size and stature. In 2006 it has in excess of 450 students, many of whom end up in ministry outside the ecclesiastical and geographical boundaries of the Sydney Anglican Diocese.^[2]

[edit] Anglican Church League

Since the beginning of the 20th century, Evangelicals within the diocese were concerned about growing Anglo-Catholicism and Modernism within the church and fought very hard to preserve Sydney's Evangelical nature - especially as Tractarian missionaries began arriving from England in the 19th century. Out of this came the Anglican Church League, a body of evangelicals who worked within the politics of the diocese to further their evangelical cause.^[3]

[edit] Characteristics of Sydney Anglicanism

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[edit] Evangelical distinctives

Sydney Anglicans stand within the reformed and English puritan traditions. The evangelicals within the diocese see themselves as standing in the heritage of the English Reformation and direct the diocese accordingly. As such the diocese officially holds to the inspiration and authority of scripture as does what is the only 'authorised' statement of Anglican belief "the Articles of Religion" (more commonly known as the Thirty-nine Articles). There are a number of beliefs that differentiate the evangelicalism believed in the Diocese of Sydney from other evangelical and Calvinist traditions:

1. Biblical theology - similar to covenant theology and rejecting dispensationalism and classically described in Graeme Goldsworthy's According to Plan.
2. Identification of church with the local congregation as opposed to a diocese or denomination. Sydney's ecclesiology, influenced by the former Principal and Vice-Principal of Moore College D Broughton Knox and Donald Robinson (later respectively Principal of George Whitefield College and Archbishop of Sydney) among others, believes that the church is God's people meeting around God's Word. This leads to church meetings being centred around the public reading, explanation and response to God's Word. Further, Anglicans in Sydney generally identify themselves primarily with their local congregation rather than a denomination or institution, and place less emphasis on the celebration of Holy Communion (called the Eucharist by many Anglicans) than do Anglicans of many other dioceses.
3. The importance of evangelism and a personal faith.
4. Amillennialism - a belief that the reign of Jesus (the millennium) was inaugurated with his death and resurrection and will be consummated with his second coming (cf. premillennialism and postmillenialism).

Sydney Anglicans have often been described as fundamentalist and sect-like by their opponents.^[4] Fundamentalists interpret all parts of the Bible literally whereas Sydney Anglicans interpret the Bible in the context of the literary genre. Moore Theological College, the Bible college for Sydney Anglicans, is staffed by evangelical academics who have completed post-graduate work at Oxford University, Cambridge University, Yale and Princeton among others. Also, a number of former students and lecturers from Moore College hold significant roles in prominent institutions for theological training outside the Sydney Diocese.^[5][6]

[edit] Affiliation with Anglican doctrine

For most of the last 450 years, Anglicans worldwide have used the Book of Common Prayer framed by Archbishop of Canterbury Thomas Cranmer in 1549, revised significantly in 1552, and modified slightly in 1662. They have also subscribed to or otherwise acknowledged as foundational the Thirty-Nine Articles of Religion as listed in the Book of Common Prayer. While the Book of Common Prayer is no longer used in many Sydney Anglican churches, the Diocese still fully affirms the doctrine and principles embodied within it. However, the Diocese also holds the view that all church doctrine and traditions remain subject to the authority of Scripture, in keeping with their evangelical position.

[edit] Disassociation with Anglican tradition

There are some areas of church practice that are being challenged within the Diocese that have potential ramifications for the wider Anglican Communion. The system of Episcopalian order is under review with some eager to redefine some of the roles of the threefold order of Deacons, Priests and Bishops.

The Diocese is considering whether the laying on of hands at Confirmation could be performed by the rector of the parish.^[7] While this is common practice in other mainstream christian denominations, within the worldwide Anglican Communion Confirmation can only be performed by a bishop. In 2005, possibly as a precursor to this change, the Diocese formally removed the requirement of Confirmation prior to partaking of Communion for those who have been baptised as adults.^[8] However, it is common practice throughout the Diocese to allow all adults who profess genuine repentance and faith in the Lord Jesus to partake of Communion regardless of whether they have been Baptised or Confirmed.

