A Tale of Two Communions

By The Rev. Phil Ashey, JD, COO and Chaplain, American Anglican Council


As many of you may know, I have just returned from Jamaica where I observed first-hand the confusion, lack of procedural rules, lack of prayer, arbitrary chairmanship, delay, and priority for property and non-revelatory religion that prevailed in the institutional politics of the 14th meeting of the Anglican Consultative Council.

I have reached the same conclusion (again) that many here and in the Global South have reached: namely, that there are now in fact two communions which call themselves Anglican.

In the one communion, a numerical and theological minority holds hostage the Ridley Cambridge Draft of the Anglican Communion Covenant on the grounds that the language of section 4 is "not mature enough" and needs more work. As usual, such work is subject to the timetables of an office that has set no firm date for the conclusion of that work before the whole Covenant can be released to every Province in the Anglican Communion.

In the other communion, Primates and Provinces are eager to sign the Ridley Cambridge Draft right now, including section 4, despite their misgivings that it is not strong enough and lacks enforceability. They recognize that a "false gospel" has paralyzed the Anglican Communion and that this crisis must be addressed. There is an urgent need to move from "autonomy with communion," in the words of the Archbishop of Canterbury, to a new paradigm of "communion with autonomy and accountability." They see in the Ridley Cambridge Draft a positive step towards communion with accountability.

In the one communion, there is fierce resistance to any definition of Anglican identity that includes Biblical or doctrinal boundaries. Instead, Anglican identity is defined by what we do together: "We've got up every morning," said the Archbishop of Canterbury in his closing Presidential Address. "We've prayed every morning; we've read scripture together; we've affirmed our will to stay in relation and we've done some planning." Faith is placed in listening processes (Indaba) that assume a context where identity and relationship are already well defined. These listening processes have no limit, and they are elevated to an almost mystical status. And when all of this fails to reach consensus, this communion appeals to the legitimacy of its historical institutional structures and power.

In the other communion, Anglican identity is embraced first and foremost in terms of who we are in Jesus Christ as revealed in God's Word: "We rejoice in the Gospel of God through which we have been saved by grace through faith in Jesus Christ by the power of the Holy Spirit." (The Jerusalem Declaration 2008). Anglican identity is thereby rooted in the historic doctrine of the Trinity, and reaffirmed by reference to the authority of scripture, the historic formularies of Anglicanism, the doctrinal affirmations in sections 1-3 of the Ridley Cambridge Draft and the mechanisms in section 4 (however incomplete) that are designed to help resolve conflicts concerning our identity.

In the one communion, mission is defined largely in terms of the issues and agenda-driven networks funded largely by TEC and others in the Global North.

In the other communion, mission is defined largely in terms of the Great Commission and the uniqueness and universality of Jesus Christ as Lord and Savior of the world.

In the one communion, Islamization is approached by way of dialogue and accommodation.

In the other communion, Islamization is approached by way of dialogue, evangelism, and resistance where Islam is threatening the Christian community.

In the one communion, the Lambeth 1.10 (1998) resolution is affirmed in regards to a "listening process" which has no limits and consistently excludes the voices of those who have departed the GLBT lifestyle through the transforming power of Jesus Christ.

In the other communion, the Lambeth 1.10 (1998) resolution is affirmed unconditionally in both its Biblical norms for human sexuality and a listening process - provided it includes all voices and there is some end so that Anglican teaching on human sexuality will be observed.

In the one communion, material resources flow while attendance declines.

In the other communion, material resources are scarce while attendance grows in provinces that are rich in a spirit of evangelism, discipleship and mission.

In the one communion, power is maintained through non-proportional representation on the "Instruments of Unity."

In the other communion, there is growing impatience with non-proportional representation and a willingness to "get on" with the Great Commission rather than play political games whose results are almost always pre-determined by those in power.

During ACC-14, Archbishop +Henry Luke Orombi of Uganda attended a previously scheduled renewal conference in the UK where he was the keynote speaker. Some have criticized his absence from ACC-14. But in a five member Primates Standing Committee that is not constituted by proportional representation, he and Archbishop +Mouneer Anis would have represented only one of the two communions on every issue before ACC-14. You can do the math yourself.

Archbishop +Orombi addressed the fact of two communions which call themselves Anglican by a memorable word from the prophet Elijah:

"How long will you waver between two opinions? If the LORD is God, follow him; but if Baal is God, follow him." (I Kings 18:21)

There are two communions today which call themselves Anglican. The one is the Canterbury Communion. The other is the Confessing Communion.

Which one is God calling you to follow?

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