The first Lambeth Conference in 1867 took a major step in the process of a Communion now evolving. The gathering of many of the bishops from the provinces was not a legislative body, but an acknowledgement of a common heritage and shared concerns. As the Communion continued to mature, the provinces realized independence must give way to mutual responsibility and interdependence for the sake of the mission of Christ.

Anglicanism is the test of a new way of being the church catholic. The difficult question we face in this next General convention will be our ability to sustain such a Communion.

In recent years there was a strengthening of our Communion life as the See of Canterbury and the Lambeth Conference were joined by the Anglican Consultative Council and the Primates' Council as the "Instruments of Unity," sustaining the life and work of the Communion. The Instruments of Unity serve a global community of more than 70 million Anglicans who share a common mission and heritage.

The Report of the Inter-Anglican Theological and Doctrinal Commission to the 1998 Lambeth Conference deepened our understanding of mutual responsibility and interdependence. "But no local embodiment of the Church," they wrote, "is simply autonomous, and it is plain from the history of the Church that local churches can make mistakes. A care for reconciliation and unity is implicit in the catholicity of Jesus' unique, atoning work."

I believe the Chicago-Lambeth Quadrilateral (1886–1888) provides a statement of the irreducible minimum Anglicans believe necessary for ecumenical conversation and for sustaining our life in Communion. Resolution 11 of Lambeth 1888 states: The Holy Scriptures of the Old and New Testaments, as "containing all things necessary to salvation," and as being the rule and ultimate standard of faith.

The Apostles' Creed, as the Baptismal Symbol; and the Nicene Creed, as the sufficient statement of the Christian faith.

The two Sacraments ordained by Christ Himself - Baptism and the Supper of the Lord - ministered with unfailing use of Christ's words of Institution, and of the elements ordained by Him.

The Historic Episcopate locally adapted in the methods of its administration to the varying needs of the nations and peoples called of God into the Unity of His Church.

Our province, the Episcopal Church, is governed by a constitution and canons providing for a General Convention. The convention meets every three years. The convention is composed of the House of Bishops and the House of Deputies. Bishops in good standing have seat, voice and vote in the House of Bishops. The House of Deputies provides equal representation from each diocese, four clergy and four laypersons. Deputies are not elected to represent a particular agenda, but are expected to engage prayerfully the work of the Convention, seeking the mind of Christ for the life of the church. The adoption of any legislation takes concurrence by both Houses.

In recent years, decisions of our General Convention have significantly affected many of our Communion partners. When the decision of any province creates an implicit change in doctrine or discipline, it is at best offered to be tested by the whole Communion. A process of reception also means the potential of rejection. The Windsor Report used the history of the ordination of women as an example.

In this situation, the Province of Hong Kong addressed the whole Communion with a question regarding the possibility of the ordination of women as priests. The representative bodies at the Communion level stated no impediment existed. Each province was given authority to proceed with such ordinations when approved by appropriate authority within the province. The issue was not held to be communion-breaking. The ministry of women in holy orders continues to find growing affirmation by the provinces of the Communion. The question before this convention and the Communion is the extent of the authority of any local particular province to make changes to the historic faith and order and remain within the Anglican Communion.

If this church is to be a force for unity, General Convention 2006 will need to give up the illusion we in the West have any claim to primacy in theological or doctrinal matters, or speak with a prophetic voice for the Anglican Communion. The apostle Paul, confident the gospel he preached was "of Christ," still submitted his teaching to be tested by the wider church in order to be certain his work was not in vain. The church continues to test Paul's teaching and finds its life tested and reformed in light of his letters.

In approving the consecration to the episcopate of an individual living in a relationship not sanctioned by The Book of Common Prayer, the General Convention in 2003 implicitly altered our basic teaching regarding Christian anthropology, the authority of Scripture and the nature of covenanted relationships between two people and between members of the community of faith. The process, strictly speaking, took place within the canons of the Church. So why has the decision brought us to this point?

Majority vote is no guarantee that the decisions of the General Convention are the movement of the Holy Spirit in the life of the church. Rather than a process or reception, it appears our decision is in a process of rejection. The Roman Catholic and Orthodox churches and many, if not most, Protestant churches have found our actions outside the historic faith and order held in common by most Christians.

We have strained the bonds of affection within the Communion. More than half the provinces of the Communion have stated that they are in a state of impaired or broken communion with the American church. These provinces represent the majority of Anglicans worldwide. We must address the question, "Is it possible that the voice we heard was not the Holy Spirit, and rather than speaking with a prophetic voice we have erred?" We must face this possibility and deal with it honestly.

The Archbishop of Canterbury, the Primates' Council and the Anglican Consultative Council have rejected our decision. The Archbishop of Canterbury has clearly stated that Lambeth Resolution 1.10 is the teaching of the Communion and will not be open for discussion at Lambeth 2008.

The issues that face this convention are not just about our relationship to our Communion partners. Our actions also raise questions regarding our commitments within the Episcopal Church. What authority do our foundational documents have in the formation of our faith community?

The decisions of General Convention 2003 force me to ask, what is the binding nature of our constitution and The Book of Common Prayer? Does the constitution or the Prayer Book have any real authority over the various dioceses that create a national church? Should we expect our clergy and people to abide by the constitution and canons? Should we expect our clergy and people to conform their lives to the doctrine, discipline and worship of this church as contained in The Book of Common Prayer?

By confirming the election and consecration of a partnered gay person to be bishop, the General Convention made an implicit change in doctrine and church discipline. I believe it was our responsibility to make a conscious decision regarding the blessing of same-gendered unions before we gave consent to the consecration of a bishop living in a relationship not sanctioned by The Book of Common Prayer.

We created a double standard regarding church discipline and the accountability of clergy living in intimate relationships outside the bonds of holy matrimony. There is a process for orderly change in the life of the church. When that process is subverted, as I believe it was in this case, we do violence to our common life as a province and in the Anglican Communion.

I believe General Convention 2006 will face constitutional issues created by the convention of 2003 and brought to light by the Windsor Report.

Whatever the outcome may be, the Episcopal Church, defined by its constitution, will continue with those bishops, clergy and congregations who remain loyal to our constitution, the faith and order of The Book of Common Prayer, and who are in communion with the See of Canterbury.

This was published in the May/June 2006 issue of The Southern Cross

--The Rt. Rev. John Lipscomb is Bishop of the Diocese of Southwest Florida