| Anglicanism has generally valued a diversity of understanding and
expression about matters of faith. For example in relation to how to
understand and use the Bible">
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An Open Minded Spirituality
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| Anglicanism has generally valued a diversity of understanding and
expression about matters of faith. For example in relation to how to
understand and use the Bible, Peter Carnley, Archbishop and Primate of
the Church of Australia said "Everybody knows that literary texts,
including scriptural texts, are capable of a wide variety of
interpretation ... and it would be extremely arrogant to assume that
one's own interpretation is the only one." We go further than
just respect for differing views, having an openness to scientific and
historical research that helps us better understand the Bible. |
The Episcopal Church's commitment to an Open-Minded Spirituality maens
that we attract thise seeking such a spirituality and put-off those
looking for less complex forms of authority. Here is part of a message
on the GenX E-List from Christine ( 29
years old; finished first year ordination-track M.Div at
Vancouver
School of Theology)
I think the reason there are so many younger people in less
liberal churches is precisely what someone else wrote. It's black and
white theology in a very uncertain, changeable, ambiguous world.
That's comforting. More importantly, in my experience, it's black and
white theology that tells those who are there that they're
right/good/blessed/saved, whatever. Even better. How I wish I could
believe the 'gospel' like that! It would be much easier for me if I
were so convinced of my own 'rightness'.
OTOH - Many, many, many people, young and old alike, simply don't buy
what these churches are selling. I began attending, as a first-year
seminary student, one of the most 'liberal' Anglican churches in
Canada. It is one of the most vibrant, growing parishes I've ever
encountered. The growth, in fact, is almost becoming a
"problem" as there are no empty pews on a Sunday morning! My
job at the church this year was to observe and write a parish profile.
As I talked to newcomers I discovered that one of the big draws,
especially for younger people was that: "I thought all churches
oppressed women, but then I came here and discovered that one of the
priests is a woman! I thought all churches were against gay and
lesbian people, but I heard that this one (parish) was supportive
(indeed fighting for their rights), so I decided to try it and I love
it!"
I think this particular parish, and others like it, need to do a
better job of 'selling' what they offer: inclusive, accessible liturgy
for anyone; political activism and social justice advocacy; acceptance
no matter who or
what you are; a community of saints and sinners alike (of which we are
both); theology and spirituality with room for doubt and questions and
serious critical thinking. People come to this particular parish for
these
things. The problem with 'liberal' churches is that they aren't bold
enough to say what they DO stand for and 'sell' it to the unchurched
and lost of our world who are desperate for a spiritual community that
doesn't judge them or their friends. Or tell them what they have to
believe. The droves of GenXers and others who have no idea "what
the big deal is about whether someone is gay or not?" Those who
will never, ever, set foot in a 'mega-church' or church that preaches
fundamentalist theology.
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An illustration of how an open minded spirituality works can also be seen
in the July 2002 action of the International Anglican Conversations on
Human Sexuality. The conversations rose out of disagreements within the
communion about how to understand homosexuality. Those participating
came from Africa, the United States, Canada, China, Brazil,
England, and Wales. What follows is from the Episcopal News Service
report by Jan Nunley.
Those hoping for a final word--pro or con--on the Anglican view of
homosexual behavior from the three-year-long International Anglican
Conversations on Human Sexuality are going to have to wait. The final
report, issued this month, indicates strengthened relationships between
the participants, but no consensus on the morality of homosexuality................
The international conversation was convened in 1999, following the 1998
Lambeth Conference of Anglican Bishops, to "help move the whole
Communion forward from the Lambeth resolution" on human sexuality
in general and homosexuality in particular.
Presiding Bishop Frank Griswold was asked to chair the group of 12
bishops and primates, which made four-day retreats annually over the
next three years.
"Honoring one another by refusing to impute ill motives and by
valuing the opinions of those with whom we disagreed, we became a kind
of laboratory in which to grapple with our topic," Griswold wrote
in a foreword to the final report. "The ensuing conversations were
challenging, moving, and always honest,
direct and conducted with charity and mutual respect." ......
"We do not underestimate the gravity for the Communion of the
challenge on the part of some to change our traditional teaching
regarding human sexuality," the final report stated. "During
our conversations we have noted the fear of some within our Communion
that any departure from the received teaching might in time become
mandatory, and therefore compromise the conscience of many."
But the report also noted the shortcomings of present methods of dealing
with the controversy, such as the 1998 Lambeth Conference resolution on
sexuality. "As we have reflected on the Lambeth Conference of 1998
we have come to believe that the 'legislative' process is often an
inadequate way to discern the mind of Christ in some of the sensitive
issues that face us as we continue to grow as a Communion of
churches," the report stated.
"We regret that we have often participated in and responded to
half-truths about others. .. Our experience has reaffirmed our
conviction regarding the importance of face-to-face communication. No
amount of e-mail can take the place of it," the report said.
According to the report, over three years the participants came to agree
that the Bible was "foundational" to their work. They
concurred that "homosexual behavior, not . homosexual people,"
is at issue, that homosexuality is "a much more varied
phenomenon" than usually assumed and that scientific research
about its origins does not relieve Christians of "the
responsibility of making theological and ethical judgments" about
homosexuality. They acknowledged that failures to strengthen
heterosexual marriage "weaken our ability to speak with
credibility" to homosexuals, and affirmed that other expressions of
sexuality "beginning with promiscuity and every kind of abusive
sexual behavior" are "plainly contrary to the
Christian way." ..... For the whole article go to: the ENS web
site: www.episcopalchurch.org/ens
Look for July 25, 2002; article 2002-183 "Conversation
partners 'agree to disagree' on human sexuality"
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