The Lambeth Commission on Communion
The
Windsor Report
2004
Published by
The Anglican Communion Office, London, UK
Contents
Paragraphs Page
FOREWORD
by the Most Reverend Dr Robin Eames
Archbishop of Armagh, Chairman of the Lambeth Commission.......... .......... 4
The Lambeth Commission on Communion - Mandate 8
The members of the Lambeth Commission................... 9
THE REPORT
Section A : The Purposes and Benefits of Communion
The communion we have been given in Christ : Biblical foundations... 1 - 5........ 11
The practical consequences of a healthy communion. 6 - 11........ 12
Recent mutual discernment within the Communion 12 - 21.... 14
Illness: The surface symptoms. 22 - 30........ 16
Illness: The deeper symptoms. 31 - 42........ 20
Theological development 32 - 33........... 20
Ecclesiastical procedures 34 - 35........... 20
Adiaphora 36 - 37........... 21
Subsidiarity 38 - 39........... 21
Trust 40 - 41....... 22
Authority........... 42........... 23
Section B : Fundamental Principles
General points 43 - 96.. 24
The communion we share 45 - 51.... 24
The bonds of communion 52 - 70.... 27
The authority of scripture 53 - 56........... 27
Scripture and interpretation 57 - 62........... 29
The episcopate 63 - 66........... 30
Discernment in communion and reception 67 - 70........... 32
Diversity within communion 71- 96........ 34
Autonomy 72 - 86........... 34
Adiaphora 97 - 96........... 38
Section C : Our Future Life Together
The Instruments of Unity 97 - 104.. 41
The Archbishop of Canterbury......... 99........... 41
The Lambeth Conference 100 - 102..... 42
The Anglican Consultative Council......... 103........... 43
The Primates’ Meeting......... 104........... 43
Recommendations on the Instruments of Unity 105 - 112 44
The Archbishop of Canterbury 108 - 110..... 45
A Council of Advice 111 - 112........... 46
Canon Law and Covenant 113 - 120.. 46
Section D : The Maintenance of Communion
General findings 121- 123........ 50
On elections to the episcopate... 124 - 135.. 51
On public Rites of Blessing of same sex unions 136 - 146.. 54
On care of dissenting groups 147 - 155.. 58
Conclusion 156 - 157.. 59
Appendix One : Reflections on the Instruments of Unity
The Anglican Consultative Council........ 61
The Lambeth Conference..... 61
The Primates’ Meeting........ 62
The Anglican Communion Office........ 63
Appendix Two : Proposal for the Anglican Covenant 65
Appendix Three : Supporting documentation............ 72
1. Extract from ‘The Chicago-Lambeth Quadrilateral’, 1886/1888...... 73
2. Lambeth Conference 1978: Resolution 10 Human Relationships and Sexuality........ 73
3. Lambeth Conference 1988: Resolution 64 Human rights for those of homosexual orientation....... 74
4. Lambeth Conference 1988: Resolution 72 Episcopal responsibilities and diocesan boundaries....... 74
5. Ten Principles of Partnership...... 74
6.. Lambeth Conference 1998: Resolution I.10 Human Sexuality........ 77
7.. Lambeth Conference 1998: Resolution III.2 The unity of the Anglican Communion..... 78
8.. ACC-12 Resolution 34 Province-wide and Communion-wide consultation..... 79
9. Episcopal Church (USA) General Convention 2003 Resolution C051 Liturgy/Music: Blessing of Committed Same-Gender Relationships.. 79
10. ......... A Statement by the Primates of the Anglican Communion meeting in Lambeth Palace, 16 October 2003 80
11.... Caring for all the Churches: A response of the House of Bishops of the Episcopal Church to an expressed need of the Church, March 2004 83
12. Anglican Church of Canada General Synod 2004: Resolutions concerning the blessing of same sex unions 86
Appendix Four : List of published works referred to in the Report.... 88
Selected Thematic Index...... 90
What do we believe is the will of God for the Anglican Communion?
That question has never been far from the minds of the members of the Lambeth Commission during the exacting work they have undertaken in the past year.
Since the 1970s controversies over issues of human sexuality have become increasingly divisive and destructive throughout Christendom. Within the Anglican Communion the intensity of debate on these issues at successive Lambeth Conferences has demonstrated the reality of these divisions.
The decision by the 74th General Convention of the Episcopal Church (USA) to give consent to the election of bishop Gene Robinson to the Diocese of New Hampshire, the authorising by a diocese of the Anglican Church of Canada of a public Rite of Blessing for same sex unions and the involvement in other provinces by bishops without the consent or approval of the incumbent bishop to perform episcopal functions have uncovered major divisions throughout the Anglican Communion. There has been talk of crisis, schism and realignment. Voices and declarations have portrayed a Communion in crisis.
