Procedural abyss - ruling in the heresy case of Bishop Walter Righter is examined - Column

Christian Century, June 19, 1996 by William L. Sachs

The "republican sensibility" of the Episcopal Church lies beneath its procedural channels. The center of Episcopal life lies in worship and in the ministry of those appointed to lead it. The Book of Common Prayer establishes a variety of formularies designed to convey historic forms of worship and ministry to particular, contemporary circumstances. According to the English bishop and theologian Stephen Sykes, Episcopal identity lies in worship. Resisting firm doctrinal distinctions in order to embrace diverse forms and beliefs, the Episcopal Church has relied upon worship to advance its hope of unity. Typically vague, doctrinal formulations often succumb to arguments about their binding power. Worship becomes the way to envision a peace which passes understanding.

Of course, Episcopal worship and ministry can themselves become sources of controversy. How can the church realize a comprehensive form of religious life when the nature of its central forms becomes uncertain? In recent decades that has been the church's quagmire. Liturgical revision and admission of women to ordained ministry created new understandings of the offices which the church utilizes to embody unity.

Though these changes were approved by the Episcopal Church's deliberative bodies, such actions revealed that new understandings of historic doctrines had already emerged. Ecclesiastical procedures alone did not render conclusive solutions to doctrinal questions. Similarly, neither judicial nor legislative action on the ordination of openly gay persons would be definitive for Episcopalians. At best the procedural approach may create venues for conversation.

Common prayer is a historic commitment to pursue mutual intent while tolerating divergent forms. It has allowed Episcopalians to live with procedural uncertainty while exploring the local, consensual sources of unity. The locus of doctrine, and the basis for a solution to conflict over homosexuality, lie in the localism inherent in Episcopal life. Since colonial days, the Episcopal Church has managed to encompass different forms, notably the High Church-Low Church division over worship. These church parties lent the church local forms and regional identities which produced chronic national tensions, and some splinter movements, but no wholesale fracture. Episcopalians have upheld common prayer as their "republican sensibility" even while disagreeing on the form of worship.

Meanwhile, Episcopalians have utilized local forms of religious life to test new patterns of wider church life. The approval of liturgical changes and the ordination of women in effect came from the grass roots as parish after parish embraced new forms, and a wider consensus emerged.

The local origins of doctrine suggests the manner in which the conflict over homosexuality will be addressed. Episcopalians typically seek broad consensus, not rigid conformity. Consensus will emerge as church members scrutinize the effectiveness and integrity of the ordained persons whom congregations call to advance their ministries. In a profound sense, Episcopalians at the parish and diocesan levels are considering the meaning of "wholesome example," the life to which the ordination liturgy commits clergy. They are exploring the sort of clergy-laity partnership required to sustain effective parish life. Based on the examples of particular persons in the varied contexts of ministry, these important conversations about the nature of the church's ministry will spill over from the local to the regional level.