But at the February meeting of The Episcopal Church’s Executive Council, Presiding Bishop Curry gave a more nuanced explanation. He told them that he does not consider marriage to be a part of the Church’s “core doctrine”. While Presiding Bishop Curry conceded that other Anglican Primates considered marriage a core doctrine of the Church, he did not share their views. Moreover, the Presiding Bishop stated that TEC will participate fully in next month’s Anglican Consultative Council in Lusaka because “what the Primates said applies to the Primates; it does not apply to ACC.”

“Core Doctrine”

For those who’ve been fighting these Anglican battles over the years, the term “Core Doctrine” might bring back some memories.

“Core Doctrine” is a term the Court for the Trial of a Bishop used in the (in)famous trial of Diocese of Newark Assisting Bishop Walter Righter in Stanton et al v. Righter (1996). In 1990, Bishop Walter Righter ordained a man named Barry Stopfel to the diaconate. The Rev. Stopfel was living with his homosexual partner when he was ordained. I’m familiar with the Righter trial as I assisted, in a small way, the prosecution.

Ten TEC bishops brought a presentment against Bishop Righter on two counts: first, for teaching a doctrine contrary to that held by the church (that is, marriage as between one man and one woman only), and secondly for violating his ordination vows to “conform to the doctrine, discipline and worship of the church” by ordaining a practicing homosexual to the diaconate.

In a 7-1 decision on May 15, 1996, the court dismissed the charges against Bishop Righter stating that the Episcopal Church “has no doctrine prohibiting the ordination of homosexuals,” and that Bishop Righter did not contradict the “core doctrine” of the church. It went on to say that “sound and trustworthy biblical scholarship has identified the basic contents of the [core doctrine].” They are:

• God in Christ fulfills the scripture
• God became incarnate in Jesus Christ
• Christ was crucified
• Christ was buried
• Christ rose again
• Christ was exalted to God
• God gave us the gift of the Holy Spirit
• There will be a day of judgment
• Therefore repent

But this is such thin gruel that one struggles even to imagine what repentance would look like! Repent from what? What will “judgment day” be about? How did Christ rise again–metaphorically? Existentially? Wishfully? Or bodily? How did God in Christ fulfill the scriptures? In fact, what are the scriptures the “core doctrine” identifies as having been fulfilled by Christ? Unlike the 39 Articles, there is nothing here about the content of the Scriptures, their authority for our life and practice, the person and work of Jesus Christ, his death on the cross for our sins, his bodily resurrection, justification by faith in Christ alone, or even the ancient and Catholic Creeds as essential to the faith!

The Court in the Righter case struggled to articulate where we might find this “core doctrine,” and the best it could come up with was that the Chicago-Lambeth Quadrilateral (CLQ) of 1886, 1888 is “a reflection of an understanding of core doctrine.” The CLQ is often cited as encapsulating the fundamentals of doctrine among Anglicans and the reference point for all ecumenical discussions. However, its implications are gutted when reduced to “a reflection of an understanding.” What is that but a wisp of an opinion?

Quite bluntly, Presiding Bishop Curry is resurrecting a 20 year old term to further dilute the teaching of the Anglican Communion. The message from TEC is that if it’s not part of the “Core Doctrine” of the Christian faith everyone should agree to disagree and just move on. You see, “core doctrine” is yet another attempt by TEC to refashion Anglicanism into something that is entirely other than Biblically faithful.

This is the problem with the term “core doctrine” and how Presiding Bishop Curry is using it. It can mean anything you want it to mean, or need it to mean, for your purposes. It has no objective standard or rule against which it can be measured–other than the thin gruel the Righter Court stated in its bullet points.

The one thing the Righter Court made absolutely clear is that, according to the leadership of TEC, Anglicanism is NOT confessional:

“We are not a confessional church which has carefully articulated and identified the entire scope of its teaching and the disciplinary consequences for the violation of its teaching… Holy Scripture is the story of our relationship to God. It is not at heart a rule book of doctrine or discipline. It is the foundation on which and by which all doctrine and tradition are to be tested.”

