Women who have lived through this time of change of course interpret it through the lens of their own experience. The Methodist tradition of collaborative leadership (described in this brief historical survey) may be identified as fitting women’s ways of working. On the other hand, examples of exclusion, bullying and authoritarian attitudes (equally likely within Methodist structures) are remembered with pain. It is important to note that the Methodist Church responded to evidence of problems encountered by women presbyters by setting up a Commission on Women Presbyters (at the time of Kathleen Richardson’s holding office as the first woman President of the Conference in 1992-3). This led to a report (‘The Cry of the Beloved’ in 1995) openly describing problems encountered by women in their ministry, and to the setting up of the Gender Justice Committee whose brief included the collection of statistics.
This work was later merged with the wider brief of an Equalities and Diversity Officer. A Women Ministers’ Gathering, first held in 1992, led to the formation of the Methodist Women’s Forum which acted as a focus, campaigning group and mouthpiece for activists. After some 6-8 years MWF withered away: those same activists were absorbed in the work of ministry, and the GJC was in place. The Gathering, however, persists as an autonomous body and meets an ongoing need: it continues to hear stories of those same problems. There is by now, however, evidence of changed attitudes and positive discrimination at Connexional level, and less (anecdotal) evidence locally of ‘don’t let that woman take my funeral’.
Conversation with a few women currently or recently in key roles in Connexional leadership raises questions such as the following:
- In the current year (2014-2015) 37% of presbyters in the active work are women. 25% of superintendents are women. Anecdotal evidence suggests that when circuits are merged a man is more likely to become superintendent of the new large entity.
- Women’s ‘special gifts’ may be given lip service but not transferred into leadership structures. The discourse around ministry has become increasingly managerial. This is sometimes linked with anxiety about falling numbers and a view of mission which looks for measurable outcomes. Memory suggests, however, that an observable change was seen among candidates presenting themselves in the mid-1990’s, suggesting a cultural factor. Fundamental theological issues are raised about what ‘effectiveness’ in ministry means, and what it means to represent Christ.
- Methodism historically works by means of networks: this can cut both ways for women. History gives evidence of women’s collaborative skills being well used (e.g. Women’s Work). But it can be argued that when women and men are working together in the same field (e.g. ordained ministry now), men’s different style of more goal-directed networking produces more obvious results. Uta Blohm concludes her examination of women’s ministry by asking whether women leaders will go on empowering others or collude with oppression.
- Deliberate attempts have been made (by male Chairs of District) to include women for consideration as Chairs. There are now 9 female Chairs and 24 male.
- Some observers would suggest that with the demise or diminishment of women’s support structures such as MWF and Women in Theology, women in leadership have increasingly colluded with ‘male’ models.
- Women remain prominent in local leadership roles, but Methodist Women in Britain (which incorporates the successors of Women’s Work) has become less distinctive since women’s ordination.