Resolution AXXX The Windsor Process, the Lambeth I.10 Process, and the Common Life of the Episcopal Church and the Anglican Communion
Resolved , the House of __________________ concurring, That the 75th General Convention of the Episcopal Church reaffirms the abiding commitment of the Episcopal Church to remain a constituent member of the Anglican Communion to the highest degree possible and bear much fruit in communion with the true vines grafted from the British Isles and planted by Christ throughout the whole Earth.
Resolved , that at the same time, the Episcopal Church over the last forty years has become convicted of her long participation in the oppression of the least in American society and the human race and thus has sought to convert her life to accomodate the marginalized in accordance with the commandments of Our Lord Jesus Christ.
Resolved , that the Episcopal Church has recognized for thirty years that gay and lesbian persons are by Baptism full members of the Body of Christ and of the Episcopal Church as “children of God who have a full and equal claim with all other persons upon the love, acceptance, and pastoral concern and care of the Church” (GC 1976-A069).
Resolved , that individual Dioceses of the Episcopal Church have varied greatly in their approach to abiding by this and similar resolutions. In some Dioceses, there are strong theological objections to admitting sexually active gay and lesbian persons to Holy Communion, even though many of these are in relationships characterized by "mutual fidelity" and the general cultivation of the Christian virtues. Yet in other Dioceses, sexually active gay and lesbian persons in such relationships are considered worthy for ordination and the exercise of Christian ministry and their relationships are recognized by public or private rites of blessing.
Resolved , that the other Provinces of the Anglican Communion likewise vary in their pastoral care and theological approach to gay and lesbian persons and in some cases have promoted actions by the civil magistrates against gay and lesbian persons, injuring their freedom to assemble and self-identify as gay and lesbian persons.
Resolved , that the mind of the Anglican Communion on human sexuality is most fairly expressed in Lambeth Resolution I.10 of 1998: "in view of the teaching of Scripture, upholds 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; recognises that there are among us persons who experience themselves as having a homosexual orientation. Many of these are members of the Church and are seeking the pastoral care, moral direction of the Church, and God's transforming power for the living of their lives and the ordering of relationships. We commit ourselves to listen to the experience of homosexual persons and we wish to assure them that they are loved by God and that all baptised, believing and faithful persons, regardless of sexual orientation, are full members of the Body of Christ; while rejecting homosexual practice as incompatible with Scripture, calls on all our people to minister pastorally and sensitively to all irrespective of sexual orientation and to condemn irrational fear of homosexuals, violence within marriage and any trivialisation and commercialisation of sex; cannot advise the legitimising or blessing of same sex unions nor ordaining those involved in same gender unions;"
Resolved , that many provinces of the Anglican Communion have taken actions that go against the mind of the Communion on human sexuality, either by the legitimization and benediction of same-sex unions or the ordination of those united in the same (as in the case of this Church) or by refusing to listen to the experience of homosexual persons (especially those among the baptized) and by providing defective pastoral care to them and their relationships or by promoting the irrational fear of homosexuals (as also in the case of this Church).
Resolved , that the 75th General Convention of the Episcopal Church repents on behalf of the Episcopal Church for her contempt for the mind of the Communion on this issue in taking such actions and straining the bonds of catholic unity and affection between the Provinces of the Communion and urges the repentance of all her bishops, clergy, and laity for their participation in the same. We also urge the repentance of any among the Communion who likewise have shown contempt for the mind of the Communion in Lambeth I.10.
Resolved , that at the same time, various members of this Church have used the precipitous actions of recent General Conventions as an excuse to reject the authority of their bishops in favor of the supervision of bishops both in and out of the Communion with this Church, who likewise have acted precipitously against catholic unity and order in the Communion by crossing diocesan boundaries. We ask all involved to repent of this.
Resolved , that whereas priests and deacons are ordained for the service of particular Dioceses, bishops are consecrated for the entire Church of God, and so the consecrations of bishops deeply affect the life of the Communion but the ordination of priests and deacons do not.
Resolved , that the Book of Common Prayer teaches that marriage is to be honored by all people, and so the benediction by the church of a state of life other than marriage in which sexual expression is thought pleasing to God or the benediction of marriages that do not adhere to the teaching of Holy Scriptures and Tradition affects the entire life of the Communion.
