Chronology of events relating to Consultations by the Diocese of New Westminster with the Wider Anglican Church on Issues of Human Sexuality and the Blessing of Same-Sex Unions, 1976-2005
Prepared by the Diocese of New Westminster
1976
The House of Bishops of the Anglican Church of Canada seeks advice as it faces the issue of homosexuality in contemporary society. In particular, they ask how the church should respond pastorally, and in terms of ordination. A national task force is created to examine the issue, and Canadian bishops commit themselves to a period of study and dialogue.
1979
The House of Bishops makes its first major statement on homosexuality, ordination of gays and same-sex unions in 1979. These guidelines remain in effect, although amended in 1997. They state: “We believe as Christians, that homosexual persons, as children of God, have a full and equal claim with all other persons, upon the love, acceptance, concern, and pastoral care of the church.” The bishops state that they “do not accept the blessing of homosexual unions.”
1987
The Synod of the Diocese of New Westminster adopts a resolution encouraging congregations “to undertake the study of sexuality and the influences of societal attitudes and our faith on our understanding of sexuality.”
1992
Diocesan Synod asks Archbishop Douglas Hambidge to initiate a study of human sexuality for both clergy and laity. The archbishop appoints a Task Force on Human Sexuality.
Diocesan Synod debates and tables a motion endorsing the 1979 Canadian House of Bishops guidelines. It passes a motion asking the House of Bishops to change its discipline regarding the ordination of heterosexual and homosexual persons so that the requirements and standards for ordination are the same for all.
Delegates to the national General Synod hold an open forum on the topic of sexuality. Delegates request that the House of Bishops and the National Executive Council commission a study of homosexuality and homosexual relationships.
1993
The Diocese of New Westminster’s Task Force on Human Sexuality reports and leads a presentation at Diocesan Synod, including work in small groups. The task force recommends a two-year programme of study throughout the diocese. The Diocesan Synod also directs the Commissary to reconstitute the Task Force on Human Sexuality so that it reflects the range of theological opinion and expertise in the diocese.
1994
Motions endorsing the 1979 Canadian House of Bishops guidelines are again debated by Diocesan Synod and tabled.
1995
Delegates to the national General Synod receive the report on homosexuality and ask that the 1979 statement be updated. The Synod resolves “that the Anglican Church of Canada affirms the presence and contributions of gay men and lesbians in the life of the church and condemns bigotry, violence and hatred directed toward any due to their sexual orientation.” Another motion directing the Doctrine and Worship Committee “to initiate broad- based consultations within the Anglican Church of Canada concerning the liturgical recognition of committed monogamous same-gender unions” is tabled.
1997
February – A diocesan “Day of Dialogue on Homosexuality” is held in the Diocese of New Westminster with several hundred participating. The event was in response to a motion of Diocesan Synod the year before.
The Canadian House of Bishops meets and after lengthy debate votes to direct a task force to redraft the 1979 guidelines in light of new pastoral awareness, while retaining their original intent. New guidelines concerning the ordination and pastoral care of homosexuals are adopted in October.
1998
May - Diocesan Synod of the Diocese of New Westminster votes 179 to 170 to request Bishop Ingham to authorize clergy in the diocese to bless covenanted same-sex unions, subject to such conditions as the bishop deems necessary. The bishop withholds his consent from the motion, pending further consultation with the wider church.
May – The national General Synod votes to affirm the House of Bishops in their October, 1997 guidelines, which state that they are not ready to authorize the blessing of same-sex unions and that gay and lesbian persons seeking ordination are required to remain chaste. Delegates participate and inform the national church of what has been happening within the diocese.
June - At the Lambeth Conference in England Anglican bishops vote “rejecting homosexual practice as incompatible with Scripture” and say they “cannot advise the legitimizing or blessing of same-sex unions nor ordaining those involved in same gender unions.” The vote is 526 to 70 with 45 abstentions. The bishops also state, “We commit ourselves to listen to the experience of homosexual persons...“
1999
January - Bishop Ingham establishes a “dialogue process” in the Diocese of New Westminster. He sets several commissions to work on the issue. He says that he will authorize the blessing of same-sex unions only if a Legal and Canonical Commission rules that there are no impediments under civil or church (canon) law, and Diocesan Synod in 2001 votes again to ask him to authorize such blessings by a clear and substantial majority.
Approximately 80 parishes “twinned” in 40 groups in the Diocese of New Westminster engage in the dialogue process. Each pair of parishes is to hold eight meetings. Parishioners meet to read and discuss four theological papers, to listen to stories of gay and lesbian Anglicans and an ex-gay Anglican, to consider a proposed rite, etc. The process continues until 2001.
