GEORGE CAREY'S GREATEST WORRY

As expressed by the Archbishop of Canterbury in his Presidential Address at the 12th Meeting of the Anglican Consultative Council, Hong Kong Monday 16 September 2002 at 11:15 a.m. The address is entitled, RE-IMAGINING THE ANGLICAN COMMUNION

".. It is at this point as the outgoing Archbishop of Canterbury that I must point to my greatest worry. I would be failing in my duty if I recoiled away from it out of an assumption that silence is the safer option.

In short, my concern is that our Communion is being steadily undermined by dioceses and individual bishops taking unilateral action, usually (but not
always) in matters to do with sexuality; and as a result steadily driving us towards serious fragmentation and the real possibility of two (or, more likely, many more) distinct Anglican bodies emerging. This erosion of communion through the adoption of 'local options' has been going for some thirty years but in my opinion is reaching crisis proportions today.

We have seen the formation of AMiA in the United States and scarcely a week goes by without some report reaching me of clergy teetering on the brink of leaving the Anglican Communion for that body. I have been clear in my condemnation of the schism created by AMiA and the actions of those Primates and other bishops who consecrated the six bishops. Sadly, I see little sign of willingness on the part of some bishops in the Communion to play their part in discouraging teaching or action that leads some conscientious clergy to conclude that they have no option other than to leave us for AMiA.

It is not my intention to address now the issue that has led some clergy in the diocese of New Westminster to rebel against their own bishop and their diocesan Synod. I respect the sincerity of Bishop Michael Ingham and his diocesan synod, and I do not doubt that they believe that they are acting in the best interests of all, as they see it.

But I deeply regret that Michael and his synod, and other bishops and dioceses in similar situations in North America seem to be making such decisions without regard to the rest of us and against the clear statements of Lambeth '98. And, on the other hand, as I have said, it is disappointing to note the steps that have been taken in reaction by a number of clergy, bishops and even Archbishops in our Communion, equally in disregard of carefully thought-out Lambeth Conference resolutions.

It is for this reason that I have submitted to this ACC a resolution that I hope you will strongly support. In short the Resolution calls upon all dioceses that are considering matters of faith and order that could affect the unity of the Communion to consult widely in their provinces, and beyond, before final decisions are made or action is taken. We cannot insist that they do so, but as a Consultative Body we can urge them to do so.

And let me remind you that this resolution is not novel. Indeed, it was the unilateral action of one bishop, Bishop Colenso of Natal, that led to the first Lambeth Conference of 1867. The fourth resolution of that first Lambeth Conference in fact called upon all dioceses to submit to 'superior synods.' This constant emphasis on interdependence and mutual responsibility towards one another - especially in those matters upon which we disagree -

Of course, the issue is far more than a matter of internal discipline, though it is certainly that. It affects our mission, and relationships with other churches. Let me say clearly that I believe far too much energy is going into fanning the flames of argument on these matters that divide us taking our attention away from the critical needs of evangelism and mission.

But it also has serious ecumenical implications. I have had countless conversations with leaders of other Churches who have spoken gently but sternly of our internal disorderliness on issues such as this. It is viewed as a major stumbling block to the unity we claim we seek with the universal Church.

And let me make quite clear that the resolution is not merely about handling issues to do with sexuality, but it applies to all sensitive matters that threaten our common life. That is to say, it entreats the diocese of Sydney on the issue of Lay Presidency to submit the matter to its Province, and to have regard to the effect of any decision it makes on the wider Communion to which it belongs, just as much as it applies to a diocese contemplating the official introduction of services in relation to same-sex unions. Likewise the resolution is as relevant to the deposition of Fr. David Moyer by Bishop Charles Bennison in the diocese of Pennsylvania, which has consequences not only for that diocese but for the entire Communion.

The issues we face in our time are as demanding and painful as any our forebears have had to wrestle with; and there are lessons we can learn from them, as to how we too may find ways to discern God's will for us by listening to one another, carefully considering the impact of our actions on one another, and above all praying for one another. I hope my Resolution will receive your clear endorsement, and so send out a strong signal that it is not enough to carry on talking about being a Communion while we take actions that contradict our words.."

