The Columba Declaration – where are we now?

I was present this morning at the General Assembly of the Church of Scotland for the Church of Scotland’s acceptance of the Columba Declaration – the agreement that has been made between the Church of Scotland and the Church of England which has cause a huge amount of concern to Scottish Episcopalians.

It was good to be in the Assembly Hall – there’s an atmosphere there that can’t be replicated online. I’ve enjoyed dropping into the business of the Church of Scotland for years, since the time I was doing a degree at New College which is adjacent to the hall itself. The singing of the Assembly is spine-tingling and this morning there was a brilliant homily from the Moderator of the Assembly on the bible reading of the day which was of the two men who went up to the temple to pray.

I enjoy the way the Church of Scotland does its business. Utter courtesy is the order of the day and there’s always the most powerful attempt to ensure that all voices are heard.

I’ve often commented that a good Church of Scotland moderator would enable one of our synods to get through its business in a couple of hours rather than a couple of days and more people would feel that their opinion had been part of the discussion.

When I was an ecumenical corresponding member of a Church of Scotland Presbytery I gradually got used to the cadences and the humour and gentle stamping of feet to indicate agreement. I also realised to my surprise that the things which presbyterian  friends have often thought odd about Episcopal worship – bowing, standing and sitting every verse-end, a daring splash of lace and a smattering of Latin within the context of an experience that is both highly serious and highly camp are all present in the way the Church of Scotland does business.

This morning was a hugely important symbolic occasion. The Archbishop of Canterbury was present and had been invited to contribute to the debate. This was also an opportunity to try to put some of the ill-feeling to rest that has been stirred up in Scotland by the Columba Declaration.

I have to say that having read my social media timelines since coming home, it is very obvious that this hasn’t been achieved. Whatever was said in public in the Assembly today, there is still a level of outrage being expressed by Scottish Episcopalians which has led both journalists and people from out of Scotland to express considerable surprise to me about it in the last 24 hours. How can it be, they ask, that things are going on in public church gatherings which have these extraordinary levels of grievance attached to them online? My only answer is that those with the power in the equation simply don’t care about the members of the Scottish Episcopal Church enough to have paused long enough to try to put things right.

Full marks to Justin Welby though for trying. He got up at the Assembly and apologised for the hurt that had been caused to Scottish Episcopalians by the manner in which this had all been handled. Indeed, he said that he took personal responsibility for that.

This was highly commendable and might have worked if we had not known since Christmas that it was the Church of Scotland’s media office which leaked the details to the press with the express permission of “someone high up” in the Church of Scotland’s Ecumenical Relations Committee. (I know this because I was personally told so by the person who did it within 24 hours of it happening).

That’s been known for months and talked about for months, tweeted about for months and discussed for months. We know that the way in which this was handled wasn’t Justin Welby’s responsibility. Bless him for trying to pour Archepiscopal oil on troubled Episcopal waters, but Justin Welby was trying to take responsibility for things that he is known to have had nothing whatsoever to do with.

Here I think it is important to distinguish what has caused the trouble for Scottish Episcopalians. There are two issues. The first is the leaking of the report just before Christmas – this was unfortunate and made a bad situation much worse but it was a mistake and we can all move on from that. Indeed, I don’t think Scottish Episcopalians are that bothered by that now. The apology for that mess should have come from the Church of Scotland today though it was clear that the Church of Scotland was in triumphalist mode and there was little chance of any kind of apology from that quarter. But at the end of a rather long day, I think all we can do is shrug and acknowledge that it shouldn’t have happened that way. People make mistakes and I don’t think there’s any point dwelling on this any more.

The second issue is the fact of the agreement itself. This is much more problematic and this is the trouble that just won’t go away. The Scottish Episcopalians I know and whom I see posting at length online about this simply do not believe it is appropriate for the Church of England to be interfering in another Province. And that is, to so very many of us, exactly what this is.

For that, the Archbishop of Canterbury didn’t apologise. And that’s the nub of the problem. Who cares about how it was announced? The fact that it was announced at all is what everyone I know seems to care about.

It is important to acknowledge that there are very real differences in the way that the Archbishop of Canterbury is seen here in Scotland from that in other parts of the Anglican Communion.

This was a very public event with a public gallery but I only saw three Episcopalians whom I recognised there today. There were far more empty seats than Anglicans present.

Having got to know, for example, the Episcopal Church in the USA, my sense is that there they love and adore the idea of the Archbishop of Canterbury and indeed they pray for him at services. This means that when he is seen to misbehave towards America there is not so much anger as bewilderment that the one whom they have loved (and the England that he represents) has not returned the favour (or even favor). The pain of the US church is the pain of unrequited love.

Here in Scotland we are innately suspicious of the idea of the Archbishop of Canterbury (and very rarely pray for him in services) and when he behaves badly it confirms all our expectations. This tends to brew up into our righteous anger which gets very readily trumpeted abroad. We don’t do Archbishops generally. We don’t have one of our own and woe betide any Primus that doesn’t understand that from the get go.

I suspect the US position is a lot more painful in reality. Our pain here in Scotland is more easily expressed and has a historical context and many historical and contemporary myths about England and Scotland from which we can draw, in expressing our indignation. That indignation has once again been pouring out, even as there have been attempts to move on today at the General Assembly.

What I saw today was an attempt to try to make things right. It was largely unsuccessful. It was difficult not to listen and hear under the surface of so much that was said a desperation from presbyterian brothers and sisters to be recognised as a “real church”. One spoke with some pathos about the fact that Anglicans had simply not been able to recognise a Church of Scotland communion service as being the equivalent of a Eucharist celebrated by an Episcopally ordained priest. This one won’t go away with the Columba Declaration either – most Episcopalians I know would take that view whilst being perfectly happy to share in the  bread and wine if invited to within the context of the Church of Scotland.

