Anglican Ecclesiology

The Rt Revd Pierre Whalon, the bishop of the Convocation of American Churches in Europe does a beautiful job trying to work towards an Anglican Ecclesiology. He notes that the Anglican communion was born as a unique via media. Have a read:

A number of scholars recently have been focusing on the question, is there, in fact, an ecclesiology proper to Anglicans? We have never defined one, per se. But in fact, I would argue that we do in fact have a distinct ecclesiology of our own. The conundrum that Anglicans have had to face since the first intimations of the break with Rome is how to be the One Church when unity is no longer available. Of the four “notes” of the Church, “one, holy, catholic and apostolic,” unity is first. “Is Christ divided?” Paul sarcastically asked the Corinthians (I Cor. 1:13). That would be obviously absurd. Yet unity has been broken. The Reformed way of solving this conundrum—that the true Church had disappeared for centuries and has now only re-appeared—did not convince the first Anglicans. The Roman Catholic solution, submitting everything to the papacy—was of course not acceptable to them. They were the Catholic Church in England. They knew in their bones that their church was no sect.

Canterbury Responds

The Archbishop of Canterbury, Dr Rowan Williams, has responded to the final declaration of the Global Anglican Future Conference with the following statement:

The Final Statement from the GAFCON meeting in Jordan and Jerusalem contains much that is positive and encouraging about the priorities of those who met for prayer and pilgrimage in the last week. The ‘tenets of orthodoxy’ spelled out in the document will be acceptable to and shared by the vast majority of Anglicans in every province, even if there may be differences of emphasis and perspective on some issues. I agree that the Communion needs to be united in its commitments on these matters, and I have no doubt that the Lambeth Conference will wish to affirm all these positive aspects of GAFCON’s deliberations. Despite the claims of some, the conviction of the uniqueness of Jesus Christ as Lord and God and the absolute imperative of evangelism are not in dispute in the common life of the Communion.

However, GAFCON’s proposals for the way ahead are problematic in all sorts of ways, and I urge those who have outlined these to think very carefully about the risks entailed. A ‘Primates’ Council’ which consists only of a self-selected group from among the Primates of the Communion will not pass the test of legitimacy for all in the Communion. And any claim to be free to operate across provincial boundaries is fraught with difficulties, both theological and practical – theological because of our historic commitments to mutual recognition of ministries in the Communion, practical because of the obvious strain of responsibly exercising episcopal or primatial authority across enormous geographical and cultural divides.

Two questions arise at once about what has been proposed. By what authority are Primates deemed acceptable or unacceptable members of any new primatial council? And how is effective discipline to be maintained in a situation of overlapping and competing jurisdictions?

No-one should for a moment impute selfish or malicious motives to those who have offered pastoral oversight to congregations in other provinces; these actions, however we judge them, arise from pastoral and spiritual concern. But one question has repeatedly been raised which is now becoming very serious: how is a bishop or primate in another continent able to discriminate effectively between a genuine crisis of pastoral relationship and theological integrity, and a situation where there are underlying non-theological motivations at work? We have seen instances of intervention in dioceses whose leadership is unquestionably orthodox simply because of local difficulties of a personal and administrative nature. We have also seen instances of clergy disciplined for scandalous behaviour in one jurisdiction accepted in another, apparently without due process. Some other Christian churches have unhappy experience of this problem and it needs to be addressed honestly.

It is not enough to dismiss the existing structures of the Communion. If they are not working effectively, the challenge is to renew them rather than to improvise solutions that may seem to be effective for some in the short term but will continue to create more problems than they solve. This challenge is one of the most significant focuses for the forthcoming Lambeth Conference. One of its major stated aims is to restore and deepen confidence in our Anglican identity. And this task will require all who care as deeply as the authors of the statement say they do about the future of Anglicanism to play their part.

The language of ‘colonialism’ has been freely used of existing patterns. No-one is likely to look back with complacency to the colonial legacy. But emerging from the legacy of colonialism must mean a new co-operation of equals, not a simple reversal of power. If those who speak for GAFCON are willing to share in a genuine renewal of all our patterns of reflection and decision-making in the Communion, they are welcome, especially in the shaping of an effective Covenant for our future together.

