“OK; this morning we want to talk about the Zebra Book.” I had already been through a thoroughly confusing Sunday morning worship service, juggling two books and a leaflet, stumbling over unfamiliar language. Did I just say that I was “not worthy so much as to gather up crumbs under this thy table?” What did that mean? And yet, as the weeks went by, as I got more used to the Book of Common Prayer, I became infatuated. As I used the Book not just on Sunday mornings, but also in my daily prayers, I found the language to be quite beautiful. With repetition, the prayers began to speak to me deeply. I learned that the “Zebra Book” was one of several trial prayer books distributed throughout the denomination as the Episcopal Church approached the adopting of a new prayer book, and did so in 1979. At that time the Church was ready to change. However, I also learned about the difficulties the prayer book revision caused Episcopalians who did not want to let go of the 1928 edition. I watched both the efforts to minister to those who were upset, as well as the commitment to a desire to worship in a way that was relevant to a new time. I was moved and impressed; I embraced the Episcopal Church as my own.
Learning more deeply about the history and theology of the Episcopal Church has increased my appreciation for the working of the Church. Not being part of a “confessing church" like other Protestants, and not having to follow theological dogma from church leadership as Roman Catholics do, it is, in fact, the Book of Common Prayer that holds us together. Lex orandi, lex credendi, “What we believe is what we pray.” This is the theological overview of the Anglican ethos. Since we are committed to praying together with the Book of Common Prayer, this community activity is the highest form of Anglican theology and doctrine. Imagine my delight with the 1979 prayer book which gave such variety and breadth in terms of both corporate and personal worship. Not only did we carefully preserve the poetic Elizabethan language, we added sensitive, responsive, instructive language. A new awareness was born in us as a people when we began to declare in prayer that ours is “a fragile earth, our island home.”
So where am I going with this personal testimony and historical exposition? Since 1990, the General Convention has discussed the issue of developing a service for the Church's blessing the commitment of a same gender relationship. Today, we are poised to authorize the appropriate committees of the Church to prepare these liturgies. This morning, Tuesday, the House of Bishops is scheduled to discuss Resolution CO56 (text included below), which states that at the next General Convention the expectation is that a rite will be added to the authorized services of the Episcopal Church, hopefully an addition to the Book of Common Prayer.
My point is that our expansive and inclusive Prayer Book, thanks to all the work done with the “Zebra Book" and others in the 1970s, will again lead the Church into a deeper understanding of the Reign of God described in the Gospels. It is evident that the Holy Spirit has been working hard in the Episcopal Church here in Anaheim and well before we arrived here. This morning, in what many see as the most unlikely of places, the meeting of the House of Bishops, the Episcopal Church is poised to present to world outside these walls a profoundly new vision.
Resolved, the House of Deputies concurring, that the Standing Commission on Liturgy and Music, in consultation with the House of Bishops Theology Committee, collect and develop theological resources and liturgies of blessing for same-gender holy unions, to be presented to the 77th General Convention for formal consideration, and be it further
Resolved, that the Standing Commission on Liturgy and Music, in consultation with the House of Bishops Theology Committee, devise an open process for the conduct of its work in this matter, inviting participation from dioceses, congregations, and individuals who are or have already engaged in the study or design of such rites throughout the Anglican Communion, and be it further
Resolved, that all bishops, noting particularly those in dioceses within civil jurisdictions where same-gender marriage, civil unions, or domestic partnerships are legal, may provide generous pastoral response to meet the needs of members of this Church; and be it further
Resolved, that honoring the theological diversity of this Church, no bishop or other member of the clergy shall be compelled to authorize or officiate at such liturgies, and be it further
Resolved, that the Anglican Consultative Council be invited to conversation regarding this resolution and the work that proceeds from it, together with other churches in the Anglican Communion engaged in similar processes.
Minority report from Bishop Henry N. Parsley:
I offer the minority opinion that in the 3rd resolve the substitute should read, "Resolved, that in dioceses within civil jurisdictions where same gender marriage or civil unions are legal, the bishop may provide a generous pastoral response to meet the needs of the members of this church."
