Earlier this week I found the Reconquista movement, with its Episcopal version, which details a plan to "re-conquer" historic denominations and take over their property, resources, and reputation with a form of exclusionary Christian faith. In these pages, we find "95 Theses" which are a syncretistic mixture of three strands of incompatible ideas:
First, there are ancient Creedal beliefs about the Triune God, incarnate in the Lord Jesus Christ, who works through the Holy Spirit to extend the mission and incarnation of Christ through the sacramental community of the Church.
Second, there are explicitly Reformed or Calvinist or "Evangelical" framings of the Nature of God and of salvation which are historically rejected by most non-Reformed Christians (such as Catholics, Orthodox, and non-Reformed Protestants).
Third, there are modernist exclusionary stances to reject certain social/racial critiques, political-economic ideas, and gender/sexual identities, while at the same time implicitly or explicitly affirming other modern categories of race, social structure, politics, economics, gender, and sexuality.
This is to say they do precisely what they accuse others of doing: They use reformed and modern categories to view and mold the Ancient Creedal Faith, rather than interpreting theology and culture through the lens of the Ancient Creeds.
BENEATH THE SURFACE OF THE FLAWED RECONQUISTAN TAPESTRY
The Reconquistans attempt to weave together these three distinctly different strands-- made of disparate origins, differing worth, and varying value-- into one tapestry to make it seem as if accepting ancient Creedal beliefs entails accepting also Reformed Theology and Modern Exclusionary Praxis. But this is not the case at all. Neither strand entails the other, and it is quite arguable that the first strand is completely incompatible with the last two strands.
Sure, someone may hold all three together in paradox through cognitive dissonance and logical contradiction. And it may even appear coherent to some people, much as a long distance view of a mountain range might seem to have mountains all at the same distance, despite the fact that in reality the mountains are dozens or hundreds of miles apart. But the reality is that the Reconquistans are attempting to impose a modern/reformed exclusionary framework onto the God of Love revealed in Jesus Christ, to justify their attempts to recapture property and exclude Christians they do not think are as pure as they are, and hence unworthy of the property. And keep in mind (as the graphic shows): The real goal of all of this seems to be seizure of property and power they think they are entitled to.
Now, do I agree with some of the 95 theses listed? Of course! Like I said: There is a syncretistic mixture of Ancient Trinitarian-Incarnational-Sacramental faith with Reformed Theology and Modernist Exclusionary Praxis. So, I a agree with all of the affirmations of the primacy and non-negotiability of the Creeds, the Scriptures, the Trinity, the Incarnation, and the Sacraments. These are all absolutely true. But even Satan himself can quote and manipulate Scriptural truth for his own exclusionary and death-dealing ends (cf. Matthew 4.1-11). And these theses weave together truths with untruths and half truths, all framed around very Modern, Western assumptions. So, how can we mold an inclusive vision of the Christian faith which holds to the Ancient Creedal Faith, while making room to include the best of the contemporary culture, without lapsing into reactionary exclusion and schism?
WAYS OF EXPRESSING THE INCLUSIVE NATURE OF THE CREEDAL FAITH
Well, my first reaction is to say that the Creeds and the Liturgy of the Book of Common Prayer are sufficient for such a vision. This has guided and nourished so many of us for so long, and it has led to a maximally inclusive and culturally engaged form of ancient Creedal faith. But this inclusive vision of "Common" prayer is precisely what is denied by the Reconquistans, even while they cite the Book of Common Prayer [BCP] as their own. So, my second reaction is to look into the BCP itself and ask if there is any guidance for practical ways to create a maximally inclusive form of Creedal Faith. And we find precisely this in the "Lambeth Quadrilateral" (BCP pages 876-878). In it we are told that a structural form of inclusion and unity can be achieved if a Church Community possesses the following elements:
1. The Church must affirm 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.
2. The Church must affirm the Apostles’ Creed, as the Baptismal Symbol; and the Nicene Creed, as the sufficient statement of the Christian faith.
3. The Church must practice 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.
4. The Church must practice 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.
Now, all the church communities targeted for takeover by the Reconquistans meet at least the first three of these criteria, if not all four. And yet this is not enough for the Reconquistans. They impose 95 criteria-- at least 91 more than Lambeth-- as a set purity tests for who is sufficiently worthy of stewarding the property and resources entrusted by God to Christ's communities. So, while the "Lambeth Quad" may be sufficient for Church Unity and Inclusion for many across history, it is not enough at this place and this time for this conversation. Furthermore, the Lambeth Quad lacks a narrative story and a set of systemic interconnections to show HOW a Church may be Ancient and Creedal, while also being inclusive and embracing.
THE NEED FOR A CONTEMPORARY RESTATEMENT OF THE CREEDAL BASIS OF INCLUSION
So, perhaps it would be helpful-- even if not sufficient nor permanent-- for those of us who hold an inclusive and embracing understanding of the Trinitarian-Incarnational-Sacramental Faith to express this in a short form that could be easily read and discussed. After all, sometimes we are not really great at telling people exactly where we stand and why, and this can lead to confusion about what we believe, and don't believe, and the reasons for this. And this confusion can then be exploited to make it sound as if rejecting the Creedal Faith is intrinsic to Inclusive Christianity. While I would be naive to say that this has not happened in the past (looking at you, Bishop Spong), I think it is also true to say that most Christians who are inclusive are so because they believe inclusion is entailed in following the Risen Lord Jesus who reveals that God is Love. It is precisely because God IS Triune, and Jesus IS Lord, and the his Body IS sacramental that we include and welcome people who have been historically rejected by some churches. And it would be helpful to clearly communicate the Core Reasons for this in a succinct and easily understandable way.
