Putting Resolution B033 behind us

Update: read Herb Gunn's encyclopedic account of the saga of B033, and the statement of dissenting bishops.

Last week, the Chicago Consultation hosted a gathering of bishops, activists and General Convention delegates at Seabury Western Seminary. The group’s three goals, as stated on its Web site are:

• To strengthen the movement toward the blessing of same sex relationships.
• To advance the inclusion of gay, lesbian, bisexual and transgender Christians in all orders of ministry.
• To strengthen the Anglican Communion’s witness against racism, poverty, sexism, heterosexism, and other interlocking oppressions.

In planning for General Convention, the group began to ponder the issue of Resolution B033 passed in the waning minutes of the General Convention in 2006. It states:

Resolved, That the 75th General Convention receive and embrace The Windsor Report’s invitation to engage in a process of healing and reconciliation; and be it further

Resolved, That this Convention therefore call upon Standing Committees and bishops with jurisdiction to exercise restraint by not consenting to the consecration of any candidate to the episcopate whose manner of life presents a challenge to the wider church and will lead to further strains on communion.

There is general agreement within the Chicago Consultation that something has to be done about that second "Resolve", but the group is looking for input on which tack should be taken in attempting to get rid of it, or at a minimum, to reduce its influence.

The CC has considered three strategies, but there may be others.

1. Outright repeal

This is the strategy embodied in a recent resolution passed by the Diocese of Maine:

RESOLVED, that the Diocese of Maine calls for the repeal of B033, passed at the 75th General Convention and be it further

RESOLVED that the Diocese of Maine calls upon the 76th General Convention to refrain from restricting the field of potential candidates for future episcopates on the basis of gender or sexual orientation and to reject interference from outside the Convention that would attempt to affect its parliamentary process or negate the polity of The Episcopal Church, and be it further
RESOLVED that the Diocese of Maine maintain its commitment to participation in the Anglican Communion and to the listening process described in the Windsor Report. And be it further Resolved to direct its deputation to the 76th General Convention to submit a resolution to this effect. ("RESOLVED that the 76th General Convention will refrain from restricting the field of potential candidates for future episcopates on the basis of gender or sexual orientation and will reject interference from outside the Convention that would attempt to affect its parliamentary process or negate the polity of The Episcopal Church.")

Straight forward and plain spoken. Some, however, worry that such a resolution cannot pass the House of Bishops, whose members are fresh from the Lambeth Conference at which Rowan Williams, the Archbishop of Canterbury, urged a continuing moratorium on the consecration of GLBT people in committed monogamous relationship from the episcopacy. So, what about

2. Clarifying the nature of B033

This approach is embodied in a resolution passed by the Diocese of Rochester.

Resolved … that this 76th General Convention affirms that standing committees and bishops with jurisdiction are not bound by any extra-canonical restraints—including but not limited to the restraints set forth in Resolution B033 passed by the 75th General Convention—when considering consents to the ordination of any candidate to the episcopate.

In a way, this resolution simply seeks to call the Church’s bluff. B033 does not compel bishops or Standing Committees to vote against a gay candidate for the episcopacy; that would require a change in the canons, rather than a simple resolution. However, both the Episcopal Church—particularly its House of Bishops—and the Anglican Communion, have frequently behaved as though B033 had the force of law. This resolution makes it clear that it does not.

But some worry that this approach, while it certainly undercuts the authority of B033, does not go far enough in stating opposition to that resolution. So what about…

3. Sunsetting B033

This strategy has yet to be embodied in a resolution. It is based on the notion that the best way to get past B033 without bogging down in a fight over whether we are technically repealing it is to pass a more recent resolution with different content.

GC2006 “call[ed] upon Standing Committees and bishops with jurisdiction to exercise restraint by not consenting to the consecration of any candidate to the episcopate whose manner of life presents a challenge to the wider church and will lead to further strains on communion.”

GC2009 can just as easily “call upon Standing Committees and bishops with jurisdiction to” fill in the blank “when considering whether to consent to the consecration of candidates to the episcopacy.”

abide by the non-discrimination provisions in Title 3 Canon 1 Section 2” might work.

