Global Implications from Lambeth 1998 Resolution 1:10
- Written by: Bishop Keith Sinclair
Global Implications from Lambeth 1998 Resolution 1:10 and Actions Since
This is an abridged version of the address given by Bishop Keith on Tuesday 18th April at GAFCON 4 in Kigali, Rwanda.
Let me begin with the global implications of Resolution 1:10 from Lambeth 1998.
It is important to remember that 1998 was the last time all the Bishops of the Anglican Communion met together as one body to take counsel together. They followed the pattern of earlier conferences, praying under the word of God and sought to express the mind of the whole Anglican Communion, as part of the one, holy, catholic, apostolic church.
In Resolution 1:10 they sought to express that mind in relation to human sexuality. The whole resolution was passed overwhelmingly by 526 to 70. Given the overwhelming numbers and the clear summary of the teaching of Scripture, there might have been reason for confidence that this Resolution would now shape the life of the whole Anglican Communion. The main reason for confidence, however, was that 1:10 did no more and no less than attempt to faithfully summarise the teaching of scripture in relation to human sexuality.
It spelt out;
- In view of the teaching of Scripture (the basis of all that follows), upholding faithfulness in marriage between a man and a woman in lifelong union, believing that abstinence is right for those not called to marriage.
- What biblical holiness meant especially for those ordained and the authorised prayer ministry of the Church;
- It said we “cannot advise the legitimising or blessing of same sex unions nor ordaining those involved in same gender unions”;
- It recognised and committed the whole Church to “recognise(s) that there are among us persons who experience themselves as having a homosexual orientation” and “to listen to the experience of homosexual persons;
- The bishops wished to assure these people “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” AND
- And “while rejecting homosexual practice as incompatible with Scripture”, they called, “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”.
These were bold statements even then, and rightly based on Scripture and the gospel. They called the church to be full of truth and grace built on the word of God.
The resolution in the matter of human sexuality was calling the whole church to the obedience of the whole gospel as revealed in the whole of scripture for the blessing of the whole world.
Brothers and Sisters if we are to commend this Resolution today as expressing the truth and grace of God in the Bible, as I hope we will, let us commit to fully live this truth and grace ourselves wherever we live and whatever our cultural context, acknowledging humbly our own sin, even as we call upon the whole Anglican Communion to live fully in this grace and truth now.
COUNTER CULTURAL CALL
I hope you will agree that Resolution 1:10 gives expression to the call of Romans 12:1-3 in relation to our obedience of faith in matters of human sexuality. All of us are called to remain faithful to the gospel and the word of God.
All of us may find that difficult in different ways according to our own culture.
Different parts of Lambeth 1.10 will challenge our different cultures in different ways, sometimes in difficult ways, but that is what will happen when we do not conform to this world but allow the Spirit of God to transform us by the renewing of our mind.
At all times and in all places we will find we have to be countercultural, including in relation to sexuality.
As we are faithful and where necessary counter-cultural as Lambeth 1:10 invites us following on from Romans 12, then we can by the grace of God transform our own culture.
But faithfulness and cultural transformation is not what happened after Lambeth 1998.
We have heard already of the reaction to this resolution in North America and the consequences in relation to the Instruments of Unity, the Archbishop of Canterbury, the admonishing response of the Global South, and the creation of GAFCON. We have heard of the necessity of drafting and approving the Jerusalem Declaration in 2008.
The well-known words of the Primates meeting of 2003 bear repeating, not least in considering the recent decision of the General Synod of the C of E, 20 years later, and the Lambeth Conference in 2022, when there were for the first time ever in the history of the Anglican Communion bishops present in same sex unions.
This was the Primates in 2003 in response to the consecration of one bishop and the blessing of same sex unions then “At this time we feel the profound pain and uncertainty shared by others about our Christian discipleship in the light of controversial decisions … to authorise a Public Rite of Blessing for those in committed same sex relationships, and by the 74th General Convention of the Episcopal Church (USA) to confirm the election of a priest in a committed same sex relationship to the office and work of a Bishop.”
