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How Has Modernity Shifted the Women's Ordination Debate? , Alistair Roberts

Icons of Christ: A Biblical and Systematic Theology for Women’s Ordination, Robert Yarbrough (Book Review, contra Will Witt)

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Imago Dei, Persona Christi, Alexander Wilgus

Liturgy and Interchangeable Sexes, Peter J. Leithart

Ordaining Women as Deacons: A Reappraisal of the Anglican Mission in America's Policy, John Rodgers

Ordination and Embodiment, Mark Perkins (contra Will Witt)

Ordinatio femina delenda est. Why Women’s Ordination is the Canary in the Coal Mine, Richard Reeb III

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Priestesses in the Church?, C.S. Lewis

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Reasons for Questioning Women’s Ordination in the Light of Scripture, Rodney Whitacre

Sacramental Representation and the Created Order, Blake Johnson

Ten Objections to Women Priests, Alice Linsley

The Short Answer, S.M. Hutchens

William Witt's Articles on Women's Ordination (Old Jamestown Church archive)

Women in Holy Orders: A Response, Anglican Diocese of the Living Word

Women Priests?, Eric Mascall

Women Priests: History & Theology, Patrick Reardon

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Monday
Jan142013

The Late Peter Toon's Advice to the Continuum

Courtesty of Charles Bartlett ("anglicanrose"):

Dr. Peter Toon’s “what shall be done” advice for the Continuum:

“1. Pray the Lord to send a godly leader or a small group whom all or most of the Continuum can accept, and who can begin the task of uniting the divided.

2. Pray the Lord to use the current negotiations between overseas Primates of the Anglican Communion and conservative leaders within the ECUSA to lead to a new orthodox Province of the Communion in which a large space will be made for the Continuum.

3. Pray the Lord to impress on the minds of the present leaders of the Continuum (and on the minds of their parishioners) the need to be specifically committed to the primary Formulary of the Holy Scriptures as the foundation upon which have been built the secondary formulary of the dogma of the Ecumenical Councils and the historic and classic formularies of the Anglican Way (the BCP, the Ordinal, and the Articles—as adopted by the PECUSA, 1789-1801). Holding to the Anglican formularies will bring a sense of comprehensiveness and allow for a variety of churchmanship and ceremonial in any one diocese.

4. Suggest to any Anglican group that has, as a matter of deepest conscience, a greater sense of empathy with the Roman Catholic Church than with the Anglican Communion of Churches, especially if it is using a Liturgy that is more Roman than Anglican, that those who cannot follow them in that direction will honor and respect their decision to pursue a closer or explicit connection with the Roman Church. At some point, however, and with all due respect, it is fair to ask them as a matter of conscience whether or not they should continue to use the name “Anglican” (which is best reserved for those who live within the comprehensiveness of the historic Anglican Formularies). Such a question is asked, not to exclude, but to seek clarity in the lives and work of those who do embrace the Anglican Formularies wholeheartedly. Nor does it preclude the establishment of lawful alternative uses, under the authority of the Anglican Formularies, as is already the case in certain of the Continuing Churches.

5. Suggest to all in the Continuum that they seek to have fraternal relations with the conservative elements in the ECUSA, the Anglican Church of Canada, and the other Churches of the Anglican Communion that are fighting the same fight for the honor of Christ and the welfare of his Church.”

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