Now, such a statement would not be "once for all", since culture and language are always changing, and the societal issues dealt with in 2123 will invariably be different from 2023 (just as 2023 is different from 1523 and will be different from 2523). So, I am not arguing for an Inclusive version of some immutable "95 Theses", nor do I believe that unity can be achieved by attempting to write out a comprehensive "Confession of Faith". The endless schisms within Protestantism show us that Confessions of Faith cannot ensure unity, but are really just statements of where a group of people stand at a particular point in time. Furthermore, complete unity is not ensured even by the extensive Roman Catholic Catechism and thousands of documents that make up their Magisterium and Canon Law. Despite all of this, the Roman Communion is filled with internal schisms and rejections.
So, what I am proposing is much more modest: A brief statement of where Creedally Inclusive Christians stand right now, and why. To this end, about 15 years ago I came up with a set of Ten "Core Ministry Commitments" for my resume to share with churches and schools, on one page, what my philosophy of ministry is all about (I tweak these every now and then, but below is the current version). I wonder if it would be helpful to have a short list like this to describe the position(s) we hold. These Commitments reflect what I believe to be at the center of effective and inclusive Christian ministry within the Anglican-Episcopal tradition.
TEN CORE COMMITMENTS OF CREEDAL INCLUSION FOR DISCUSSION
The first five are "theological" or "doctrinal" commitments, and the second five are "pastoral" or "practical" commitments. I strongly believe that any journey toward a more "inclusive", loving, healing, welcoming spirituality must travel with Jesus through a "traditional", scriptural, creedal, Christian worldview to show us the Way. I also believe in the ancient dictum "Lex Orandi, Lex Credendi, Lex Agendi": That how we pray shapes how we believe and live. Conversely, our beliefs about Christ should motivate a healthy spirituality in Christ.
TRINITARIAN: Effective ministry connects people with the Triune God who is the Source, Center, and Purpose of all Reality. Above all, God is Love, shared in community through all eternity by the Father, Son, and Holy Spirit. Our Triune God is the Author, Plot, and Director of History, who beckons all persons to passionate relationship with the Father, through Jesus Christ, by the power of the Spirit.
CHRISTOCENTRIC: Jesus Christ is God's Son, the Second Person of the Trinity, incarnate in a historical human life, who embodies God's Love and healing Purpose. Jesus is our at-one-ment with God through His conception, birth, life, ministry, passion, death, resurrection, ascension, and return. Christ is the Epicenter of Reality, and all that is Good, True, and Beautiful finds fulfillment in Him. His self-giving Love, exemplified in servant-leadership, is the Pattern for all effective Christian ministry.
SPIRITUAL: Just as Jesus' ministry was accomplished by the power of God's Holy Spirit [cf. Luke 4.18-19], so also our ministry can only be accomplished by the power of the same Spirit who raised Jesus from the dead [cf. Acts 1.8-9]. We rely on the Spirit of God as the wildly creative Third Person of the Trinity, who indwells and infills God's people with gifts and graces to live out Christ's Love in our world.
SACRAMENTAL: Following the Pattern of Christ's Incarnation, in which God becomes embodied to heal and make atonement, Christ is now embodied in His Body, the Church. And he has given his Church "Sacred Acts" in which He still reaches out to save and heal God's children. We perform these Sacred Acts-- above all Baptism and Eucharist-- to incorporate people, by faith, into the saving Reality of Christ.
SCRIPTURAL: As God's Word is embodied in Jesus, so also God's Word is inscribed in Canonical Scripture, which is inspired by God's Spirit, to point us to God's great salvific acts that reach fulfillment in Jesus. Scripture is the authentic, non-negotiable, necessary means through which we come to know these saving acts, and upon which God has authorized the Church to make decisions about faith and practice.
PASSIONATE: Jesus sums up the ultimate Purpose of our life in the command to "Love the Lord with all our heart, mind, soul, and strength". All effective ministry flows from an impassioned soul set ablaze with the Love of the Holy Spirit, through prayerful surrender to Christ, in all we think, feel, say, and do. Passion for the God of Love is the source of compassion for God's children.
COMPASSIONATE: Jesus also says that our "vertical" Love for God cannot be contained, but must overflow "horizontally" as we Love our neighbors as ourselves. Ministry is the overflow of God's Love into concrete acts of mercy, justice, reconciliation, service, and healing for all of God's children.
MESSY: Jesus' ministry of compassion was messy, as he reached out beyond accepted cultural, political, economic, sexual, and gender identities to welcome and heal women, men, lepers, gentiles, zealots, traitors, eunuchs, and sex workers. As his disciples we continue Christ's mission and ministry when we reach out to embrace and heal the lost, the last, and the least in our society. This makes ministry profoundly messy, difficult, unpredictable, risky, and rewarding.
MIRTHFUL: The passionate, compassionate, messy mission of Jesus is also joyful, ironic, paradoxical, and even humorous. We rejoice in our Lord God who became a human servant, who defeated cosmic powers with crucified powerlessness, who put death to death by resurrection, who rules a Kingdom where the first are last and the last are first, so we can live as creative children of our Creative Creator.
MISSIONAL: As Christians, we are called to continue Christ's mission to heal the world, and reconcile all persons. Teresa of Avila reminds us that "Christ has no body now on earth but ours." C.S. Lewis adds that our mission as Christ's Body entails that: "The Church exists for nothing else but to draw [people] into Christ, to make them little christs. If they are not doing that, all the cathedrals, clergy, missions, sermons, even the Bible itself, are simply a waste of time. God became [human] for no other purpose."
I offer this up as a place to begin (not end) discussion. If you were to talk about what it means to be a Creedal and Sacramental Church that is Inclusive and Embracing, what would you add? Delete? Change?
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