EAMES' VISION FOR COMMISSION SEES "REALISTIC" APPROACH, "NEW WAYS" FOR ANGLICANISM

THE HEAD of a new commission charged with helping the Anglican Communion handle the fallout from its current crisis over homosexuality believes the way forward will involve some "realistic," "practical" recommendations, and "a degree of agreement to at least try new ways of doing things."

Those were just a few tantalizing hints that Irish Primate Robin Eames offered during a U.S. visit this weekend about the commission's potential approach to relational and structural issues raised mainly by the Episcopal Church's consecration of an actively gay bishop, V. Gene Robinson.

The action has already caused a significant breakdown in communion across the global church. And, it has fully exposed the threat to Anglican unity posed by Communion's longstanding inability to ensure some minimal agreement among historically autonomous Anglican provinces.

The effects of the Communion's crisis were in fact all around Eames this weekend, when he served as chaplain for the 209th Annual Council (convention) of Episcopal Diocese of Virginia. It was an opportunity, he said, to "listen" to differing views on homosexuality and the state of the church in the largest Episcopal diocese, and convey them to the commission.

There has been considerable unrest in the Virginia diocese since Bishop Peter Lee joined in approving the consecration of Robinson as the next Bishop of New Hampshire, even though he would not allow the cleric to serve in his own diocese. Meeting in Reston (near Washington, D.C.), the Council's some 550 delegates reaffirmed a ten-year-old resolution saying that sex should be restricted to heterosexual marriage, and called for panels to help ease differences on the gay issue and discuss an economic boycott by conservative parishes that led to a $900,000 shortfall in this year's budget. But delegates on both sides said it merely postponed a full blown split.

The new Eames Commission--which formally begins work this month and is due to report in September--is unlikely to satisfy the wide range of expectations that it seems to have generated, especially among conservatives. Yet it also appears less likely than usual to produce another batch of so-called "Anglican fudge."

Eames' sober words and manner telegraphed a clear recognition that the future and unity of the Communion will likely hinge on the commission's work. It is a high-pressure, high-stakes moment that would seem to call for some new ideas; one that the Archbishop of All Ireland seemed to indicate should be confronted with honesty and at least the start of substantive solutions.

That might not seem to be the case at first glance. In fact, it is hardly surprising that some observers familiar with recent Anglican history already doubt commission's ability or willingness to do more than paper over the cracks.

The 18-member panel was set up at the request of last October's meeting of Anglican primates (provincial leaders), "not to make a judgement on the sexuality issue," Eames said, but to try to produce "pastoral guidelines which will allow provinces that differ radically on major issues to live together in the highest degree of communion possible." The Archbishop himself noted that the charge is similar to that of the first Eames Commission, which provided guidelines for handling differing practices on women's ordination within one communion, leaving a "reception" (testing) process to settle the question at a later date. The arrangement effectively asserted that communion among Anglican provinces could continue without a historic mainstay of such fellowship, a thoroughly interchangeable ministry.

But–-given the strong international backlash to Robinson's consecration-–it is difficult to see the same tack working now. Is there anything to indicate, TCC asked, that most Anglican leaders would accept dual doctrines on sexuality, as long as they propose to try to remain a communion, rather than devolve into a federation?

That is "hard...to answer," Eames said in a conference with reporters, pointing to some conflicting realities surrounding the question. While there is strong condemnation of ECUSA's rebellion on the gay issue, Anglicanism has historically shied away from a "curia" as far as central administration is concerned, he noted. Yet there is also a strong desire and "anxiety" among Anglican primates to find a solution, and to remain a communion, which demands a higher standard of unity.

Eames pointed out that he had been "inundated with letters and messages of good will" for the commission's work, not just from the more liberal West but from Africa; from "people who we would have thought would say it's a waste of time, it's becoming irrelevant. They're coming from people who are earnestly looking to me and my colleagues to produce something. And quite frankly I've taken a great deal of heart from that."

So, where to start? One thing that seemed clear in Eames' mind was that the Communion is at a different point now than it was when Eames I got underway in the late 1980s, and that the commission has to respond accordingly.

Specifically, he indicated that the new commission will not start again to define what communion means, but will make use of work that has already been done on the matter by Eames I, authors of the Virginia Report (late 1990s), and members of an Anglican theological and doctrinal commission.

"I don't want the commission to simply go over well-traveled paths," the Archbishop said. And while the issue of communion "will come into it," he hoped the panel could come up with "as "realistic" and "practical" suggestions as possible for addressing the Communion's quandary.

"Nobody knows better than I do the difficulties there will be in doing that," given the existing tensions over authority within Anglicanism, he said. "So one of the things we're going to have to [discern] is how far it is feasible to take the Communion into some sort of scenario–I wouldn't put it any stronger than that–whereby we would agree to certain ground rules. Because the other principle we have to face is [provincial] autonomy, and that means we do not necessarily infringe on each other's territory. But there's going to have to be some degree of understanding of what autonomy means."

In 2001, the primates began discussing the idea–elucidated in a paper by canon law expert, Prof.. Norman Doe–of asking Anglican provinces to adopt some basic core of "common law" to help bind them together. TCC asked if that might that be a focus of the commission.

"I think it's part of the process. I don't think it's all of it, because I don't think it's necessarily going to only revolve around legalities," Eames said. Doe, who is on the commission, "has put a great deal of thought into his preparatory work for us, and...will be working very closely with me in the year ahead. But I think he would be the first to admit that this is really an ecclesiastical–in its widest sense–problem that we have to deal with," the Archbishop said.