And then “If his consecration proceeds, we recognise that we have reached a crucial and critical point in the life of the Anglican Communion and we have had to conclude that the future of the Communion itself will be put in jeopardy. This will tear the fabric of our Communion at its deepest level.”
We appear to be in a place where the Church of England is now proposing to do on the recommendation of the English House of Bishops and the Archbishop of Canterbury what the Primates said in 2003 should not be done.
INSTRUMENTS OF UNITY TO 2008?
Before we consider briefly what has happened now in the Church of England, it is worth asking ourselves how throughout the intervening period the so called instruments of unity have tried to find a way to repair this tear. Has there been an attempt to find a way to walk apart given that the divisions on both sides recognise this as not being adiaphora?
It soon became clear in North America before and after the consecration of Gene Robinson, that those arguing for a change in the doctrine and practise of the Anglican Communion believe this to be a matter of justice, invoking all the prophetic words on the subject in scripture in support. Those Provinces following TEC and the Anglican Church of Canada, in New Zealand, Brazil, Scotland, Wales have rejected Lambeth 1:10, and declared that the blessing of same sex unions is not contrary to the teaching of Scripture and those in such unions may be ordained and consecrated as Bishops.
A Commission was established in October 2003 by the Archbishop of Canterbury at the request of the Anglican Primates. As we now face the continuing consequences some of the Commissions’ comments still make for salutary reading; it said in 2004 “However, if realistic and visionary ways cannot be agreed to meet the levels of disagreement at present or to reach consensus on structures for encouraging greater understanding and communion in future it is doubtful if the Anglican Communion can continue in its present form.”
“Should the call to halt and find ways of continuing in our present communion not be heeded, then we shall have to begin to learn to walk apart.”
But these words were not heeded; the moral authority of Resolution 1:10 was not recognised and the tear worsened.
INSTRUMENTS OF UNITY 2008 TO LAMBETH 2022
What I find extraordinary is that since that time, nearly 20 years ago now, and with another Lambeth Conference in view (even delayed by the pandemic) there has not been another attempt made to repair the tear, no intra Provincial commissions to find a way forward even if it means finding a way to walk apart. Rather after the Primates Meeting in 2016 the Archbishop of Canterbury appealed to “good disagreement” which seemed to mean that both these convictions about the “teaching of scripture” could be permitted within the Anglican Communion without any decision being made between them. This view became explicit during the Lambeth Conference 2022. A call to reaffirm Resolution 1:10 seems to have been introduced into the Call on Human Dignity (at the last minute) only to be hastily withdrawn after protest.
Here is John Stott in his book “Same Sex Relationships” quoting Wolfhart Pannenberg (Professor of Theology at Munich) with approval “The biblical assessments of homosexual practise are unambiguous in their rejection!” He (Pannenberg) therefore concludes that a church which were to recognise same sex unions as equivalent to marriage “would cease to be the one, holy, catholic and apostolic church”.
For a tremendous assessment of the Lambeth Conference 2022, please see the superb Communique from the Global South and its reaffirmation of Lambeth 1:10 in its entirety, its call for a resetting of the Anglican Communion and its call for visible differentiation from those Provinces which have impaired communion by departing from the biblical faith.
CHURCH OF ENGLAND
What of the Church of England?
It seems that what was permitted at Lambeth 2022 is now being promoted within the Church of England. The plea for unity is made constantly without regard for the truth which is at the heart of Resolution 1:10, the teaching of scripture.
There are however still many orthodox and evangelical voices in the Church of England who uphold that truth and have not accepted the claim that unity can be divorced from it.
The church which God used to bring the gospel to so many parts of the world because of her faith in that scriptural revelation, now seems to have succumbed to the very cultural captivity it appealed to so many to renounce.
Formally it remains to be seen how the Bishops’ will respond to what has been said globally and in England. At the Lambeth Conference 2022 the Archbishop said “the validity of the resolution passed at the Lambeth Conference 1998, 1:10 is not in doubt and that whole resolution is still in existence.” The question on the lips of many in England and around the world is “valid to whom”? If this is still true, then surely the revised prayers and guidance which the Bishop’s will bring to Synod, must explicitly demonstrate they are within Resolution 1:10, which must mean there can be no blessings of sexual relationships outside heterosexual marriage. We are praying that the Archbishops and Bishops will draw back.
