After a twelve-year legislative battle, the General Synod of the Church of England has rejected a move to consecrate women bishops.

In order to pass, the legislation required a 2/3 majority in all three Houses of Synod. Although there was enough support in the House of Bishops and the House of Clergy to pass the measure, the House of Laity was just a few votes shy of the required majority. The final tally was as follows:

House of Bishops: 44 in favor, 2 against

House of Clergy: 148 in favor, 45 against

House of Laity: 132 in favor, 74 against

Earlier in the day, the Archbishop of Canterbury-designate and current Bishop of Durham, the Rt. Rev. Justin Welby, urged the Synod to support the measure. He said that the church needed to show that it could “Manage diversity of view without division – diversity in amity, not diversity in enmity.”

“We cannot get trapped into believing this is a zero sum decision where one person’s gain must be another’s loss.”

Also speaking in favor of the change, the Bishop of Liverpool, the Rt. Rev. James Jones, said that he had changed his mind on the issue. “I now believe that for the mission of God to the people of England it is right for women to take up their place in this House of Bishops sitting before you now.”

Canon Rosie Harper told the Synod that rejecting the measure would have dire consequences. “Firstly, as a Church for the whole country we will be seen to have failed to do what is right and honourable; a Church with lower moral standards than the rest of society risks its right to comment on other issues.”

“Secondly, it will inevitably be seen as the act of a dying Church more wedded to the past than committed to hope for the future.”

However, one of the Anglo-Catholic members of Synod, Canon Simon Killwick, claimed that the measure should be rejected because “it has united against it the whole spectrum of traditionalists.”

The Church of England has allowed women to become priests since 1994, but a vocal minority of Anglicans remains opposed to women in the ministry. ‘High Church’ Anglicans claim that the ordination of women flies in the face of two millennia of Catholic practice, while ‘Low Church’ Anglicans point to Bible verses that they say prohibit women from having authority over men.

When the first women were ordained, a host of measures were put in place to mollify traditionalists. Parishes that opposed the ordination of women could ban female priests from their pulpits, and they could even opt-out of their local bishop’s authority if he supported the ordination of women.

But the prospect of women bishops threatened to be even more problematic for traditionalists. Because they believe that it is theologically impossible for a woman to be a bishop, they would be unable to accept priests ordained by female bishops, even if the priests were male. And although traditionalist parishes would have been able to ask a female bishop to delegate her pastoral responsibilities to a male colleague, many were unhappy with that proposal because they believed that a female bishop would not have any authority to begin with.

In a last-minute bid to reassure traditionalists, the House of Bishops amended the proposal to include a clause stating that, not only could parishes request alternative episcopal oversight from a male bishop, that bishop would have to share their views on the ordination of women. In other words, alternative episcopal oversight could only be provided by a bishop who had not ordained women and had been ordained by a woman himself.

But this eleventh-hour compromise angered many liberals, who claimed it was tantamount to gender-based apartheid. A number of prominent liberal Synod members announced that they would vote against the entire package, claiming that it was better to delay the admission of women to the episcopate rather than admit them as second-class citizens.

Now that the measure has been defeated, supporters of female bishops will have to start the legislative process all over again. The current measure was first introduced in 2009, so it is likely that the General Synod will not be able to revisit the matter until 2015 at the earliest.

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On July 10, The Episcopal Church’s House of Deputies gave final approval to a liturgy for the blessing of same-sex unions.

Resolution A049 authorizes the provisional use of a liturgy for the blessing of same-sex relationships. Strictly speaking, it is not “marriage,” but rather “The Witnessing and Blessing of a Lifelong Covenant.” However, it has many of the same elements as the traditional marriage service, including the exchange of vows and rings.

The Rev. Jack Zamboni, a deputy from the Diocese of New Jersey, praised the quality of the draft liturgy, saying that he wished he and his wife could have used it when they were married. He also told of how two lesbian parishioners of his were moved to tears when he told them that this General Convention would be considering a rite to bless their relationship. “They had never thought it would happen in their lifetime,” he said.

Deputy Ian Hallas from the Diocese of Chicago, who identified himself as a straight ally, spoke of his sister and her love for her partner. “The reason I return [to General Convention] is for my sister. I seek to assure that she not only has the same rites as myself but also the same privileges.”

