From June 3 to 11, 2010, more than 300 delegates will gather in Halifax, N.S. for the Anglican Church of Canada’s national meeting, General Synod, held once every three years. This web forum is a place to discuss the major topics that will arise at General Synod—from governance to sexuality. You are invited to join the conversation.
There is a familiar church joke that goes like this: “How many Anglicans does it take to change a light bulb?”
“What do you mean, ‘change a light bulb?’ My grandmother donated that light bulb. You’re not changing that light bulb!”
We in the church have been accused from time to time of being resistant to change. Perish the thought!
It’s understandable. We go forth every morning to do battle in a constantly shifting world where the rules change almost as fast as they are made, and we are desperately trying to maintain a foothold while reaching to grab the latest ball tossed in our direction. So, when we head for the sanctuary of the sanctuary all we desire is some peace, quiet, and stability. And please, please don’t change anything.
As Anglicans, we hold our tradition dearly because it is a good tradition: authority of scripture, use of reason and skill, deeply spiritual prayer, profoundly moving liturgy, governance. But ours is a tradition born out of reformation.
Three kinds of history
A theologian (I think it was Edward Schillebeekx) wrote that there are three sorts of history: structural history, conjunctural history, and ephemeral history.
In the Anglican tradition, things like the sacraments, bread and wine, and the Bible fall into structural or “core” history. With structural history, change hardly happens, and when it does, it is measured in centuries. Conjectural history could include the changing elements in the baptismal rites (the questions asked), the revival of the Easter vigil, or old hymns that fell out of favour and are becoming more popular. The tempo of these changes is slow, but viewed within generations. Ephemeral history can be seen in newly formed rituals or songs that land briefly, but aren’t fully adopted.
What is important to note is that elements of structural history all started as ephemeral—new things. All core traditions are, at some point, born out of a peripheral idea or understanding that after much time, consideration, prayer, and use, become so instinctive and foundational that they become core. Other traditions come and go, adding richness and diversity while remaining connected to those that are core. This has been our Anglican history as the church.
Naturally, we resist change because change requires effort and work. It requires us to face our fears and uncertainties. But we are called as a church to use our tradition of memory, reason and skill to constantly evaluate how we govern ourselves, how we worship, and how we interpret scripture in light of our core traditions. Then we are called to implement the change to which the Holy Spirit calls us, in order that we might faithfully fulfill our mission as disciples of the risen Lord.
Teachings and practices that cause harm, deny God’s love and faithfulness, or impede God’s work in the world need to be examined. If change is called for, it needs to be carefully and prayerfully discerned.
At this General Synod, there will be change—change in how we gather as a governing body, change in how we dialogue, and change in our vision. Those who gather in June will consider both how God is acting in our midst and what God is calling us to do differently. It may mean changing a light bulb or two. But imagine how much more brightly the light may shine if that happens.
What’s your attitude towards change in the church?
