This blog essay undercuts Bishop Adams assessment of GC09 that nothing has changed in pecusa. Of course, so do the statements from the Archbishop of Canterbury, Integrity, etc... ed.
From the Episcopal Majority via Stand Firm:
Posted by Em
I’m out of hibernation because of two significant resolutions passed by the General Convention of the Episcopal Church on same-sex blessings and the ordination of non-celibate gays.
The real Episcopal majority ought to take notice, not just because General Convention has given the green light for non-celibate gay priests and bishops and for blessings of gay unions, but because this was done facing down the clear majority of the Anglican world.
The title above taps a powerful, if well-used, analogy. When Julius Caesar crossed the Rubicon River at the head of an army, there was no turning back. It would now be conquer the capitol or burn it down or die trying. Observers from all sides at General Convention reported that the Bishops and Deputies (voting delegates made up of clergy and laity) understood that this was a Rubicon moment for gay issues. It is clear to all that there will be no going back.
Leaders at opposite ends of the spectrum (and those in the middle) interpret the resolutions differently. Read the words carefully and decide for yourself. Following are extracts of the exact words of the crucial paragraphs (in italics) with connectors in [brackets]. The form is altered to bullet-points with underlines added for important points. My commentary is in regular print.
Resolution D025 Title: “Anglican Communion: Commitment and Witness to Anglican Communion”
Read the whole text.
The title of the resolution dodges the subject of the resolution—the ordination of partnered gays to all ministries of the church—but does show an awareness that the resolution has implications for the Anglican Communion. Notice the word “witness.” The Episcopal Church (TEC hereafter) leadership sees it as a gospel mission to spread the belief contained in the resolution. Read on.
>General Convention … acknowledge[s] that … the baptized membership of The Episcopal Church includes same-sex couples living in lifelong committed relationships characterized by fidelity, monogamy… and …holy love….
After stating the reality that same-sex couples are members in good standing in this church, a foundational assertion is made that such relationships which have the qualities of fidelity and monogamy are also “holy.” Everything else in these two resolutions flows from that assertion. It is one thing for us as individuals to make an evaluation that gay unions demonstrate love; it is another thing for the church to declare that such unions are holy. “Holy”—applied to humans in the Bible and in Christian teaching—means “set apart by God and for God.” If this is the case for many gay unions, then who can stand in the way of ordination to all the ministries of the church or of liturgical blessings on these unions? In fact, the second resolution is the logical follow-up to this one.
>General Convention recognize[s] that gay and lesbian persons who are part of such relationships have responded to God’s call and have exercised various ministries in and on behalf of God’s One, Holy, Catholic and Apostolic Church and are currently doing so in our midst
Everyone will agree that there are many partnered gays in various ministries in TEC. But, this part of the resolution adds a crucial step: It says God has called such persons into these ministries. This “ups the stakes” from a simple assertion of fact by pronouncing that this is a work of God. General Convention could have restrained itself at this point; instead, it made a self-conscious declaration on behalf of God.
>General Convention affirm[s] that God has called and may call such individuals, to any ordained ministry in The Episcopal Church
Divide this compound sentence into two assertions. The first is that “God has called … such individuals” to all the ordained ministries of this church. This repetition of the previous strong assertion about God doing this confirms the purposefulness of the strong majority at General Convention to speak for God. Note that the only open example of such individuals in the office of bishop is the Bishop of New Hampshire. This part of the resolution declares officially, possibly for the first time. that the consecration of Bishop Gene Robinson was the positive will of God.
The second part of the compound sentence is the prophetic prediction: “God…may call such individuals, to any ordained ministry in The Episcopal Church.” Here’s the practical point. If it is God calling to this, how can anyone stand in the way? This is the greenest of green lights for the next consecration of a non-celibate gay bishop. The cover story of Episcopal Life (August 2009), written by the Editor, states: “…convention unambiguously stated that gay and lesbian people may be called to ordination at all levels.” Note that Episcopal Life is the official news organ of TEC. One very clear headline about these matters was altered at the insistence of the Presiding Bishop.
It is certain that more non-celibate gays will be made bishops. The Diocese of Minnesota has nominated a partnered lesbian for their next bishop. Los Angeles is considering two partnered gays for Suffragan Bishop.
Resolution C056 Title: Liturgies for Blessings
Read the whole text.
Remember this title throughout this commentary. Those seeking to keep the real meaning of this resolution under the radar of the Anglican Communion may have slipped here. While the resolution avoids the word “blessings,” it is highlighted in the title.
>Resolved, That the Standing Commission on Liturgy and Music… collect and develop theological and liturgical resources, and report to the 77th [the next] General Convention
The opening resolve listed the various civil arrangements for same-sex marriage, civil unions, and other partnerships. Everyone understands at some level that this part of the resolution is a directive to develop liturgies that would work in various civil situations and in states with no such provisions. No one expects the next General Convention to reverse this movement toward liturgies. Episcopal Life reports that Convention “…authorized the church to collect and develop resources for blessing same-gender couples” (front page). Another article in the same paper, but a staff writer, puts it this way: Convention authorized “…developing resources that could be used for blessing same-gender relationships” (page 2)
>Bishops, particularly those in dioceses within civil jurisdictions where same-gender marriage, civil unions, or domestic partnerships are legal, may provide generous pastoral response to meet the needs of members of this Church
Please note that this part of the resolution covers all bishops and particularly those detailed. And again, everyone understands that “generous pastoral response” includes sacramental blessings of various kinds. “May provide” is nothing other than clear permission. Any bishop who wishes to move forward with blessings, in whatever form, is now free to do so. This is the authorization.
SUMMARY: Virtually everyone recognizes that these resolutions open the way for additional non-celibate gay bishops and for widespread expansion of blessings for same-sex unions.
The resolutions are also a rejection of the personal appeal of the Archbishop of Canterbury to General Convention and of previous appeals by the worldwide Anglican Communion. The Presiding Bishop has tried to soften the meaning of the resolutions, but Episcopal Life is clear that D025 on ordination was proposed as “addressing Resolution [2006] B033” (Page 2—“Openness of Ordination).
Much has been made of these resolutions being descriptive, not prescriptive. Fine. They describe that the Episcopal Church has now officially affirmed (and no one thinks they will go back on this) that same-sex blessings are a matter of fidelity to the gospel and that people in same-sex relations have every right to be considered for ministry as priests and bishops. Furthermore, these both passed in each order with a super-majority (more than 66%). Roberts’Rules—the bible of parliamentary procedure—teaches that this is a definitive statement of the will of a deliberative assembly.
We at Episcopal Majority do not quibble with this. The strong majority in General Convention have spoken. The Episcopal Church has crossed the Rubicon; it will not go back.
We do wonder, though, about the majority of Episcopalians in the pews. We expect to see that many of them will quietly slip away to other churches. We worry for the souls of those who simply try to adapt to the new regime. We pray for those who keep trying to live out classic Christian faith and practice.
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