The Windsor Report and Dromantine Communiqué reaffirmed the historic stance of the Anglican Communion on the authority of Scripture for the faith and practice of the Church, including matters of human sexuality. Tragically, the 75th General Convention fell far short of turning back and embracing the teaching of the Anglican Communion.

How then does this parish and diocese relate to a body that has departed from historic Church teaching and is non-committal on the fundamentals of the Faith? Can we be in communion with Anglicans who hold the Bible to be authoritative and at the same time be in communion with those who do not? While we are grieved, can we not continue in the relationship as is? Does it really make any difference? Are we making much ado about nothing? These questions have been hanging over us to the point of distraction from our mission as Christians to make disciples of Christ. I intend to make the case that our identity and mission give us some answers to the questions above and provide guidance for our ultimate response.

What is Community?

It is often helpful when dealing with difficult and confusing issues to get back to basics. So, let us begin by clarifying what it means to be a community or in communion with one another. I have taken the liberty of reviewing how Random House Webster's College Dictionary defines these terms. The applicable definition of community for us is "a social, religious, occupational, or other group sharing common characteristics or interests" that shares "similar character" or "agreement." Communion is defined as "a group of persons having a common religious faith." Notably, it gives the Anglican Communion as an example! Further, communion is described as "the act of sharing or holding in common; participation." A key related term is "fellowship." It, too, connotes a group of people who share common interests or loyalties. To be in fellowship is to share "the condition or relation of belonging to the same class or group." Please note that each of these terms stresses sharing in "common." Webster's describes "common" as: "belonging equally to or shared alike by two or more or all in question...joint; united...universal...in keeping with accepted standards; fundamental." What is it that we share in common as a parish, as a Diocese, and as Anglicans? What is it that constitutes membership in the group of people known as Anglicans or Episcopalians? Let's consider how this is addressed in the Catechism of the Book of Common Prayer and in the founding formularies of the Anglican Communion.

Baptism and Belonging

To begin with, what we share in common is our baptism. What initiates one into the membership of what we know as the Church is Baptism. In Article XXVII of the Thirty-Nine Articles of Religion it states, "they that receive Baptism rightly are grafted into the Church." In our Catechism we are instructed that baptism "makes us members of Christ's Body, the Church" and that the Church "is the community of the New Covenant...of which Jesus Christ is the Head and of which all baptized persons are members." Baptism is the outward sign that we belong to a people who share in common a trust in Jesus Christ as Lord who has delivered us from the bondage of sin to eternal life. As Lord He is the Head of this group known as the Church. Our identity as a community is defined by this relationship we share in Him. When we speak of being in communion with others as the Church what we mean is that we share relationship with each other because we share relationship with Jesus Christ as our Savior and Lord. Our communion is that "there is one body and one Spirit, just as you were called to the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all." As professor of theology, Susan Wood, puts it, "We are baptized into both Christ and the Church. What happens in baptism is...the insertion of a person into a network of relationships which in theological terms we describe as a 'communion.'" So to be an Anglican, at minimum, means that we have entered into a network of relationships that share in common the Lordship and saving work of Jesus Christ. Is the simple act of baptism all that is involved in the communion of the Church? Certainly not. For baptism is the outward sign of being initiated into a relationship. The relationship must be maintained. The outward sign of the maintenance of the relationship is the reception of the sacrament of Holy Communion. The name of the sacrament itself is suggestive of what it represents, namely a holy communion with the Lord and Savior of the Church and with those who also participate in receiving. But is one in communion with the Lord and Savior of the Church solely because one has participated in the sacraments of Baptism and Holy Communion? Are these the only signs of unity in the Church? Again let us return to the nature of the relationship that we are baptized into and maintaining. It is a relationship of submission to the Lord and Savior of the Church. This relationship is one of Lord to servant, owner to steward, master to disciple. We are the disciples of Jesus Christ. To be a disciple is to be a follower, a trainee. To refer again to Webster's a disciple is "a pupil or an adherent of another; follower." Those who are baptized into the communion of Christ and the Church are to be followers, trainees, students of Christ.

William J. Abraham, Professor of Theology at Southern Methodist University, notes that to "be a disciple is to take on board a way of living in a community that possesses a particular form and content." This is consistent with what the Lord of the Church declared as He prepared to ascend to Heaven. "All authority has been given to me in heaven and earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age."

