Dr Andrew Goddard takes up Bishop Langrish's comments to our House of Bishops and highlights this argument:
The Bishop proceeds to define precisely the difficult features of the New Hampshire consent and consecration (and hence any similar future consecration). These are two-fold in that such actions amount to:
-'consecrating a Bishop - presumably with intent to create a bishop for the church catholic - without seeking the assent of that wider church catholic (and this is about more than consultation)'
-'ordaining to the episcopate someone (and I make a general rather than a personal point here) who was in a relationship not liturgically sanctioned by the church, and to that extent at least irregular'
It is unfortunate that folks like Langrish and Goddard frame their arguments in ways that simply beg for rebuttal.
For example, are they unaware that the "liturgical sanction" of marriage in the church is not, according to the church's own teaching, what "makes" the marriage? Marriage, in the time of the church's foundation, was a civil phenomenon. The church did eventually get around to imparting its peculiar blessing on this secular institution, but never required the nuptial blessing for "regularity" until the Council of Trent! Quite simply, those of the apostles who were married (such as Peter) did not have the benefit of "Christian marriage" because it didn't exist.
(I leave to one side the observation that for most of its history, and throughout its broadest extent, being in the married state at all was a bar to the episcopate, period. Hmmmm.)
But back to church sanction: The Episcopal Church meeting in General Convention in 2000 recognized (in large part in response to Lambeth 1998.1.10) that persons living in same-sex relationships, while in tension with the historic teaching of the church, and absent any authorized ecclesiastical recogntion, nonetheless were to be given "the prayerful support, encouragement, and pastoral care necessary to live faithfully by" principles of "fidelity, monogamy, mutual affection and respect, careful, honest communication, and the holy love which enables those in such relationships to see in each other the image of God."
Moreover, the 2003 General Convention, drawing upon this resolution, recognized that indeed there is liturgical recognition being given to such relationships, albeit without provincial authority, and that those who do so are acting within the bounds of the church's common life.
Of course, Goddard would like to play a game of Whack-A-Mole with this, because the "liturgical" objection is simply a smoke-screen for his real opposition to any recognition of same-sex relationships, to say nothing of electing bishops who are living in such relationships. This is also known as the famous Catch XXII (Vicesimus Secundus).
Finally, as to bishops for the "church catholic" -- has either Dr. Goddard or +Exeter checked in with the Vatican lately to see if they are considered to be ordained in the "church catholic"? Failing such broad recognition, what are we to say of the fact that the Church of England and a number of other Anglican provinces would not recognize (at this point) a woman in the episcopate as authorized to function as such?
This dog will not only not hunt, but I am not entirely convinced it is a dog.
— Tobias S Haller BSG