I grew up in what I call Middle Adelaide Anglicanism. This church is what I call Middle Adelaide Anglicanism. There are still lots of churches like this. And not just in Adelaide, all over Australia Anglican churches and Anglicans would see themselves as in the middle, or perhaps moderate.
'Middle' doesn't mean grey, doesn't mean wishy-washy. The middle isn't defined particularly by the content of the belief held. You can find the exact content of belief in the middle as you can on the edges and extremes. This is very important: the middle isn't defined particularly by the content of its belief. I can hold the same beliefs as a sectarian on the edge of Anglicanism, and yet still be counted as Middle Adelaide Anglican.
What puts a church like this in the middle and not on the edge or the extremes is humility and patience with our failings, combined with a willingness to be with those who might hold differing views within the recognisable Anglican Church. We seek our unity beyond particular views of purity. Our unity lies in Christ, and we negotiate that in faith knowing that our knowledge is partial, and this changes how we interact with each other. Discussion and argument, as well as listening, occur in the middle. And the middle can resist the sectarians, with all the force of persuasive speech and theology, and a good dose of common sense.
So if we can't distinguish the extreme by content, then what distinguishes the edge from the middle? Here are my suggestions of characteristics of the extremes no matter the content.
1. A tendency toward name-calling of all kinds against those who are not pure enough.
2. The strengthening of the 'tribe' via the rejection of others and, therefore, a tendency toward fragmentation.
3. An intolerance toward dissent and a willingness to silence opponents.
4. A lack of imagination to be able to see nuance and complexity, and a preference for 'you are either for us or against us.' In a similar way, sectarians tend to use universals (terms and phrases applying to more people than just their group), define these universals in their own exclusive manner, then exclude everyone else from being included in the universal. (It's a an old trick.)
5. A lack of humility coupled with self-righteousness, often cloaked in the particular language of morality used by that particular tribe.
Notice there is nothing in the list that is content of belief. It's a list about sectarianism that crosses all lines of particular beliefs. I say this because of the news this week, picked up by newspapers and inflamed by commentators of the other extreme, that a formal avenue of fragmentation has now been constituted called The Diocese of the Southern Cross. As I understand it, it will provide for those who consider themselves situated in an impure geographical diocese, a means to align themselves with the self-proclaimed purity of the self-designated Diocese of the Southern Cross. It is, as the Primate has said, the beginnings of a new denomination. The issues have been simmering for decades now. The break has come over the issue of same-sex marriage and the blessing of such.
The trigger, it would seem, was the recent General Synod where insufficient purity was displayed for those intent on breaking away. Mind you, the definition of marriage remains unchanged for the Anglican Church of Australia. Marriage is still defined as between a man and a woman. And yet, here we are.
However, I wouldn't want anyone to think that I believe the sectarian puritans are to be found in only a single manifestation. In the way these things always operate, puritans are to be found opposing each other. Holding diametrically opposing views in terms of content but united in their dismissal of each other. This is how this works, with both sides gaining oxygen from their opposition to the other side. And you could be forgiven for thinking that the identity of each is to be found in that opposition, despite denials to the contrary. Of course, both extremes will say that they are the faithful ones. That's the point for them. They will use different language, of course. One side will talk about being 'godly' in a way that (ironically) fractures the Body of Christ, while the other side will talk about 'inclusion' and 'justice' in a way that (ironically) excludes those who are not pure enough. Neither side seems to notice the irony in both their positions.
When I was ordained the factions in the church were seen (mostly) as helpful because they provided a balance within the church. A grudging acceptance that the particular focus of a faction could benefit us all. But that seems to have passed us by, at least for the moment.
And here we enter the missionary ground for Middle Adelaide Anglicanism. We live in a sectarian age, and a church that can model and teach how to avoid sectarianism has a mission within the church and the world around. Plenty of people have seen through the sectarianism (wherever it is found, and there is plenty around, and not just in the church) but don't know what to do. Some join the edge because of similarity in belief. Some join one of the edge factions because they find some affinity but are alarmed by the perceived extremism of the opposing faction. Whether people join an edge group or align themselves with such a faction in some way, the point is to remain in the middle. (Remember, the middle is not about unanimity or purity of belief.) Let's not naively be pulled into the full agenda of the faction. (It's fine to do so, but let's all show a little more discrimination than that.) Let's practice grace toward those who disagree, even if (you believe) they don't.
As one approaches the edge, the stronger the characteristics of sectarianism appear. But extremes live in us all. There is a discipline that needs to be learned to heal the tribalism in us. There is a discipline that needs to be learned and practised to avoid being sucked deeper into the vortex of sectarianism, tribalism, and puritanism that is sweeping the Western world, including the Anglican Church. A traditional church knows this. It is what we have been doing for a long time. Come to a traditional church and expect to rub shoulders with people who hold different opinions than you. Come and learn to seek a higher unity than unanimity of opinion.
So let us continue to practise this discipline of middle Anglicanism in humility and with a desire to live the truth of the Gospel in our lives, and through our discipleship offer a path different from the sectarianism of the age.