We await the final proposals, pastoral guidance and prayers in July or later this year. We are told that what is proposed is not a departure from the doctrine of the Church of England. The General Synod have required the Bishop’s to ensure that this is the case.
Let me finish with words from the prophet Jeremiah who has become a bit of a familiar friend over these last years. These words became something of a watchword for Bishop JC Ryle first Bishop of Liverpool. I am sure he would echo them now in relation to the Church of England and the whole Anglican Communion
Thus says the Lord: Stand at the crossroads and look, and ask for the ancient paths, where the good way lies; and walk in it and find rest for your souls.
Bishop Keith Sinclair has just finished up as the National Director of the Church of England Evangelical Council and is an EFAC Global Trustee and retired Bishop of Birkenhead.
State of the Nation
- Written by: Stephen Hale
What is the current state of play in the Anglican Church in Australia*? That’s a big question and the following are a few perspectives.
It used to be that there were three evangelical Dioceses in Australia – Sydney, Armidale and North West Australia. It was that way for a long time. Today we can be encouraged by a big shift. Many Dioceses have changed or are changing! It is a fundamental realignment. Even in Dioceses where evangelicals are in a minority, there are great signs of change and growth. This showed up more fully at General Synod in both the range of speakers from right across the country and also in the election results.
This growth and change can be attributed to many factors (in no particular order):
- Two strong theological Colleges in Moore and Ridley (are they the two strongest Anglican Theological Colleges in the western world?)
- Healthy and encouraging episcopal ministry in many places
- The work of BCA/CMS
- EFAC’s role in being a fellowship and a place of encouragement for gospel ministry and biblical preaching. People know each other across our country because of the many Conferences held over many decades
- Healthy models of good parish ministry and good quality clergy and high calibre lay leadership
- An ongoing commitment to ministry with children and families and young people
- Strong student ministry
- Church planting and evangelism
- People’s willingness to participate in Synods both nationally and in their own Dioceses
- Community care expressed in all sorts of ways in all sorts of places
- Work in schools
- Cross cultural ministry and the growing number of language specific (non-English) churches
- Indigenous ministry and partnerships
There is much one could say here as well, but here are five major challenges.
- The future of the parish
In many parts of the country the parish system is struggling to survive. This is particularly the case in remote rural Australia, as well as in parts of our major cities where the demographic realities (aging congregations) are now pushing many churches into precarious places. The first step is often moving to part time ministry and then the cobbling together of unviable churches as a way of continuing on. Most people go to the church of their choosing and this has big implications as to the shape and relevance of the so-called local church. How many micro churches can a Diocese sustain and how do we manage decline while responding to new opportunities for growth?
- Rebuilding during an ongoing health crisis
Generally speaking, many churches are 20% to 30% smaller in mid-2022 than in mid-2019. This has been very tough as people are having to manage two things simultaneously: maintaining ministry in a context where the impact of illness is a week in and week out reality and having less people overall. At the same time, many people are seeking to rebuild ministries that may have fallen away during these past two years. The overall sense is that many people are both exhausted and somewhat disheartened.
- Children’s, Families and Youth
There has been a general decline in the number of children, families, and young people with whom churches are connecting with. While there has been a necessary focus on being child safe, this has made the task of raising volunteers much more complex and challenging. New innovative ideas are needed for connecting with non-church children and families as well as young people. Helping young people (and their parents) to navigate the complex sexual and identity issues of our day is incredibly demanding and pastorally challenging.
- Ordained Ministry
At present there is an increasing concern that the number of people offering for ordination is not sufficient to meet the ongoing needs into the future. Whether this is a temporary blip, or an on-going trend is unclear. Many (one could even suggest, far too many) clergy are being asked to go into unhealthy churches in the hope of pulling off a revival. While this is possible and does happen, in many cases it leads to people being crushed and often leaving ministry. In the main, most clergy would prefer to work in a team rather than on their own. It is easier to start a new church than to turn around an established church.
