Albert John Luthuli of South Africa

Eternal God, we thank you for the witness of Chief Luthuli, Nobel Laureate for Peace, who was sustained by his Christian faith as he led the struggle against apartheid in South Africa. Strengthen us, after his example, to make no peace with oppression and to witness boldly for our Deliverer, Jesus Christ; who with you and the Holy Spirit lives and reigns, one God, for ever and ever. Amen.

For his feast on July 22 — posted early as I will be on retreat.
Ikon written by Tobias Stanislas Haller BSG

Four for Freedom

O God, whose Spirit guides us into all truth and makes us free: Strengthen and sustain us as you did your servants Elizabeth, Amelia, Sojourner, and Harriet. Give us vision and courage to stand against oppression and injustice and all that works against the glorious liberty to which you call all your children; through Jesus Christ our Savior, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

For their feast on July 20 — posted early as I am going on retreat.
Ikon written by Tobias Stanislas Haller BSG

Thought for 07.14.11

Same-sex marriage is no more a threat to marriage than universal suffrage is a threat to democracy. 

Tobias Stanislas Haller BSG

The Cost of Bigotry

Last month watched a very interesting film on Netflix. A Film Unfinished is based on a recently discovered cache of Nazi film footage and outtakes from the Warsaw ghetto. As the outtakes reveal, what appears to be a documentary on life in the ghetto is actually a highly crafted example of propaganda — the goal of which was to portray the Jews in the ghetto in the worst possible light, emphasizing the characteristics imposed upon them by the racist bigotry of Nazi ideology: as greedy, uncaring and uncharitable to the suffering among them, and bestial in that suffering. Of course, there is no suggestion that the conditions in the ghetto were caused by the Nazis!

I should probably run this past Counselor Godwin, but this film on the Nazis reminded me of another film I saw recently on PBS, a documentary about Stonewall, which included clips from “educational” films from the 50s and early 60s that portrayed the “depravity and tragedy” of homosexuality. The major theme in this propaganda is that homosexuals live furtive, dirty, and depressing lives. Again, there is no recognition that such conditions might almost entirely result from the larger society’s criminalization and marginalization.

I would love to come up with a catchy name for this syndrome: when Group X forces Group Y into a situation in which it acts in certain ways which Group X then condemns as proof of the inferiority or depravity of Group Y. Perhaps I should call it Bachmann’s Effect, in honor of the aspirant to the presidency whose comments on homosexuals are remarkably similar to those of the bigoted “educational” films of the 50s.

Tobias Stanislas Haller BSG

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Nathan Söderblom of Uppsala

Almighty God, we bless your Name for the life and work of Nathan Söderblom, Archbishop of Uppsala, who helped to inspire the modern liturgical revival and worked tirelessly for cooperation among Christians. Inspire us by his example, that we may ever strive for the renewal of your Church in life and worship, for the glory of your Name; who with Jesus Christ and the Holy Spirit lives and reigns, one God, for ever and ever. Amen.

ikon by the hand of TSH+

Oh, England

Colin Coward has some choice words concerning the Church of England's entangled state of affairs concerning the ordination of gay (and eventually) lesbian persons who are living in partnerships (and one foresees, some day, marriages). In the meantime, he correctly observes that this is simply an invitation to duplicity and a step back into the closet.

It is good to remember that the official motto of the Anglican Communion is, The Truth Shall Make You Free. The fact on the ground, in England anyway, is "The Lie May Make You Bishop."

This is a shameful situation, and has nothing to do with any overarching understanding of morality. I hope that in their reexamination of the "Issues"* the leaders of the Church of England will finally come to understand that morality is not based in "the flesh" and come to see that the virtues of fidelity, self-giving, love and charity are applicable to same- as well as mixed-sex couples.

Tobias Stanislas Haller BSG

* See my earlier analysis of the successor to "Issues in Human Sexuality" — which was hardly an improvement. It is time for a wholesale revision and reexamination.