That hurts for our Presbyterian brothers and sisters and that hurt is just as real and has to be taken just as seriously as any hurt that Episcopalians have been feeling for the last six months.

The Columba Declaration states that in both the Church of Scotland and the Church of England “Holy Communion is rightly administered”. I think Scottish Episcopalians are puzzled by that statement and don’t really know what it means. For what it is worth, Scottish Episcopalians are sometimes more bewildered by what passes for Eucharistic services in some parts of the Church of England as anything happening in the Church of Scotland but perhaps that is for another day. However, the fact remains that we care very much how Holy Communion is administered and this part of the Declaration makes us raise our ecumenical eyebrows.

In the course of today’s events at the General Assembly, the Archbishop of Canterbury and the Primus of the Scottish Episcopal Church were both sitting in the gallery for honoured guests at the beginning of proceedings. The Archbishop was then invited onto the Assembly floor where he had a voice and quite literally a place at the table. The Primus was left in the gallery and in course of the debate, people around him disappeared. It was as though whoever was in charge of the choreography had tried to recreate the slight to the Scottish Episcopal Church symbolically for all to see. The players enacted their parts. The Scottish Episcopal Church was isolated and patronised with invitations to join in by sending someone to join the ongoing conversations. The Church of England was invited to the feast.

The Columba Declaration is a major piece of ecumenical work that has been brought about at the cost of more ecumenical goodwill than I ever really thought Scotland had to lose. Looking at my social media timelines over the last 24 hours, it is very obvious that it will poison the wells of ecumenical relations for many years to come. Something has been broken and I struggle to see how it can be repaired.

And the outcome?

They set up a committee.

 

The next five questions the Archbishop needs to be asked

First of all, we need to give some cheers to Justin Welby, the Archbishop of Canterbury.

He was asked some great questions about the Usual Topic this week in an interview and he gave some great answers.

The interviewer was Michael Gove and the interview appeared in the Spectator.

The crucial bit is this:

It would be a challenge for any Archbishop of Canterbury to accommodate both the concerns of the traditionalists and the evolving views of the rest of British society. But when I ask this, Archbishop of Canterbury he doesn’t prevaricate.

If one of his own children were to be gay and fell in love with another person of the same sex, and asked his blessing, how would he react? ‘Would I pray for them together? You bet I would, absolutely. Would I pray with them together? If they wanted me to. If they had a civil service of marriage, would I attend? Of course I would.’

But, I challenged him, conscious of what many evangelicals believe, wouldn’t you say to them that while you love them, their relationship was sinful or inappropriate?

‘I would say, “I will always love you, full stop. End of sentence, end of paragraph.” Whatever they say, I will say I always love them.’

Listening to the archbishop, you get the sense that he is never calculating who might be offended, or attracted, by his words. He is following what he believes to be the path that Jesus has called him to take.

Those really are great answers and it is good to hear them coming from the leader of the Anglican Communion.

Now, I know what you are thinking – you’re thinking “Do we really have to give three cheers for someone simply behaving like a decent parent?”

Well, right now in the mire of the church’s troubles over sexuality, we do need to cheer him on when he says good things and we need to remember that it could be a very different message and a very different tone. Just the same week, a bishop in Greece has been reported to be lashing out at gay people and atheists, encouraged his ‘readers and followers to “spit on them” and “blacken them” with violence, stating that they are not humans’.

So, it really is three cheers for Archbishop Welby along with a cheer to Michael Gove for asking the right questions and getting the results printed. (And you are quite right, you are not going to hear me cheering Justin Welby and Michael Gove that often so make the most of it today).

One of the things that surprises me about the Church of England is that the bishops there are not subject to intrusive questions more often. I happen to think that Michael Gove’s questions were intrusive but necessary and reasonable. The Archbishop could have simply said, “Don’t bring my family and children into this” but it is to his credit that he didn’t. We need more of the same.

It is perhaps worth remembering in passing that one can sometimes experience ranting uncontrollable anger from bishops by asking questions about their own families (spouses, children, extended family members). I’ve experienced that and it isn’t at all pleasant. Rather oddly, some people think that they can pontificate (pun intended) about other people’s family life and personal relationships whilst their own should be utterly untouchable. It doesn’t work like that, of course, and Justin Welby was wise to give straightforward answers.

But what questions need to be asked of Justin Welby next?

Here’s my starter questions for anyone getting the chance to interview Justin Welby or any other bishops in the C of E at the moment. Or indeed those who can ask questions at Synods.

  • Do you think that you would take a different view on going to a same-sex wedding if it involved someone who had worked closely with you rather than involving a family member?  (Clue: The follow up question is “But what if that person was also a relative? And anyway, in what ways should one behave differently towards one’s family and towards the household of God?”).
  • Do you think that there should be a different moral standard for clergy from the membership of the church? Should clergy be held to a higher moral standard. (Clue – if anyone is foolish enough to answer “Yes” the follow up is “so what exactly can lay people get away with that clergy can’t whilst still being in good standing in the church? – which areas of morality are different – just sex or other things too?”)
  • Do you believe sex outside marriage is always wrong? (Clue: the follow up is “What proportion of people whom you have married have you believed to be virgins?”)
  • What should a same-sex marriage involve? What should the ceremony be like? (Clue: the follow up is “Do you think that God should be involved in a marriage between two people?”)
  • Do you believe that people are turned off from exploring religious faith or attracted to religious faith by the church’s prevaricating over this question? (Clue: Next question is to ask what the proportion of anti-gay people at Holy Trinity, Brompton actually is – both leaders and members of the congregation. Note that the Archbishop is likely to know how this has been changing).