Lay presidency was also being considered, whereby the Lord's Supper could, at least putatively, be celebrated by Deacons and diocese-recognised laity, including women.^[9] According to current church law, only ordained Priests and Bishops are allowed to preside at the Lord's Supper. An ordinance to permit Lay Presidency was not proceeded with at the Diocesan Synod in 2005.

Despite the use of the term priest to describe the position of spiritual leader of the local parish church in other Anglican traditions, this term is out of favour in the Sydney Diocese, because of its association with the sacrificial priesthood in the Old Testament. The widely accepted understanding is that the priestly work has been completed, once for all, by the death and resurrection of Jesus Christ, and that the local church leader is simply a minister of God's people, rather than mediating between the people and God. This is sometimes understood to be faithful to the heart of Anglicanism, rather than a break from tradition. When a distinction must be made from bishops, deacons, and lay ministers, the term presbyter is often used.

[edit] Liturgical practice

With the exception of the few churches that have "High Church" practices, the Book of Common Prayer, 1662, is rarely used.^{[citation needed]} Likewise, few churches sing canticles and responses, either 1662 or An Australian Prayer Book.

The term "meeting" is sometimes used interchangeably with "service". Many meetings at evangelical Anglican churches in Sydney do not use a prayer book or a liturgical form of service. There is often an early morning (eg. 8 am) service that follows Morning Prayer or the Holy Communion from An Australian Prayer Book. Even where no formal liturgy is used, many core elements of Anglican church form may be still present and provide for congregational participation, such as a corporate confession of sin, saying of creeds and corporate prayers. A screen and projector may be used in place of books, which adds flexibility to the way in which the meeting may be constituted and ordered. Lay or congregational participation in Sydney Anglican churches also occurs through bible reading, leading intercessory prayer, leading the meetings, testimonies and interviews, singing and playing music.

[edit] Robes

Since 1911 the Diocese has prohibited the wearing of Eucharistic vestments, limiting clergy to choir habit and cope. This prohibition was originated by Archbishop Wright, an English evangelical, who did so on the basis that the vestments were deemed illegal, relying on decisions of the English ecclesiastical courts as finally upheld in the Privy Council in Reid v Bishop of Lincoln [1892]A C 664 (see also Ritualist movement). The main objection to those vestments in the mind of Sydney Anglicans is that they are associated with the high church idea of a 'sacrificing' priesthood. That idea is contrary to Sydney's low church views of both Holy Communion and of the role and function of the ordained ministry. The Archbishop's practise has since been codified by a Synod Ordinance, making Sydney the only diocese in the Anglican Communion worldwide that continues to ban the wearing of vestments.

The cope has only been worn at those few churches which have a more Anglo-Catholic style of practice, where the celebrant at the Eucharist would conventionally wear the banned chasuble. In general, those clergy who robe, wear a cassock, surplice, stole and occasionally an academic hood. Since about 1990 there has been a practice of the wearing of a long surplice without cassock, particularly through the summer. However, most clergy in the Diocese dispense even with these, conducting church services in street clothes ranging from a suit and tie or clerical collar, to smart casual.

[edit] People who have influenced the theology and history of Sydney Anglicanism

[edit] Theological influences

The Sydney Diocese has been shaped by the activities and beliefs of many influential people throughout the 20th century:

• TC Hammond was an Anglican from Ireland who moved to Australia to become principal of Moore Theological College during the 1930s. Hammond's influence was critical as he injected an intellectual Calvinism into his students. The book In Understanding Be Men, a summary of Christian doctrine, was his lasting legacy and it is still in print today.

• David Broughton Knox was Principal of Moore Theological College from 1959 until 1985. Along with Donald Robinson (Vice-Principal from 1959 until 1972), Knox pioneered the study of Biblical Theology, which in turn influenced the Sydney Anglican ecclesiology. Knox's intellectual rigour ensured that Moore Theological College graduates were less likely to accommodate Anglo-Catholic practices in their parish ministry. For those interested in his theology, his writings have been collected into three volumes, Selected Works of Broughton Knox.

