Anglican1000 Conference: some modest thoughts

A couple of friends have asked me to share my thoughts about this conference.

Anglican1000 is a yearly church planting conference (which just ended) which was held at Christ Church Plano, a parish in the northern suburbs of Dallas which left the Episcopal Diocese of Dallas a few years ago. (The rector, David Roseberry, who planted the church in the mid-1980’s and grew it to become the largest parish in the entire Episcopal Church when it exited that church body, then led the church into the Anglican Mission in the Americas, and then subsequently changed affiliations to the ACNA.)

Some thoughts:

1. Praise God for the missional energy and excitement which is spreading in this group. The planting of biblically-based local churches can only be good.

2. It was kind of a surreal experience, on the other hand, being in the midst of a group of folks who are forming a reactionary or alternative church body, in opposition to a more liberal one. This was the air in which I lived and moved and had my being for about a decade in the Presbyterian Church in America, including several years as a pastor. The temptation for such a new body to define themselves against the “apostasizing ones” is absolutely undeniable, as is the potential arrogance and self-congratulation which go along with that.

3. It was also surreal to hear Tim Keller in this group. Keller’s rich, nuanced, thoughtful, culturally savvy theological engagement (which I have been studying for a decade) was soaked up by them like parched desert soil soaking up a shower of life-giving rain.

4. I noticed a tendency in the group (there were perhaps 500 church planters and other interested parties in attendance) to push for a more confessional Anglicanism, something I had known about previously at a more theoretical level from Dr. Philip Turner, who has argued against a confessional framework against Stephen Noll from Trinity School for Ministry. Several folks with whom I spoke explicitly argued for this, the need for a more confessional commitment as something that will bind the church together in unity. I continue to think, however, that this is not classically Anglican, and, quite frankly, that this makes this group tantamount to the PCA (especially since one can find great liturgies all throughout the PCA).

5. Connected to #4 above, this conference has deepened my commitment to catholic liturgical practice as the only way the Church can withstand the onslaught of modernity. (To play devil’s advocate for a moment, the strongest argument against this posture is the global south: that is, a non-liturgical christianity could well outlast and outflank modern secularism by continuing to take root in Africa and other 2/3 worlds countries, which then continue to bring this evangelical faith back to the post-Christian west.) It is clear that for these Anglican brothers and sisters at this conference, it is not the liturgy which binds the church together in unity. As a result one sees wildly divergent ways of worshipping among the church plants and a longing for a more robust commitment to confessional standards.

5. I did attend one workshop during the conference put on by a group in New England (led by Bishop Bill Murdoch) that is embodying a “new monastic” way of practicing intentional community that was truly encouraging, motivating, and inspiring. God willing, I will implement some of these practices in my ministry, and the worshipping community that God is forming, in Tyler.

All in all, I am grateful to God for doing a new thing in this group, and that “denominational” disputes cannot stop the work of God in the world. However, as a liturgical catholic Christian who embraces a “communion ecclesiology” (along the lines of Rowan Williams, Radical Orthodoxy, the Windsor Report, and John Zizioulas) who enjoys the oversight of a godly bishop, I am glad I am not directly numbered among them.

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The Multigendered Body of Christ

Inspired by a recent Facebook post from my friend Cynthia Nielsen I am reminded of an amazing passage by Graham Ward in his Cities of God (tied for the best book I read in 2010).

The body of Christ is a multigendered body. Its relation to the body of the gendered Jew does not have the logic of cause and effect. This is the logic which lies behind those questions, ‘Can a male saviour save women.’ This is the logic of Hegel’s description of the relationship between God and the Church.

As one who disagrees with Ward at the end of the day on same sex issues in the church, I nevertheless find his logic here compelling.

In fact I often think of Ward and this book during the service of Holy Communion, at the altar rail during the Distribution of the Elements. Frequently I will give a consecrated wafer to a woman saying, “The Body of Christ for you, my sister,” but then, before I finish that phrase, I am now giving a wafer to a man, calling him “sister.” It is a powerful reminder / suggestion to me, enacted during the liturgy, of the way sex and gender are deconstructed in the church.

Of course what I’m saying here presupposes the theology of the Three-fold Body of Christ, promulgated among others by Henri de Lubac.

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