April – Bishop Ingham reports to and consults with the Canadian House of Bishops meeting in Québec City on the progress of the dialogue process.
October – Bishop Ingham reports to and consults with the House of Bishops meeting in Mississauga, Ontario on the progress of the dialogue process.
November - A diocesan “Day of Dialogue on the Authority and Interpretation of Scripture” is held with several hundred participants.
2000
March - Primates of the 38 Anglican provinces declare that “disagreement over sexual ethics...that clearly exists within and among the Provinces does not necessarily amount to a complete and definitive rupture of communion.” However, the Primates also say that if dioceses ordain non-celibate homosexuals or bless same-sex unions, such actions “threaten the unity of the Communion in a profound way.” The Primates “urge such dioceses to weigh the effects of their actions, and to listen to the expressions of pain, anger and perplexity from other parts of the Communion.” The Primates add: “[A] careful, patient and pastoral process must be encouraged; it is not created by the demonising of opponents or by overheated, politicised and polarised language in our conflicts.”
2001
April – A Legal and Canonical Commission reporting to Bishop Ingham rules that a diocesan bishop has the authority to authorize a rite of blessing of same-sex unions, if he or she wishes to. The three lawyers on the commission (one from the diocese and two from outside) say that any such rite must not be confused with (heterosexual) marriage. The bishop accepts the report.
April - Bishop Ingham brings the matter before the national House of Bishops meeting in Niagara Falls. The House of Bishops makes no statement, but asks that the matter be brought back to them for consultation during the national General Synod, if the Diocesan Synod again approves the motion and the Bishop decides to proceed.
June – The Diocesan Synod of New Westminster votes a second time on the same motion asking Bishop Ingham to authorize blessings of same sex unions. The motion passes by an increased majority, 226-174, or 56.5%. Bishop Ingham refuses consent, stating that the margin is insufficient.
2002
June - Bishop Ingham states that if Diocesan Synod agrees, he will authorize the blessing of same-sex unions, but in so doing establish a conscience clause to ensure that no cleric or parish must participate, if they oppose such blessings. He will also offer to invite a Canadian bishop to offer episcopal pastoral care to dissenting clergy and parishes which request this. Bishop Ingham will retain the authority of a diocesan bishop, and perform all episcopal acts.
June - Diocesan Synod - After a lengthy debate and via a secret ballot, by a vote of 215 to 129, a majority of 62.5%, the members of the Synod of the Diocese of New Westminster approve a motion asking the bishop to authorize a rite of blessing of same-sex unions in parishes that wish to proceed with this. As soon as the result of the vote is announced and before the bishop gives his consent to the motion, lay delegates and clergy representing eight parishes stage a walkout of synod. Later on in the proceedings, the following motion is passed by those remaining: “That this Synod extend to our brothers and sisters a message of sadness that they have felt unable to remain with us at this Synod meeting today, and an invitation to continue with us in prayer and discussion about ways in which we can celebrate our shared commitment to our faith and in which we can work toward reconciliation.”
September – Archbishop David Crawley, Bishop Ingham, Diocesan Chancellor George Cadman and other diocesan members attend the Anglican Consultative Council meeting in Hong Kong. They host a well-attended session at which the diocesan position is explained.
October – Bishop Ingham reports to and consults with the Canadian House of Bishops meeting in Mississauga, Ontario. The House takes up the issue and urges the Diocese of New Westminster and protesting parishes to enter into a process of reconciliation.
November – Accepting the advice of the House of Bishops, Bishop Ingham works with the protesting parishes to engage the services of an experienced mediator and talks begin. Bishop Ingham delays issuing a rite of blessing to facilitate the reconciliation process.
2003
February – Mediated talks reach an impasse.
March – Seven of the eight parishes vote to accept an offer by Bishop Terry Buckle of the Diocese of Yukon to take jurisdiction as their bishop. Chancellor Cadman writes to the Metropolitan of British Columbia and Yukon to prefer charges against Bishop Buckle for interfering in the affairs of a diocese under the jurisdiction of another bishop.
April – Bishop Ingham reports to and consults with the Canadian House of Bishops.
May – Bishop Ingham, acting on the request of the parish of St Clement’s, North Vancouver, appoints Bishop William Hockin of the Diocese of Fredericton as an “Episcopal Visitor” to provide pastoral care to parishes where members oppose the blessing of same-sex unions but have continued to participate fully in the life of the diocese.
May – Meeting in Brazil, the Primates of the Anglican Communion issue a “Pastoral Letter” in which they state, among other things, that “the Archbishop of Canterbury spoke for us all when he said that it is through liturgy that we express what we believe, and that there is no theological consensus about same-sex unions. Therefore, we as a body cannot support the authorisation of such rites.”