For the last decade or more there has been a huge conversation going on about mission and how we enable our churches to become missionally effective. These conversations have been important. At the same time, it has become increasingly complex and to some extent overwhelming. There are so many ways forward being promoted that it can be confusing and disempowering for many people. In the midst of all of this discussion and ferment we seem to have lost sight of simply seeking to see people come to faith. In a context where the wider culture is seemingly running against us, this passion for the gospel and for reaching the lost needs to be recaptured and encouraged. In God’s providence the language specific (non-English) ministries set a shining example for us.
Bishop Stephen Hale
Chair, EFAC Australia and EFAC Global
*Contention around orthodoxy and marriage were addressed in my report on General Synod in the last edition.
General Synod Update
- Written by: Stephen Hale
Most of the news in the secular press and various religious media from the Anglican General Synod has focussed on one motion and one issue. Indeed, General Synod did consider an important motion seeking to affirm the traditional understanding of marriage. The context for this was the Appellate Tribunal decision in relation to same sex blessing in the Diocese of Wangaratta. The Tribunal had indicated that if the General Synod wanted to make a statement on marriage it was should do so. The motion to affirm a statement on the doctrine of marriage was moved by Archbishop Kanishka Raffel in a thoughtful and sensitive speech and seconded by Natalie Rosner (Melbourne) who spoke to the pastoral challenges of upholding the Bibles teaching. While it was solidly supported in both the house of laity and the house of clergy, the house of bishops narrowly voted not to support it. It is worth noting that Sydney delegates accounted for roughly 50% of the lay and clergy support. There was therefore strong support from people from a wide range of dioceses across the country.
For those present there was significant upset at the outcome of this motion. While disappointing, it doesn’t change anything in any Diocese, nor does it change the previous statements of General Synod which have consistently upheld an orthodox doctrine of marriage. The reality is that since the Appellate Tribunal decision in 2020, Dioceses have been free to make their own decisions in relation to same sex blessings.
Another important motion did pass which clarified a definition of unchastity as sexual intimacy outside of marriage, with similar levels of support in each house, the only difference being that the house of bishops very narrowly supported it.
From an EFAC perspective there are two things to note. Firstly, the bishops of our church are now clearly out of step with the lay and clerical representatives at Synod. How this will play out is uncertain. The Diocese of Melbourne will be a focal point given the unexpected action of its bishop at General Synod!
Secondly the Synod reflected the fundamental shift that is taking place in the ACA. The majority of those elected or appointed for both the Standing Committee and the Primatial Election Board (except for the House of Bishops) are evangelicals from across Australia. During the Synod there were wonderful speeches from evangelicals from across Australia and many people from many places made great contributions. There was a high level of cooperation between evangelicals at Synod from across Australia.
EFAC Australia ran an evening session at General Synod with around 80 people present. Bishop Mark Short led an interactive panel of Kara Hartley (Sydney), Kate Beer (NT), Bishop Matt Brain (Bendigo) and Bishop Richard Condie (Tas). It was a great session and we spent time in prayer for the Synod.
General Synod reflects the life of our church in many respects. However, it doesn’t reflect the day to day reality of people serving our great God in and through the parishes, church plants and agencies of our church.
Stephen Hale is the former Lead Minister of the St Hilary’s Network and a Regional Bishop in the Diocese of Melbourne. Stephen is the Victorian Director of Overseas Council Australia and Chair of EFAC Global and EFAC Australia.
Will we embrace Anglican micro churches?
- Written by: Breeana Mills
Anglican priest John Wesley was convicted of the need to preach to English miners who were not engaged in local churches. These gatherings drew the poor and marginalised in every town, seeing many choosing to follow Jesus. So, Wesley created different structures of classes, small bands, and societies, to facilitate discipleship and evangelism within these people groups. So began the Methodist revival.
Mary Sumner experienced the difficulty of motherhood in 19th Century England, where Christian values were coming up against the industrial revolution. Driven by a conviction to support mothers, she gathered women from different social classes together to encourage them in motherhood and faith. Women with no church connections came to faith, worshipped together, and sought to reach other mothers. These meetings multiplied throughout England and were in 9 countries within 7 years. Mother’s Union was born.