And yet Anglicans all over the world hold dear Article XX of the Thirty-Nine Articles, which states that “It is not lawful for the Church to ordain anything contrary to God’s word written, neither may it expound one place of Scripture that it be repugnant to another.” God’s word written is more than a “foundation” to test doctrine; it is the ultimate standard for our faith and practice, as Anglican theologians from Cranmer to Hooker to Packer have recognized up to the very present.

I’m afraid the handwriting is on the wall. With TEC present, look for efforts at the upcoming ACC-16 to take Anglican identity away from its biblical and confessional roots. Look for an emphasis in the discussion on “The Bible in the Life of the Church” curriculum for watering down of the authority of scripture in favor of the authority of “context.” Look for a renewed discussion of the meaning of “core doctrine”–perhaps even an assignment to the Inter-Anglican Commission on Unity Faith and Order (IASCUFO) to do a study. And then to incorporate its findings into a new round of “Indaba” and “good disagreement” that renders Anglican doctrine without any boundaries at all.

The Rev. Canon Phil Ashey is President & CEO of the American Anglican Council.

The young priest, Richard Treacy, occasionally talks of his native Ireland. He humorously describes sitting in evening prayer services in drafty and chilly churches, while sensing the presence of Christ. He offers wise and courageous sermons as he interprets scriptures so he may shed the light of the gospel on the experiences of his vital congregation. He says, “We live our lives with the pursuit of faith in the center of them.” Treacy’s sermons persuasively guide the congregants into new and profound understandings. One Sunday evening, Richard preaches, “When we focus on Christ, we have our identity in him reaffirmed. We are nourished and sent weekly into the world to bring risen life, hope, and light to people.”

St. Brendan’s openly extends its arms to the city surging around it. This church, under the pastoral care of Bishop John Guernsey and a member of ACNA, has succeeded in an area where in recent years an Episcopal Church, St Monica’s, closed and sold its buildings.

Signs of authentic Christian relationships abound at St. Brendan’s. During the giving of the Eucharist, prayer teams reverently wait in the back of the sanctuary for any who wish individual prayers for specific needs. At one evening service, the prayer leaders pray openly for an extraordinarily sick parishioner. “Lord, he is suffering after this operation for a brain tumor. Heal him and surround him with your presence in his hospital bed.” And faithfully the congregation awaits Christ’s intervention to heal.

St. Brendan’s also actively assists at a well known nonprofit in Washington DC, Central Union Mission. On one Sunday Richard introduced a man from the mission who told of his spiritual regeneration after years of drug addition and incarceration. At St. Brendan’s he speaks with sparkle about his new hope of starting a bakery business making muffins.

While spiritual needs receive intense care, the financial needs of the congregation are handled lightly. During a singing of a hymn, if a worshipper wishes to offer a financial contribution, he or she walks forward and quietly places something in a waiting basket. Yet on a recent Sunday, a vestry member quietly stood up and thanked everyone again. “We have met our budget this year,” she peacefully stated.

The congregation draws mainly from 20 and 30 year olds who flood into this parish seeking a deeper and more satisfying communion with Christ. They come alone, in couples, or in family groups. Their conversations deal with careers and ministry and meaning. Some go into international ministry.

Celebrations and meals abound. Richard’s wife, Lisa Treacy, announces a Christmas meal and visitors flood into the reception area. During Epiphany, after a time of Godly Play, kids run back into the congregation, excitedly telling parents of the Three Kings Cake waiting them. Along with many young adults, families also bring their children for the education. Crowds of small children happily worship until the prayer for Godly Play calls them upstairs. The diversity among the children testify to the international concerns of this congregation. Almost half of the children attending St. Brendan’s arrive from domestic and international adoptions. At the passing of the peace, families blended together from different races hug and offer a taste of the Kingdom of heaven where all races and tribes will be joined together throughout eternity. Christ’s mercy is omnipresent at St. Brendan’s.