• John Chapman was Director of Sydney's Department of Evangelism (now Evangelism Ministries) from 1970 until 1995. He used his ability as a public speaker and evangelist to promote local church missions. Evangelism thus became a priority within the Sydney Anglican churches at around the same time that church-going became less important to mainstream Australia. Chapman's influence ensured that Sydney Anglicans were able to mobilise in evangelism to prevent too many people from leaving the churches.

• Billy Graham, the American Evangelist, visited Sydney for Crusades in 1959 and 1979. Many who were converted at the 1959 crusade ended up studying at Moore Theological College and entering the ministry, including Peter Jensen and Phillip Jensen (below). This crusade had a permanent influence on Sydney Anglicans, who placed a great priority on preaching the gospel and calling for a personal decision of faith.

• John Stott, the English preacher and former Rector of All Souls, Langham Place, visited Australia many times during the 1960s, 70s and 80s. He introduced Sydney Anglicans to expository preaching as the main method of preaching sermons. Thus many Anglican churches in Sydney are regularly exposed to a preaching style that works through Bible passages, explains them and applies them to everyday life. Rather than preaching topical or theological sermons, Sydney Anglican preachers are more likely to preach systematically through verses, chapters and books of the Bible. Stott has, however, recently been criticised by prominent figures within the Anglican Church League, which effectively governs the Diocese, for holding novel views on eternal damnation.

• Peter Jensen entered Moore Theological College in the late 1960s, and was appointed Principal in 1985. In 2001 he was elected Archbishop of Sydney, and he immediately called on all churches in the Sydney Diocese to aim to reach 10% of their communities by 2012. While such a high goal may be likely to fail in secular Sydney, the result of Jensen's goal has been an unprecedented increase in church planting and related activities.^{[citation needed]}

• Phillip Jensen, Peter's younger brother, became chaplain to the University of New South Wales in 1975 and Rector of St Matthias, Centennial Park, in 1977. He is deeply conservative in his Calvinist theology yet radical and iconoclastic in his ministry style. His work at the University of New South Wales included the creation of the Ministry Training Strategy (MTS) which took willing young men and women and trained them in practical ministry skills before sending them to Moore Theological College. In 2003 Phillip Jensen was appointed as Dean of St Andrew's Cathedral in Sydney, where he currently serves.

[edit] Former Archbishops

• Howard West Kilvinton Mowll, Archbishop from 1933 to 1958. His vision for church planting, overseas missions, and church welfare work is unrivalled in Australian history. As a staunch evangelical, returning from the mission field of China, Mowll experienced early difficulties in a predominantly liberal Church; before rising to national prominence during the war years with his assistance rendered to many in need during this time. In 1947, following the War he was elected Primate of Australia. One of his great achievements (some say his wife Dorothy was the driving force behind the idea) was the purchase of a 60 hectare property at Castle Hill at the time on Sydney’s rural fringes on which the first retirement village in Australia was created in 1958 for missionaries returning penniless from China. Today this site remains the flagship for Anglican Retirement Villages, Diocese of Sydney.
• Hugh Gough, Archbishop from 1959 to 1966.

• Marcus Loane, Archbishop from 1966 to 1982. Sir Marcus was the first Australian born Archbishop of Sydney^[10] and was the Primate of Australia from 1978 to 1982.

• Donald Robinson, Archbishop from 1982 to 1993. As a theologian and former Vice-Principal of Moore Theological College, he was highly regarded in Sydney for his evangelical teaching. He put much energy into church planting in new housing areas and in building up existing churches in populous low-income suburbs. He was strongly opposed to the ordination of women.
• Harry Goodhew, Archbishop from 1993 to 2001. Appointed as a compromise between opposing 'conservative' and 'liberal' factions,^[11] Archbishop Goodhew attempted to heal rifts within the Diocese while strongly maintaining a conservative, evangelical stance. He continued to promote the Archbishop's Vision for Growth founded by Donald Robinson, his predecessor. He opened pathways between the Anglican Diocese of Sydney and other churches, promoted communication between Christians and Jews, and supported the Catholic-founded Cursillo movement which has rapidly expanded among more progressive Anglicans within the diocese. In order to ease the tensions involved in the debate over women's ordination, he placed a moratorium on discussing the issue for a time.