Simple forms of church are not new. They have been happening for generations and bringing revival to the traditional church in different ways. Some we have embraced; some we have cast aside. Today’s movements of missional communities, micro churches or simple churches are no different. The question is, will we embrace or case aside such expressions of church?
Long before language of micro church became prevalent, missiologist Lesslie Newbigin offered two critiques of church structures of his times. Firstly, that the fundamental ecclesial unit was too large, and secondly that the current structure of the church emerged from an undifferentiated society, which is no longer descriptive of our modern society (Goheen, 2018, 123–126).
Missiologist Ralph Winter also noted in the early 1990’s that the majority of American churches currently exists for the middle class, and a cross-cultural mission approach will be need to reach the “unreached peoples” of America (Winter, 1990, 98–105). It follows that we see new and different forms of church emerging within the Anglican communion to reach unreached Australians.
Throughout history the Anglican church has adapted to changing circumstances, and in a post-covid world this will be no different.
Recently, the Archbishop of Canterbury faced a similar question with the rise of many fresh expressions with the Church of England. Instead of resisting these new expressions, the Archbishop of Canterbury suggested:
“It is clear to us that the parochial system remains an essential and central part of the national Church's strategy to deliver incarnational mission. But the existing parochial system alone is no longer able fully to deliver its underlying mission purpose. We need to recognize that a variety of integrated missionary approaches is required. A mixed economy of parish churches and network churches will be necessary, in an active partnership across a wider area, perhaps a deanery" (cited in Cray, 2009, x).
As we look through scripture it’s clear that ekklesia did not designate a single form, the focus is instead on a gathering of people. It is used in scripture to refer to larger public gatherings, such as in Solomon’s colonnade (Acts 5:12) as well as household gatherings, such as those who met at Priscilla and Aquila’s house among others (1 Cor 16:19, Phil 2, Col 4:15). Both approaches were held together in the early church, where believers met in the temple courts and in their homes (Acts 2:46). Paul’s letter to the Corinthians also demonstrates that these house churches often came together for larger gatherings (1 Cor 11:17, 22). While some may be tempted to see a modern church and small group network in these two structures, Paul is clear that both were a place of discipleship and evangelism (Acts 5:42). The early church used a variety of structures as needed in their context. Perhaps once again, in a post-covid world it is once again a fitting season for a movement of small Anglican churches?
So, what is a simple church or micro church?
Thom Rainer defines a simple church as “a congregation designed around a straightforward and strategic process that moves people through the stages of spiritual growth.” (Rainer, 2006, 60) Brian Sanders defines church Rev as a “worshipping community on mission,” a group of people engaging together in regular rhythms of worship, community and mission, seeking to be a blessing towards a particular network or neighbourhood (Sanders, 2019, 34). These forms of churches are stripped back and simple. They are accessible not only to the dechurched, but predominately to the unchurched. Like John Wesley and Mary Sumner, these churches seek to take the church to the people, rather than asking the people to come to church. They seek to make disciples, and to multiply disciple-makers. While many of today’s churches seek to grow larger in number, these churches seek to go wider in reach, remaining small by continuing to multiply.
Micro churches are Jesus-centred communities, birthed when a small group of disciples collectively sense a call from God to love and serve a particular community in their area. Whether this is a geographical space or an affinity network, everything they do comes from a genuine desire to love this particular community. Yet, unlike a typical small group or even some house churches who engage together in times of worship and fellowship in community, a micro church also engages regularly in mission together. It’s a part of their identity, they exist for a missional purpose. This purpose shapes the way they engage in worship and fellowship as a community. Their worship still includes regular Anglican practices of the Lord’s Supper, baptism, confession, and intercessory prayer, but seeks to do so in a way accessible to those within their missional focus.
