The Costly Gift of Communion: A word from Father Tom on the Anglican world headlines

On October 3, 2025, the Crown Nominations Commission appointed Sarah Mullally as the 106th Archbishop of Canterbury. She is the first woman to hold this ancient office in its 1,400-year history. This was a historic decision and will clearly be a turning point for global Anglicanism. 

Almost immediately, the Global Anglican Future Conference (GAFCON), which includes influential bishops from Nigeria, Rwanda, Uganda, and other provinces issued a strong statement that in moving Sarah Mullally into this historic role, Canterbury had "relinquished its authority to lead" and noted that "the majority of the Anglican Communion still believes that the Bible requires a male-only episcopacy." These leaders have indicated they are now working to create a new structure for Anglican fellowship outside the traditional one.

For us in Shawnee, this moment may feel both distant and deeply personal. Many of us chose Anglicanism precisely because it offered a via media -- a middle way -- where ancient tradition and reasonable debate could coexist; where unity was found not in uniformity of interpretation of scripture or doctrine but in a shared practice of faith and common prayer. Now we watch as that delicate balance faces perhaps its most serious test.

As we wait and see how all of this will play out, I think we need to remember the following:

• First, this is not our first crisis. Anglicanism has weathered significant theological storms before. The Oxford Movement of the 19th century nearly tore the Church of England apart over questions of Catholic identity. The Lambeth Conferences have repeatedly grappled with issues of sexuality, authority, and biblical interpretation. Each time, the communion has found ways to remain in relationship, even when complete agreement proved impossible.

  
  

• Second, our own church has lived through this exact tension. We ordained women to the priesthood in 1976 and to the episcopacy (to be bishops) in 1989—decisions that were controversial then and remain so in parts of the Anglican world today. We understand what it means to move in faith while knowing that beloved siblings in Christ see things differently. Those of us who celebrate women's ordination, including our own church, believe we too are being faithful to Scripture, Tradition, and responsive to the movement of the Holy Spirit. We see in the early church women like Phoebe, described by Paul as a deacon, and Junia, noted among the apostles in Romans 16. We see Pentecost's promise that the Spirit would be poured out on sons and daughters who would prophesy. Many of us believe that restricting ordination by gender limits the gifts God has given to the whole body of Christ. Both positions represent sincere attempts to be faithful in vastly different contexts. This is not a conflict between those who care about the Bible and those who don't. 

  
  

• Third, as we process this news, we must resist the temptation to dismiss the concerns of our Global South siblings as merely "cultural" or "backwards." They read the same Scriptures we do and come to different conclusions about what God requires. Their churches are often vibrant, growing, and deeply committed to mission in incredibly challenging contexts.

In parts of Nigeria, Uganda, and other regions, Christianity sometimes exists in contexts of genuine danger. Being associated with Western churches that have taken progressive stances can in some cases put their communities at risk. When an African bishop says this matters to the future of churches in their region, they're not being dramatic, they're describing their reality. We can disagree with their conclusions while recognizing that their concerns emerge from contexts we don't face in Oklahoma.

The truth is that the Global South represents not only the numerical majority of Anglicans but also much of the vitality and future growth of our tradition. Their voices and concerns matter deeply, even if we don't agree with their conclusions. Any way forward that simply dismisses or marginalizes these provinces would be neither Christian nor wise. This might be painful for some of us to hear, but it is a faithful response.

Fourth, we should never forget that our unity as Anglicans is NOT and never has been found in shared interpretation of scripture. This is a unique approach among modern churches. Most churches founded during or since the protestant reformation find their unity in shared mental assent by individuals to doctrine or understanding of scripture. When a person questions some bit of doctrine important to a particular fellowship or denomination, they can be seen as having lost their faith. Those of us who grew up in the fundamentalist world know how difficult this sort of unity is to maintain. 

Anglican unity is based on our shared practice of faith. We have common prayer, not common belief or interpretation of scripture or doctrine. The Book of Common Prayer and the practice of prayer and worship it contains (in its various forms across provinces) has always been our common ground. We also share commitment to the historic episcopate—the continuity of apostolic oversight through bishops, even when we disagree about who may serve as bishops. We honor the Chicago-Lambeth Quadrilateral's basics: Scripture, the creeds, the sacraments of baptism and eucharist, and the historic episcopate (for more information check out the Book of Common Prayer page 876).

Now let me say a pastoral word as someone who grew up in a tradition that was quite familiar with church division. If you're feeling anxious about potential schism or division, know that the Episcopal Church's position is clear and stable. We have walked this road before. Our commitment to the full inclusion of women in all orders of ministry is settled. We are not going to change and our mission remains the same.

If you're wondering what this means for our relationships with other Christians, that's a good question. Relationships across denominational lines are complex and have always required patient navigation. Disagreement within the Christian family is not new, it's been with us since the Council of Jerusalem in Acts 15.

If you came to Anglicanism, as I did, from the evangelical world because you were attracted to its catholic structure and its generous spirit that made room for differences, this moment might feel like a betrayal of that promise. But consider: the ability to stay in relationship with people who see things very differently is itself a profound witness. It might be the MOST profound witness to the truth of what our Lord prayed for in John 17—that we might be one. The hard work of maintaining fellowship across real disagreement is perhaps the most Christian and Anglican thing we can do.

We don't know yet how this will resolve. We don't know if new structures will truly separate from Canterbury or if they will find ways to remain in some form of communion. We don't know how the next Lambeth Conference will address these tensions, or what creative forms of Anglican fellowship might emerge.

What we do know is that we are called to love God and neighbor, to pray without ceasing, to celebrate the sacraments, and to bear witness to the sacrificial love of Jesus Christ. Those tasks remain unchanged regardless of what happens in the world or the Anglican Communion.

In this time of uncertainty, let us commit ourselves to prayer for Archbishop Mullally as she assumes this historic role, for the bishops of GAFCON as they discern their path forward, for our Presiding Bishop and for Poulson, our own bishop, and for the unity of Christ's church in all its expressions.

The Anglican way has always required holding tension, honoring difference, and trusting that the Spirit who breathed life into the church at Pentecost can sustain us through seasons of trial. Perhaps this is one of those seasons. Let us walk through it with humility, charity, and faith.

See you in church,

Fr Tom +