But there were some who were adamantly opposed to the resolution. “For 2,000 years, the church has had clear teaching regarding marriage,” said the Very Rev. David Thurlow, deputy from the Diocese of South Carolina. He was a member of the committee that endorsed the resolution, but he dissented from its report.

“This resolution marks a clear and significant departure — theological, doctrinal and in worship — from the doctrine, discipline and worship of Christ as this church has received them,” he said. It introduces a “new theology of human sexuality,” he continued.

The final passage of the resolution was marred by procedural squabbling. A deputy moved to divide the resolution, and the President of the House of Deputies accepted his request. Her ruling was then challenged, and confusion reigned as the House tried to figure out how to proceed. Ultimately, the motion to divide was voted down, and the resolution was finally able to proceed to a final vote.

Because there was a request to vote ‘by orders,’ the clerical and lay deputations from each diocese had to vote separately. The final tally was:

CLERICAL DEPUTATIONS:

85 Yes

22 No

4 Divided

LAY DEPUTATIONS:

86 Yes

19 No

5 Divided

The House of Bishops already passed the resolution, so it is now officially on the books. Same-sex blessings will be available from the first Sunday in Advent, though bishops will not be required to allow their clergy to use them.

Just before the vote on A049, the House of Deputies considered Resolution C095, which finally nudged the church down the road to structural reform. It calls for the creation of a task force of up to 24 people who will collect ideas from all levels of the church regarding possible changes to the church’s structure and system of government.

The General Convention received over 51 resolutions calling for structural reform, and it fell to the Committee on Structure to craft a single resolution that would be acceptable to as many people as possible. Their work produced C095, and in an astounding turn of events, it managed to pass the Deputies on a unanimous voice vote.

After its passage, the Rev. Gay Jennings, co-chair of the Committee on Structure and President-Elect of the House of Deputies, said that there was “a palpable desire to reimagine how we do business. I think as much as the discussion is about structure, perhaps even more the passion and the interest in this is about identity and vision: who we are as the church, who is God calling us to be in the 21st century.”

The measure now goes to the House of Bishops.

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The Episcopal Church took a step toward fuller inclusion of transgendered individuals in the life and mission of the church when the House of Bishops voted in favor of legislation prohibiting discrimination based on gender identity or expression.

Resolution D002 states that no one can be refused access to the ordination process because of their gender identity, while Resolution D019 prohibits anyone from being denied a place in the “life, worship, and governance of the church” due to their gender identity.

“I am pleased that these resolutions did pass in that they have the very significant effect of validating, in the eyes of the church, the humanity of those who are transgender,” Rev. Carolyn Woodall of the Diocese of San Jaoquin told Episcopal News Service after the bishops’ vote.

“We are greatly misunderstood and there is a widespread lack of knowledge about what it means to be transgender,” she continued.

During the debate, the bishop who ordained Woodall to the vocational diaconate, Chet Talton of San Jaoquin, told the House that her ordination had been “wonderfully received. The person entered the ordination process and proceeded through that process without any regard really for her gender, but because she obviously possessed the qualities that lent themselves to the ministry of the diaconate to which she was ordained.”

“Their presence and access to the ordination process ought to be affirmed in a way that this proposed change indicates,” Talton continued.

Bishop Gene Robinson of New Hampshire, who became the denomination’s first openly gay bishop when he was elected in 2003, encouraged his fellow bishops to vote for the resolution, saying that it “talks about access to the ordination process. It does not command anyone to affirm anyone in the ordination process but does say that all members of this church, including those whose gender identity and expression are perhaps different from the norm, have that access.”

But the resolutions did have their opponents. Andrew Waldo, Bishop of Upper South Carolina, advocated a slower approach. “I believe we need to have more discussion in the church, in our congregations, in order to be able to speak in a way that is theologically sound, that gives a deeper understanding of what it means to be a transgender person.”

He was joined in opposition by fellow Palmetto State Bishop Mark Lawrence of the Diocese of South Carolina, who warned that “we are entering into a time of individualized eros.” He went on to express his concern that this would lead to “the freedom of every individual to self-define every aspect of who they are in such a way that we no longer have any kinds of norms. We are entering into the chaos of individuality. It’s an idol that will break us.”