And all of this happens in Washington DC, a city known for conflicts and divisions. On one Sunday when I visited, Richard preaches, “St. Brendan’s is grounded in the city. We pray that we feel the need and pain and see the opportunities in this city. ”

The peacefully diverse flavor of St. Brendan’s gives to us a sweet taste of what is possible in the future Anglican Communion: a worship full of the reception of the Holy Spirit; a sermon helping us take our experiences and offer them to Christ to receive back a new infusion of wisdom; and a community that nurtures the faith for new generations.

St. Brendan’s in the City kindly and effectively offers a new model of what an Anglican parish could be like in future generations. This church practices genuine reconciliation, a quality not often present in our lives. The person next to me is indeed my brother and my sister in Christ, though our lives may differ substantially one from another.

The peace within this church community not based on similar political beliefs or way of life. Looking around, worshippers see people different yet dwelling peacefully together. Father Richard preaches, “We are all profoundly different but we need each other.” He continues, “Our congregation includes apostles, prophets, those with gifts of healing, and those who have seen miracles.” Following this, brief moment of quiet reigns. He pronounces softly, “Christ is for you all.” Some heads nodded in agreement, while others close their eyes in interior prayers. Truth accompanies his words.

What is this charism of this parish? St. Brendan’s in the City offers the consoling oil of dwelling in the kindness of Christ who has adopted us as his children; of believing that Christ yearns for a closer companionship with us; of accepting that the rigors and challenges of life are met with faith and power; of believing that Christ asks us to respond to human need of any kind; of standing openly in Christ’s presence and asking him to heal us and to bring spiritual gifts; and of accepting the flames of fire offered on the day of Pentecost. As this parish reconciles races and cultures and theologies, people dwell together under the guiding presence of Christ.

Come visit St. Brendan’s in the City when in Washington DC and experience the powerful presence of the living Christ. And while you are there, taste and see the future possibilities in our own beloved Anglican Communion.

For more information, visit StBrendansDC.org

Sarah Frances Ives is a freelance Anglican writer and author. She holds a Ph.D. in Church History

I am deeply committed to the unity and restoration of our beloved Anglican Communion. It was for this reason that I and brother Primates from GAFCON and other orthodox provinces were willing to accept the Archbishop of Canterbury’s invitation to a meeting of Primates in Canterbury earlier this year, despite the representation of Provinces with which the Anglican Church of Kenya is in a state of broken communion.

It seemed that this might be an opportunity to restore godly faith and order and, although the resolution agreed by an overwhelming majority of those present was not all we hoped for, it sent a powerful message around the world that the collective mind of the Communion was to remain faithful to the Scriptures and God’s purpose for man and woman in marriage.

In particular, the Episcopal Church in the United States (TEC) was required to withdraw its representatives from groups representing the Anglican Communion ecumenically and it was agreed that TEC should not participate in votes on doctrine and polity in the Communion’s institutions.

However, the Presiding Bishop of TEC has made it clear that his Church will not think again about same sex ‘marriage’ and he expects his Church to play a full part in next month’s Anglican Consultative Council (ACC) meeting in Lusaka. This defiance of the Primates’ moral and spiritual authority has been supported by the Chairman of the ACC, Bishop Tengatenga, who has confirmed that TEC will participate fully.

There can be no true walking together with those who persistently refuse to walk in accordance with God’s Word and the Anglican Church of Kenya will not therefore be participating in the forthcoming meeting of the ACC in Lusaka.

An opportunity has been missed to use the ACC for good and it is increasingly clear that the GAFCON movement must continue to provide a focus for that godly unity so many of us desire.

An announcement from Nigeria is expected shortly. VOL will post it as soon as it becomes available.

END