Doing What Comes (Un)Naturally

A Sermon for Proper 10a

SJF • Proper 10a 2011 • Tobias Stanislas Haller BSG
The mind that is set on the flesh is hostile to God; it does not submit to God’s law—indeed it cannot, and those who are in the flesh cannot please God.

Some of the philosophers of the romantic era and in the 17th to 19th century came up with the idea that people living in simplicity in the time before civilization were somehow more innocent, more “natural” and hence unspoiled. The notion is sometimes referred to as that of the “noble savage.” The concept became attached to Swiss philosopher Jean-Jacques Rousseau, but it isn’t exactly his idea. Still, he shared the tendency somehow to idealize human beings in their uncivilized condition. He saw civilization itself as a kind of introduction of morality and consequent decline.

The idea as Rousseau espoused it is that people in their primitive state were morally neutral, and that it was only with later civilization that evil entered the world as society began to corrupt the natural innocence of primitive existence. As Rousseau put it, the problems began “when the first man staked out a bit of land and said, ‘This is mine,’ and convinced others foolishly to agree.”

The Christian tradition is said by some to see things rather differently, but a closer reading may reveal that it is not quite so different. People sometimes look to the story of Adam and Eve and think of the innocent perfection of life that they enjoyed in paradise. But surely the point of the story is precisely that they were not innocent. They sinned — disobeying what at that point was just about the only thing God had commanded them — while they were in paradise. They may have been created innocent, but they were also created capable of committing sin, and it took them almost no time to do so.

+ + +

Theologians have wrestled with the question of human nature for thousands of years — whether people are good by nature or bad by nature, or started good and became bad, or whatever.

It seems to me that Saint Paul had it right, and made the most sense both out of that ancient story of the Garden and the Fall, and the practical reality of his own human experience. Human flesh — with its cravings, devices and desires — is weak. Human beings also have a natural tendency towards self-preservation, like most living things. And human beings develop very quickly the sense of property: at least when it comes to their own property. Much as Rousseau observed, children don’t take long to get to the point at which they have learned the first person possessive: Mine! It’s just that he saw this as part of a decline rather than natural, in contrast to another earlier philosopher, John Locke, who took the view that property was a natural right. Whether a right or a tendency, though, as a child, I had to be taught that not everything was mine — I had to learn how to share with other children.

For Saint Paul, this natural tendency is a part of the “mind set on the flesh.” It derives from our creaturely existence — our neediness. We need things; we need air to breathe, we need to eat. All of that is natural, natural to us. And that neediness has to be governed and ordered and civilized by some kind of regulation. Thus far Paul would be in agreement with Rousseau and the English philosopher Hobbes, with the exception that Rousseau was a bit more optimistic about the short-lived innocence of primitive humanity.

+ + +

But Saint Paul stands apart from all of these secular philosophers, in that, while they saw from rather different angles that law was society’s answer to the problem of human weakness, Paul saw that law was an insufficient solution to the problem. It is like a drug that comforts but does not heal. He saw law as an insufficient means of bringing peace to the warring hearts of fallible human beings. Even the law given by God could not bring compliance: in fact, God’s law only laid down the penalty: “Of the tree in the midst of the garden you shall not eat, for in the day you eat of it you shall die.” That was the law that God gave to Adam and Eve, and it was the law they broke, before the proverbial ink was dry.

So what is the answer? What does Saint Paul offer us as an answer? Paul looks to God again — for something different this time; not for the law, but something different — after all, God is the source of all good — the fountain of all goodness, as we sang in our hymns today: it is from him that everything comes, the source of all good — but Paul did not look to God for the same old kind of law that God had given in the past, the law that was weakened by the flesh and so could not bring true righteousness.

Instead God sent his Son, but not, as the evangelist John would say, to condemn the world. God sent his Son precisely to relieve the world of that endless cycle of law-giving and law-breaking that was getting us nowhere, as we spun our wheels in the dry soil or the mud of our own failings.

