Hostname: page-component-8448b6f56d-42gr6 Total loading time: 0 Render date: 2024-04-16T06:09:56.826Z Has data issue: false hasContentIssue false

Beyond Lambeth 2008 and ACC14: Tuning a Polity of Persuasion to the Twenty-first Century1

Published online by Cambridge University Press:  10 September 2009

Abstract

Recent tensions within Anglicanism have brought about an intense re-visiting of some of the debates that surrounded its emergence as a worldwide Communion in the nineteenth century. Then, as now, there were a number of suggestions for stronger structures at the centre. With Lambeth 2008 and the recent ACC 14 (Anglican Consultative Council 14), the Anglican Communion has effectively reaffirmed its commitment to a voluntarist, relational way of being together; dealing with differences through mutual self-limiting rather than by central control. Beyond specific proposals, such as that for an Anglican Covenant, this continued commitment to a ‘polity of persuasion’ will require time and patience as well as a quality of ongoing engagement to succeed. What is at stake is more than Anglican unity. It is the capacity for Anglicanism to witness with integrity to the world about living under God in community, sharing power, and co-existing interdependently on a tiny and increasingly conflicted planet.

Type
Research Article
Copyright
Copyright © The Journal of Anglican Studies Trust 2009

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

Footnotes

1.

This is a revised and expanded version of an article, ‘Towards an Anglican future in a polity of persuasion’ to be published in Facing the Future (Melbourne: Acorn Press, 2009).

2.

Dr Jeffrey Driver is Archbishop of Adelaide, South Australia.

References

3. Jacob, W.M., The Making of the Anglican Church Worldwide (London: SPCK, 1997), pp. 156160.Google Scholar

4. Jacob, , The Making of the Anglican Church Worldwide, p. 244.Google Scholar

5. Evans, G.R.Robert Wright, J. (eds.), The Anglican Tradition — A Handbook of Sources (London: SPCK, 1991), p. 330.Google Scholar

6. Jacob, The Making of the Anglican Church Worldwide, pp. 165–169.Google Scholar

7. The 1867 gathering at Lambeth received a report from a committee on synodical government recommending that wherever a Church was not by law established, there should be diocesan and provincial synods, including both clergy and laity. The committee also recommended that bishops should be elected by dioceses, with both clergy and lay people as electors. There was no recommendation for a ‘higher synod’ because it was recognized that the established nature of the Church in England would make this a difficulty. A report was also received from a committee set up to consider a proposal for a ‘final court of appeal’. It recommended the establishment of such a court, but also that it be voluntary. See Jacob, The Making of the Anglican Church Worldwide, pp. 167–168.Google Scholar

8. Anglican Consultative Council, The Virginia Report (London: Anglican Communion Office, 1997), para. 3.54.Google Scholar

9. Anglican Consultative Council, The Virginia Report, para. 5.20.Google Scholar

10. Lambeth Conference 1998: Resolution 1.10.Google Scholar

11. There had been some controversy a month earlier with the appointment of Dr Jeffrey John as Bishop of Reading. Jeffrey John was openly gay, although he had for some time been living a celibate life.Google Scholar

12. Douglas, I.T.Pui-Lan, K. (eds.), Beyond Colonial Anglicanism (New York: Church Publishing, 2001), p. 31.Google Scholar

13. Douglas and Kwok, Beyond Colonial Anglicanism, pp. 25–26.Google Scholar

14. Anglican Communion Office, The Windsor Report (London: The Anglican Communion Office, 2004), para. 134.Google Scholar

15. This was the language used in the Communiqué from the Primates Meeting at Dromantine.Google Scholar

16. Anglican Communion Office, The Windsor Report, para. 42: ‘All of this can be summed up in a word which, though often misunderstood, denotes an elusive sixth element which might hold the key: authority’.Google Scholar

17. Anglican Communion Office, The Windsor Report, para. 42.Google Scholar

18. There is a helpful discussion about the ‘Anglican emphasis on the local’ in the Inter-Anglican Theological and Doctrine Commission (IATDC) Report, Communion, Conflict and Hope (London: Anglican Communion Office, 2008), pp. 2527.Google Scholar

19. The Articles of Religion, in The Book of Common Prayer, Article XX.Google Scholar

20. Doe, Norman, ‘The Anglican Covenant Proposed by the Lambeth Commission’, Ecclesiastical Law Journal 8 (2005), pp. 147161.CrossRefGoogle Scholar