Meanwhile, the House of Deputies passed two significant pieces of structural legislation. Resolution B013 would permit the Presiding Bishop to remain a diocesan bishop after their election. The Presiding Bishop presides over the House of Bishops, serves as chief pastor, and has a range of executive and ecumenical functions. Since 1938, he or she has had to resign their diocesan responsibilities upon election in order to concentrate on their national role.

During the debate on Resolution B013, deputies expressed concern that they were being asked to put the proverbial cart before the horse, since the church is currently engaged in a wide-ranging discussion about its political structure.

“We have no idea what we’re getting into. We have not even begun to talk about re-understanding the office of the presiding bishop and whether or not a move of this sort is appropriate,” said the Rev. Bill Ellis, a deputy from the Diocese of Spokane.

But Dr. Fredrica Thompsett, a deputy from the Diocese of Massachusetts and member of the Committee on Structure, argued that the resolution was a suitable first step in the wider program of structural renewal. “This gives us a creative and permissive possibility to allow wise decision making and options in a period in which we are considering and will be considering the nomination of a next presiding bishop,” she said.

Deputies also voted to give a second reading to a proposed change to the church’s constitution that would abolish the requirement for bishops elected within 120 days of a General Convention to have their elections confirmed by the House of Deputies. In all other cases, a bishop’s election is confirmed by a majority of the diocesan bishops and diocesan standing committees. The Deputies’ vote was the final step needed to make the change official. The amendment was approved by both Houses at the 2009 General Convention and the House of Bishops voted in favor of it earlier in the Convention.

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Thousands of Episcopalians have arrived in Indianapolis for the church’s triennial General Convention. During the week-long assembly, bishops and elected representatives of the clergy and laity discuss changes to church law and policy. But before the main legislative work begins, the General Convention’s committees must scrutinize the plethora of proposed resolutions that have been submitted.

Institutional reform is a topic that looms large on the Convention’s agenda, and dioceses across the country have submitted resolutions calling for structural change. During an evening hearing on July 5, the Committee on Structure heard testimony from bishops, deputies, and visitors who claimed that the church’s institutions were in need of comprehensive reform.

The Bishop of Central Pennsylvania, Sean Rowe, struck an ominous note when he warned the committee that “the church structure as it is now is on the verge of imploding.”

Similarly, the Bishop of Atlanta, Neil Alexander, called for “a new structure and a new approach to doing mission in the 21st century.”

“I believe that every baptized person, ordained or not, shares in the governance of the church, but we’ve also frankly got some idolatry, I believe, around some of our structures and I think it’s time we put them all on the table and gave them a really hard look,” he continued.

Other witnesses took a more cautious line. “Let’s stop thinking and saying our church is broken. Our church is not broken,” said Joan Geiszler-Ludlum, a Deputy from the Diocese of East Carolina.

“We have in place structures and concepts and values that have served us well for more than 100 years,” she continued.

But when the committee gathered the next day to consider what they had heard, members noted that the testimony did not contain any firm solutions to the problem.

“People don’t know exactly what they want but are asking for change, something different,” said Judith Conley, a Deputy from the Diocese of Arizona.

Fifty-one resolutions calling for structural reform have been submitted to the General Convention, and the Committee on Structure decided to appoint a subcommittee to try to streamline them into a single resolution to put before the whole Convention.

Many of the resolutions were based on a model resolution proposed by Bishop Stacy Sauls, the church’s Chief Operating Officer. That resolution called for a special commission to be appointed by the Presiding Bishop and the President of the House of Deputies which would be charged with coming up with “a plan to the church for reforming its structures, governance, administration, and staff to facilitate this church’s faithful engagement in Christ’s mission.” The resolution also called for a special General Convention to be held prior to the next scheduled one in 2015.

Others called for more radical change. The Diocese of San Diego proposed a resolution that would amend the church’s constitution in order to provide for the calling of a special constitutional convention that could immediately enact constitutional changes.

According to the Rev. Michael Russell, one of the diocese’s deputies, the other proposals “are just going to be an opportunity to recycle the same old things by folks who are already well-embedded in the system.”

He went on to say that the proposed constitutional convention would be a great way “to bring all the issues that we have with the constitutional, the canons, the Book of Common Prayer, all those pieces and get everybody at the table who wants to discuss making change in the church.”

Elsewhere, the Prayer Book, Liturgy, and Music Committee endorsed a resolution creating a task force to study “biblical, theological, historical, liturgical and canonical dimensions of marriage.”