+ + +

For Paul had observed something in that old, old story: you may recognize it too — let me ask you, when was it that Adam and Eve sinned? While God was away from them, while they were on their own. (Of course God was not really “away” but that is how the story goes — and we had best pay attention to the details of that story.) And Eve was off on her own — away from Adam — when the Serpent whispered sweet nothings in her ear and tempted her to violate the only law on the books at that time. And her weak flesh — the desire to live forever and become like God (even though, as the text shows, she and Adam already were like God, being made in God’s image) — as I say, her weak flesh gave in, and then she persuaded Adam’s equally weak flesh to join her: all of this while God was “away.”

So the answer to all of this, Paul says, is to be always “with” God — such that God is never “away.” And this is made possible both through the fact that Jesus Christ came “in the flesh” — that is to say, in and through and by means of the very human flesh that was the problem in the first place. And further to know that God is always with us, always present to us through the Spirit. If the Spirit of Christ dwells in you, God is with you, and even though the flesh might still seek to drag you down to death because of sin, the Spirit — God’s presence — is life because of the righteousness of Christ.

This is the hopeful message that Saint Paul brings: Christ came in the flesh and remains with us in the Spirit, and his spirit is at work in us and there it can do infinitely more than we can ask or imagine: even though we have no power in ourselves to become righteous, his spirit working in us is life because of his righteousness.

And it is a life that contains within it the promise of new life, the resurrection life. The Son of God, the Word of God, is at work within the soil of our human flesh. Remember how the story tells, what God made us from, at the beginning. Our soil, our flesh, comes from the earth. It is like the seed of the word received and nurtured, which grows in the soil to bear fruit for righteousness, “in one case a hundredfold, in another sixty, and in another thirty.” We are not good by nature, but by grace: our soil cannot bear fruit on its own, unless the seed of God be planted in it.

And so we do not trust in what is merely natural to make us good, but in the supernatural goodness of God to make us his. That is the message of salvation and grace through Jesus Christ our Lord.+

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Thought for 07.07.11

We do not trust in what is merely natural to make us good, but in the supernatural goodness of God to make us his.

Tobias Stanislas Haller BSG, from next Sunday's sermon...

Matter of Substance

The Proposed Anglican Covenant (PAC) is not structured as a means to reach agreement on difficult issues, but as a means to manage disagreements on any issues whatsoever when they happen. It has nothing to offer as a way forward: all brake and no engine. As a nobbled runner in the race for new models for the governance of the Anglican Communion, it is never going to win, precisely because it does not govern, or propose to govern. It still leaves the traditional autonomy (in any and all things, let’s be honest and clear) up to the individual provinces, and by its own account shields their local constitution and canons from outside interference like the sensitive private parts they are. The PAC can manage some of the interrelations between the provinces — but again only to the degree that the provinces are willing to take up the recommendations of the official recommenders. That is what it says.

If this is beginning to sound like the elderly dowager in the upstairs bedroom banging her stick against the floor to quiet her fractious and disruptive heirs and assigns gathered in the parlor, the analogy may not be too far off. To what extent is the Anglican Communion in danger of becoming a provincial staging of Gianni Schicchi?


Tobias Stanislas Haller BSG

Taking Council or Leaving It

My brief post (a "thought" really) seems to have struck a nerve in some circles. In part, I think it has not been well understood. Fr. Jonathan, at the Conciliar Anglican, has read far too much between the lines, and come to conclusions utterly at odds both with my intent and with what I actually said.
But he dissents courteously from the position he imagines I maintain, and all is well. For example, he says,

Communion for him equals autonomous churches (geographically oriented, presumably, though he does not say this explicitly) that share in something called “mission” and “ministry” rather than sharing in doctrine.

This is fine up through the word ministry but that "rather" completely misses my point in the whole thought — i.e., that it is precisely the shared minimalist doctrine that "goes without saying." Anglicanism classically professed not to be innovative in doctrine, but to be faithful to the biblical and ancient core of the faith. In this sense they were "catholic" — proclaiming the universal faith of the early church.

Of course, he and others disagree with, or wish further to explore, a position I actually do maintain, which is that classical Anglicanism is geared from the outset, not to a centralized conciliar form of polity, but to a distributed model in which, as it developed, the various member churches of the communion (most of them originating almost genetically) inherited certain characteristics, including the notion of strong autonomy from outside influence, even from other members of the Communion.

