The Lambeth Commission has now done its work and produced a report - what next?
To answer that question we do need to go back a couple of steps and look at where the problem started--we could go all the way back to the beginning in the Garden because in truth that is where it all started. The record in Genesis is clear--we thought we knew better than God and began to exercise freedom outside of the limits that God himself had established--the result was disaster and we have been in cleanup mode ever since.
Let me move forward to 1998, The Lambeth Conference of Bishops from throughout the Anglican Communion met in Canterbury. At the invitation of the incumbent Archbishop of Canterbury, they have been meeting approximately every ten years since 1867. My wife Angela and I were present, along with a team of people, to support the efforts of our friends from around the Communion who did not have access to the kind of resources enjoyed by the bishops of England and the United States. While much of their work has now been forgotten, their efforts to struggle with the question of human sexuality have been enshrined in both the report and also in Resolution 1.10 that has had a continuing impact on the worldwide Anglican Communion.
In an article published this week in the London Times, Jack Spong, former bishop of Newark, claims that this was really the beginning of our current crisis and that the actions of General Convention 2003 were consequences rather than the prime cause of our troubles. I agree. Agreeing with Jack Spong is not something that I do very often but there was another point that he made that also has my concurrence... he wrote that:
"The Commission made its first mistake in that it spoke to the symptons that it erroneously assumed were the causes of our division. Its second mistake was to presume that the great moral issues of our day can be made secondary to the Church's unity."
Jack's article is worth reading because he makes it clear that while most of us are distressed by the weaknesses of the Windsor report he is appalled by its strength.
Let me remind you of the key points of the Resolution that prompted a firestorm of resistance-especially in ECUSA.
Lambeth 1.10 upheld faithfulness in marriage between a man and a woman in lifelong union, and believes that abstinence is right for those who are not called to marriage; recognized that there are among us persons who experience themselves as having a homosexual orientation and, committed to listening to the experience of homosexual persons, and assured them that they are loved by God and are full members of the Body of Christ; rejected homosexual practice as incompatible with Scripture, and yet called on all our people to minister pastorally and sensitively to all irrespective of sexual orientation and to condemn irrational fear of homosexuals, and could not advise the legitimizing or blessing of same sex union nor ordaining those involved in same gender union; [neither as priests or bishops].
As you well know, much of the leadership of ECUSA rejected Lambeth 1.10 in word and deed culminating in the election and consecration of Gene Robinson and the endorsement of blessings for same sex unions.
This has prompted a number of reactions - some of which were documented in the Windsor Report. It speaks rather severely of those who have either left ECUSA for other provinces and those who have reached across diocesan boundaries to offer a helping hand. Sadly it fails to mention the marginalization and persecution of those who have sought to remain faithful to the historic faith.
So lets turn to the report...
It's genesis was the the extraordinary Primates meeting held last October in Lambeth Palace to respond to the crisis prompted by the actions of General Convention. As part of their concluding statement they said "We ask him [the Archbishop of Canterbury] now to establish such a commission, but that its remit be extended to include urgent and deep theological and legal reflection on the way in which the dangers we have identified at this meeting will have to be addressed. We request that such a commission complete its work, at least in relation to the issues raised at thie meeting, within twelve months...".
Notice that the request came from the Primates - one of the points of controversy is that instead of delivering their report to the Primates for them to decide how to proceed, the Commission released it to the world with great fanfare before the Primnates had even seen it. It puts the Primates at a considerable disadvantage. I asked a leading member of the Commission about this and he said it was an oversight!
There are some other questions that need to be asked of the report and I am grateful to Kendall Harmon, Canon Theologian for the Diocese of South Carolina, for help in framing some of them.
He has said that while he welcomes the Lambeth Commission Report, he believes it is an inadequate prescription for the seriousness of the disease of false doctrine emanating primarily from North American Anglicanism. Here are some of his questions:
First, did it ask the right question? The overall intention of the report is to respond to the query: Will we choose to continue to walk together in a relationship of trust? This places priority on the concern of "communion" above all other matters. But is the correct question not rather: if two people no longer share the same central faith, can they continue to walk together? In paragraph 86 we hear: "There are, however, limits to diversity. In the life of the Christian churches, these limits are defined by truth and charity." But does the report in its central thrust reflect this concern for the limits of truth?
Second, where is the reflection in the report on the issues of false teaching, eucharist, and authority? It is remarkable that in a report on communion that there is almost no attention paid to the discipline and sacrament of communion which is central to the common Life of Christians worldwide.
Third, in the discussion about "things indifferent" (adiaphora) in the document, why was it not placed in the context of the development in this area of doctrine among Western Anglicans in the last 100 years?
