Wes Hill has written a provocative reflection on the matter of church discipline (or seeming lack thereof) in the Episcopal and Anglican communions. Framed around the challenge of his Reformed friends about why these churches seem never to ask people committing flagrant, public sin to refrain from communion, he forwards five theses on Church discipline. Now, as with just about anything Wes writes, it’s all very thoughtful and worthwhile to engage with.
To summarize, as one of those Reformed folks with questions about Anglicanism, I’ll say that I sympathize broadly with the piece. I think thesis #1 is very over-stated, but much of the problem with disciplining individual members for sexual failures does ignore the broad context of pastoral and disciplinary failure in the church as a whole. I see this with badly catechized college kids all the time. In that sense, yes, we’re all complicit here. What’s more, in the wake of the Sexual Revolution, conversion on these culturally-disputed matters takes time. Finally, we need to exercise patience in our recovery or rediscovery of the practice of discipline, especially when we consider that discipline is aimed at forgiveness.
All of this reminds me of Lewis’s words about the way God may judge different generations by different standards with respect to different sins. Cultural forces, church failures, etc. can indeed shape the moral subject and make obedience on certain issues harder or more confusing than at other times in church history. I do think this is one area where that is true for our age (though not absolutely), in the way that other issues were in others.
That said, it’s precisely for that reason my mind returns to the earlier conversations around “orthodoxy” language being used for matters of sexuality, or on the sort of labels we affix to pastors, theologians, and priests who teach contrary to Scripture on these matters. Should we call them, the pastors in charge of God’s flock, false teachers or no? Is this an orthodoxy or catholicity issue, or not? And should we say so?
Which is to say, my biggest question with Wes’s piece is that I don’t see a clear answer on what seems to be the deepest issue of discipline within the Anglican or Episcopal church, which is not the sinful laity, but the fact that the clergy are not held to account for explicitly teaching that things that ought not be done can be done. As with Israel, It is the theological laxity and moral corruption of the priests who do not guide or guard the sheep which is the prior issue (Ezek 34). If discipline is to be recovered, it seems wise to start at the top. Otherwise we will never start.
Or again, if the matter is the lack of catechesis and moral instruction of the church, then it seems all the more important we use strong language to communicate just how wide a departure these teachers have taken from Scripture and the catholic tradition. We may exercise patience with individuals, yes. But such patience paired with a broader unwillingness to use the clearest possible language about about the issue is exactly the sort of thing which yields the situation Wes is lamenting.
It is that language, and that clarity, I’m not at all sure I find in Wes’s proposal. Perhaps, then, one more thesis is needed?
Soli Deo Gloria