more on the special commission's report

I started leaving a lengthy comment on David Simmons' blog Ask the Priest, in response to his thoughtful post on "One Baptism, One Hope in God's Call," the report of the Special Commission on the Episcopal Church and the Anglican Communion, on which I served (and on which I offered a personal reflection for The Witness), and then I decided that: a) it was far too long to read in tiny comment-fonts; and b) other people might be interested in it, so I decided to comment here instead.

Here goes:

David,

Many thanks for this thoughtful commentary.  I have to disagree with you on your reading of the resolution on the selection and consecration of bishops, though.  You say, "We all know what we are talking about here, despite the circumlocutory language," and then then bring up the WR's request for a moratorium on the consecration of bishops in a same-sex relationship.  The resolution certainly is a response to that request, but the explanation to the resolution makes clear, in my opinion, that the reference a "manner of life" that "presents a challenge to the wider church and will lead to further strains on communion" is NOT a circumlocution meaning "living openly in a same-sex union." The explanation attached to the resolution says this:

"The resolution does not specify what constitutes a'manner of life' that 'presents a challenge to the wider church;' we leave this to the prayerful discernment of those involved in nominating, electing, and consecrating bishops. Concerns we discussed were by no means limited to the nature of the family life; for example, the potential of bishops to serve effectively as pastors for all within their diocese, and their level of commitment to respect the dignity of and strive for justice for all people are also relevant."

In other words, in my opinion the resolution affirms the principle that bishops are for the whole church, but acknowledges that those discerning who is called as bishop in a given diocese must consider a whole constellation of factors. A potential bishop whose prejudice against LGBT people is so strong that s/he cannot effectively serve as pastor to them, respecting their dignity and advocating for just treatment of them, for example, might be judged by those discerning not to be called for that reason. A potential bishop's being found guilty of domestic violence would, in my opinion, call for "very considerable caution" before s/he goes forward in the discernment process. I imagine that some dioceses will view a potential bishop's being in a same-sex partnership as an important factor to consider, but I believe the report makes clear that it is by no means the only or even the most important factor to consider in episcopal elections or the consent process.

Indeed, I believe that the report's recommendations as a whole suggest something that my experience serving on the special commission certainly underscored:

The best and most fruitful way forward for all of us will involve deep listening and a commitment to stay in relationship with one another as sisters and brothers of one Father and members of one Body of Christ. It will also involve all parties using the "golden rule" as a standard in church politics as well as in other areas.

It's understandable in many ways if, when engaging in church politics, we've asked ourselves "how can we get the policy we want passed?" and then stopped asking more questions (in part, I'd guess, because doing politics when everyone engages in them that way is exhausting!).  But I think that Jesus' way calls us to do more. The most fruitful way forward will involve all parties in every decision in church politics making questions like "where are there opportunities for us to be gracious toward those with whom we disagree?" and "what can I give to those on the other side of this question that will help us both to feel that the course of action we're pursuing violates neither my integrity nor theirs?" central. When everyone involved is concerned with this latter set of questions before, during, and following the process, I think we'll find church politics far less exhausting and far more inspiring.

That's a way of engaging in church politics along the lines of Ephesians' instruction to "submit to one another, then, out of reverence for Christ." It's church politics that takes seriously Philippians 2's admonition to "have the same mind that was in Christ Jesus," namely all that good stuff in the verses following that scholars call the "kenosis hymn." And when we can do that together, I think the world will take us far more seriously when we say we are following someone whose mission is no less than reconciliation of the whole world with one another and with God.

So broadening our reponse to some of the Windsor Report's more narrow requests in, in my opinion, not "circumlocution," but reframing the question in a way that I hope will be helpful. The core questions before us, after all, aren't really about sex, but about communion, which boils down to love. In that sense, the most important questions in discernment around the process of selecting and consecrating a bishop aren't so much about the configuration of the potential bishops' families, but about how we can best live into our vocation as Christ's family. I hope that helps. Blessings to you in your ministry -- blogging and otherwise!

Dylan