Anglicanism in its core is the form of Christianity founded on Meldenious' famous dictum: in essentials, unity, in non-essentials, liberty, and in all things charity. Over the last century in North America there has been a steady growth in matters that are alleged to be non-essentials, and a parallel decline in matters that are deemed essential. On the matter of the blessing of non-celebate same sex unions these two trends have clearly reached the crisis point; it would have been helpful for the report to have placed this crisis in the context of this historical development.
Fourth, does the report consider all the correct categories in wrestling with the problem of communion? We have much to learn from the sociologists who insist that we consider the category of power. Lambeth 1998 was really the first assertion of the growing power, in the international councils of the Anglican Communion, of the global south. It produced a strong counter reaction in North America by those who felt their power threatened (in the memorable words of one bishop in reference to Lambeth 1998 "the Holy Spirit was not there"). New Westminster and Minneapolis were the fruits of this counter reaction. In a meeting in 2002 in New Hampshire, an Episcopal Church leader made this statement: "In order for us to grow,some of us will need to go." To what extent is this type of power push in play in the current crisis? How has money played a role? These questions cannot be ignored.
Fifth, the report accepts without question the understanding that the church is defined by geographic dioceses built upon geographic parishes. This is an idyllic myth rooted in books like the Country Parson and the Mitford Tales but is no longer a present reality for much of the church. The Report is more than willing to acknowledge the need for our theology to develop but no recognition of the equally important need for our ecclesiology to change as well. Jesus spoke to this in his commentary about the destruction of the temple and the Apostle Paul's that we are temples of the Holy Spirit. Church is primarily a people, not a place.
Sixth, while the report claims to be from a broad cross section of leaders from around the Anglican Communion it is clearly a very Western document and shows little or no regard for the concerns or the language of the vast majority of the Anglican Communion's membership - a question that must be asked is what happened to their voice and their concerns?
Finally, seventh, while the report's affirmation that "within Anglicanism, scripture has always been recognized as the Church's supreme authority" (paragraph 52) is to be welcomed, does the Windsor Report's recommendations reflect this primacy of scripture? Has the report really applied the resources of the scriptures as they apply specifically to this crisis? In the context of doctrinal crisis, is the New Testament's primary concern one of seeking to persuade? Is it not rather to warn, and, when necessary, to discipline? Is reconciliation possible without repentance?
So turning from these questions, what does the Windsor Report say?
The report clearly affirms the value of this worldwide family staying united in mission and ministry. Often we have been blessed by friendships around the Communion and we know well the joy and benefit we receive from being in communion with other members of the Anglican Church around the world. It also makes clear that the teaching of the Church has not changed with regard to human sexuality. It affirms Lambeth 1.10, the resolution on human sexuality passed at the Lambeth Conference in 1998.
The report outlines some of the inherent challenges of being in communion with all kinds of people from all across the globe and the importance of working to maintain our unity as a witness to Christ. We do not have a pope and we aren't simply a collection of independent churches. We are bound together by our Anglican heritage and the report emphasized the importance of mutual submission to one another through the four instruments of unity: The Archbishop of Canterbury, the Primates Council, the Anglican Consultative Council, and the Lambeth Conference.
The report did not 'dodge' the serious nature of the crisis and repeatedly pointed out that the American Church has broken this core unity by the consecration of Gene Robinson as bishop of New Hampshire and sanctioning the blessing of same sex unions, and in so doing rejecting the historic teaching of the church throughout the ages and also the solemn warnings given before it took these unilateral actions.
It outlines several steps necessary to restore our unity:
1. It asks the Episcopal Church to express 'regret' for what they have done. I understand that the Commission had a lengthy debate over whether to ask for regret or repentance - frankly I am convinced that their choice was ill-advised and influenced far too heavily by those offering legalcounsel. The immediate response from Presiding Bishop Griswold has already made this point clear. He has said he is sorry that we are hurt but has shown no remorse for his actions - it is rather like someone setting fire to your house saying he was sorry that you were homeless!
2. It invites each bishop who had a role in the New Hampshire consecration to withdraw themselves from further involvement in the Anglican Communion organizations. While this is a serious comment on the brokenness of our communion it has no real teeth. It is however, worth noting that in an English context the word 'invite' carries considerable weight - e.g. the Queen invites your attendance... Archbishop Eames said at the Press Conference that this was deliberate because he was inviting people to behave as adults. He has far more confidence in this than I do. Statements from a number of those who have been leaders in the same sex innovations prove that so far his hope is not well placed.
3. It asks the Episcopal Church to declare a moratorium on any other elections of practicing homosexuals and on the development or use of rites ofblessing of same sex unions. While I consider that a postive step, it does nothing about those already in positions of leadership within the church whose lives are a denial of Lambeth 1.10. It also does nothing to stop the constant promotion of the same sex agenda. That is one reason why I believe that the word 'Repent' was the right word because it comes from the word 'metanoia' which means change direction, make restitution, make amends, don't just feel sorry about what you are doing.
