The Episcopal Churches bishops have finished their conference and finally released their response for the Primates of the Anglican Communion. The full report is available here at TitusOneNine. But this is really the meat of it:
Regarding the consecration of clergy in same sex partnerships as Bishops they write:
This Resolution commends the Report of the Communion Sub-Group of the Joint Standing Committee of the Anglican Consultative Council and the Primates of the Anglican Communion as an accurate evaluation of Resolution B033 of the 2006 General Convention, calling upon bishops with jurisdiction and Standing Committees “to exercise restraint by not consenting to the consecration of any candidate to the episcopate whose manner of life presents a challenge to the wider church and will lead to further strains on communion.” (1) The House acknowledges that non-celibate gay and lesbian persons are included among those to whom B033 pertains.
And with respect to the controversial Blessing of Same Sex Unions:
We, the members of the House of Bishops, pledge not to authorize for use in our dioceses any public rites of blessing of same-sex unions until a broader consensus emerges in the Communion, or until General Convention takes further action. In the near future we hope to be able to draw upon the benefits of the Communion-wide listening process. In the meantime, it is important to note that no rite of blessing for persons living in same-sex unions has been adopted or approved by our General Convention. In addition to not having authorized liturgies the majority of bishops do not make allowance for the blessing of same-sex unions. We do note that in May 2003 the Primates said we have a pastoral duty “to respond with love and understanding to people of all sexual orientations.” They further stated, “…[I]t is necessary to maintain a breadth of private response to situations of individual pastoral care.”
So have they done enough?
Before commenting it’s worth remembering why they were meeting. For a number of years the Episcopal Church in America has been moving in a progressively liberal direction. This has caused tensions both within the Anglican Communion (Anglican family of churches), and with conservatives within the the US Episcopal church. In 2003 the Episcopal Church took the decision to consecrate as a bishop Rev Gene Robinson an openly gay man in a partnered relationship. For many this was the final straw, and prior to the consecration the TEC (The Episcopal Church) was repeated asked to not take such a controversial act. And warned by the Archbishop of Canterbury, and the Primates of the Anglican Communion that if they did so, it would tear the fabric of the Communion. Well in November 2003 Gene Robinson was consecrated, and the predictable tear took place. 22 out of 38 Anglican Provinces declared themselves in a state of broken or impaired communion with TEC. Many congregations within TEC Split, some of the largest churches left the denomination, churches and bishops began to sue one another for property. Priests were deposed, others left for the oversight other Bishops and Primates in the Communion. In an attempt to find a way forward the Primates met and asked some specific questions of TEC’s bishops, to be replied to by 30th September. They were contained in the Dar Es Salaam Communique:
In particular, the Primates request, through the Presiding Bishop, that the House of Bishops of The Episcopal Church
1. make an unequivocal common covenant that the bishops will not authorise any Rite of Blessing for same-sex unions in their dioceses or through General Convention (cf TWR, §143, 144);and
2. confirm that the passing of Resolution B033 of the 75th General Convention means that a candidate for episcopal orders living in a same-sex union shall not receive the necessary consent (cf TWR, §134); unless some new consensus on these matters emerges across the Communion (cf TWR, §134).
There was also this warning:
If the reassurances requested of the House of Bishops cannot in good conscience be given, the relationship between The Episcopal Church and the Anglican Communion as a whole remains damaged at best, and this has consequences for the full participation of the Church in the life of the Communion.
So, heading into this meeting TEC’s bishops were aware that if the necessary reassurances were not given they risked being disciplined, possibly even suspended from the Anglican Communion. Equally though, it’s patently obvious that there is no real desire to pull back from the course they have charted for themselves. Most observers predicted that what would emerge from this meeting would be a form of words which would be enough to satisfy the majority of the Communions Primates that TEC is seeking to comply with their wished, whilst at the same time giving themselves enough ‘wiggle room’ to continue as before. And that’s exactly what they have done.
Take the issue of consecrating bishops in same sex partnerships. The leaders of the Communion ask for confirmation that ‘that a candidate for episcopal orders living in a same-sex union shall not receive the necessary consent’.
TEC’s bishops respond – that ‘This Resolution commends the Report… calling upon bishops with jurisdiction and Standing Committees “to exercise restraint by not consenting to the consecration of any candidate to the episcopate whose manner of life presents a challenge to the wider church… non-celibate gay and lesbian persons are included’. On the face of it, this sounds like compliance, but in reality it is not. As any lawyer (or anyone who has been to a Deanery Synod) knows, commending a report is far from agreeing with it, let alone committing to abiding by it. The bishops have not agreed to not consecrate another bishop in a same sex partnership, they have merely agreed that this is what their General Convention resoloution has asked them to exercise restraint in not doing this.
The response to the issue of same sex blessings is even more tortuous, and it’s presentation even farcical. Again, the Primates requested: ‘an unequivocal common covenant that the bishops will not authorise any Rite of Blessing for same-sex unions in their dioceses or through General Convention’.