Integrity maintains a data base on all known resolutions regarding the full inclusion of all of the baptized in the life of the Church. They are also sponsoring a survey that addresses some of the issues raised above.

Which approach makes the most sense? Which one can work? Your thoughts are welcome.

Here is some of our coverage of B033 from the Daily Episcopalian, June 2006.

Comments (6)

I favor the approach Maine has taken. It is honest and direct. The problem with prevarication or waffling is that it just muddies the waters and provides those who would wish to quibble or make trouble additional ammunition for later assaults. It is time that the Church take a stand and time for the Bishops and Convention to state their positions. The resolution was misguided and an attempt to appease. It hasn't worked and only emboldened exclusionists. Jesus loved all but He wasn't afraid to ruffle feathers or stand up for what is fundamentally right.

Funny how the bishops are all about rules with this resolution as if it were a canon - most resolutions are ignored and forgotten at the end of a GC and especially after 3 years. B033 is definitely contra our non-discrimination canon - it only passed in the heat of the last day and because several "fell on their swords" and because it does not explicitly say "gays and lesbians with spouses." I think the 3rd option is the best --- a new one to supersede the old language and affirm the non-discrimination canon.

I'd hope that whatever response we might make could include an explicit re-examination and correction of the telling phrase, "candidate...whose manner of life presents a challenge to the wider church and will lead to further strains on communion." The difficulty with the phrase isn't that it's a euphemism. It's assuming that 'challenge' and 'further strains' can't be of God.

The focus is consecration of bishops, but the imagined peace without argument or conflict simply contradicts 2000 years of Christian experience. I suppose one could argue that Jesus was a layman. It's a clericalist stretch or metaphor needed for some other argument to claim he was a bishop, but his manner of life certainly did present a wider challenge to his faith community and then to the church community for the last two millennia. With St. Paul we're getting into bishop territory, and his manner of life was a grave challenge to the first century church and seems to have at least contributed to a fatal schism for Jewish-Christian communities after Rome destroyed the temple and scattered of Jews remaining in Israel. Francis of Assisi wasn't a candidate for bishop, but if he had been, his manner of life would have been a very serious challenge to the wider church community. And in our own time, how grateful we are that Desmond Tutu's manner of life posed a challenge to the wider church community.

'Challenge' and 'strain' come with communion. Our current communion-wide debate (even if 'debate' amounts to refusal by some to engage in any conversation whatsoever) seems to deny the painful necessity of conflict to any change, even in a community committed to bonds of love and affection. Loving couples know better. Families know better. Healthy and growing congregations know better. Conflict avoidance leads to stagnation and death. So I sign this 'love' with prayers of grace and learning through conflict for our whole communion,

love,
donald

Speed Leas, church conflict consultant, recommends Nancy Ammerman's research correlating congregations' ability to face conflict and their ability to navigate challenges, make positive changes, and get things done. A glimpse of that is in this interview with her:

http://findarticles.com/p/articles/mi_m1058/is_n2_v114/ai_19046671/pg_1?tag=artBody;col1

I'm assuming her research is directly relevant and that our vitality and authenticity as church demands of us the hard work of re-thinking conflict in love. So, I'm assuming that what we know of congregational life does apply to the broader congregation of church in a country, region or throughout the world.

love,
donald


I wanted to add reference to Nancy Ammerman's research correlating our churches' ability to face conflict with ability to accomplish positive, creative change. I assume what she found in studying congregations does apply in a wider (even global) church conflict. It certainly makes good theological sense to me. This interview is a good overview of what she found and what difference it makes:

http://findarticles.com/p/articles/mi_m1058/is_n2_v114/ai_19046671/pg_1?tag=artBody;col1

(and apologies if this turns out to be a double-posting. I wrote an earlier version of this and I thought I'd submitted it, but it hasn't appeared.)

love,
donald

"Let your Yes be 'Yes', and your No be 'No'": Option 1, please (w/ perhaps some of Option 3's affirmative directives, as well).

JC Fisher

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