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Tolerable Diversity and Ecclesial Integrity: Communion or Federation?

Published online by Cambridge University Press:  05 January 2009

Abstract

A series of issues have recently arisen that pose the question of whether or not the Anglican Communion will remain a communion of churches or become merely a loose federation. To remain a communion, Anglicans will have to come to some agreement about the relation between ecclesial integrity on the one hand and tolerable diversity on the other. The right balance between the two cannot be maintained by simple reference to such things as doctrinal statements, episcopal authority, or canon law. Ecclesial integrity and tolerable diversity are often not matters with a fixed and plainly recognizable identity. The right balance is to be found within an ethos defined by common practices that include hearing the Scriptures entire within an ordered form of worship, open theological debate, cohesive episcopal oversight, Godliness, and reluctance to change practice until wide agreement in respect to disputed issues is reached.

Type
Research Article
Copyright
Copyright © SAGE Publications (Los Angeles, London, New Delhi and Singapore) and The Journal of Anglican Studies Trust 2003

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References

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2. See Journal of the General Convention, 2000.Google Scholar In an action directly contrary to the advice of the Lambeth Conference of Bishops, The General Convention of ECUSA held in 2000 mandated that in the future all diocese of the Episcopal Church open the ordination process to women. (See, e.g., Resolution III.4 of the Lambeth Conference of Bishops, 1998.) This action on the part of the General Convention effectively did away with a ‘conscience clause’ that had been in effect since the General Convention sanctioned the ordination of women in 1976.

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8. I wish to acknowledge my indebtedness for the primary form and content of the argument that follows to an unpublished article by the Revd Dr Ephraim Radner entitled, ‘Authority in Anglicanism: A Paper for the Methodist Episcopal Dialogue, February 2003’.

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22. It is well to note, however, that the American arrangement of a convention of the whole was different from the separate but interacting institutions of the Church of England. The English institutions served to make decisions based on consensus; but, because of their greater degree of separation, they necessarily went through a more gradual process than their American counterpart to reach their goal. The American arrangement brought about more immediate results, but at a cost. The cost is decisions reached in haste by a body that is dominated by its own internal dynamics, and that has no on-going accountability to a constituency.

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31. Sykes, , The Integrity of Anglicanism, pp. 5051.Google Scholar Sykes is right to contend that Anglicanism has doctrinal content and not simply theological method. Nevertheless, I question his location of this content primarily in the doctrine of the incarnation. I believe, rather, that it is the doctrine of the trinity that is most basic to Anglican belief and practice. Justifying this belief would, however, take an article, if not a book, in itself. Suffice it to say that I believe that prayer to the Father, through the Son, in the Spirit lies at the center of the doctrinal content of the Book of Common Prayer. It is for this reason that I believe the most serious issue in respect of ecclesial integrity and tolerable diversity that faces the Anglican Communion does not concern women's ordination or the ethics of sex, but attempts to diminish or rid ECUSA's Book of Common Prayer of use of the Trinitarian name, Father, Son and Holy Spirit.

32. Cited in Sykes, The Integrity of Anglicanism, p. 43. For Wiles' original essay see, Christian Believing (London: Doctrine Commission of the Church of England, 1976), p.130.

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34. The charge for the Primates of the Anglican Communion to assume an ‘enhanced responsibility’ was given in Resolution III.6 of the Lambeth Conference of Bishops held in 1998.

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37. Since completing the initial draft of this article, the General Convention of ECUSA has given consent to the election of an openly gay man to be Bishop of the Episcopal Diocese of New Hampshire and has passed a resolution that in effect gives permission for dioceses that so choose to allow for the blessing of gay unions. These two actions have posed the very issue addressed in this article; namely, whether or not the Anglican Communion will remain a communion, become a federation, or divide in some way. These are the issues at stake in the current debate over ecclesial integrity and tolerable diversity.

38. For a discussion of the disorderly way in which the ordination of women became a practice of ECUSA see Turner, Philip, ‘Communion, Order and the Ordination of Women’, Pro Ecclesia 2.3 (1993), pp. 275–84Google Scholar; ‘Episcopal Authority in a Divided Church’, Pro Ecclesia 8.1 (1999), pp. 2350.Google Scholar

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