May – Bishop Ingham issues a rite of blessing for committed same-sex unions and authorizes six parishes who have voted to become congregations in which such unions are blessed to use it. On May 28 the first blessing of a male couple who have been together for twenty-one years takes place at St Margaret’s, Vancouver.
September 5 – Bishop Ingham invokes “Canon 15” of the diocesan canons at St. Martin’s, North Vancouver, which allows him to restructure a parish that is in crisis affecting its orderly management. His action is confirmed shortly afterwards by Diocesan Council. The bishop appoints a priest-in-charge and an executive committee to manage the parish’s affairs.
October 28-30 – At the House of Bishops meeting, a motion is proposed that requests that Bishop Buckle withdraw his offer to assume episcopal jurisdiction in the Diocese of New Westminster, that Archbishop Crawley then stay charges against Bishop Buckle and that Bishop Ingham also stay previously preferred charges against the rectors of seven protesting parishes. Bishop Buckle initially says that he cannot comply. The House passes the motion for the record and asks the Primate to appoint a task force to review the issue of Adequate/Alternative Episcopal Oversight. The House also urges the dissenting parishes to talk to Bishop Hockin to see if he can bring about some form of reconciliation.
November 7 – Bishop Buckle reconsiders and in a letter to the Metropolitan states that he has withdrawn his offer of episcopal oversight to protesting parishes of New Westminster. In response, the Metropolitan stays charges against Bishop Buckle, as does Bishop Ingham against diocesan clergy.
2004
March 31 – Bishop Ingham receives, through legal counsel, letters of resignation from the Anglican Church of Canada from four priests: the Rev. Silas Ng, incumbent of the Parish of Emmanuel, Richmond; the Rev. Ed Hird, incumbent of the Parish of St. Simon’s, North Vancouver; the Rev. Barclay Mayo, incumbent of the Parish of St. Andrew’s, Pender Harbour; and the Rev. Paul Carter, a priest formerly licensed in the diocese. The bishop accepts their resignations and asks they sign the proper forms required under canon law. They refuse. On November 30, after following due process, the bishop issues a notice of abandonment on ministry by the priests in each case.
June 22 – The Diocesan Council requests the return of the property being used by the former incumbents of St. Simon and St. Andrew’s be returned to the diocese so that the ministry Anglican Church of Canada can continue. In August, through legal counsel, the bishop is informed that the priests and congregations who have left the diocese intend to continue to occupy the property.
October – The Windsor Report is released, with several references to the Canadian Church and the Diocese of New Westminster. In response to a request in the report that asks that bishops who have authorized rites of blessing “express regret,” Bishop Ingham states:
We do regret the consequence of our actions with sadness. We realize that many have not understood what we have been attempting to do in this diocese, or have even received news of our actions with dismay. What we have been trying to do is make the church more welcoming and open to all Christians, whatever their sexual orientation.
November 9 – Following due process, the Parish of Emmanuel is closed by resolution of Diocesan Council and assent of the bishop. The parish possessed no real property and had been an extraterritorial parish primarily for Chinese-speaking Anglicans.
2005
January 10 – Bishop Ingham invokes “Canon 15” at St. Simon’s and St. Andrew’s, and in each case appoints the regional dean to be priest-in-charge, and new wardens. In March, the former priests change their position and agree to leave the properties at the beginning of May. The diocese makes plans to re-establish Anglican Church of Canada ministry.
May – The Diocesan Synod of the Diocese of New Westminster considers a formal diocesan response to the Windsor Report. They work from a report prepared by the Rev. John Oakes and the Rev. Richard Leggett. A 38 page response is prepared and approved. It includes a decision to restrict the Blessing of Same Sex Unions to eight parishes which as of the end of Synod had, by majority vote of the parish membership, decided to ask to be places of blessing. None of the remaining 70 parishes and congregations will be so authorized to hold blessings, at least until the General Synod of the Canadian Church considers the issue in 2007. Afterwards, Bishop Ingham states that the Synod had expressed its desire to remain as full members of the Anglican Communion, while still showing support for gay and lesbian Christians. The bishop communicates the decision to the Bishops of the Canadian Church and the Archbishop of Canterbury, among others.
N.B. In addition to the consultations noted above, Bishop Ingham informed and consulted annually with the Provincial House of Bishops of British Columbia and Yukon from 1997 to 2004.
The minutes of the House of Bishops show that at several points during the period in question some members brought forward motions calling for New Westminster not to proceed with same-sex blessings. In every case, these motions were withdrawn after it was clear that they would not pass the House. Bishop Ingham considers that the diocese not only consulted but complied with directions from the House throughout the period in question.
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