The Episcopal Church and the Anglican Communion
The Anglican Communion is a voluntary coalition of autonomous provinces linked primarily by a similar expression of worship, the desire to be "in Communion with" one another, and a large dose of good will. In the eyes of some, the Articles of the Lambeth Conference of 1888 helped to shape minimal criteria for participation in this voluntary coalition. Historically each province has been free to proclaim adherence to the Articles without proof of compliance. Of late some of the provinces have passed judgment on the actions of other provinces, calling into question compliance with the minimal criteria, and in some cases severing the ties Communion. It is not the first time that the Church of England, spiritual home of the Anglican Communion, has faced distress. The wisdom of Elizabeth in the mid-sixteenth century required Catholic and Reformed to worship together at the same altar using the same liturgy, in essence enforcing good will. The Book of Common Prayer was the symbol of unity regardless of what worshipers might have felt in their hearts or believed with their minds.
The provinces of the Anglican Communion today stretch literally across the world and exist within a multiplicity of cultures. It strains the obvious to observe that each province will reflect the culture and traditions in which it is located. As but one example, the one with which I am most familiar, The Episcopal Church has a deeply democratic polity, no surprise for a church located primarily in the USA. In TEC, all major policies are fashioned by vote during the meetings of the General Convention, and bishops are elected rather than appointed. The policy of TEC is so deeply embedded in democratic principles that decisions at the diocesan level often require separate majority (in some cases super majority) votes of both clergy and laity. Bishops in TEC have considerably less authority and power than in many provinces. That said, TEC conforms in all respects even to a strict reading of the Articles of the Lambeth Conference of 1888. In TEC, every ordinand proclaims that the Holy Scriptures contain all things necessary to salvation; the Apostles’ or Nicene Creeds are a part of every major service of worship; Baptism and the Supper of the Lord are administered “with the unfailing use of Christ’s words of Institution”; and, we maintain the Historic Episcopate as “adapted ... to the needs of [this] nation.”
What the Archbishop of Canterbury cannot instill in the various provinces is the missing element of good will. It is not within his power so to do. What the Archbishop of Canterbury cannot do is enforce kindness on the part of each province to extend to all of the other provinces acceptance at face value of compliance with the historic minimum standards. He cannot stop judgmental behavior. It is not within his power so to do. While TEC has made decisions over the last forty years to open the process of ordination to all people who express a Call by God and whose Call is tested and affirmed by the community of faith, TEC has never varied even an iota from the stated desire to be a constituent province of the Anglican Communion. TEC has not declared itself out of Communion with any other province. TEC will not walk away from the Anglican Communion, but very much like the Archbishop of Canterbury TEC is powerless to control the hearts and minds of the constituent provinces, and must beg upon the good will of all for the maintenance of unity within the provinces of the Anglican Communion .
The provinces of the Anglican Communion today stretch literally across the world and exist within a multiplicity of cultures. It strains the obvious to observe that each province will reflect the culture and traditions in which it is located. As but one example, the one with which I am most familiar, The Episcopal Church has a deeply democratic polity, no surprise for a church located primarily in the USA. In TEC, all major policies are fashioned by vote during the meetings of the General Convention, and bishops are elected rather than appointed. The policy of TEC is so deeply embedded in democratic principles that decisions at the diocesan level often require separate majority (in some cases super majority) votes of both clergy and laity. Bishops in TEC have considerably less authority and power than in many provinces. That said, TEC conforms in all respects even to a strict reading of the Articles of the Lambeth Conference of 1888. In TEC, every ordinand proclaims that the Holy Scriptures contain all things necessary to salvation; the Apostles’ or Nicene Creeds are a part of every major service of worship; Baptism and the Supper of the Lord are administered “with the unfailing use of Christ’s words of Institution”; and, we maintain the Historic Episcopate as “adapted ... to the needs of [this] nation.”
What the Archbishop of Canterbury cannot instill in the various provinces is the missing element of good will. It is not within his power so to do. What the Archbishop of Canterbury cannot do is enforce kindness on the part of each province to extend to all of the other provinces acceptance at face value of compliance with the historic minimum standards. He cannot stop judgmental behavior. It is not within his power so to do. While TEC has made decisions over the last forty years to open the process of ordination to all people who express a Call by God and whose Call is tested and affirmed by the community of faith, TEC has never varied even an iota from the stated desire to be a constituent province of the Anglican Communion. TEC has not declared itself out of Communion with any other province. TEC will not walk away from the Anglican Communion, but very much like the Archbishop of Canterbury TEC is powerless to control the hearts and minds of the constituent provinces, and must beg upon the good will of all for the maintenance of unity within the provinces of the Anglican Communion .
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