[edit] Relationships, politics and policy

[edit] Relationship with the rest of the Australian Anglican Church

For most of the last century the uncompromisingly Low Church evangelical position adopted by the leaders of Sydney Diocese contrasted with that of most other Anglican dioceses in Australia which tended to be Anglo-Catholic in style of worship. This contrast helped delay the adoption of a Constitution for the Australian Anglican Church and in 1942 led to legal action being taken, ostensibly by members of the parish of Canowindra, a small town in the Diocese of Bathurst, but strongly supported by members of Sydney Diocese, Broughton Knox and T C Hammond (who both gave evidence in the ensuing proceedings) against the then Bishop of Bathurst, Arnold Lomas Wylde. In these proceedings, which ended in a split decision in the High Court of Australia those bringing the action sought to prevent the parishes in Bathurst Diocese from using 'The Red Book', a devotional manual authorised by the Bishop.^[12] The action was partly successful but led to a bitterness and distrust of the Sydney Diocese by many Anglo-catholics which has continued to the present.

These differences in teaching and style of worship have become more marked in recent years as those leading the Diocese of Sydney allege that other dioceses have become theologically liberal. This has placed continued strain on relationships with those other dioceses.^[13][14] Consequently, parishes outside the Sydney Diocese are generally reluctant to invite Sydney-trained clergy to ministry positions and conversely, clergy trained outside Sydney are rarely invited to minister within the Sydney Diocese.^[15]

Sydney Anglicans have also been involved in the planting of independent Evangelical churches in other parts of Australia. Along with ministers from other Protestant denominations, eleven Anglican ministers have moved from Sydney to help establish these independent Evangelical Churches. Prominent Sydney ministers like Phillip Jensen and Moore Collge Principal John Woodhouse are on the boards of some of these churches. In the 2005 synod, the links with Sydney Anglicans and independent Evangelical churches was strengthened, with the possibility of these independent churches becoming affiliated with the Sydney Diocese.^[16]

[edit] Relationship with the charismatic movement

The Sydney Anglican Diocese has been less influenced by the charismatic movement than some other dioceses. While there are some parishes with strong charismatic leanings, most clergy support the doctrinal position that Christians are 'filled' with the Holy Spirit at the time of conversion, rather than as a separate christian experience. Outward manifestations of the Spirit (eg speaking in tongues) are considered uncommon rather than normative (excluding the 'Fruit of the Spirit' outlined in Galatians 5:22-23, which are traits all believers are expected to show, albeit in varying degrees). However, as with all orthodox christian denominations, there is fundamental belief in the central role of the Holy Spirit in changing behaviour of genuine believers.

[edit] Relationships within the Diocese

Within the Sydney Diocese, there are parishes which support a range of doctrinal positions or use formal liturgical styles of worship that differ from the Evangelicalism which is dominant within the diocese. Differences become politicised prior to the election of an archbishop with a number of clergy coalescing into like-minded groups. The two most visible groups are The Anglican Church League^[17] who support the Diocese's majority Evangelical position and Anglicans Together^[18] who are more theologically liberal in their understanding of the Bible and promote diversity of liturgical practice in line with the Lambeth Quadrilateral.^[19] Due to the dominance of the Evangelical position within the Diocese (in theological training as well as in church leadership), those who hold minority views feel marginalised.