The group I'll call "conciliarists" hold the contrary view, that a deep conciliarity is part of the Anglican ethos. The "test" for this understanding of conciliar catholicity as engrained in classical Anglicanism is to look closely at what the classical Anglicans said to the Roman Catholic Church of their day, and how they felt themselves competent to judge the "errors" of ecumenical Councils, and reject them; and to accept the Creeds and other acts of the early Councils not on the authority of the Councils themselves, but because in their judgment the Creeds and doctrinal findings of the (first four) Ecumenical Councils were concordant with Scripture. (Note they did not go along with the disciplinary decrees of even the first four Councils, and felt themselves competent to disregard the three later Councils — again, on the basis of their own judgment.) This is all laid out in the Articles of Religion.

The point is that the classical Anglicans did not think of themselves as conciliar, but patristic or even apostolic. They were interested in "primitive Christianity" unadorned with the accretions of later traditions.

I have, of course, no objection to a discussion of the relative merits of the conciliar model, and it has many attractions, but I am finding the revisionism that wants to retroject a hankering after conciliarism onto primitive Anglicanism unhelpful. The Conciliar Anglican makes a number of claims, including this

Our notions of unfettered autonomy for individual churches are very recent and not at all tied to classical Anglicanism which balanced the doctrine of self-governing, national churches with the much more central doctrine that Holy Scripture, interpreted through the lens of the Fathers and the creeds, is our highest authority, through which the Lord governs His Church.

that does not quite pass the test of historical accuracy, or at least make sense as a complete thesis: that is, it was precisely the "unfettered autonomy" of the Church of England that allowed it to make the claims about the centrality of Holy Scripture, rather than the authority of the papacy or the councils, for establishing doctrine. The classical Anglicans did not look to the Bishop of Rome or the Councils of the Church for answers, but to Scripture.

This tendency continued, as I say, with the successive foundations that grew to become the Anglican Communion. Look deeply into the memoirs of William White concerning the founding years of the Episcopal Church, and you will find that TEC did not in fact adopt all of the doctrinal or disciplinary positions commended to it by the Church of England, and felt competent to do so. Examine the full record of the Lambeth Conferences down the years and see how various provinces have ignored its recommendations, until the things Lambeth sought to control became so common that Lambeth adopted what had been so long opposed. (I can cite birth control and reluctant toleration of polygamy as just two examples off the top of my head, but I know there are others.)

I think an accurate handle on the reality of our situation is the most helpful way to move forward. Conciliar government has its strong points -- it does not need a specious claim to historical roots in classical Anglicanism. I would find such a discussion helpful and interesting, and although I am a conservative at heart, I also am open to examining proposed revisions to old customs. This is one of the reasons I have been devoted to the Covenant Process and the discussion surrounding it, as I am not utterly opposed to the idea of improvements to the structures of contemporary Anglicanism. I just haven't seen them yet.

Tobias Stanislas Haller BSG

Update: Fr Bryan has added some thoughts to the conversation, and ends with some challenging questions:

1. Is the fact that we argue and disagree with each other on such basic questions as "What is Anglicanism?" and "Is there a unique Anglican doctrine?" itself revelatory about the nature of Anglicanism?
2. Is the term "Anglicanism" too monolithic and insufficiently descriptive of actual faith and practice? If so, would it be better to speak of a variety of Anglican identities (to borrow from the title of a book by Archbishop of Canterbury Rowan Williams)?
3. Can Anglicanism be anything anybody wants it to be? If not, what are the boundaries?
4. To quote from Fr. Tobias' initial posting, is "the idea of being a fellowship, a communion — not a 'church' or a 'federation' — of self-governing churches whose individual decisions do not bind the others, even as they cooperate in mission and ministry" a sufficient basis for stemming the tide of communion-breaking division and schism?
5. Can unity or communion in practice ("mission and ministry") take precedence over unity or communion in belief and order?

