In short when communion is not sustained by a central juridical authority but by mutual recognition and submission within the body of Christ, there must be a means of dissent that coheres with these formative commitments. There must also be a means of addressing dissent that retains communion between a dissenting province and the Communion as a whole. Ecclesial disobedience as set forth above provides both an instrument of dissent and a response that prevents communion from lapsing into constantly dividing segments.
How are mutually recognized forms of belief, practice and worship to be sustained within a communion that does not have and does not want a centralized juridical structure? Given Anglicanism’s commitment to locally adapted expression of Christian belief and practice, in a world of competing nationalisms a covenant based upon mutual recognition and mutual subjection within the body of Christ is the only way I see to achieve this goal. Nevertheless, a shared understanding of dissent within a covenant relation must be part of the way in which the Communion sustains its common life. Apart from such an understanding, those who dissent will have no wisdom about the proper way to express their dissent, the Instruments and provinces of the Communion will have no wisdom about how to respond, and the Communion as a whole will inevitably devolve into a federation or (worse) a host of fragments that once formed a remarkable example of catholic Christianity.
To return to the beginning of this essay, the Archbishop of Canterbury, TEC’s Presiding Bishop, the ACO and the Primates will all be involved in the upcoming meeting in Ireland. Whether they admit to it or not, the question of dissent within a communion of churches will rest just under the surface of all their conversations. One can only hope and pray that the issue raised in this essay, the nature of ecclesiastical dissent, will rise to the surface of their conversations and receive the sort of attention that will allow the Anglican Communion to retain its identity, its unity and its integrity.
More concretely, the issue is this. What steps can the Primates take when they meet to bring the question of dissent out in the open where it belongs? There is an answer to this question, and it involves all the players that will come to Dublin. First, because it is the Archbishop of Canterbury who “gathers” the Primates and because his office is the primary locus of moral authority within the communion, the answer begins with him. He has authority to set the agenda for the Primates Meeting, and he should announce publically that the issue of TEC’s dissent from the moral authority of the Instruments is on the agenda. Further, if as is rumored, the Presiding Bishop has refused a request voluntarily to withdraw, the Archbishop should employ his authority to gather and withdraw her invitation….
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