[edit] Sydney Anglican Diocese and politics

Some external commentators (including the former American bishop John Shelby Spong, Sydney Morning Herald writer Chris McGillion and journalist Muriel Porter) have attempted to link Sydney's evangelicals to the conservative 'right'. However, while Sydney Anglican clergy strongly support conservative positions in controversial areas such as euthanasia, homosexuality and abortion, they also strongly support social justice issues (eg protection of the rights of the underprivileged, and the rights of unauthorised immigrants seeking refugee status) that are typically espoused by the 'left'.^[20]

This 'left' wing element has a lengthy history. Archdeacon R B Hammond (no relation to T C Hammond) who was the rector of St Barnabas Broadway operated soup kitchens during the 1930s and then was one of the founders of a self help community which became known as Hammondville where unemployed people built homes, established market gardens and so found work. More lately Sir Marcus Loane was noted for his attacks on the then Liberal-Country Party Coalition governments on issues relating to Vietnamese refugees after the end of the Vietnam War, seeking the ready admission of refugees to Australia. He was also outspoken on issues involving uranium mining.

The perception by some that Sydney Anglicans have adopted fundamentalism (see comments under Evangelical Distinctives) is the basis for the erroneous assumption that there's implicit church support for 'right leaning' politicians in Australia.^[4][21] Perhaps some have been confused by the recent entry of the Family First Party into Australian politics, a new conservative political party with close ties with Pentecostal churches. Historically, the Sydney Anglican Diocese has remained politically neutral and there is no evidence that this is about to change.

[edit] Sexual abuse, incidence and policy

Like many churches in Australia and the USA, Sydney Anglicanism was rocked in the 1990s and 2000s by revelations of sexual abuse. One minister, Victor Cole,^[22] Rector of St David’s Anglican Church Forestville, a member of standing committee and a former president of the Anglican Church League, was named in the Paedophile Enquiry of the Royal Commission into the New South Wales Police Service. Cole confessed to his abuse. In 1996 he was required by Archbishop Harry Goodhew to resign from St David's which ended his employment in the church. Then in 2003 he was forced by Archbishop Peter Jensen to relinquish his holy orders - which prevents him from ever again practising as a priest.

In 2000 Judge Taylor of the District Court of New South Wales determined that "the relationship between Mr Cole and the plaintiff (Clare Pascoe Henderson) involved some sexual activity between them" and that it was consensual. Her case against Mr Cole failed principally because the question of whether there was sexual activity when she was under age was hard for her to prove and hard for Mr Cole to defend because of the lapse of time. The judge also held that there was no case at all for vicarious liability to be found against the Church or its various office holders. (Henderson v Cole & Ors DCNSW 1199 of 1998 - 25/2/2000)

Clare Pascoe Henderson maintains that "the church's stand is about political power and protection of the system and its own members, rather than healing the broken and providing solace for the hurting."

In response to the growing national and international coverage of sexual abuse within various Christian denominations, a new code of conduct was adopted in 2004 to ensure that all persons who hold ministry positions within the church (formal and informal, paid and unpaid) are given strict guidelines on ethical behaviour. Included in the code is the expectation that clergy and church workers adhere to "faithfulness in marriage and chastity in singleness".

In addition to adopting the Code of Conduct "Faithfulness in Service", the Diocese of Sydney has established a Safe Ministry Board^[23] and passed other measures to ensure the safety of children and other vulnerable people. There are now detailed screening procedures and compulsory training for all ordination candidates and members of the clergy.

A safe ministry representative has been appointed in each of its 270 parishes to keep records and monitor and report on local practices and procedures. Training in safe ministry and child protection every three years has been made mandatory for all people who work with children, whether paid or unpaid.

The process for receiving and dealing with allegations and complaints of child abuse and sexual misconduct has been refined and improved. Independent contact persons are available to discuss concerns. The contact persons also assist in preparing a formal complaint if required. The Professional Standards Unit administers the process. A Care and Assistance Scheme seeks to respond to victims of clergy/churchworker abuse by providing counselling and other support in a non-litigious manner. Archbishop Peter Jensen has taken a personal interest in the matter and has, since his appointment in 2002, met with, listened to and offered an apology to victims of clergy and churchworker abuse.