COMMENT by PT

We thank the Archbishop of Canterbury for expressing this concern to the Anglican Consultative Council (of laity and clergy and one of the "instruments of unity" of the Anglican Family); and we appreciate the Resolution (which will pass) that calls upon all dioceses that are considering matters of faith and order that could affect the unity of the Communion to consult widely in their provinces, and beyond, before final decisions are made or action is taken.

Of course, his resolution merely states what has been the central Anglican mind ever since the Church of England gained sisters and the Communion came into being. However, the original practical unity of the Anglican Communion, based upon the use everywhere of an edition of The Book of Common Prayer, has been gradually eroded since the 1970s. The taste of provincial and diocesan autonomy experienced in the creation of new services (new shapes of the liturgy) as recommended by the Lambeth Conference of 1968 became the basis of further innovation in worship, doctrine and discipline at the local level, without consultation. And thus in the last thirty or so years we have heard much of "the instruments of unity" [ see of Canterbury, Lambeth Conference, Anglican Consultative Council & Primates' Meeting] whereas before it was assumed that the use of the BCP was the central unifying reality.

First of all, then, provinces in autonomy developed their own new forms of service and the classic BCP was pushed into the background and this was felt especially by travellers who found that where they once could recognize the service (even if another language) now they were strangers in their own Communion. The result now is that when there is a meeting of worldwide Anglicans there is no common form of worship that all can share (cf. the R C 's with the Latin Mass). The last Lambeth Conference did NOT use the classic BCP for any major, public service.

Secondly, some provinces decided to use their autonomy to innovate by ordaining women to the presbyterate and later to the episcopate. This has been and remains divisive and has led to all kinds of official and unofficial urgent attempts to keep dioceses, provinces and the Communion itself together. With the ordaining of women has come changes in the way that the Bible is translated, Liturgy expressed, prayers formed and God addressed.

Before going on to the third point, it needs to be said here that George Carey himself has pushed the two innovations of new services and women's ordination. And he has not always done so in the most attractive or charitable ways. Yet as far as I know he has never expressed any regret for his part in aiding and abetting the move to excessive provincial autonomy which these innovations have helped to foster.

Thirdly, some dioceses and perhaps the province of ECUSA have decided to recognize faithful & long term partnerships between same sex couples as no bar to their receiving the sacraments of the Church or her Blessing. They have done this in the context of using the analogy of the ECUSA blessing second and third marriages of some of her clergy & members, and of the very different doctrines of sexuality and the purpose of marriage taught since the availability of contraception..

Dr Carey has expressed himself very strongly against the innovation concerning homosexual persons and in this he speaks in much the same way as the evangelical majority in the Anglican Communion. He does not seem to share, however, the Catholic view of marriage (in contrast to the Erasmian and Protestant view) for he appears to support the right to re-marriage in church of divorcees in a limited way.

Therefore, it has to be said that George Carey's greatest worry is about something (excessive local autonomy) that he has fostered even though that fostering was not his intention in supporting innovations in worship and ordination. I suspect that his words will have little power and weight for this reason.

His successor, Rowan Williams, has declared that he will support the majority mind of the Communion on the matter of homosexuality. But such is the nature of the innovation of same-sex unions with blessings by the Church that it will probably continue to spread in the older parts of the Communion for the next decade or more. There is no stopping it now in the USA and Canada. It will run its course.

The troubled state of the Communion will thus continue, I believe, but, at the same time there will be stories of God's grace emanating from North, South, East and West and somehow the Communion will stick together for there is still a lot of old glue in there holding it together. And God the Father looks not upon our sins but upon the perfect righteousness of His only begotten and Incarnate Son and gives us more than we can ever deserve or merit.

The Rev'd Dr. Peter Toon
Minister of Christ Church, Biddulph Moor,
England & Vice-President and Emissary-at-Large
of The Prayer Book Society of America