21. Standing Committee of General Synod, Windsor Report Working Group Report No. 2006-109 (Sydney: Anglican Church of Australia, 2006). I am a member of the ‘Windsor Report Working Group’ that formulated the Australian response.Google Scholar

22. Anglican Communion Office, An Anglican Covenant — The Third (Ridley Cambridge) Draft (2009) 4.1.3.Google Scholar

23. Anglican Communion Office, Ridley Cambridge Draft, 4.2.4.Google Scholar

24. ACC 14 gave general support to The Ridley Cambridge Draft, but asked for revisions to Section Four, which includes the processes for dispute resolution. The draft is to be revised by a small working group and then approved by the Joint Standing Committee before being referred to member churches of ACC ‘for consideration and decision on acceptance or adoption by them as The Anglican Communion Covenant’.Google Scholar

25. Inter-Anglican Theological and Doctrinal Commission ( IATDC), Communion, Conflict and Hope: The Kuala Lumpur Report of the Third Inter-Anglican Theological and Doctrinal Commission (London: Anglican Communion Office, 2008).Google Scholar

26. Sagovsky, Nicholas, Ecumenism, Christian Origins and the Practice of Communion (Cambridge: Cambridge University Press, 2000), pp. 78.CrossRefGoogle Scholar

27. Anglican Communion Office, The Windsor Report, para. 119.Google Scholar

28. Sagovsky, Ecumenism, Christian Origins and the Practice of Communion, p. 8.Google Scholar

29. Avis, Paul, Authority, Leadership and Conflict in the Church (London: Mowbray, 1992), p. 120.Google Scholar

30. Response of the Province of Australia to the Covenant Design Group’s St Andrew’s Draft, Anglican Church of Australia, Standing Committee of General Synod, 2009.Google Scholar

31. Williams, Rowan, Writing in the Dust: After September 11 (Grand Rapids: Eerdmans, 2002), pp. 7880. Rowan Williams was writing in the aftermath of the World Trade Centre bombings. He uses the story from Jn 8 of Jesus writing in the dust to speak of a ‘hesitation’, a ‘breathing space’ before precipitous action.Google Scholar

32. Paul Avis, ‘Anglican Conciliarity: History and Practice’ (2004). This article is published online within the Lambeth Commission website at http://www.anglicancommunion.org/commission/documents/200402conciliarity.pdfGoogle Scholar

33. Kaye, Bruce, Reinventing Anglicanism: a vision of Confidence, Community and Engagement in Anglican Christianity (Adelaide: Openbook, 2003), p. 254.Google Scholar

34. Kaye, , Reinventing Anglicanism, pp. 255257.Google Scholar

35. Platten, Stephen, Augustine’s Legacy — Authority and Leadership in the Anglican Communion (London: Darton Longman & Todd, 1997), p. 53.Google Scholar

36. Lambeth 1998 Resolution II.2.e.Google Scholar

37. Most internal provinces of the Anglican Church of Australia have provincial (State) synods or councils. They vary in their constitutional frameworks, but often focus on State matters without engaging intentionally with the debates of the National Church.Google Scholar

38. This was another suggestion made in the 2009 Australian response to the St Andrew’s Draft.Google Scholar

39. The 2008 IADCT Report, Communion, Conflict and Hope, para. 121, p. 50, makes a similar point: ‘Even if the worst fears of Anglicans who value their fellowship and solidarity are realized, the Anglican tradition will not disappear. Communion functions at a number of different levels. IATDC has identified theology, canon law, history and culture, communication, and voluntary commitment rather than coercion, as essential aspects of communion. Yet real communion can exist in many of the elements separately. The Commission is persuaded that “thick” ecclesiology, concrete experience of the reconciling and healing work of God in Christ, should take priority over “thin”, abstract and idealized descriptions of the church. Communion “from below”, is real communion — arguably the most vital aspect of koinonia with God and neighbour — and it is from “below” that the Commission has worked in its conversations with the churches, and in its reflections in this report.’Google Scholar

40. Anglican Communion Office, The Windsor Report, Foreword.Google Scholar

41. Anglican Communion Office, The Windsor Report, para. 3.Google Scholar