The Lord Jesus commissioned His disciples to make disciples of others by baptizing them and teaching the new disciples to follow all the things that Jesus had taught. This is what we refer to as "The Great Commission." It summarizes what the mission is of those who enter the community of those baptized in the Name of the Father, Son, and Holy Spirit. The teaching that the apostles were commanded to pass on to their disciples is what we refer to as the "apostles teaching."

It is not merely their own teaching but is what they were taught by the Lord of the Church. The apostolic teaching is therefore authoritative for the Church everywhere at all times. This is what is meant when we speak of the "one, holy, catholic, and apostolic church."

It is one because of its common baptism into the one Lord, Jesus Christ who has made it holy by His work on the cross. It is apostolic because it follows in the teaching and example of the apostles and is to do so at all times and places and so is, therefore, catholic. The classical test for catholicity has been "that which has been believed everywhere, always, and by all."

In The Baptismal Covenant we commit ourselves to continue in the apostolic teaching. "Will you continue in the apostle's teaching and fellowship, in the breaking of bread, and in the prayers? I will with God's help." This covenant follows the model of the early Church as revealed in Acts 2:42(NKJV), "they continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers." The unity we have with the earliest disciples is that we continue to share in fellowship with the apostles and therefore Jesus, by following the apostolic teaching. Professor Abraham summarizes, "To be apostolic means in part to receive from the apostles the ministry of Word and sacrament." Our baptism is the outward sign of our initial commitment to that teaching. Our reception of Holy Communion is an outward sign of our continuing acceptance of and commitment to that teaching and its author, the Head, Lord, and Savior of the Church, Jesus Christ.

But the dilemma we face is that many in the Episcopal Church, have been baptized and continue in the ministration of Holy Communion while picking and choosing what in the apostolic teaching they will observe. The outward and visible signs of communion are practiced without submission to the apostolic teaching. I propose to you therefore that communion, if not broken, is at least seriously impaired. The sign is meaningless if it signifies nothing. In other words, to go through a ritual that proclaims union with and submission to the Lord means nothing if we do not live it. "Not everyone who says to me, 'Lord,' 'Lord,' will enter the kingdom of heaven but only those who do the will of my Father in heaven."

The Word of God

As I understand it, the key sign or mark of the Church is that the Apostle's teaching is faithfully preached, taught and observed. It is the Word of God who calls the community of the Church into being. Indeed, the Greek word translated "church," "ekklesia," essentially means "assembly" or those "called out." It is the Word revealed in Scripture which instructs, corrects, and equips the community of disciples. It is through the Word that we learn that if we desire to be disciples in the apostolic community we must be baptized and remember Him in the breaking of the Bread.

This understanding is consistent with the Anglican formularies of the Church. In Article XIX "Of the Church" we understand that even the visible Church is characterized by the pure Word of God being preached, as well as the Sacraments being duly ministered "according to Christ's ordinance." Where do we receive Christ's ordinance but through the Bible? It is the Anglican understanding that the authority of the Church is God's Word written. In Article XX "Of the Authority of the Church" is the declaration that the Church must not ordain or decree anything that is not consistent with God's Word written. In the Article pertaining to the "Traditions of the Church" again it is emphasized "that nothing be ordained against God's Word" even though there is freedom for diversity and change in rites and ceremonies.

This is critical to our current circumstances in the institutional Church today.

Many voices in the Church today take pride in the "diversity" within the Episcopal Church. What these Articles of Religion make clear is that historic Anglicanism allows for diversity as long as it is consistent with God's Word. I take this to mean that there is roominess in the Church, but there are parameters or boundaries outside of which we must not go. Many in the Episcopal Church want to be so roomy - the politically correct term is "inclusive" - that essentially anything goes. Such a perspective on inclusivity is inconsistent not only with what we have seen in the Articles of Religion, but also clearly with the apostolic teaching and understanding of the very early Church.

What then is the apostolic teaching relative to the parameters for communion or fellowship within the Church? Let me share with you just a sampling of texts from the Holy Scriptures. We begin with the Gospel of John. In chapter 14 verses 23-24 Jesus tells the apostles, "If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him. He who does not love me will not obey my teaching. These words you hear are not my own; they belong to the Father who sent me." It is plain to see that Jesus connects a loving relationship with Him and the observance of His teaching. John the Apostle understood and revealed this connection. In the ninth verse of his second epistle he writes, "Anyone who runs ahead and does not continue in the teaching of Christ does not have God; whoever continues in the teaching has both the Father and the Son."