[edit] Women's ordination

[edit] The Sydney Diocese position

Perhaps the most visible difference between Sydney and many other Anglican dioceses in Australia has been its unwillingness to allow the ordination of women to the priesthood (itself a term rarely used in the diocese) or presbyterate. This issue is an indicator of Sydney's difference in ecclesiology and theology to a number of other Anglican dioceses in Australia.

For many Anglicans outside Evangelical churches and even for many Sydney Anglicans within Evangelical churches, the central act of worship is the celebration of the Eucharist. Within the Anglican church the Eucharist can only be presided over by an authorised priest/presbyter. For many of those who, throughout the Anglican Communion, have opposed the ordination of women, the gender of the priest who presided at the Eucharist has been a major issue. But in the Sydney Diocese the gender of the person who presides at the Eucharist is of less significance than the matter of headship in the church and in the preaching and teaching which is central to Evangelical ministry.

The reason for Sydney's strong opposition towards the ordination of women to the presbyterate is based mainly upon its interpretation of the teachings of The Apostle Paul in respect to the understanding of the Greek word kephale (κεφαλη) mentioned in Ephesians 5:23, as well as the prohibition given to female teachers in 1 Timothy 2:11 and the roles of men and women outlined in his first letter to the Corinthians.

The Diocese has, however, ordained women as deacons since 1989 ^[24]. Women who are ordained as priests outside the diocese, such as Rev. Sue Pain, who returned to Sydney to take up the position of assistant priest at St James', King Street, are acknowledged by the Diocese as a deacons, rather than as fully-ordained priests.^[25] In 1994, Archbishop Goodhew appointed a deacon, Rev. Dianne Nicolios as archdeacon in charge of women's ministries.

[edit] Legal action

In 1993 a then member of the Standing Committee of the Diocesan Synod, Laurie Scandrett joined with the Revd Dalba Primmer (the then Rector of St John's Bega within the Diocese of Canberra and Goulburn) and the Revd David Robarts (then the Incumbent of Christ Church, Brunswick within the Diocese of Melbourne) in a court action (Scandrett v Dowling (1992) 27 NSWLR 483) to prevent the Bishop of Canberra and Goulburn from ordaining women as presbyters. The action failed in the New South Wales Court of Appeal although it delayed the ordination by several months.

[edit] Continuing disagreement

Sydney's continued stand on this issue has been a source of bitterness for a significant minority within the diocese, as indicated by the bulletins of the Movement for the Ordination of Women, as well as an occasional cause of tension between Sydney and the Diocese of Melbourne. However, a number of prominent Sydney Anglicans who are supportive of the ordination of women have ministered or are currently ministering in Melbourne, for example Archbishop Peter Watson, Bishop Stephen Hale, and Archdeacon Dianne Nicolios.

[edit] See also

• Moore Theological College
• Sydney Missionary and Bible College
• St. Andrew's Cathedral, Sydney
• List of Anglican bishops of Sydney
• Anglican Youthworks
• Katoomba Christian Convention
• 'The Briefing' Magazine
• Naremburn Cammeray Anglican Church

[edit] References

[edit] External links

• Anglican Church Diocese of Sydney - Official Diocese website

[edit] Diocesean Organisations

• St Andrew's Cathedral, Sydney
• Anglican Youthworks Growing young people in Christian community
• Anglican Retirement Villages Diocese of Sydney - A public benevolent institution that is also one of Australia's largest retirement organisations
• Sydney Diocesan Registry & Archives

[edit] 'Parties' with in the Sydney Diocese

• Anglican Church League - evangelical
• Anglicans Together - liberal

[edit] Sydney Anglican Culture

• Moore Theological College
• Katoomba Christian Convention
• Matthias Media (The Briefing)
• Two Ways to Live (Evangelistic Tract)
• Ministry Training Strategy
• Campus Bible Study - University of New South Wales
• Christ Church St Laurence - an Anglo-Catholic Parish in central Sydney
• St James' King Street - the oldest Parish Church in Sydney
• Naremburn Cammeray Anglican Church - a dynamic and growing Parish in Sydney's North