4. It also asks those who, in response to this current crisis, have crossed diocesan boundaries without permission from the local diocesan bishop to desist because those actions are also considered to also be detrimental to the unity of the Communion. I found this the most offensive of all of the report's recommendations. While Commission members deny it, there is no question that a moral equivalence is drawn between those who have caused the offence, and those who have sought to respond to those who have been hurt by it. Diane Knippers uses a pwerful illustration when she says that this is like placing equal blame on the arsonist who sets fire to the house and the firemen who breaks down the door to rescue the children.
5. It proposes significant strengthening of the role of the Primates and the Archbishop of Canterbury while at the same time it is lowering the status of the ACC - it is also fascinating to me that it took several deliberate 'swings' at the Anglican Communion Office and the role of the Secretary General!
In addition, the Windsor Report proposes that the Anglican Communion establish a core covenant that all members of the Anglican family would agree on - it offers a preliminary outline for such a covenant which seems far too weak and wordy to me but even the hint of mutual accountability seems to be a threat to people like Jack Spong and friends.
These are important recommendations and they correctly assume the obvious truth that the American Church is responsible for the schismatic tensions in our worldwide family. The Episcopal Church overstepped itself. It is also clear that the Anglican Communion is at a crossroad. If the American Church does not back away from its course, the Anglican Communion will break apart.
So, what is next?
1. The All Africa Bishops Conference. Next week there will be an unprecedented meeting of almost 250 Anglican Bishops in Lagos, Nigeria - the theme will be "Africa Comes of Age". It is a conference that has been years in planning but is providential in timing. Primates and representatives from the Global South will be there as well and it will be an opportunity for the orthodox leadership fo the Anglican Communion to plan for the future. They will deal with the issues of evangelism, church planting, the needs of the poor, and the crisis of HIV/AIDS. They will also face into the need to move away from dependence upon the West and will speak further about this current crisis. As you may have heard, Archbishop Peter Akinola, the Primate of All Nigeria, has already made a preliminary statement.
2. Call for Compliance - earlier a large group gathered near Oxford to pray and reflect on next steps. As part of that effort we issued a "Call for Compliance" which reads as follows:
"We the assembled archbishops, bishops, theologians, and church leaders representing the global Anglican Communion hereby urgently require that proper legal representative bodies of the Episcopal Church and the Anglican Church of Canada meet in emergency session.1) To determine whether they are able formally to declare regret, not in vague or even sincere terms, but on the specific terms of the Windsor Report itself. (Paragraphs 134, 143-144.)
The report makes reference to solemn liturgical declaration of regret and reconciliation (paragraph 156), and we judge this to be an appropriate way to signal regret in compliance with the Windsor Report's letter and spirit.
2) To determine how it will demonstrate its capacity to continue as a constituent member of the Anglican Communion on the terms stipulated by the Windsor Report. (Paragraphs 82-86 and 93-95.)
If we are right to anticipate that some individual dioceses and bishops who are members of these representative legal bodies wish more immediately to indicate such compliance we urge them to be at the forefront of doing so.
And alternatively, those who are not willing to live in compliance with the Windsor Report in regard to Communion membership have the courage forthrightly and solemnly to acknowledge that.
In our gathering here at Oxford with seniour leaders of the Communion it is clear that such indications of compliance would clarify the business and agenda ofthe Primates Meeting in February.
3. The Primates Meeting will be held in February 2005 in Northern Ireland. This will be a crucial meeting because they will have the opportunity to both consider the report but also weigh the responses that are already in place. It will also help them spellout the specifics of discipline that are implied but not spelled out. It will not be an easy meeting because the Primates comefrom a wide range of settings and for some of them English is their 6th or 7th language. Archbishop Robin Eames will host them.
4. Grow the NETWORK.
5. PRAY
The Anglican Communion worldwide is running out of room and time. We are in the middle of a spiritual battle for the future. But this isn't the first time. Let me remind you of Paul's word to us.
Ephesians 6:10 "Finally, be strong in the Lord and in his mighty power. 11. Put on the full armor of God so that you can take your stand against the devil's schemes. 12. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spritual forces of evil in the heavenly realms. 13. Therefore put on the full armor of God, so that when the day of eveil comes, you may be able to stand your ground, and after you have done everything, to stand. 14. Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, 15. and with your feet fitted with the readiness that comes from the gospel of peace. 16. In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. 17. Take the helmet of salvation and the sword of the Spirit, which is the word of God. 18. And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints."
And after you have done everything, to stand."
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