Disciples of Jesus Christ demonstrate their love for Him by obeying His teaching. Conversely, if they do not follow His teaching, neither He nor the Father will dwell with or be in ongoing relationship with that person. For that person is no longer relating to Him as a disciple. Therefore it cannot be said that the disobedient "disciple" is in fellowship with Jesus. Before I continue let me clarify something. What is being referred to here is not mere ignorance or the occasional fall into disobedience, but to an habitual practice. It is the willful rebellion that is manifest when there is no repentance when faced with corrective teaching. Such disobedience can be described as walking in darkness.

The apostle Paul raises the question, "What fellowship can light have with darkness?" In light of the fact that Scripture speaks of God's Word as a lamp and a light it is clear Paul is saying that there is no fellowship between those who walk in the light of His teaching and those who do not. St. John follows the same theme, "If we claim to have fellowship with him yet walk in the darkness, we lie and do not live by the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin." Accordingly, I understand the apostolic teaching to be that merely "saying" we are in communion with Christ does not make it so, but rather walking in the light of His word.

Disciples and Discipline

If communion with Christ is dependent upon observance or obedience to His teaching, what are disciples of Christ to do when those who claim to be in union with them as members of Christ's Church willfully disregard the apostolic teaching? Scripture is clear as well. We are to exercise discipline. Discipline is not a popular term in our culture or in the Church, nor is it exercised readily. Yet in the early Church it was expected. Logically, if we consider the relation of "discipline" to "disciple" it should be an obvious expectation. Let's return to Webster's Dictionary for its definition of discipline: "training to act in accordance with rules...to train by instruction and exercise; to bring to a state of order and obedience by training and control...to punish or penalize; correct; chastise." Note the emphasis on training. Since the disciple is by definition a "trainee," to be a disciple is to be under discipline. Discipline is not exercised out of malice or with a spirit of vengeance, but for the disciple's benefit. Godly love, agape, acts for the ultimate welfare of the other. As disciples of Christ we are under discipline to be conformed to the image of Jesus Christ which is our ultimate good. Jesus said, "Those whom I love I rebuke and discipline. So be earnest and repent." Similarly, the writer to the Hebrews encourages us not to take lightly the Lord's discipline or "lose heart when he rebukes you, because ...God disciplines us for our good, that we may share in his holiness. No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it." This is why, in the context of the community of Christ, discipline can be referred to as "corrective love." As with any training, the immediate discomfort or pain is intended for the long-term good.

"Corrective love" is not only for the benefit of the individual, but also for the community as a whole. To ignore unrepentant sin can damage the health of the whole community. "Uncensored sin threatens to exert contagious influence. If left unchallenged, sin gains momentum and license to spread into the healthy cells of the community of faith." These concerns are reflected in the apostolic teaching concerning discipline. Consider this sampling of texts:

"In the name of the Lord Jesus Christ, we command you, brothers, to keep away from every brother who is idle and does not live according to the teaching you received from us...If anyone does not obey our instruction in this letter, take special note of him. Do not associate with him, in order that he may feel ashamed. Yet do not regard him as an enemy, but warn him as a brother." –2 Thessalonians 3:6, 14, 15

"Anyone who runs ahead and does not continue in the teaching of Christ...do not take him into your house or welcome him. Anyone who welcomes him shares in his wicked work." –2 John 1:9-11

"I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naïve people."-Romans 16:17, 18

"But now I am writing you that you must not associate with anyone who calls himself a brother but is sexually immoral or greedy, an idolater or a slanderer, a drunkard or a swindler. With such a man do not even eat."-1 Corinthians 5:11

"Warn a divisive person once and then warn him a second time. After that, have nothing to do with him."-Titus 3:10

"If your brother sins against you go and show him his fault, just between the two of you. If he listens to you, you have won your brother over. But if he will not listen, take one or two others along, so that 'every matter may be established by the testimony of two or three witnesses.' If he refuses to listen to them, tell it to the church; and if he refuses to listen to the church, treat him as you would a pagan or a tax collector."-Matthew 18:15-17

The community of Christ's disciples is to exercise corrective discipline by disassociating from those who consider themselves fellow disciples and yet are not following His teaching. Before they break communion, they are to go to that brother or sister and communicate the problem and warn them. If there is no repentance then communion is, in effect, broken. The rest of the community then must remain apart so that those in error might recognize their sin and repent. Further, disassociation protects the rest of the community from corruptive influence.

