Two Mondays back I posted again re Romans 14-15 and the comments thereupon have been brilliant, profound, and, frankly, sometimes above my pay grade.
To continue the conversation I pick up just one part of one response (from Bryden Black):
"From all of which, I myself discern the issues being addressed by Paul in Rom 14-15 cannot be near the causes of our present, severe divisions among the Anglican Communion. Nice try, Peter—but pass ... The dynamics at play behind Rom 14-15, whatever they were, would seem to be such that Paul envisaged the real possibility of the different groups being reconciled - even as they held onto their respective positions, in some way. This is NOT what is at stake among the world-wide AC and also locally in provinces and dioceses and parishes. And how any bishop functions in this context I’m really not sure ... For what are the implications re “unity” when the theological foundations are just so incompatible, and the surface symptoms reflecting these foundations mutually exclusive?"
And one from just one part of one other response (from Bowman Walton):
"In the refreshing world of facts, there is a big one that elicits little comment here but adequately explains both sides of That overheated Topic-- since postindustrial people enjoying mass prosperity are less interested in continuing families, they do not use sex mainly for procreation, and their birthrates are quite low. Natives of this economy face a choice, not between being good Israelites or bad Romans, but between rival contemporary secular ways of repurposing the biology and culture of reproduction. (Max Weber's prediction about secularization was wrong, but his other one about sex was obviously right.) So on one hand, the Body has some who are trying to hammer nails into this fluidity because a hammer is the tool that they have, and others who are trying to decide-- given that they must decide-- how to swim in it.
Neither is stupid or faithless. But each is avoiding some elephant in their respective rooms, and they quarrel more to reassure themselves and to fortify their respective avoidances than to persuade anyone. Can the theologically inclined speak more directly to the social texture in which Christians live now? Can theologiphobes discover that the Bible they distrust shows a good way, even the best way, of living with realities exposed by Charles Darwin whom they do trust? Those would be ways forward."
Putting these two comments together - if I am understanding them rightly - we would have compatible theological foundations in the Anglican Communion (indeed in the whole global Christian community) if we talked to each other about those foundations in a spirit of openness to the full implications of living in the context of "a postindustrial people enjoying mass prosperity [who] are less interested in continuing families, [who] do not use sex mainly for procreation, and [for whom] their birthrates are quite low."
That is, we have not yet begun to do the work which integrity requires of us - the integrity of being people who live in this age and not the age of Moses, or Jesus, or Paul and urgently ask what it means to be holy people today (which will always mean a people informed by the Scriptures of Moses, Jesus and Paul).
In frank terms: yes, Bryden, there are - effectively - theologically incompatible foundations and thus some have made the choice which logically flows from that incompatibility, to separate ecclesiologically while others have made the choice to live with incompatibility. But, no, Bryden, following Bowman, there remains a work to be done, if we are willing to do it, in which we ask how there can be such theologically incompatible foundations amidst a people - Anglicans - otherwise either theologically agreed on so much OR ecclesiologically willing to live with so much difference - and so, could it be that this is because we have not yet begun to reflect on "the full implications etc"?
To which and to whit, with time still short, some observations:
(a) That theological genius, Mike Tyson, once said something like this, Everyone has a plan until I hit them in the mouth. The great difficulty with a theology of marriage is that the "plan" is easy to state (marriage is ... sexual sin is a dereliction of what marriage is ...) but responding to the punch in the mouth not so (... divorce ... a single mother bringing her child to baptism* ... a same sex married couple involving themselves in the ministry of the parish ... disciplining the "nature" of sexual drive within a marriage with the "contra-nature" of (artificial or "natural method") contraception, driven by a mix of concerns, including health of wife/mother and sheer economic sense and sensibility ...). Should the church divide because its response to the mouth punch of actual human conditions is various rather than uniform?
*It may be a sign of how far we have come - in the real conditions of modern life - that readers might puzzle over what the issue here is, but a conversation at the weekend reminded me that it was not so long ago that such single mothers were turned away from having their children baptised by some Anglican vicars.
(b) Dare we engage not only in a theology of marriage but also in a theology of justice, mercy and people on the margins of society? Without the latter, I suggest we are in danger of losing perspective on how important some issues are. Alternative question: how has the church come to be seen as an oppressive organisation for homosexuals? Ditto, dare we engage in a theology of theology? We seem to be in grave danger with That Topic of presenting a God to the world who has a soft spot for heterosexuals, even though we have many foibles, and a harsh judgement for homosexuals, unmodified by any intention to commit to a lifelong partnership. What kind of God is that? How on earth can it seem even slightly reasonable that the world thinks of God as homophobic? Surely we Christians couldn't have said anything to prompt such thoughts?
(c) Romans 14-15 envisages one simple common foundation for mutual welcome and acceptance - notwithstanding our arguments here over whether Romans 14-15 does or does not apply to present issues:
"Welcome one another, therefore, just as Christ has welcomed you, for the glory of God."
Christ - the church's one (ONE!) foundation :)