Anglican Communion 101

by Elizabeth Kaeton

Some probably know that The Episcopal Church is a member of the Anglican Communion, but don't know what that means, much less what it means to be suspended from it, "effectively" or not. So here's my take in "Anglican Communion 101," and perhaps this will lead to a better understanding.

First, some terms: A Primate is the chief bishop of a national province in the Anglican Communion. We in the Episcopal Church USA (ECUSA) call our Primate the "Presiding Bishop."

The Windsor Report was issued last October, the product of a worldwide commission charged with writing a response to the actions taken by the Episcopal Church in affirming the election Gene Robinson as bishop of New Hampshire. Bishop Robinson is the first openly gay bishop in the Anglican Communion, but not the only gay bishop. Not by a long shot.

The response to the Windsor Report came from a gathering of thirty-five of the thirty-eight Primates of the Anglican Communion who gathered together in Northern Ireland in February 2005 (so never, perhaps, to be accused of taking a 'junket') to discuss the recommendations of this Report. Their response has become known as the Primates Communiqué. In March, the House of Bishops of The Episcopal Church responded to both the Windsor Report and the Primates' Communiqué, which has become known as The Covenant Statement.

When founded in the 16th century, the essential nature of Anglicanism was forged in the crucible of the Reformation. Queen Elizabeth I and other architects of our church like Thomas Cranmer and Richard Hooker, sought the Via Media, the "middle way" between Protestantism and Roman Catholicism, maintaining its moderate and inclusive character in part by not making a lot of pronouncements about doctrine or setting many requirements for belief.

Rather, the guiding principle of Anglicanism is, and has been, "lex orandi, lex credendi," or "what we pray is what we believe." If, for example, you want to know our theology of marriage, you simply have to look in the Book of Common Prayer and read that liturgy. So, too, with baptism or penitence or ordination.

This is always frustrating for those who like their religion writ large and spelled out clearly, yet it's the genius of Anglicanism. So long as we can worship together, say the historic creeds together, receive the Body and Blood of Christ together, we don't have to agree on every single jot and tittle of doctrine or practice. The peace of Christ will reign with us and among us. Well, at least in theory.

Likewise, the Anglican Communion consists of independent provinces, each of which has its origins in the Church of England and worships according to a book adapted to local custom and culture that can be traced back to the original 1549 Book of Common Prayer. We pride ourselves on having "common prayer." (cf "The Myth of Common Prayer" www.thewitness.org).

There is no central governing authority as in the Roman Catholic Church. The Archbishop of Canterbury is respected as "first among equals," but has no legislative power over any province but his own. Each province's governing structure is self-determined, and the structure of the Episcopal Church USA reflects the democratic principles that formed our nation. It is a representative government of two houses, the House of Deputies in which the laity and the clergy have equal voices and the House of Bishops. Our bishops are elected by the people from among the clergy, not appointed by a monarch, or prince of the Church as is the case in the other provinces.

How does one know whether one is a member of the Anglican Communion? It's a very simple, very British method. One's Presiding Bishop or Primate is invited once each decade by the Archbishop of Canterbury to his home, Lambeth Palace, for a conference that has become known, simply, as "Lambeth." (It's a tad more complicated that this, but this is the essence of it.)

During this fortnight assembly, bishops and primates from around the world gather at Canterbury, England, worship at the altar of Canterbury Cathedral (established by St. Augustine in 597 AD) and hear reports of how Christians around the world are living out their faith.

They also study together controversial issues of the day and "seek the mind of Christ" to come to some resolution on the matter. These resolutions become a standard of the teaching (but not the doctrine) of the church. These resolutions have no binding authority in our lives of faith. The next Lambeth is scheduled for 2008. We'll know if we're still part of the Communion when and if the invitation is in the mail.

So what, you ask? So what does any of this mean for us? The first thing to know is that, though our actions in the summer of 2003 after the triennial General Convention of the Episcopal Church had consented to Bishop Robinson's election and permitted his consecration to go forward have caused severe distress in parts of the Anglican Communion, we have, in no way, been "suspended," effectively or not.

We must remember that no matter how many or whatever recommendations or statements are made by the primates, they have absolutely no authority to suspend a fellow member church from the Anglican Communion. (Ed's emphasis)

They may say, "We are not in communion with you," and that would be the case between those particular provinces. For example, such has been effectively the situation regarding the ordination of women for the last thirty years.

Indeed, there remain three diocese in ECUSA that continue to refuse to ordain women in direct violation of our canons. This makes them effectively not in communion with provinces and dioceses (our own and internationally) that do welcome the ministry of ordained women as deacons, priests, and bishops. (NB: England does not allow the consecration of women to the episcopate.)

I believe that, by our actions in the summer of 2003, we have, certainly without malice of forethought, wandered into what has been called "the crucifyingly obscure boundaries of our faith." Anglicanism has always demanded a certain spiritual maturity, an ability to live in the tension of paradox and mystery, embracing the unconditional love of God, and trying our best to live that out with authenticity and integrity.

This makes any who want our faith writ plain in rules one through ten very anxious and most unhappy. These folks earnestly believe the Episcopal Church has sinned, and nothing less than "true repentance and amendment of life" will appease them.

In other words, they want the ordination of Bishop Robinson declared null and void, the church to cease the blessing of same-sex relationships, and the church to require that no person of homosexual orientation be ordained into any capacity. If this does not happen, then these same folks want the Episcopal Church tossed out of (or, at least, uninvited from) the Anglican Communion.

And, of course, this won't happen. Essentially, nothing will really change for most folk in the pew at our church, or in our diocese, or in most places in the Anglican Communion. This is not because the issues not important but, rather, because most places around the world have been dealing with issues of human sexuality in general and homosexuality in particular for years.

It is my sincere hope that the recommendation of the Windsor Report, which was repeated in the Primates' Communiqué and the Bishops Covenant Statement, will be taken seriously and enacted, especially that conversation with God's LGBT people be encouraged, and that study and education about homosexuality be promoted.

We need to be as gracious and as generous as we can possibly be, allowing time for our sisters and brothers in the so-called Developing Nations to have the opportunity to deal more deeply with these diverse (if not divisive) cultural issues which are relatively new "foreign" and "Western" ideas and constructs to many of them.

As frustrating and difficult as it is, we need to extend that same generosity of spirit to those in the Episcopal Church who fan the flames of intolerance both here and abroad. Jesus taught us that his Way, his Truth and his Life are not well served by meeting intolerance with intolerance. Hate will not change hate. Only love can do that. The new commandment Jesus gave us is to love one another. This is the impossible vocation Jesus gave to us all in our baptism.

I believe the Anglican Communion is a gift of God to the people of God. As such, it is our responsibility and deep joy, as good stewards, to do everything in our ability to care for this gift. I believe our Presiding Bishop is doing precisely that.

[COVENANT, Number 20, April 2005]

The Revd Elizabeth Kaeton is rector of St Paul Church, Chatham, NJ, and a clerical deputy to the General Convention.