Savi Hensman, writing at Ekklesia, gives some examples of how the Covenant might play out if passed by Anglican Communion provinces. For instance adherence to the 39 Articles, #17 and #18
The Church of England's position in British society might create further difficulties which other provinces signed up to the Covenant avoid. For instance, many ... have also vocally attacked Western churches for not insisting strongly enough on the superiority of Christianity, and in some cases on its status as the only path to salvation. While some might argue that this view is contradictory to the overall biblical trajectory and much church tradition (including the more nuanced statements of Vatican II and the Church of England's own Doctrine Commission report on The Mystery of Salvation), this is treated by their critics as a symptom of departure from the 'true faith'.
Let us suppose that, a few years from now, a UK government-funded research study finds that schools could in many cases improve their support to bereaved pupils. The Church of England runs numerous state-funded schools in England, taking in children of all faith backgrounds and none, and its education division sets out to produce an up-to-date guidance pack for staff on what to do when a child experiences the death of a family member or friend, taking into account the psychological and spiritual dimensions.
Churches signed up to the Covenant affirm “the catholic and apostolic faith uniquely revealed in the Holy Scriptures... The historic formularies of the Church of England [which include the Thirty-nine Articles of Religion], forged in the context of the European Reformation and acknowledged and appropriated in various ways in the Anglican Communion, bear authentic witness to this faith.”
If Church of England members committed to this view were to appeal to an overseas primate, who then declared that any such pack must uphold the doctrine of predestination and damnation of all non-Christians, or communion would be impaired, the Church of England could find itself in a very difficult position. It would be expected under the Covenant to try to reach an agreement with the church leader; if he were insistent, the matter might be referred to the Standing Committee of the Anglican Communion.
This might tell him he was being unreasonable, pointing out that numerous Anglicans worldwide do not today hold to those particular Articles, and that it would anyway be impractical for the Church of England to insist on it in such a context. Or it might threaten ‘relational consequences’ if the Church of England did not agree to the demand: for instance, humiliatingly, English bishops might be reduced to ‘observer’ status at the next Lambeth Conference and the Archbishop of Canterbury debarred from representing Anglicans at an historic meeting with senior Orthodox and Roman Catholic leaders.
Meanwhile a heated debate might be underway in England, with questions in Parliament about the possibility that grieving six-year-olds might be told that their beloved grandparents were burning in hell, and threats of resignation from teachers in Church of England schools who would find such an approach inhumane and unprofessional, who might well get backing from unions and professional bodies. Other Christians might however insist that watering down true doctrine ultimately did no-one any favours.