I believe that it is wrong to assume we are now so far apart that all those outside the GAFCON network are simply proclaiming another gospel. This is not the case; it is not the experience of millions of faithful and biblically focused Anglicans in every province. What is true is that, on all sides of our controversies, slogans, misrepresentations and caricatures abound. And they need to be challenged in the name of the respect and patience we owe to each other in Jesus Christ.

I have in the past quoted to some in the Communion who would call themselves radical the words of the Apostle in I Cor.11.33: ‘wait for one another’. I would say the same to those in whose name this statement has been issued. An impatience at all costs to clear the Lord’s field of the weeds that may appear among the shoots of true life (Matt.13.29) will put at risk our clarity and effectiveness in communicating just those evangelical and catholic truths which the GAFCON statement presents.

An Encouraging Update

A report from The Times today brings welcome news. Here are some choice quotes:

The prospect of schism in the worldwide Anglican Church receded as African leaders meeting in Jerusalem stepped back from the brink and declared they are not seeking to start a new church. Archbishop Benjamin Nzimbi, Primate of Kenya and leader of that country's four million Anglicans, and the Ugandan Primate Archbishop Henry Orombi confirmed last night that there will be no split.

And for my Australian friends:

The emerging figure that is crucial in the softening of the line on schism is the Archbishop of Sydney, Dr Peter Jensen, who has become the key player on the Anglican conservative wing, shifting the emphasis from the US and African conservatives to Australia.

Thoughts on Lambeth and GAFCON

Justin is right, I'm Barnabas.

Doctrinally, I find myself more in alignment with GAFCON, but the process that has been undertaken by this group is subversive and boldly arrogant. Call me skeptical, but I don't think there's anyway you can bill GAFCON as anything but an alternative to Lambeth, or, at the least, a loud protest before it.

The bishops of GAFCON are rightly concerned about recent developments in the Anglican Communion, but the key word here is recent. In the scope of church history, the current crisis is young. Try comparing it to combating Arianism. To make the claim that Anglicanism is at a crossroads never before seen is too set aside history and ignore the nature of the church. The church is always facing issues, but it seems as if this generation has the hubris to think it's experiencing something unique. Calm down, please. Pray for the ECUSA and attempt to bring them back into communion. Ten years is not enough time or effort to excommunicate a body.

If we believe that the Church is the bride of Christ, we should make every effort to avoid divorce. Avoiding any form of schism is worth the (admittedly frustrating) talking and persistence in faith.

Honest Question

What is the point of boycotting Lambeth? Are they giving up on the church?

Strong Words from a Bishop

The Bishop of London has responded to the Rev. Dr. Dudley's recent actions and particpation in the wedding of two gay clergy:

Dear Martin,

You have sought to justify your actions to the BBC and in various newspapers but have failed more than two weeks after the service to communicate with me.

I read in the press that you had been planning this event since November. I find it astonishing that you did not take the opportunity to consult your Bishop.

You describe the result as “familiar words reordered and reconfigured carrying new meanings.” I note that the order of service, which I have now received, includes the phrase “With this ring I thee bind, with my body I thee worship”.

At first sight this seems to break the House of Bishops Guidelines which as I explained in my letter of December 6th 2005 apply the traditional teaching of the Church of England to the new circumstances created by the enactment of Civil Partnerships.

The point at issue is not Civil Partnerships themselves or the relation of biblical teaching to homosexual practice. There is of course a range of opinion on these matters in the Church and, as you know, homophobia is not tolerated in the Diocese of London. The real issue is whether you wilfully defied the discipline of the Church and broke your oath of canonical obedience to your Bishop.

The Archbishops have already issued a statement in which they say that “those clergy who disagree with the Church’s teaching are at liberty to seek to persuade others within the Church of the reasons why they believe, in the light of Scripture, tradition and reason that it should be changed. But they are not at liberty simply to disregard it.”

St Bartholomew’s is not a personal fiefdom. You serve there as an ordained minister of the Church of England, under the authority of the Canons and as someone who enjoys my licence. I have already asked the Archdeacon of London to commence the investigation and I shall be referring the matter to the Chancellor of the Diocese. Before I do this, I am giving you an opportunity to make representations to me direct.

Yours faithfully.
The Rt Revd & Rt Hon Richard Chartres DD FSA