A variety of views exist about the quality of Archbishop Rowan William's leadership. This blog holds him in the highest regard (and thus does not share GAFCON's pathetic distancing of itself from Canterbury). What do you think? Here I paste excerpts from his second Presidential Address to the Lambeth Conference - excerpts which demonstrate both the excellence of his thinking, and the direction his thoughtful leadership is providing the conference. I offer in bold what I think are 'key' phrases:
" 'What is Lambeth ’08 going to say?’ is the question looming larger all the time as this final week unfolds. But before trying out any thoughts on that, I want to touch on the prior question, a question that could be expressed as ‘Where is Lambeth ’08 going to speak from?’. I believe if we can answer that adequately, we shall have laid some firm foundations for whatever content there will be.
And the answer, I hope, is that we speak from the centre. I don’t mean speaking from the middle point between two extremes — that just creates another sort of political alignment. I mean that we should try to speak from the heart of our identity as Anglicans; and ultimately from that deepest centre which is our awareness of living in and as the Body of Christ."
"I spoke about council and covenant as the shape of the way forward as I see it. And by this I meant, first, that we needed a bit more of a structure in our international affairs to be able to give clear guidance on what would and would not be a grave and lasting divisive course of action by a local church. While at the moment the focus of this sort of question is sexual ethics, it could just as well be pressure for a new baptismal formula or the abandonment of formal reference to the Nicene Creed in a local church’s formulations; it could be a degree of variance in sacramental practice — about the elements of the Eucharist or lay presidency; it could be the regular incorporation into liturgy of non-Scriptural or even non-Christian material.
Some of these questions have a pretty clear answer, but others are open for a little more discussion; and it seems obvious that a body which commands real confidence and whose authority is recognised could help us greatly. But the key points are confidence and authority. If we do develop such a capacity in our structures, we need as a Communion to agree what sort of weight its decisions will have; hence, again, the desirability of a covenantal agreement."
"So first : what might the traditional believer hope others have heard? ‘What we seek to do in our context is faithfully to pass on what you passed on to us — Holy Scripture, apostolic ministry, sacramental discipline. But what are we to think when all these things seem to be questioned and even overturned? We want to be pastorally caring to all, to be “inclusive” as you like to say. We want to welcome everyone. Yet the gospel and the faith you passed on to us tell us that some kinds of behaviour and relationship are not blessed by God. Our love and our welcome are unreal if we don’t truthfully let others know what has shaped and directed our lives — so along with welcome, we must still challenge people to change their ways. We don’t see why welcoming the gay or lesbian person with love must mean blessing what they do in the Church’s name or accepting them for ordination whatever their lifestyle. We seek to love them — and, all right, we don’t always make a good job of it : but we can’t just say that there is nothing to challenge. Isn’t it like the dilemma of the early Church — welcoming soldiers, yet seeking to get them to lay down their arms?"
"And then : what might the not so traditional believer hope has been heard?
‘What we seek to do in our context is to bring Jesus alive in the minds and hearts of the people of our culture. Trying to speak the language of the culture and relate honestly to where people really are doesn’t have to be a betrayal of Scripture and tradition. We know we’re pushing the boundaries — but don’t some Christians always have to do that? Doesn’t the Bible itself suggest that?
‘We are often hurt, angry and bewildered at the way many others in the Communion see us and treat us these days — as if we were spiritual lepers or traitors to every aspect of Christian belief. We know that no-one is the best judge in their own case, but we see in our church life at least some marks of the Spirit’s gifts. And part of that is acknowledging the gifts we’ve seen in gay and lesbian believers. They will certainly be likely to feel that the restraint you ask for is a betrayal. Please try to see why this is such a dilemma for many of us. You may not see it, but they’re still at risk in our society, still vulnerable to murderous violence. And we have to say to some of you that we long for you to speak up for your gay and lesbian neighbours in situations where they are subject to appalling discrimination. There have been Lambeth Resolutions about that too, remember.
‘A lot of the time, we feel we’re being made scapegoats. Other provinces have acute moral and disciplinary problems, or else they more or less successfully refuse to admit the realities in their midst. But those of us who have faced the complex issues around gay relationships in what we feel to be an open and prayerful way are stigmatised and demonised."
"Can this Conference now put the same kind of challenge? To the innovator, can we say, ‘Don’t isolate yourself; don’t create facts on the ground that make the invitation to debate ring a bit hollow’? Can we say to the traditionalist, ‘Don’t invest everything in a church of pure and likeminded souls; try to understand the pastoral and human and theological issues that are urgent for those you are opposing, even if you think them deeply wrong’?
I think we perhaps can, if and only if we are captured by the vision of the true Centre, the heart of God out of which flows the impulse of an eternal generosity which creates and heals and promises."
"At the moment, we seem often to be threatening death to each other, not offering life. What some see as confused or reckless innovation in some provinces is felt as a body-blow to the integrity of mission and a matter of literal physical risk to Christians. The reaction to this is in turn felt as an annihilating judgement on a whole local church, undermining its legitimacy and pouring scorn on its witness. We need to speak life to each other; and that means change. I’ve made no secret of what I think that change should be — a Covenant that recognizes the need to grow towards each other (and also recognizes that not all may choose that way). I find it hard at present to see another way forward that would avoid further disintegration."
Could any Anglican have captured the Centre and the binary divergence from it which troubles our Communion better?
Read the whole thing!