The Advocate May-June 2006
A General Convention Retrospective 1967 – 2006
By Kay Collier McLaughlin
Posted: Jun 3, 2006, 17:09

Unity in diversity despite continual rumors of division

General Convention. The triennial meeting of the Episcopal Church which is known by this abbreviated title is the regular business meeting of our branch of the Anglican Communion, a branch that itself comprises 38 provinces around the world, including Central America, Taiwan, and some parts of Europe and the South Pacific. Over the years, it has taken on many of the hallmarks of an “event.” Some people refer to it fondly as a gigantic family reunion; others, less fondly, as a political gathering. Vendors see it as an opportunity to hawk their wares, from attendance at Episcopal schools, vestments, books, altar fittings, ecclesiastical jewelry, ethnic goods, regional specialties or more. Old friends welcome the opportunity to connect — between sessions, at meals, in elevators or on street corners, and new friends are forged through the nine days of living and working in Episcopal community. Some seven thousand voices join in prayer and singing. Some seven thousand men, women and young people receive the Eucharist together. One of the largest legislative bodies in the world considers the business of the church and the world of our time – and seeks the guidance of the Holy Spirit in making decisions.

General Convention is an aspect of the ongoing life of our Church, how this part of the Anglican Communion governs itself. The 2006 meeting in Columbus, Ohio, will be the 75th one, but will be no different than many of its historical counterparts in terms of rumors of “disruptions,” schism and predictions of “disaster.” Those have accompanied many of the General Conventions of the latter half of the 20th century. But the “Via media” has held, with respect, civility and “unity in our diversity” sustaining a church that Bishop Tutu described in 1988 as “totally untidy but very, very loveable.” The conventions of the 21st century have not been the only meetings to attract the attention of the secular media, with an overemphasis on issues of human sexuality and an exclusion of other important topics which are always on the agenda. As Convention 2006 approaches, a glance at a quarter of a century of General Conventions (with a brief lead-in) provides an idea of

• The number of years and conventions over which a particular issue may be studied, considered and discussed prior to action
• Efforts made through suggestions, recommendations and, if without result, mandates, to keep diocesan and congregational constituencies informed of and opportunity to respond to convention actions

The following highlights have been gathered through the archives of The Advocate, The Archives of the Episcopal Church in Austin, Texas, and the General Convention Archives.

In post-convention coverage, The Church Advocate of the Diocese of Lexington reports: “Seemingly, every shade of opinion was represented in some manner at the convention — yet somehow, with sharp differences of opinion remaining, the convention ended in unity. Perhaps the most graphic example was a celebration of the Holy Eucharist during the lunch break, outside of the House of Bishops. The concelebration represented a wide spectrum of viewpoints and organizations. Just as indicative was the makeup of the congregation – blacks, whites, old, young, hippie, straight, Indian, Latin American, Orientals, radicals, liberals, moderates, conservatives, clergy, laity, low churchmen and Anglo-Catholics.”

The Church Advocate continues: At the close of convention, Presiding Bishop Hines said: “Many of us came here anticipating possible rifts and dissension, that tensions might erupt and further polarize the church if not drive it into schism. On the contrary, we have seen people who were at odds with one another brought together, not necessarily in agreement, but in understanding more clearly one another’s point of view.” President of the House of Deputies, the Rev. John Coburn said, “It is easy to stay together when we’re just standing in place. Here, we have seen that we can stay together as we move ahead.”

1971 Historical note: (Diocese of Lexington) Twenty-two years after the first Prayer Book study series was authorized, dioceses across the Church prepared to use and comment on trial rites, as published in books identified colloquially as “The Zebra Book” and “The Green Book,” referring to their covers. The Church Advocate, reporting on a teaching presented by the Rev. Charles Lawrence, said: “It is important to note that this is the first time in the history of the American Church that people were asked to participate in the process of Prayer Book revision. In 1789, General Convention alone was responsible for the work, while in 1892 and 1928, the Liturgical Commission did the work of Prayer Book revision, submitted it to General Convention for ratification, and the people in the pews were simply expected to accept what was given them.”