It is clear from the apostle's teaching that our concern about the departure of the Episcopal Church from apostolic teaching is not much ado about nothing. This maxim of the early Church applies: "He who does not reclaim others from error shows that he himself has gone astray." I would conclude that if we ignore the departure from apostolic teaching by ECUSA, then we too have departed from apostolic teaching. Likewise we would be in danger of broken communion with the Church and our Lord and would need corrective love.

Let me summarize. Our mission is to make disciples of Jesus Christ. To be a disciple of Jesus Christ means that we are instructed, trained, and disciplined in the teaching of the apostles. To depart from that teaching is inconsistent with that mission. So our ability to share in mission with the ECUSA is undermined by the refusal of the 75th General Convention to return and submit to the apostolic teaching of the Anglican Communion.

Further, by not repenting, General Convention broke fellowship with the Apostolic Church. Therefore, if we are apostolic, communion is also broken with us. Accordingly, we cannot continue "as is" in the relationship but must follow apostolic discipline. Following the biblical injunctions, the leadership of the Anglican Communion warned our denominational brethren. Now the declaration and practice of disassociation must follow. This is not out of hostility, but out of godly concern for them and for the sake of our witness and mission as the Church.

But how do we, as a parish, practically fulfill this apostolic teaching in relation to our denomination that has substantially departed from apostolic teaching? It clearly is more complicated than an individual to individual situation. Because of our communion with the Anglican Communion we can say ECUSA has been warned not to depart from apostolic teaching on human sexuality. Through the Primates of the Anglican Communion the Episcopal Church has been called to repentance. What we now need prayerfully to consider is the nature of the corrective love which we must exercise since the Episcopal Church has not repented.

A complicating factor is that we relate to ECUSA not only as a parish, but through a diocese, in our case the Diocese of West Texas. What this suggests is that we will need to encourage our diocese to exercise corrective love in relation to the national Church. If the diocese fulfills her apostolic responsibility then, through her, our responsibility is fulfilled. However, if the diocese does not exercise discipline, then, as I understand the apostolic teaching, she too will have broken communion. It will then be incumbent upon us to maintain communion with the apostolic Faith and the Anglican Communion. We can thank the Lord that we have the leadership of the Primates and the wider Anglican Communion to give guidance to the Diocese of West Texas, and to us, on how best to remain in communion and yet disassociate from false and therefore divisive teaching.

The Vestry and I will be prayerfully considering these matters and developments and working in concert with the wider Church leadership in seeking how we might best be faithful. Please pray for the leaders here and throughout the Church. And if the Lord puts something on your heart please share it with us. We intend fully to walk together as a parish in the way of our Lord and the One, Holy, Catholic, and Apostolic Church!

"If you point these things out to the brothers, you will be a good minister of Christ Jesus, brought up in the truths of the faith and of the good teaching that you have followed. Have nothing to do with godless myths and old wives' tales; rather, train yourself to be godly. For physical training is of some value, but godliness has value for all things, holding promise for both the present life and the life to come."-1Tim.4: 6-8

1 Book of Common Prayer, p. 873
2 B.C.P., p. 858
3 B.C.P. p. 854
4 Ephesians 4:4-6
5 Susan K. Wood, "Baptism As a Mark of the Church," Marks of the Body of Christ, edited by Carl E Braaten and Robert W. Jenson, p. 34
6 William J. Abraham," On Making Disciples of the Lord Jesus Christ," Marks of the Body of Christ, ibid., p.153
7 Matthew 28:18-20, NKJV
8 Thomas C. Oden, Corrective Love: The Power of Communion Discipline, p. 23
9 B.C.P. p. 304
10 Abraham, p. 154.
11 Matthew 7:21
12 2 Timothy 3:16
13 B.C.P. p.871
14 B.C.P. p.871
15 Article XXIV. B.C.P. p. 874
16 2 Cor. 6:14
17 Ps. 119:105; Prov. 6:23
18 I Jn. 1:6,7
19 Oden, ibid., p.145
20 Romans 8:28,29
21 Revelation 3:19
22 Hebrews 12:5-11 \
23 Oden, p.84
24 ibid., p.46

---The Rev. Dr. Chuck Thebeau received the Doctor of Ministry Degree from Trinity Episcopal School for Ministry. His dissertation was on "Discovery of Hindrances and Aids to Lay Witness for Christ." He was ordained to the ministry twenty-five years ago, and presently serves as Rector of St. John's in New Braunfels, Texas.