Those divisions have been obvious at several levels of Anglican life: between provinces, between dioceses and between individual Anglican clergy and laity. The popular identification of ‘conservatives’ and ‘liberals’, and ‘the west’ as opposed to ‘the global south’, has become an over-simplification - divisions of opinion have also become clear within provinces, dioceses and parishes. Various statements and decisions at different levels of leadership and membership of the Church have illustrated the depth of reaction. Among other Christian traditions, reactions to the problems within Anglicanism have underlined the serious concerns on these issues worldwide. Comparison has been made with the controversies on women’s ordination years ago. But the current strengths of expression of divergent positions are much greater. Questions have been raised about the nature of authority in the Anglican Communion, the inter-relationship of the traditional Instruments of Unity, the ways in which Holy Scripture is interpreted by Anglicans, the priorities of the historic autonomy enshrined in Anglican provinces, and there are also issues of justice. Yet the Lambeth Commission has been aware that consideration within its mandate of any specific aspect of inter-Anglican relationships overlaps and relates to others and has a clear bearing on the sort of Anglican Communion which should enhance the life and worship of our diverse worldwide church family.
What could be termed ‘the human face’ of these divisions has become clear to the Commission. Within provinces, dioceses and parishes, where individual Anglican Christians have experienced degrees of alienation and exclusion due to differences of opinion between leadership and members, there has been much pain and disillusionment. Further questions have surfaced about episcopal oversight within a diocese where significant groups of Anglicans have become alienated from their bishop. The Commission has seen and heard those emotions.
During its work the Lambeth Commission has recognised the existence within the Anglican Communion of a large constituency of faithful members who are bemused and bewildered by the intensity of the opposing views on issues of sexuality. This group embraces worshippers who yearn for expressions of communion which will provide stability and encouragement for their pilgrimage. At times they have felt their voices eclipsed by the intensity of sounds on opposing sides of the debate.
The Lambeth Commission was established in October 2003 by the Archbishop of Canterbury at the request of the Anglican Primates. The mandate spoke of the problems being experienced as a consequence of the above developments and the need to seek a way forward which would encourage communion within the Anglican Communion. It did not demand judgement by the Commission on sexuality issues. Rather, it requested consideration of ways in which communion and understanding could be enhanced where serious differences threatened the life of a diverse worldwide Church. In short, how does the Anglican Communion address relationships between its component parts in a true spirit of communion?
As the Commission has addressed its mandate the atmosphere in the Anglican Communion has continued to reflect the depth of feeling on these issues. Indeed during the past year events in the Communion have prompted observers to conclude that our work was so overtaken by decisions of some provinces and by words of individual Church leaders that any conclusion reached would be irrelevant. The Anglican Communion appears to such observers to be set on a voyage of self-destruction. I acknowledge the willingness of large sections of the Anglican Communion to permit this Commission space to complete its Report. However, in some instances the request by the Archbishop of Canterbury and the Primates for an absence of developments or pronouncements which would make the work of the Lambeth Commission more difficult has been ignored.
The depth of conviction and feeling on all sides of the current issues has on occasions introduced a degree of harshness and a lack of charity which is new to Anglicanism. A process of dissent is not new to the Communion but it has never before been expressed with such force nor in ways which have been so accessible to international scrutiny. Not all the opinions voiced have been expressed in ways which are conducive to dialogue or the encouragement of communion. Modern methods of communication and in particular the internet have become powerful means of expressing and influencing opinion. This fact requires careful note by the Anglican Communion when consideration is given to its traditional decision-making processes.
The ‘bonds of affection’ so often quoted as a precious attribute of Anglican Communion life, as well as the instruments of communion and unity, have been threatened by the current divisions. While attention in this regard turns to the developments in the Episcopal Church (USA) and the Anglican Church of Canada it is clear that this threat has been increased by reactions to them.
This Report is not a judgement. It is part of a process. It is part of a pilgrimage towards healing and reconciliation. The proposals which follow attempt to look forward rather than merely to recount how difficulties have arisen. A large majority of the submissions received by the Commission have supported the continuance of the Anglican Communion as an instrument of God’s grace for the world.
Throughout the work of this Commission many different views have been expressed by its members. These opinions have been shared openly. We have come to a position which takes our differing views seriously and yet we are able to offer this Report together for the Communion’s consideration.
A process for the study of this Report is being established and there will be opportunity for the Communion as a whole to consider its findings. 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.
Perhaps the greatest tragedy of our current difficulties is the negative consequence it could have on the mission of the Church to a suffering and bewildered world. Even as the Commission prepared for its final meeting the cries of children in a school in southern Russia reminded us of our real witness and ministry in a world already confronted by poverty, violence, HIV/AIDS, famine and injustice.
