The 79th General Convention of the Episcopal Church acted on a record 500+ resolutions, among them prayer book revision, full access to marriage rites for same-sex couples, immigration, Israel-Palestine relations, and the readmission of Cuba as a diocese. Other events of note brought together bishops, deputies (priests, deacons, and laypersons), and visitors in public witness. Bishops United Against Gun Violence organized an event in downtown Austin where hundreds gathered to hear Episcopalians Philip and April Shentrup speak on the heart-wrenching loss of their daughter, Carmen, at Stoneman Douglas High School in Parkland, Florida. One thousand gathered for Noontime Prayer, led by Presiding Bishop Michael Curry at the T. Don Hutto Detention Center in Taylor, Texas, to witness against recent changes in immigration policy that have resulted in the separation of families, and mass roundups and deportations without due process.
Two resolutions, one on prayer book revision, and the other on full access to marriage rites for same-sex couples were a particular focus of denominational interest, and rightfully so. A core principle of Anglicanism is that our denominational unity is marked not by doctrinal conformity, but the use of a common prayer book, hence the title, “Book of Common Prayer.” Following the saying that belief is shaped by prayer, the rites and prayers of the prayer book, based solidly on Scripture, are the preeminent expression of the theology of the church, particularly with respect to the relationships between humanity and divinity, humanity and creation, and our relationships with one another. Prayer book revisions are deliberate and carefully considered, as they should be. However, theology does not stand still; while core beliefs do not change, new insights are prompted by the Holy Spirit, and our faith is always expressed in the context of a particular place and time. The language of the prayer book can and should reflect these realities, not simply for the sake of change, but so that it may be relevant to current and future generations.
The original resolution passed by the House of Deputies to begin the process of revision for the entire 1979 prayer book was not favored by the House of Bishops. In the end, both houses agreed to a modified resolution allowing for the creation of alternative texts by worshipping communities, to be submitted to a new Task Force on Liturgical and Prayer Book Revision for possible consideration at the 80th General Convention in 2021. The resolution called for these experimental texts to “utilize expansive language and imagery for humanity and divinity,” and “incorporate understanding, appreciation, and care of God’s creation.” It also called for the 1979 Prayer Book to be “memorialized,” but the precise meaning of memorialization in this context remains unclear at this time.
Along similar lines, a resolution for authorization of an “expansive language” trial-use version of Holy Eucharist Rite II, including Eucharistic Prayers A, B, and D was overwhelmingly adopted with little debate. Some of the changes reflect language modifications already in use in some dioceses and parishes, many of them correctives to exclusively masculine language and imagery for God. While some were satisfied with this piecemeal approach, those hoping for comprehensive prayer book revision were disappointed, believing that the convention had simply “kicked the can down the road.”
The resolution on full access to marriage rites was seen as a pastoral and justice issue as well as a liturgical one. In 2012, a marriage rite for same-sex couples was authorized for trial use. To correct a perception of “separate-but-equal” status for same-sex couples, and to accommodate opposite-sex couples who preferred its language, the scope of this rite was was expanded for use by all couples in 2015, and a gender-neutral version of the 1979 prayer book marriage rite was made available for trial use. As with all liturgical texts, these rites required the direction and permission of the diocesan bishop, as chief liturgical authority. However, in eight of the 101 domestic US dioceses, bishops refused permission for the use of these rites. The resolution passed in this General Convention unblocked the existing impasse, allowing rectors or priests-in-charge the ability to permit access to these rites regardless of the theological position of their diocesan bishop. In addition, it extends the trial use of the two rites until the next comprehensive prayer book revision. While the goal of full access was met, there was some disappointment that this resolution displaced another which would have made gender-neutral language changes regarding the sacrament of marriage throughout the prayer book available for trial use.
This “tale of two resolutions” illustrates both the effectiveness and messiness of our democratic way of being church. It is often jokingly said that the framers of the US Constitution, meeting in Philadelphia in 1787, returned two years later to write the original Constitution and Canons of our church. This example demonstrates why. Resolutions are composed, proposed, brought (or not) to convention, debated, amended, and voted upon by both houses. Compromises abound and there is always disagreement as to whether we are moving too slowly or too fast. But we do move, prayerfully, and in faith, discerning with the help of the Holy Spirit.
For more details on this and other General Convention news, consult the website of the Episcopal News Service: https://tinyurl.com/y7664bop
~ Rev. Anna Horen