Resolved , that the ecclesiology and theology of matrimony and human sexuality in this Church has been in great disarray for many years.
Resolved , that the Windsor Report promotes a process whereby the ecclesiology of the Communion will be better clarified, which could be called, "the Windsor Process."
Resolved , that Lambeth I.10 promotes a process whereby the theology of human sexuality will be better clarified, which could be called, "the Lambeth I.10 Process."
Resolved , that while such Processes have the earnest participation of the Provinces of the Communion, it would be uncharitable for this Church to take decisive actions that might appear to reject our communion and accountability to the other Provinces.
Resolved , that the mind of the Communion as expressed in the Windsor Report suggests that the consecration of bishops in same-sex unions or the authorization of public rites for same-sex blessings constitute decisive actions on matters of ecclesiology and human sexuality.
Resolved , that the Windsor Report recommends moratoria on such consecrations and authorizations.
Resolved , that the Apostle Paul commands us to share the sufferings of fellow persons created in the image of God and our fellow brethren in Christ when he says, "But God has so arranged the body, giving the greater honor to the inferior member, that there may be no dissension within the body, but the members may have the same care for one another. If one member suffers, all suffer together with it; if one member is honored, all rejoice together with it." (I Corinthians 12:24-26).
Resolved , that moratoria on the consecrations of gay and lesbian persons and the benediction of their unions would cause them and those who love them and appreciate their membership and leadership in the Church to suffer.
Resolved , that present theological doubts about ecclesiology, matrimony, and human sexuality make it increasingly difficult to justify the consecration of bishops or blessings of intimate unions in general, when there is insufficient consensus about the relation of these matters to the divine economy.
Resolved , that while earnest discernment of ecclesiology and human sexuality continues in the Communion, there should be moratoria on the consecrations of bishops in general and the benedictions of marriages and same-sex unions.
Resolved,
that Canon I.18 of be amended to read:
For the time being, no Member of the Clergy of this Church shall solemnize any marriage.
[I'm not sure how the rest of it should work. Resolved, , that until the next Triennium, the clergy of this Church are forbidden from performing the services of Marriage, the Blessing of a Civil Marriage, or an Order for Marriage or acting as an agent of the civil power in solemnizing marriages or civil unions on pain of deposition or suspension. The clergy of the Church forbidden to perform benedictions of any other similar unions in any form whatsoever. Instead, the Bishop of the Diocese (or the Ecclesiastical Authority) may authorize a rite at the Peace of the principal Sunday Eucharist in each congregation, in which two members of the congregation (having notified the Minister beforehand) may make vows to one another of solemn covenant in accordance with Christian principles in a form provided by the Diocesan Bishop or the Ecclesiastical Authority. These covenants to be respected as marriage for all relevant purposes. Ministers forbidden to allow exchange of such vows for bigamous and incestuous unions. Bishops and other Ministers urged but not to required to permit exchange of vows between those of same or different sexes and offer premarital counseling. ]
Resolved,
that Canon III.16.5 be amended to read:
For the time being, upon receipt of the consents and assurance of the acceptance of the election by the Bishop-elect, the Presiding Bishop shall not take any order for the ordination of the Bishop-Elect.
Resolved,
that Canon III.16.8 be amended to read:
For the time being, no person shall be ordained Bishop.
Resolved,
that Canon III.17.2d be amended to read:
For the time being, when the Presiding Bishop shall have received a certificate signed by the President and Secretary of the House of Deputies (or certificates signed by the Presidents and Secretaries of a majority of the Standing Committees as the case may be), that the election has been approved, and shall have received notice of the acceptance by the Bishop-elect of his election, he shall not take order for the ordination of the Bishop-elect.
Resolved , that these provisions are to be reviewed next General Convention and maintained if the Processes continue in fidelity but not otherwise.
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OK, brothers and sisters, I need help. This resolution is long, and its logic isn't entirely clear. But I think the basic principles are there. There might be need to be more work on theological approaches. If you have any thoughts, expertise in Episcopal canon law, or membership in the House of Deputies or House of Bishops, please look this over and suggest whatever changes you like. I'd like to see if I can get together something decent to send out to Deputies. I will activate my profile and include an e-mail address so you can send me revisions etc. (and I can send you stuff, too).