Micro churches seek to be a community conformed to the image of Christ. Graham Hill rightly suggests that the greatest issue in the Australian church today is our lack of conformity to Christ (Hill, 2020, 22). While it may be possible to hide within a larger community, within a smaller group, discipleship or the lack therefore becomes evident quickly. Jesus said people would know we are his disciples by the way we love one another (John 13:35). Micro churches believe that this is an essential part of their witness. As micro churches reach out into the community, they seek to demonstrate Christ and make disciples, multiplying into every corner of our nation to the glory of God.
Finally, these communities are called to unity and collaboration with the mainstream Anglican church. In the early church it’s evident that there is partnership between house churches, and city-wide churches. As a church we are called to unity, but not necessarily uniformity. Our unity should transcend differences in practices, music, and structures, while holding tightly together to gospel truths. The Spirit is equally at work in the mainstream church, as in the many Anglican micro churches already in existence across Australia. Today as micro churches are becoming more prominent within and alongside our churches, the question is will we embrace them?
The micro church movement, by God’s grace, has gained increasing interest, traction, and fruitfulness throughout the pandemic. Whether the Anglican church chooses to accept these expressions or not, they will continue to engage in gospel-centred, Kingdom-focused ministry, taking the church to the unreached peoples of Australia. My hope is that in the future we would see them do so as representatives of the Anglican church of Australia, and we would partner with them as they go.
Recently, a small traditional Anglican church in Melbourne’s east has entered a partnership with a new micro church network church plant. The partnership is hoping that this church plant, primarily of young adults, will learn from the maturity, traditions, and experience of the existing Anglican church, while the existing church will be invigorated by the missional fervour of the church plant. While it is still very much in its infancy, it provides a picture of a possible way forward for the Anglican church of Australia. Micro churches and mainstream churches working together for God’s glory.
Rev Breeana Mills is Assistant Curate at St Philips Mt Waverly, Melbourne and leader of a nearby micro church network church plant.
Being an Anglo-Catholic in Australia
- Written by: Jack Lindsay
Being an Anglo-Catholic in Australia.What does it mean, and why on earth do it?
‘Anglo-Catholic’. For many Australian Anglicans, there are perhaps only a handful of other words in the ‘ecclesial vocabulary’ so guaranteed to raise an eyebrow as this. For some, it has become a distinctly loaded term, conveying images of anything from liturgical fussiness to classist exclusivity, from doctrinal liberalism to papalist pretensions. For others, it may simply be synonymous with something perhaps peculiarly foreign, maybe even rather odd, and certainly ‘un-Anglican’. For a large part of my life, it was a blend of all these views that had shaped my perception of Anglo-Catholicism as, at best, rather confusing, and at worst, to be avoided. In this short piece, I intend to present something of an apology – albeit one based solely on personal experience – for that tradition in which I have now found my home, and perhaps explain a little of what drew a cradle Evangelical to the ‘other side’.
In preparing this article, I found myself reflecting on how I might define my childhood ecclesial or denominational identity. On the whole, I think it may be best described as ‘simply Protestant’. By this, I mean that my family – like so many others, in similar circles – was not especially concerned about whether the church we attended was Anglican, or Baptist, or Charismatic, or just broadly Reformed, so long as there was good Bible teaching, an engaging service, an active children’s and youth ministry, and a solid system of pastoral care. Beyond that, most other defining features of a given denomination were, to us, ancillary. This remained the case for me up until the later years of high school when, in the course of experimenting with a variety of church traditions in an attempt to develop my faith and life of discipleship as an increasingly independent young adult, I found myself one Sunday attending a well known Anglo-Catholic parish here in Melbourne.
This was, for the most part, my first real engagement with a tradition that was in some ways so familiar, and in others totally alien, to my childhood experience of Anglicanism. Yes, many of the same prayers were being said, and the broad outline of the liturgy was consistent with what I knew, but the service nonetheless stood out as strikingly and engrossingly unique, in comparison to anything I had seen before.