I assayed a response as follows:

Dear Fr Bryan, Thanks for your thoughts. If I'd known what a response my short thought would generate I'd perhaps have taken greater care! Maybe with it and your musing questions we might have something challenging for the GOE.

To take a stab at your questions, they are much the ones I have. I'm still wading through all of this, but my sense is that the very delicate balance of the Anglican model was "disturbed" when Lambeth, in 1998, tried to act as a Council, "settling" a matter that was really far from settled. It is the effort to build Babel as a center of unity in se that leads to the dispersion of the people. The focus of unity ought to be in service pro alia. This is what I mean about turning the focus of unity outward: in common service to others we find out identity with Christ and each other.

The difficulty on practical terms is that no one can declare what is adiaphorous at the time of the conflict. It seems to me the genius of Anglicanism up till now has been the very graciousness to close one eye and look the other way instead of engaging in head-butting or mutual anathemata. We lose our sense of the really large deposit of the faith we hold in common when we become obsessed with those things on which we differ.

I realize that is not really in the form of an answer to your question. But it is where my musings have taken me...

Thought for 06.30.11

The proposed Anglican Covenant threatens to destabilize, deface or destroy the one thing of value that Anglicanism has to offer: our polity as a comparatively loose fellowship of self-governing churches. Anglicans have little to offer world Christendom by way of doctrine, except in the choice language of some of the very best English around. We do have (variably throughout the communion) some wonderful liturgy, again in rather fine language and music (some of which has indeed been borrowed by other traditions.)

But it is the idea of being a fellowship, a communion — not a "church" or a "federation" — of self-governing churches whose individual decisions do not bind the others, even as they cooperate in mission and ministry, that forms our only peculiar offering to the tapestry of world Christendom. It is a model of service and fellowship, of work with rather than power over, commended by Christ himself as a model of churchly governance. If that is not worth preserving, then we have little else to offer.


Tobias Stanislas Haller BSG

Harriet Beecher Stowe, 1896

Gracious God, we thank you for the witness of Harriett Beecher Stowe, whose fiction inspired thousands with compassion for the shame and sufferings of enslaved peoples, and who enriched her writings with the cadences of The Book of Common Prayer. Help us, like her, to strive for your justice, that our eyes may see the glory of your Son, Jesus Christ, when he comes to reign with you and the Holy Spirit in reconciliation and peace, one God, now and always. Amen.

It is said that when Stowe met Abraham Lincoln, the President observed, “So you are the little lady whose book started this war.” Such is the power of prophetic witness for justice.

ikon written by Tobias Stanislas Haller BSG

Thanks, Savitri

Happy to see this morning that Savitri Hensman of the Guardian has cited my work, Reasonable and Holy, as an Anglican resource in the continuing sexuality discussions. Thanks, Savi!

TSH

How to Approach the Covenant

Mark Harris has penned a thoughtful reflection on the state of the Anglican Covenant, in particular in light of the finally released opinion of the Standing Commission on Constitution and Canons. (All such committees and commissions are very conscious of the fact that only the General Convention can speak with final authority on the meaning of its own documents; which may in part have been behind the, shall we say, shyness about the release of this report. No harm done, and it is good to see their thoughts, even though they are not the last word.)

One of the long-term concerns about approaching the Covenant is the awareness that its genesis was in part in response to actions of the Episcopal Church (and the Anglican Church of Canada), and given our unwillingness to refrain (after a season of restraint) from acting on our best determinations, some have said that we cannot in good conscience sign the Covenant.

This seems to me to lay too much emphasis on the genesis and not enough on the deuteronomy -- that is, on what the Covenant actually says.

As I see it, the way to "not cross our fingers" is to reject Lambeth 1.10 and the Windsor Report as authoritative from the start, and to reaffirm that the "mind of the communion" is not settled on the matters on which some seem to think it is. And to reaffirm our belief that the "objectionable" actions of TEC are in fact in accord with Scripture, Tradition, and Reason, even to the extent and in the manner described in the Covenant. And then move forward from there, whether we adopt or refuse or commit for further study. In other words, to take a stand and allow our response to the Covenant to be informed by that stand.