"I think [the outcome] will be a mixture of discipline, a mixture of the nature of communion," Eames ventured. But he added his hope that the "formula" produced "will depend a great deal on the basic Christian element of love."

However, as ten of 38 provinces have already declared broken or impaired communion with ECUSA, one reporter noted, have things already gone too far for the commission to provide any effective help?

Nodding in understanding, Eames said. "The question is, how far is too far? I want to be certain in my mind that those who say they have [no further relationship with ECUSA] know what it is they're saying. I want to be certain that we distinguish between immediate reaction to the crisis and [its] long term [impact]...There's always a point in an international crisis where it could be argued that the horse has bolted. [But] we've got to start somewhere."

And already, he noted that leaders of virtually all the provinces that have shunned ECUSA have sent submissions to the commission for its consideration. In fact, Eames indicated that a general invitation for such submissions has been issued throughout the church, and had been specifically made to U.S. conservatives the day before (January 30). That is when Eames met with a group of some 15-20 conservative clergy and laity from Virginia, led by the Rev. Martyn Minns of Truro Church, Fairfax. Minns is among clergy supporting the new Network of Anglican Communion Dioceses and Parishes in ECUSA.

Eames stressed that he is "listening to both sides," taking in not only what he heard at Virginia's Council meeting, but in the gathering with local conservatives, which he said took place with Lee's knowledge and consent.

He also dismissed the ideas some have that the commission has a "ready-made answer" for the Communion's crisis, or that its members were chosen for their views (pro or con) on homosexual practice. They were selected because they have a theological, legal or other gift to bring to the commission's discussion, he said. Four primates--two liberal and two conservative--are included among the panelists.

"My concern is that this commission be as honest and open as possible," Eames said.

TCC noted a reported statement by Eames to the effect that it was perhaps possible to avoid a split in the Communion, but probably not a realignment. Beyond the break in relationships with ECUSA already declared by ten provinces, TCC asked if Eames thought that the outcome of the commission's work would represent or lead to some form of realignment.

"I'm not playing with words when I say it depends on what you mean by realignment. I'm simply saying to you...that we've reached a crisis, a crossroads...The way forward is going to involve a degree of agreement to at least in faith try new ways of doing things. I think in a sense what's under real scrutiny is the structure of the Anglican Communion. And if you get sincerely-held views that are in conflict...you must also look for a will and intention to see a way through it."

Noting his long experience in ministering and mediating in Ireland's crisis situation, he said he has learned that "you simply never give up hope that there's a way forward, you simply do not give in to despair...because in God's name, we're a church and not a secular organization...There are answers...and we of faith will find them, and I simply pray that I'll be up to the task."

Earlier, Eames had told the Council that he and his 17 fellow commission members had never been given a more overwhelming burden and task than was now before them. But he promised that the panel "will work as hard as possible," that "no stone will be left unturned" in seeking a resolution of conflict in the Communion. He asserted that the call for the Communion is not to face "a precipice of disaster" but an "opportunity."

As this is the second time that Eames has been asked to sort out a major church dispute, TCC asked why the Archbishop thought he kept getting "put on the hot seat."

"I don't know!" he remarked. "Perhaps I'm the fall guy. But I want to give you a serious answer to that. Robert Runcie gave me the task on women's ordination. The present Archbishop [of Canterbury] has asked me to do this. I've always rather naively believed that it's a privilege to be a member of the Anglican Communion. So you don't dodge a request like this, especially when the primates have asked. I just hope they'll be as nice to me in a year's time."

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Eames is a very bright left-winger who is *very* dangerous...he will only adher to Biblical orthodoxy to the extent he feels he absolutely must, in order to prevent complete schism...of course what he's going to find out when he does so is that his own leftist buddies will stab him in the back...

Given that Eames is in charge, I expect this commission to drag on for a very long time while making noises about "cooperation" and "communion", but to ultimately produce little or nothing.

His appointment makes it clear that nothing is going to happen, I'm afraid. :-(

given the way he botched the issue of women in ordained ministry (which went just as you say) I can understand why you would expect that to occur. There are, however, differences this time, including the fact that a significant portion of the Anglican Communion has already declared themselves to be either totally separated (broken communion) or mostly separated (impaired communion) from ecusa. Eames remarks about "The question is, how far is too far? I want to be certain in my mind that those who say they have [no further relationship with ECUSA] know what it is they're saying." were quite clearly intended to be perceived as a threat to the Biblically orthodox Anglican Primates... Eames' major problem there, which he may very well not realize, is that those sorts of threats will most likely only strengthen their resolve. Indeed if he keeps up with that sort of thing he may find himself and his commission overtaken by events. It seems to me that, if anything, should this latter possibility occur it is essential to hang the failure directly on the Eames Commission, and *not* let them weasel out of it.

Well, it may be that his all-too-typical over-educated Westerner's disdain for the African and Asian primates may get him into trouble . . .

We may wind up with two churches, one small dying one with its see at Canterbury and a large growing one with its see at Abuja.

I can imagine the Lord God of the Universe deciding to make Cardinal Arinze of Nigeria our next Pope while He also steers the Anglican faithful under the leadership of a faithful Nigerian warrior-prelate. God has such wisdom and humor as to confound the world.

how long? probably until next October or thereabouts, anyway...though in reality with the way 815 is reacting to their increasing budget problems I expect the heretics will strike out directly at the Biblically orthodox ecusa parishes long before that time.

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