It also instructed the task force to work with the Standing Commissions on Canons and on Liturgy and Music to provide assistance for clergy living in jurisdictions where same-sex marriage is legal.

Testifying in support of the proposed task force, deputies from the Diocese of El Camino Real spoke of how a similar study in their own diocese had proved to be a positive experience.

Within the committee itself there was some dissent. The Rev. David Thurlow, a Deputy from the Diocese of South Carolina, objected to the cost of the task force, as well as its effect on The Episcopal Church’s ecumenical outreach.

“My deepest regret is that, when it comes to moral theology, we’re really willing to part company with the wider one holy catholic church,” he said during the committee’s deliberations.

But his fellow committee member, Deputy Katrina Hamilton from the Diocese of Olympia, spoke out in favor of the task force. “I would like to get married one day myself, and when I do I would like to know what it is,” she said.

“I think we need this for all of us, not just for our gay and lesbian friends and brothers and sisters, but for me as well.”

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The Archbishop of Canterbury, Dr. Rowan Williams, announced on March 16 that he will step down at the end of the year in order to take up the position of Master of Magdalene College at the University of Cambridge.

Originally from Wales, Williams had a distinguished career as a professor of theology before being elected Bishop of Monmouth in the Church of Wales in 1991. In 1999, he was elected Archbishop of Wales. Three years later, he was chosen to be the 104th Archbishop of Canterbury, the most senior bishop in the Church of England and the titular head of the worldwide Anglican Communion.

Williams’ appointment was controversial from the start. Liberals in the church rejoiced. As a professor, he wrote an essay entitled “The Body’s Grace” that revealed his opposition to the church’s traditional teaching on homosexuality, and a series of letters written during his tenure as Archbishop of Wales revealed his belief that same-sex unions could be just as holy as heterosexual ones.

But the conservative wing of the church greeted him with suspicion, and he was snubbed by the National Evangelical Anglican Congress in 2003. They let him lead prayers, but he could not speak or preach a sermon.

But it soon became clear that, whatever his personal views on the subject of homosexuality, Williams was determined to maintain church unity at all costs. In 2003, a gay priest named Jeffrey John was chosen to be an assistant bishop in the Diocese of Oxford. Other Anglican leaders objected to John’s appointment because of his longstanding relationship with another priest, even though it was a celibate one.

Fearing the dissolution of the Anglican Communion, Williams pressured John to withdraw his candidacy, and John ultimately acquiesced. Several years later, when John was being considered for the Bishopric of Southwark, Williams is widely believed to have vetoed his candidacy.

As the nominal leader of the Anglican Communion, Williams spoke out against the election of the openly-gay Gene Robinson as Bishop of New Hampshire, and he was equally opposed to the Canadian Diocese of New Westminster’s decision to start blessing same-sex unions. But Williams was powerless to intervene, and he was equally unable to prevent conservative Anglican churches in Africa from trying to offer ‘alternative episcopal oversight’ to disaffected American parishes.

In a bid to keep the increasingly-fractious Anglican Communion together, Williams asked each autonomous province of the Communion to sign up to an ‘Anglican Covenant’ that would oblige them to consider the views of other provinces before doing anything that “may provoke controversy.”

Furthermore, churches that breached the rules could face disciplinary action, such as suspension from inter-Anglican bodies. But it now looks as if the Church of England itself may reject the Covenant. In order to proceed to a vote in the General Synod (the church’s lawmaking body), the Covenant would need to be approved by a majority of the 44 dioceses. So far, 17 have voted against it, and only 10 have voted in favor.

When announcing his resignation, Williams attempted to downplay the effect of the row over homosexuality. “It has certainly been a major nuisance,” he said. “But in every job that you are in there are controversies and conflicts and this one isn’t going to go away in a hurry. I can’t say that it is a great sense of ‘free at last.’”

Williams may yet see one last triumph before he leaves office. In July, the General Synod could approve legislation to allow the consecration of women bishops. But many Anglo-Catholics and Evangelicals oppose the plan, and they could still make life difficult for Williams as he prepares to leave office.

Williams’ successor will be found through a complex process involving both church and state. A church body known as the Crown Nominations Commission will come up with a list of two names to send to the Prime Minister. By convention, the Prime Minister then forwards the first name on to the Queen, who formally approves the appointment.

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