TEC’s bishops respond: ‘We, the members of the House of Bishops, pledge not to authorize for use in our dioceses any public rites of blessing of same-sex unions until a broader consensus emerges in the Communion, or until General Convention takes further action.’ In other words, we won’t authorise these services, unless our church says we can, then we might. And as anyone following the Episcopal Church knows such a motion will certainly come at the next convention.
Whilst this was being discussed by the bishops a reporter from the New York Times made the point, that whilst such rites have not been ‘authorised’, their use is certainly allowed in many diocese; in the US. Bishop JJ Bruno of LA responded with a forthright ‘It does not happen with my permission’. Unfortunately, he seemed to have forgotten that he himself has officiated at such ceremonies, and been photographed doing so. Which somewhat undermines his, and the resoloutions credibility. You can read the sad, sorry story here.
So, will the Primates go for it? Will they accept the TEC has done what it needs to in order to comply the Anglican teaching with regard to human sexuality, and restore the fractured relationships within the Communion or will they discipline The Episcopal Church perhaps even diminishing it’s status within the Anglican Communion.
My view is that a substantial number of Primates will accept the report. Here’s why
(1) The influence of the Archbishop of Canterbury
It is no secret that theologically the Archbishop of Canterbury’s sympathies are with the liberal wing of TEC. And so far his highest priority has been keeping the communion together. Among the Primates opinions are divided. There are those who side with TEC, those who are opposed to their innovations, and there is an undecided middle. In my view TEC has done enough to convince the Archbishop to keep them on board. And the undecided Primates will look to his lead. Why, well firstly because he is the Archbishop of Canterbury, and that counts for a lot, especially for those Primates who come from hierarchical as opposed to egalitarian ordered societies. In the Philippines the bishops word counts for a lot, and the Prime bishops counts for everything! Church leaders here recognise and respond to Episcopal authority, although the Archbishop is first among equals, he’s still first!
Secondly, in many diocesan and even primatial offices there is poor information flow as to what is going on in other parts of the Anglican Communion. My own bishop, and also my Prime Bishop have email but not readily available Internet access. They are also severely over worked and under resourced. Thus keeping pace with events in the US, and interpreting those events is not easy. They, and other Primates in similar situations will look towards the Archbishop to assist them in responding to the resoloutions from TEC’s house of bishops.
(2) The credibility that the US Episcopal Church brings to the Anglican Communion
Coming from the the UK where everyone knows and has a view on the Church of England it was a shock arriving in a country where next to no-one knew what the Anglican church is. 85% of the country is Roman Catholic, and proud of belonging to a worldwide communion. Episcopalians number less that 1%. When asked what church I am a pastor of I am met with blank looks until I mention the Queen of England and Princess Diana – At last understanding! For the Prime Bishop to vote for the removal of TEC from the Anglican Communion would be exceedingly difficult. Filipinos have love hate relationship with the US, but everybody respects it. And it’s presence in the Anglican Communion gives the Episcopal Church in the Philippines a certain degree of ‘weight’.
(3) The history of The Episcopal Churches generosity and financial support around the Anglican Communion
The Episcopal Church in the Philippines began through the ministry of American Episcopalians. The first Episcopal service was held in the Philippines in 1898, conducted by an American chaplain. The work grew steadily, and a bishop was appointed in 1901 – Rt Rev Charles Brent. The initial focus was Manila, Luzon and Mindanao. In 1990 the Church came of age, separating from the Episcopal Church USA and becoming an autonomous Province of the Anglican Communion. But those ties are still strong, as I believe they are for other Provinces supported by the Americans also. One of my church buildings here was funded in part by the aid of a grant from TEC. As might be expected this history of support and generosity from the US makes disciplining TEC difficult. This is not to suggest that the Episcopal Church in the Philippines has in any way been bought – it has not – but it does feel a debt of gratitude to the US. There is a saying in Tagalog – ‘Utaang na loob’, ad it means something like ‘debt of honour’. The idea is that you ‘owe’ those who have helped you in the past, and thus have certain duties or responsibilities towards them. It is a powerful feature of Filipino society. One aspect of ‘Utaang na loob’ is that you do not shame those who have helped you, even if they are in the wrong. Also, you are committed to help them when they need it. Whatever they need you to do, if it is within your power you must do it. Now I don’t know how much this sense of debt of honour will effect the Prime Bishop of the Philippines in his response to TEC, but I am sure it will feature in his thinking, and I suspect that similar sentiments will be found in the hearts of others Primates across the Communion.
To conclude. Has the Episcopal Church done enough to escape discipline the Anglican Primates? in reality no – they have not; but in this case we are dealing not so much with reality, but the perception of reality, and I feel that a significant number of Primates of the Communion, led by the Archbishop of Canterbury, needing the US, and feeling a sense of loyalty to TEC will feel that TEC’s bishops have done as much as they were able to do, and that will be enough. And sadly, I fear such a response will lead to further tears in the Communion and within The Episcopal Church of America itself.
I would hope that it is obvious to all that these are my personal musings – I have no inside information as to what any Primates might do. These views are my own, and are no reflection of the position of the Mission Society with which I serve or the Diocese or Province in which I serve.
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