ࡱ> %` "bjbj"x"x <.@@3*TTTTTTTT[[[8\&\T~F\F\\\\\\\]]]$8hh#Tmb]]mbmb#TT\\\\H8=f=f=fmbjT\\T\\=fmb=f=fݐ@TTA\\:\ z[b^8N0~U5cpAA\T`]H^=f_`]]]##dr]]]~mbmbmbmbTTT$ZTTTZTTTTTTTTT The Anglican Deaconess Institution Sydney Limited (ADISL) has been training and equipping women for ministry since 1891and more recently operating Mary Andrews College, a residential women's training facility located in Newtown alongside the premises of Moore Theological College (MTC). In 2008, Mary Andrews College further developed its close relationship with Moore Theological College which resulted in a training provision for women which was fully integrated within MTC, thus furthering opportunities for women to be trained theologically and equipped for Christian ministry within Anglican and other church and mission settings. With the training of women for largely full-time ministry resulting in a three to four year undergraduate degree being conducted by MTC, Mary Andrews College is now focused on training lay women for Christian ministry through accredited Diplomas and other courses. Rather than approaching questions of gender generically, this submission does so from within the 'inner logic' of our Christian theology, for we think it important to describe why our thought and practice affirms and upholds women, yet may seen 'odd' to outsiders. To this end biblical references have been inserted to demonstrate the ancient warrant for this position. Q5.3: How do you perceive gender in faith communities? In the Christian community, and within the Anglican denomination, there is equality of gender based on the saving work of Jesus Christ for all humanity. 'There is no longer Jew or Greek, there is no longer slave or free, there is no longer male or female; for all of you are one in Christ Jesus.' (Galatians 3:27-29). No gender is preferred over the other and all have equal access to the grace of God as expressed in Jesus' saving work on the cross. The Bible acknowledges the interdependence of men and women (1 Corinthians 11: 1112), and throughout the Bible, men and women are both spoken of and directly addressed as moral agents who can think and act just as responsibly (or irresponsibly) as each other. The Bible acknowledges that men have a natural tendency to use their power to abuse (1 Peter 3:7) however this is consistently repudiated in scriptures. Instead, against those natural tendencies, men are urged to love and respect their wives, look after the weak and vulnerable and to treat women as equals and co-heirs in salvation (e.g. Ephesians 5:25, 1 Peter 3:7). The abuse of positions of power is explicitly condemned by Jesus (Mark 10:42; see also 1 Peter 5:3). Leadership bears the responsibility of service to others (Mark 10:43) as Jesus' own work demonstrated. Q5.4: Do you believe that there is equality of gender in faith communities? There is equality of gender in Christian faith communities (see above). In the Bible, distinctions are made between men and women for the good ordering of relations. This distinction places men in positions of Christ-like servant-leadership in families and in the community of believers. Such men are prepared, as Jesus was, to lay down their lives in the service of others (Philippians 2:4-11; Ephesians 5:25-28). In the ancient and modem church, this formal role is expressed as the head of congregations in the role of presbyters (priests). The best Christian leaders are trying to show what it looks like for a man to use this position for others - as Jesus did on his cross - in opposition to the frequent male drift into abuse, domination and neglect. In the Sydney Diocese, the outworking of these distinctions is more fluid than it would appear to the casual external observer. While women cannot be ordained as presbyters, women are officially licensed to engage in a diverse range of ministry roles which includes Bible teaching, preaching in churches, and sacramental roles. Moreover, women can (and do) hold many other leadership positions. It is recognised that along with other sectors of society such as management, the boardroom and government, women are under-represented in church leadership. This is now widely acknowledged in Christian circles. Active steps are underway to redress this imbalance through more effective networking, identification of skills, mentoring and the active promotion of women. The Anglican Diocese of Sydney has a dedicated Archdeacon for Women's Ministry and new structures are being developed to entrench the theological training of women at Moore Theological College. Through Moore, women are trained for various ministries in increasing numbers, in the same manner as men. The Anglican Deaconess Institution Sydney Limited assists in developing programs and policies for ministry training, employment and remuneration of women. Mary Andrews College is the only theological training institute in Australia dedicated solely to the training and equipping of women. Importantly, Anglicans are protected against abuses of power by the national code of conduct for church workers, Faithfulness in Service, and other safe ministry protocols. This is underpinned by the Diocesan Professional Standards Unit and concomitant disciplinary procedures against misconduct. QS.S (p. 9): What do you think should be the right to gender equality and the right to religious freedom in Australia? For Christians, the Bible is the primary authority in the ordering of a church's affairs. Its practices are based on an ancient social strategy for the good ordering of the community of believers, and its subset, the family. Anglicans in Sydney are an example of a free assembly of Christians who wish to 'experiment' with these ancient strategies. This freedom is expressed in terms of legal exemptions from certain modern laws. There is continuing debate and dialogue about gender issues within faith communities, as is right and proper. We continually examine the Scriptures, and test our own practices and beliefs against them. Change is made where structures are seen as inflexible, sinful or simply entrenching existing habits and practices without a biblical foundation. This willingness to change is seen in the move in Sydney Anglicanism to ordain women to the ancient clerical order of deacons. The Sydney Diocese also recently moved to allow deacons to officiate at Holy Communion, a sacramental ministry which for centuries has been closed to women. Change occurs with much prayerful thought, debate and close examination of the Scriptures, rather than by force of secular legislation. Christian faith communities should be free from legal penalty or state interference to pursue the good ordering of their communities in accordance with the Biblical doctrines. Contact: Dr Karin Sowada Chief Executive Officer The Anglican Deaconess Institution Sydney Limited  See http://www.psu.anglican.asn.au/index.php/p2/code_oCconduct  See http://www.sydneyanglicans.net/southemcross/articles/winjor_womensJUinistry_davies/      PAGE \* MERGEFORMAT 2 sw 1 257><Uwx),JMlm !镃tlbVlhaVcCJOJQJaJjhaVc0J:UhaVcOJQJhaVchaVcCJOJQJaJ"haVc56CJOJQJ\]aJhaVc56CJ\]^JaJjhaVc0J:UaJhaVc5CJOJQJ\aJhaVcCJ^JaJhaVc6CJOJQJ]aJhaVc56CJ\]^JaJhaVcCJOJQJaJhaVc6OJQJ] 1 2 78{|}  mn 7$8$H$gdaVc3"""!!!!!"3"t"""""""""""""""gd@0gdqgdmL;gdaVc 7$8$H$gdaVc!!!!!2"3"4"5"s"t"u"v""""""""""""""""""""Ƶͨ{s{s{s{s{hahXhT{huPWhaVcmHnHu h_huPWjh_huPWUjh}Uh}haVcCJOJQJaJhaVcjhaVc0J:UhaVchaVcCJOJQJaJhaVchaVcCJOJQJ!jhaVchaVc0J:OJQJU haVch*haVchaVcOJQJhaVc6OJQJ]haVchaVc6OJQJ]haVc6CJOJQJ]aJ:&P 1h:pqBP. 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