Historical notes: Mrs. Florence Cantrill of Christ Church, Lexington, is the first woman deputy from the Diocese of Lexington to be seated at General Convention. In a “turn-about,” eight men were seated with the 508 women delegates at the 34th annual triennial meeting of the women of the church. Dr. Cam Cantrill of Holy Trinity, Georgetown, is appointed to the Standing Commission on Human Affairs, created by the Convention in 1959 for the purpose of:

1. Continually reminding the Church of its prophetic role in society.
2. Reporting to General Convention on its study and work in the area of church and human affairs, and suggesting action to the Executive Council and its departments.
3. Focusing the attention and thinking of the Church in General Convention on the concerns of the practical matters, not attempting to cover the whole field of social action, but concentrating on two or three issues of significance.

(Under this commission were references to Canons on Holy Matrimony, War and Peace, Euthanasia, Over-population and World Hunger, Abortion, Family Planning and Taxation of Church Properties. The Commission identified two clusters of concerns having to do with the individual in relation to society: violence, war and peace and the individual in relation to the family — including marriage, civil rights of children, and the aging. The Journal of Proceedings of the Convention reports: “In facing the revision of the marriage canons, the Joint Commission realizes that there are deep and basic questions concerning Christian marriage and family life on which there is presently no consensus in the Church, but concerning which the Church has an obligation to do some thinking.”

Historical note: Talk of schism; General Convention recommends that the dioceses and the Church in general engage in serious study and dialogue in the area of human sexuality as it pertains to various areas of life, particularly in living styles, employment, housing and education.

Historical note: Guidelines for Congregation Worship specify that:

1. The Book of Common Prayer of 1979 provides the liturgical norm for our congregations.
2. There be continuing study of the 1979 Prayer Book.
3. The congregation develop a worship committee to work with the Rector or Vicar.
4. The congregation make itself familiar with music composed for the new book.

The newly reconfigured Standing Commission on Human Affairs and Health issued an extensive report regarding the treatment and ordination of homosexual persons, and called for the dioceses to continue their study of this matter over the next triennium. In the abstract to the study, the commission noted that “if sexual attitudes, (homosexual or heterosexual) and concerns become obessional and dominant, they are wrong (idolatrous) because they hinder growth in Christian love, and in establishing ethical norms and making moral judgments on specific sexual acts, the same criteria that are used for heterosexuals should be used for homosexuals: Does an act either hinder or enhance the family, Church, society’s quality of life or human love?

Historical note: Newly-elected Presiding Bishop Browning states that he feels that the Church is becoming more and more sensitive to global needs, and hopes that it will continue to move in that direction. Refers to Church as beginning to realize that it is multi-cultural, not a middle class white church, and expresses the hope that the Episcopal Church can say that there are “no outcasts – embrace all people.”

In response to mandate that issues of sexuality go to local and grass roots level for education and dialogue amidst diverse opinions, in June of 1993 Diocesan Trainers are sent to Washington, D.C., for leadership training and train parish facilitators in the use of materials designed by Province VII. In February 1993, Diocese of Lexington offers Dialogues on Human Sexuality in its parishes. Follow-up report was filed in the Diocesan Office and at 815 Second Avenue.

Historical note: Civility maintained. Statement released: “The Episcopal Church in the United State exists today in the reality of ambiguity, but our choice is NOT between schism for the sake of truth or superficiality for the sake of unity. ‘Unity in diversity’ is not a mere phrase, but a proclamation of hope and strength.”

Historical note: Presiding Bishop’s Fund for World Relief now to be known as Episcopal Relief and Development.

Convention aftermath: Headlines speak of General Convention as a model of “living real in a don’t look, don’t talk world,” and “Guidepost for the larger society.” Moderator of United Methodists, representing Ecumenical Visitors to General Convention, tells House of Bishops thank you for “doing courageously the work that faces all of us.” Lexington’s the Rev. Bob Sessum, clergy representative on the Anglican Consultative Council and President of province IV, speaks of concerns for members of churches who are hurting after the convention actions, and expecting immediate decisions from the Primates, states, “I feel we have many years ahead of us before these issues will be resolved. In the meantime, we need to create room in which differences can be honored and respected. And I pray for my brothers and sisters within our churches in the United States as well as those with whom I work in the 37 other Anglican Provinces that we may be able to affirm our loving unity even as we express our disagreement.”