As Chairman of the Commission it has been my privilege to lead and co-ordinate the work in fulfilment of this mandate. I pay a warm tribute to the involvement of all members of the Commission who have worked with such commitment at their difficult task and enjoyed genuine Christian fellowship in their work. This task has involved three detailed plenary meetings, two at St George’s, Windsor, England and one at the Kanuga Conference Centre, North Carolina, USA, in addition to months of intensive research, debate and prayer as the Commission has considered the problems and reviewed the many submissions from throughout the Anglican Communion and beyond. In addition to oral presentations the Commission is grateful for many written submissions which have been available to all of its members. There has been a genuine search for the will of Almighty God for the Communion. Each meeting has commenced with worship and Bible study. The Commission has been much encouraged by the expressions of prayerful support for its work.
I acknowledge the service and immensely detailed work of the Secretary of the Commission, Canon Gregory Cameron, Director of Ecumenical Affairs and Studies at the Anglican Communion Office in London; the assistance of our legal consultant, Canon John Rees; the secretarial staff at the Anglican Communion Office at St Andrew’s House, London; and the Revd Brian Parker, who acted as Media Officer. Dr Albert Gooch, President of the Kanuga Conference Centre in North Carolina, facilitated a full meeting of the Commission and has given much practical assistance in the costs involved on that occasion. The Dean and Chapter of St George’s College, Windsor, England, hosted two of our meetings: I express our sincere appreciation to them and the staff at Kanuga and Windsor.
The Lambeth Commission has been conscious of the trust placed in it by the Anglican Communion and, despite the difficulties it has faced, offers this Report in the prayerful hope that it will encourage the enhanced levels of understanding which are essential for the future of the Anglican Communion. Above all I pray it will be viewed as a genuine contribution to what communion really means for Anglicans.
+Robert Armagh
October 2004
The Archbishop of Canterbury requests the Commission
1. To examine and report to him by 30th September 2004, in preparation for the ensuing meetings of the Primates and the Anglican Consultative Council, on the legal and theological implications flowing from the decisions of the Episcopal Church (USA) to appoint a priest in a committed same sex relationship as one of its bishops, and of the Diocese of New Westminster to authorise services for use in connection with same sex unions, and specifically on the canonical understandings of communion, impaired and broken communion, and the ways in which provinces of the Anglican Communion may relate to one another in situations where the ecclesiastical authorities of one province feel unable to maintain the fullness of communion with another part of the Anglican Communion.
2. Within their report, to include practical recommendations (including reflection on emerging patterns of provision for episcopal oversight for those Anglicans within a particular jurisdiction, where full communion within a province is under threat) for maintaining the highest degree of communion that may be possible in the circumstances resulting from these decisions, both within and between the churches of the Anglican Communion.
3. Thereafter, as soon as practicable, and with particular reference to the issues raised in Section IV of the Report of the Lambeth Conference 1998, to make recommendations to the Primates and the Anglican Consultative Council, as to the exceptional circumstances and conditions under which, and the means by which, it would be appropriate for the Archbishop of Canterbury to exercise an extraordinary ministry of episcope (pastoral oversight), support and reconciliation with regard to the internal affairs of a province other than his own for the sake of maintaining communion with the said province and between the said province and the rest of the Anglican Communion.
4. In its deliberations, to take due account of the work already undertaken on issues of communion by the Lambeth Conferences of 1988 and 1998, as well as the views expressed by the Primates of the Anglican Communion in the communiqués and pastoral letters arising from their meetings since 2000.
¨ Archbishop Robin Eames,
Primate of All Ireland, Chairman
¨ The Revd Canon Alyson Barnett-Cowan,
Director of Faith, Worship and Ministry, Anglican Church of Canada
¨ Bishop David Beetge,
Dean of the Church of the Province of Southern Africa
¨ Professor Norman Doe,
Director of the Centre for Law and Religion, Cardiff University, Wales,
¨ Bishop Mark Dyer,
Director of Spiritual Formation, Virginia Theological Seminary, USA
¨ Archbishop Drexel Gomez,
Primate of the West Indies
¨ Archbishop Josiah Iduwo-Fearon,
Archbishop of Kaduna, the Anglican Church of Nigeria
¨ The Revd Dorothy Lau,
Director of the Hong Kong Sheng Kung Hui Welfare Council
¨ Ms Anne McGavin,
Advocate, formerly Legal Adviser to the College of Bishops of the Scottish Episcopal Church
Ms McGavin resigned for personal reasons
after the first meeting of the Commission.
