Right now, bishops from across the Anglican Communion are gathering in Canterbury, England, at the Lambeth Conference. This conference, which usually meets every ten years, is named after Lambeth Palace, the official London residence of the Archbishop of Canterbury. Invited to this conference are all bishops within the Anglican Communion, summoned at the invitation of the Most Rev. Justin Welby, the Archbishop of Canterbury. The idea of an Anglican Communion dates back to 1867 and is relatively recent if you recall that the Act of Supremacy, when the English monarch was declared head of the English Church, dates to 1534. It was only after years of colonization, in which the English Church planted roots across the world, that it became necessary to speak of an Anglican Communion. In order to maintain some sense of visible unity within this Communion, four instruments of communion have evolved within Anglicanism: the Archbishop of Canterbury, the Lambeth Conference, the Primates' Meeting (including archbishops, presiding bishops, moderators, and chief pastors of the forty-one provinces), and the Anglican Consultative Council. Note that the Archbishop of Canterbury's status is primus inter pares, "first among equals." He is first and foremost the Bishop of the Diocese of Canterbury. His position is a visible witness to wider unity. However, the Archbishop of Canterbury has no authority over dioceses other than his own. When I was in seminary, Archbishop Welby visited for the dedication of the new seminary chapel, and the first thing he said in the pulpit was that he was present at the invitation of the Bishop of Virginia, acknowledging that a bishop can only preside or function in another bishop's diocese with his or her permission,.
The Anglican Communion is comprised of forty-six different churches (forty-one member churches or provinces) and five national or local churches, known as extra provincials, and it spans 165 different countries. Unlike the Roman Catholic Church, the Anglican Communion is not governed by its own hierarchy. The nature of communion within Anglicanism is regional, very much akin to the earliest days of the Church. Anglican doctrine is generous, circumscribed by certain bounds and classically delineated by the three-legged stool: Scripture, tradition, and reason. Doctrine is less about subscribing to systematic intellectual statements and more about a way of life that strives to conform to the Biblical witness, the universal Church's historic teaching (especially as stated in the creeds), and individual conscience guided by prayer.
I believe firmly that Anglicanism is a gift to worldwide Christianity. If Anglicanism remains true to her guiding principle of maintaining unity within diversity, the Anglican Communion can show other communions what it looks like to remain in fellowship with one another in spite of difference. In this regard, schism is inherently un-Anglican because it implicitly or explicitly states that differences cannot be tolerated and that Christians cannot exist in loving fellowship if they do not agree on everything. It is a profound irony that many of the schismatic churches that have broken off from fellowship in the Anglican Communion continue to use the title "Anglican," as the impetus for schism is, as I have said, deeply un-Anglican. It is also helpful to note that many "Anglican" churches in the United States are not members of the Anglican Communion.
The bishops gathering at Lambeth in these two weeks will discuss many things. But they will not—indeed, cannot—promulgate official doctrine because that is not the purpose of the conference. The conference is essentially an exercise in witnessing to unity within difference: how do diverse Christians walk the Way of Christ together? This is at the heart of the Gospel and is most vividly expressed in the apostle Paul's doctrine of the Body of Christ. No member of the body can dispense with another. The smallest toe is just as important as the brain. This witness to unity, even when painful and distressing differences surfaces, is badly needed within the worldwide Church.
You may be aware that Episcopal bishops and Canadian bishops were distressed in the past week to find that among a draft of the "Lambeth calls" was a proposed "reaffirmation of Lambeth I.10 that upholds marriage as between a man and a woman and requires deeper work to uphold the dignity and witness of LGBTQ Anglicans." It is no secret that human sexuality has been the source of much tension within the Anglican Communion in the past twenty years. And yet, the fact that the Communion can hold together regional churches that disagree on the definition of marriage is a bold testimony to Anglicanism's value of unity within difference.
My sense is that the recent distress over the proposed language in the draft call (which has since been altered) was because it was asking for affirmation of something that is not universally accepted within Anglicanism. To reaffirm Lambeth 1.10 would be hypocritical and dishonest for most Episcopal bishops. And as I have already said, Lambeth Conferences do not make doctrine. So, the revised Lambeth says the following: "Many Provinces continue to affirm that same gender marriage is not permissible. Lambeth Resolution I.10 (1998) states that the 'legitimizing or blessing of same sex unions' cannot be advised. Other Provinces have blessed and welcomed same sex union/marriage after careful theological reflection and a process of reception. As Bishops we remain committed to listening and walking together to the maximum possible degree, despite our deep disagreement on these issues."
Clearly, the bishops at Lambeth need our prayers as they engage in challenging conversations around sensitive topics that reflect a range of officially sanctioned practices within the wider Communion. This week at Good Shepherd, we have been praying for the bishops. Our own bishop has written a recent update from Lambeth. While dredging up a Lambeth resolution from 1998 has been offensive to many LGBTQ persons of faith, it is clear that the concerns of more liberal bishops within the Anglican Communion were heard. That is a good and encouraging sign because it means that people are listening to one another.
This also means that the principle of unity within diversity is working, on some level. The problem with unity within diversity is that it is messy. Many do not like this. But the reality is that messiness doesn't have to be a problem. Messiness is at the heart of the Gospel. It's there in the paradoxes of the creeds and parables of Jesus. It's in the ordinary complexities of life. Perhaps Anglicanism, at its very best, can witness to this in some small way, especially to other Christian communions that do not tolerate difference well or that eject those who differ from a "party line."
If any of you have been distressed by the happenings this week at Lambeth, know that you are part of a diocese and parish that are committed not just to affirming the dignity of every human being, but to putting that affirmation into practice. I think our parish authentically exemplifies unity within difference. It's healthy, in my opinion, that we don't all think alike. But what unites us is our love of Christ and the Gospel. When we come to the Communion rail at Mass, the only thing that matters at that moment is that Jesus is being offered to us in bread and wine. This is the opposite of schism. This is what it means to be a member of the Body of Christ.
Yours in Christ,
Father Kyle