5 comments:
Test.
One comment: I think that considering Lambeth 1.10 the mind of the Communion is quite strong. Over 180 bishops signed a statement following dissenting from this. That's the problem, we've allowed recommendations to be spun as consensus, etc. When I read 1.10, and if that really is what we are to adhere to, I need to leave TEC post haste.
Reading this again, I notice that your language is quite strong with regard to our showing contempt for the Communion. I would like to see equally strong language with regard to parts of the Communion showing contempt for lgbt Christians. The focus seems to be only on how we've shown contempt, and I think contempt has been thrown all around, and whereas some folks are being persecuted because of contempt, others are simply having to deal with another point of view. This is not weighted equally. I think your points are strong, but many of them, if this is the route of official teaching we're going are so hurtful that again its time for me to go elsewhere. I've had enough of being treated like garbage.
Good points, *Christopher. This is why I'm trying to make this a communal effort. There's no reason to propose this if it's going to sound like another amputation of the Body.
I, of course, fear that it would be a betrayal of the catholic faith to accept Lambeth I.10 as the end-all of Communion dialogue on this issue. At the same time, I am trying to beware of making this resolution sound like, "I'm sorry you're stupid."
This is why I think some theological reflection is key here. If we could summarize the potential issues and say, "We believe that the understanding of Lambeth I.10, while made in good faith, is a potential distortion of the faith, so we acted, but we realize that we are leaving the rest of the Communion unaccountable for their mistreatment of LGBT Christians, so we're "fasting" until this issue is settled with full accountability, that would be good.
At the same time, I always ask myself: "How far are we sticking our middle finger in the air?"
Sorry about the tone.
I think it might work better to say something that is honest about the history of Lambeth 1.10 (and perhaps Lambeth prior in their resolutions which are more kind frankly; remember Lambeth 1.10 was forced through in a quite nasty way by shunting--with Lord Carey's help being a man that in my observation cares little about lgbtq folks on a pastoral level, a more fair and conversational document that had been drafted for approval: ++Ndugane was the head of the committee on that I believe.), that recognizes that dissent was expressed with regard to Lambeth 1.10 (this whole consensus thing is a rewrite of the winners make the history if you will), and that this has been understood by most as the mind of the Communion at this time with regard to taking official national church actions with regard to lgbtq persons (that we continue to be clinicalized by "homosexual" is quite galling).
What concerns me is that TEC has been, if I'm honest rather than feeling pissy, incredibly thoughtful in its pastoral statements and we don't want to shunt them aside for Lambeth 1.10; this needs worded to recognize where the Communion as a whole is at while also recognizing where TEC is at and recognizing that a part of the Communion, lgbtq people have not been treated as part of that Communion-as-a-whole and frankly have not been listened to. Somehow we need to recognize our own internal conversations (and I dare say experiences) of 30 years and recognize that conversation is ongoing, where L1.10 is not a closed decision--it's being treated like one by many (not to mention its uncatholic in the way it approaches the matter as only one about the Bible. We are NOT a sola Scriptura tradition.)
It might also, be good to point to earlier Lambeth conferences which I think were more pastoral and open. Lambeth 1.10 was seen by some as closing the conversation once-for-all and by others as the beginning of conversation (that's why many of our bishops signed it). The way it is worded, however, frankly, does violence spiritually to folks like myself, and I wonder about the integrity of bishops who signed it to get the latter portion on listening.
It is good to recognize where the Communion is at, to recognize where TEC is at, to recognize where other national churches are at, while being clear that we'll abstain rather than act, but that our abstention will do violence to none.
I guess, its balancing language so that reading it, none feel like they're being treated stupid. As you've worded it though, as a gay man concerned really with sharing the faith with gay people, they'd read this and find no place for them. Lambeth 1.10 is a document that if accepted whole cloth without a careful recognition of TEC's own pastoral statements over the years, is likely to be a stumbling block to the Gospel.
It might also be good to consider ways in which we can build up the Communion, dedicating our fasting and abstention to greater concern for economic inequities and the like. I think much resentment on various matters from colonialism to economic exploitation sit behind the present focus on sexuality.
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