The first thing that struck me in it all was something I have sometimes referred to as a ‘sensory physicality’. By this, I mean that the worship into which one was drawn possessed a remarkable (and emotion-inducing) ability to take up one’s whole body into the experience of praise. From the dazzling sight of beautifully adorned vestments and frontals, bright candles and flowers, with the quiet dignity of ordered and calm movements, to the heady smell of incense and rosemary and oil, to the mesmerising sound of voices in harmony and a thundering organ, to the touch of wood and fabric and marble as we stood and sat and knelt, to the rich taste of the bread and wine from the altar; every sense was in some way involved in the act of worship. Perhaps more than anything else, it was this ‘sensory physicality’ that first drew me in, and sparked what began as a curiosity in, and has since developed into a deep love for, worship in the Anglo- Catholic tradition. And it is this word, ‘worship’, that is so important here. Because, for all the ceremonial and care taken in every aspect of the liturgy, it is all for naught if it does not first and foremost bring the people of God into a closer relationship with Him. If it exists for its own sake, and not for the sake of the gospel, then it is nothing. However, when done well, unselfconsciously, and ‘un-fussily’, I find myself most keenly and viscerally able to encounter the Lord, and (as the beloved hymn goes) be “lost in wonder, love, and praise”.
It could appear from all this, though, that Anglo-Catholicism is simply a ritualist movement, that it is only concerned with the liturgy. This is, of course, not true. Rather, if we take seriously that typically Anglican maxim, lex orandi, lex credendi, then we find that that which is expressed in the liturgy is nothing more and nothing less than a reflection of the theology which underpins it. Without the lex credendi, the lex orandi would be almost entirely immaterial. It is, therefore, from this ‘law of belief ’ – or, better, theology – that all our practices (should) spring. It is by this theology that they (should) be informed. And it is against this theology that they (should) be checked. Naturally then, all this begs the question: what exactly is distinctive about ‘Anglo-Catholic theology’? Is there even such a thing as a single, cohesive, ‘established’ theology of Anglo-Catholicism.
Well, perhaps slightly frustratingly, yes and no. The first thing to note is that, as I hope the reader will understand, I do not have nearly enough space in this short piece to give a full breakdown of the particulars of Anglo-Catholic theology. That would, and does, quite literally require tomes. And, even then, the author is presented with the decidedly fraught task of attempting to speak on behalf of the entire body of a particular tradition. And this problem is not unique to Anglo-Catholicism. As we will be well aware, one of the great blessings and curses of Anglicanism is its lack of a distinct confessional document, by which the distinctive theology of the denomination is clearly spelled out.
Yes, we all have the Prayer Book, and the Ordinal, and the Articles. But, if the past 450-odd years of Reformed Anglicanism have taught us anything, it is that these ‘base level’ unifiers still leave a great deal of scope for both individual and corporate variation. Accordingly, just as much as there does not exist a single, agreed-upon statement defining Evangelical Anglicanism (in anything more than broad, general fundamentals), neither does such a document exist for the Anglo-Catholics. Nonetheless, in the space remaining, I will seek to present a brief outline of those things which I understand to be characteristic, core elements of Anglo-Catholic theology.
First, and the distinctive feature from which most other beliefs flow, is a high doctrine of the Church. As Scripture tells us, the Church is both the Body of Christ on earth and His Bride. It is both that for which he died, and that into which he poured his Spirit at Pentecost. And, we are promised, it is that which waits expectantly for the blessed consummation of the Kingdom at the Day of Judgement. Further, as we affirm in the Nicene Creed, we believe the Church to be One, Holy, Catholic, and Apostolic. Accordingly, this great treasure given us by Christ, this Body by which His gospel is spread and into which we are baptised, must be preserved and safeguarded.
While, as Anglicans, this guardianship of the Church is expressed most manifestly by our bishops – those to whom we look as the focus of our unity and pastors in the faith – it nonetheless remains the responsibility of all the faithful to take their part in the ministry, mission, and care of the Church. And it is here that a core element of this high doctrine of the Church may be found. Principally, this concerns how one understands the phrase ‘the faithful’. In a commentary on the nature of change in the Church, on matters of doctrine and faith, the great 20th century Anglo-Catholic theologian Eric Mascall wrote: “the voices in the room are never enough.” This somewhat perplexing phrase actually goes to the heart of the Anglo-Catholic view of the Church. Namely that, as members in this mystical Body, we here on earth (the Church militant) are but a small part of the Church, and that in worship and mission we are mysteriously joined with all those who have gone before, and now form that great cloud of witnesses (the Church triumphant). We continue, together with them, as active members of the Church of God.