¨ Archbishop Bernard Malango,
Primate of Central Africa
¨ Dr Esther Mombo,
Academic Dean of St Paul’s United Theological Seminary, Limuru, Kenya
¨ Archbishop Barry Morgan,
Primate of Wales
Archbishop Morgan was
unable to be present at the first meeting of the Commission.
¨ Chancellor Rubie Nottage,
Chancellor of the West Indies
Mrs Nottage was unable to be present at the second
meeting of the Commission.
¨ Bishop John Paterson,
Bishop of Auckland, and Chair of the Anglican Consultative Council
¨ Dr Jenny Te Paa,
Principal of College of Saint John the Evangelist, Auckland, New Zealand
¨ Bishop James Terom,
Moderator, the Church of North India
¨ Bishop N Thomas Wright,
Bishop of Durham, the Church of England.
¨ The Revd Canon Gregory Cameron,
Director of Ecumenical Affairs and Studies, Anglican Communion Office,
Secretary to the Commission
¨ The Revd Canon John Rees,
Legal Adviser to the Anglican Consultative Council,
Legal Consultant to the Commission
¨ The Revd Terrie Robinson,
Anglican Communion Office
¨ Mrs Christine Codner,
Anglican Communion Office
¨ The Revd Brian Parker,
Church of Ireland Press Office
1. God has unveiled, in Jesus Christ, his glorious plan for the rescue of the whole created order from all that defaces, corrupts and destroys it. The excitement and drama of that initial achievement and that final purpose pervade the whole New Testament, and set the context for understanding why God has called out a people by the gospel, and how that people is to understand its identity and order its life.
2. In particular, as the letter to the Ephesians puts it, God’s people are to be, through the work of the Spirit, an anticipatory sign of God’s healing and restorative future for the world. Those who, despite their own sinfulness, are saved by grace through their faith in God’s gospel (2.1-10) are to live as a united family across traditional ethnic and other boundaries (2.11-22), and so are to reveal the many-splendoured wisdom of the one true God to the hostile and divisive powers of the world (3.9-10) as they explore and celebrate the astonishing breadth of God’s love made known through Christ’s dwelling in their hearts (3.14-21). The redeemed unity which is God’s will for the whole creation is to be lived out within the life of the church as, through its various God-given ministries, it is built up as the Body of Christ and grows to maturity not least through speaking the truth in love (1.10, 22-3; 4.1-16). The church, sharing in God’s mission to the world through the fact of its corporate life, must live out that holiness which anticipates God’s final rescue of the world from the powers and corruptions of evil (4.17-6.20).
3. The unity of the church, the communion of all its members with one another (which are the primary subjects of this report), and the radical holiness to which all Christ’s people are called, are thus rooted in the trinitarian life and purposes of the one God. They are designed not for their own sake (as though the church’s in-house business were an end in itself), but to serve and signify God’s mission to the world, that mission whereby God brings to men and women, to human societies and to the whole world, real signs and foretastes of that healing love which will one day put all things to rights. The communion we enjoy with God in Christ and by the Spirit, and the communion we enjoy with all God’s people living and departed, is the specific practical embodiment and fruit of the gospel itself, the good news of God’s action in Jesus Christ to deal once and for all with evil and to inaugurate the new creation. The unity (specifically celebrating the diversity within that unity) to which Christ’s body is called, which is brought into being by the work of the Spirit through the gospel, is sustained and maintained through the apostolic, prophetic, evangelistic, pastoral and teaching ministries which the Spirit enables. All that can be said about unity and communion assumes this foundation in the gospel itself. It assumes, likewise, that this unity and communion are meaningless unless they issue in that holiness of life, worked out in severely practical contexts, through which the church indicates to the world that a new way of being human, over against corrupt and dehumanising patterns of life, has been launched upon the world. In other words, unity, communion and holiness all belong together. Ultimately, questions about one are questions about all.
4. These themes are worked out dramatically in Paul’s first letter to the Corinthians. In writing to the very troubled faith community there, he begins his pastoral and restorative ministry (following on from his apostolic and evangelistic ministry, already exercised) by reminding them of the true gift of God that is their identity in Christ. He writes to them in the grace and peace that is “from God our Father and the Lord Jesus Christ” (1.3). The Corinthians, he maintains, are a people who have been “sanctified in Christ Jesus” and are “called to be saints” (1.2). In Christ they are “enriched in every way in speech and knowledge of every kind” and “are not lacking any spiritual gift as [they] await the revealing of the Lord Jesus Christ” (1.5-7). Paul reminds them that a faithful God has “called them into the fellowship [koinonia, ‘communion’] of his Son, Jesus Christ our Lord” (1.9). Whatever problems there are in the community – and Corinth had more than its fair share, from personality cults