This approach is possible because, unlike the Jerusalem Declaration, the Covenant does not address specific issues, specifically not the specific issues that brought us to this place. (Hence its rejection by some who wanted a specific checklist on the hot topics, much in the manner of the classic confessions). It is up to us to make our case, or re-make it, if need be, and then have the courage, if the case cannot be accepted, to say, then fare well -- we have no wish to be part of a Communion which imposes doctrinal conditions that cannot be proven from Scripture, itself a violation of a timeworn Anglican touchstone. (Obviously there is disagreement across the communion, and no true consensus on the sexuality issues: a result of this very lack of convincing proof of the moral wrongness of same-sex marriage or the ordination of men or women who happen to live in such covenanted relationships.)

Tobias Stanislas Haller BSG

Cornerstone of Civilization

New York State has joined a literal handful of other US judicatories and about the same number of international jurisdictions in approving marriage equality, to take effect in about a month.

The response has been elation on one side (my own) and the expected warnings of doom on the other, led locally by the Roman Catholic bishops of New York, who question the state's interference in what they call "the cornerstone of civilization." That this comes from a group of celibate men, who none-the-less appear by all standards to be relatively civilized, does not appear to have dawned upon them.

When it comes to cornerstones, civilization has more than marriage to rest upon. Most social scientists and historians credit agriculture and animal husbandry (quiet in the back!) as more central to the establishment of civilization than marriage — and in fact, most marriage law may more likely be seen as an outgrowth of civilization than its cause.

It is also evident, from the historical record (including the biblical one) that "one man / one woman marriage" has not been the only "civilizing" form even of marriage down through the years. As a reminder, allow me to share once again, my "Biblical Wedding Cake Toppers Bookmark" — suitable for keeping one's place in the tangles of the Torah or the Pauline Epistles.

Tobias Stanislas Haller BSG

James Weldon Johnson

Eternal God, we give thanks for the gifts that you gave your servant James Weldon Johnson: a heart and voice to praise your Name in verse. As he gave us powerful words to glorify you, may we also speak with joy and boldness to banish hatred from your creation, in the Name of Jesus Christ; who with you and the Holy Spirit lives and reigns, one God, for ever and ever. Amen.

A great poet, of many inspired works including "The Creation" and "Lift Ev'ry Voice and Sing."

ikon by Tobias Stanislas Haller BSG

Let Them Have It

The NY State Senate is still tied up with a resolution that would finally permit same-sex marriage in the state. The tie up is largely due to “concerns” from some religious leaders (by no means all — several Episcopal bishops including Sisk and Singh to name but two have spoken out in support of the resolution). These other concerned religious leaders, perhaps best represented by the one with most to fret about, Archbishop Dolan, wish to have the act amended to provide greater “protections” to various of their members and agencies.

Of course, as we all know (don’t we?) no church can be forced to perform a marriage against its doctrine. Roman Catholics can turn legally divorced persons away without blinking an eye; no rabbi can be forced to officiate at a marriage of non-Jews; nor could an Episcopal priest be required to solemnize a marriage in which both of the parties are unbaptized. There is, in short, no civil right to marriage that trumps a religious right to refuse to solemnize those deemed outside the relevant religious tradition. There is no right to a rite.

So the “concerns” are more removed from the actual issue of marriage itself, at least in the ritual or religious sense. A church that rents its hall for parties may want to refuse to rent it for a gay couple's wedding reception. A church-related agency for adoption or foster-care may want to refuse to place a child with a married lesbian couple.

And my opinion is, let them have it. Let them discriminate on these grounds. There are other halls to rent, and adoption and foster care agencies to place children. (I do feel for the children who may not find or be delayed in finding a loving couple to care for them; but the responsibility for this will lie with the religious leaders who place a premium on their own concept of righteousness at the expense of the little ones.)