In an Anglo-Catholic context, we believe this mystical union across the ages to be most keenly displayed in the Eucharist, wherein we join our worship to that of heaven, and trust with confidence that our sacrifice of praise and thanksgiving may be one with theirs. We believe that, as we partake of the Body and Blood of Christ in the Sacrament, we do so, and are joined into one Body, with the saints who have gone before. As such, Anglo-Catholicism has historically had a tendency to lean towards conservatism; in a nutshell, given this view of the Body of Christ as united through the ages, there has to be a pretty convincing argument in favour of changing the received wisdom and (tried and tested) practice of our forebears in the faith. This is, of course, not to say that change must be avoided! That would be totally antithetical to our Anglican principle of ecclesia reformata, semper reformanda secundum verbum Dei. Rather, it simply stresses that change (particularly on matters of doctrine and polity) must be done cautiously, prayerfully, and with appropriate discernment.
It is through this ‘lens’ of a high ecclesiology that the rest of characteristically Anglo-Catholic theology is, and must be, viewed. From the belief in the real presence of Jesus in the Blessed Sacrament, while not presuming to try to explain how this occurs, to our trust in the Holy Scriptures as the authoritative Word of God, to the grounding of church life in the sacramental system, to asking for the prayers of the saints (especially, the Blessed Virgin Mary), to a high view of episcopacy and the sacred priesthood within the threefold order; all these, while but a few of those views typically identified as ‘Anglo-Catholic’, arise ultimately from the high doctrine of the Church, discussed above.
At a personal level, it was precisely this particular ecclesiological outlook that turned my heart to this tradition. Yes, the ‘sensory physicality’ I mentioned earlier, and the intention to express liturgically something of the beauty of God’s holiness, are those things that first caught my attention and drew me in. But it is quite particularly this high ecclesiology that helped me sit most comfortably within this tradition. For me, the knowledge that my attempts to live as a disciple of Jesus (however faltering they may be), and the struggles I face in living out the Christian life, have not only been experienced by a numberless host before me, but that those same witnesses who dwell with the Lord pray for me to Him (and, I hope, cheer me on, every now and then), touches my heart so deeply and gives me more consolation than I can ever express.
I began my life as an Evangelical, and the Holy Scriptures were at the heart of everything. I have discovered that the embracing of the Eucharist as the central action of my life has taken me closer to Scriptures. For, of course, both flow from the same Word who was made flesh.
This is why I am an Anglo-Catholic.
Rev Jack Lindsay is an Assistant Curate at Christ Church Brunswick in Melbourne
General Synod Preview
- Written by: Kanishka Raffel and Karin Sowada
KANISHKA RAFFEL AND KARIN SOWADA
General Synod will meet this year with contentious issues in the air. Kanishka Raffel, Dean of Sydney, and Karin Sowada, Sydney Lay Representative, preview the 2020 Session in its various modes.
An Ordinary Session of General Synod will take place in Maroochydore from 31 May – 5 June. The meeting will gather diocesan bishops and 250 or so elected lay and clergy representatives from every Australian diocese of the Anglican Church. The circumstances of our meeting are tense, and a new primate to be elected in March will chair the proceedings.
Foremost will be discussion about the blessing of same-sex marriage, following decisions by the Synods of Wangaratta Diocese and Newcastle Diocese. These actions prompted referrals to the Appellate Tribunal in 2019 and dozens of submissions have now been received. It is possible that the Appellate Tribunal will not have issued their opinion on these questions by the time the General Synod meets. In addition, the Synod of the Diocese of Sydney tabled nine motions for debate ‘at the request of a diocesan synod’. These will now form part of the General Synod meeting agenda. The nine motions include an apology to LGBTIQ people, an affirmation of the historic Anglican understanding of marriage and singleness and address matters of discipline and fellowship within the Anglican Church of Australia.