This view is not, by the way, meant to accommodate the individual person of strong religious views, but only institutionally related facilities. The homophobic baker should not have the right to refuse to bake a cake for gay couples — though, at the same time, there are other bakers who will be glad to oblige. But we do get into sticky areas of fondant and marzipan when personal beliefs, however deeply held, are granted special privilege to operate apart from some institution committed to that peculiar view, and for specifically doctrinal reasons.

I say this because I believe the arc of history is on our side. Even the baker will soon find herself with fewer customers, were this provision even to be extended so far — which as I say I do not advise. If the Roman Catholic Church wishes to take what it thinks is the high road — let them do it. History — and the Almighty — will be their judge, as history and God are mine.

But I can read history as well as anyone, and conservative churches wed to the bigotries of the past soon are wearing unbecoming widows' weeds. They do not have a particularly good track record in this regard, whether the matter be the treatment of spiritual movements, of slavery, or even of cosmology.

What the Almighty will say when all is said and done... well, that will depend upon who is acting with greater consistency with the Gospel.

Update and clarification: I neglected to mention the issue of church-related agencies that receive state financial support. I by no means want to suggest that, for example, a church-affiliated adoption agency should continue to receive public financial support if it chooses to limit its services on the grounds of religious beliefs. To continue to offer financial support would be precisely to favor a particular religious aspect of their general work. They cannot have it both ways: if they are claiming an exemption from respecting the civil rights of others on religious grounds, then the civil society has every responsibility to withhold its support of what is, by their own admission, an action based on religion.

Tobias Stanislas Haller BSG

Basil the Great

Almighty God, you have revealed to your Church your eternal Being of glorious majesty and perfect love as one God in Trinity of Persons: Give us grace that, like your bishop Basil of Caesarea, we may continue steadfast in the confession of this faith, and constant in our worship of you, Father, Son, and Holy Spirit; for you live and reign for ever and ever. Amen.

ikon by TSH

Anglican Communion Bovarism

What shall it profit you if you gain a whole world church at the cost of your true self?

I rarely repeat posts on this blog, but in light of recent comments about "the Anglican Church" I think this one from almost exactly three years ago, slightly edited, bears repeating.

It seems to me that the effort to transform the fellowship of autonomous national and provincial churches known as the Anglican Communion into some kind of (even loosely) centrally governed world church is placing more of a burden upon the existing structures than they can either bear or even bear with. The genius of Anglicanism is to be a fellowship of autonomous churches who do not need to be bound by each others' local decisions. One province or national church is free to ignore things in another that would not go over well in its own bailiwick.

The real danger to this "blessed liberty" is that of Bovarism. Madame Bovary is probably the most misunderstood novel ever written — people see it as a kind of romance (and if one is to judge from the film adaptations, that is how it is almost universally played). But it is not a romance, rather an anti-romance: a study in the damage caused by romanticism. The "heroine" could have been perfectly happy in her life had she not filled her idle hours with reading fantastic romances, and imagining that this was what "love" was really about. In fact, her ordinary life as the wife of a modest middle-class doctor could have been as loving as she was willing to make it. Instead, she embarked upon one failed and tawdry exercise after another, until at last even her suicide was botched -- instead of downing the swift and romantic cyanide she gobbled the nasty and corrosive arsenic; and even as she lies dying — pathetically clasping at a last shred of fantasy grand tragedy — she is robbed of romantic death as the lyrics of a bawdy street song float through the open window.

"Bovarism" is this tendency to live in a romanticized world, in which real joy is bypassed in exchange for an unattainable and impractical ideal; real joy is destroyed by romantic ambition.

The Anglican Communion can continue to function as it has — a bit disorganized, even dysfunctional, at times, yet still able to do much good. Or it can quest after becoming something it never need become, nor very likely can become, and in the process lose the one gift we Anglicans offer as a model for the church in a day which alternately quests after submission to authority or anarchic disconnection.

Tobias Stanislas Haller BSG

G K Chesterton

O God of earth and altar, you gave G. K. Chesterton a ready tongue and pen, and inspired him to use them in your service: Mercifully grant that we may be inspired to witness cheerfully to the hope that is in us; through Jesus Christ our Savior, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
image by the hand of Tobias Stanislas Haller BSG