Updated Wednesday evening
Members of the Anglican Communion with Internet access can now watch three videos produced by the Inter-Anglican Standing Commission on Unity Faith and Order (IASCUFO) in which its members speak about the Covenant.
In one, members from Provinces including England, the West Indies, Central Africa and Southern Africa explain why they consider the Covenant important for the Communion.
In another the Church of Ceylon’s Rt Revd Kumara Ilangasinghe, recently retired Bishop of Kurunagala, shares his thoughts on the value of accountability.
In the third, members share their thoughts about the sections of the Covenant.
It has attracted several responses, including this detailed criticism from Tobias Haller, Should Anglicans Be Grapes Or Marbles? from LayAnglicana and In praise of Arranged Marriage… from Satirical Christian.
Jin Naughton has raised some more fundamental questions about the Covenant at Episcopal Café in Anglican Covenant: Due process and the lack thereof. He refers to an essay by Sally Johnson which he quotes in part:
In essence, the Standing Committee receives a question, receives assistance from unspecified “committees or commissions” mandated by unspecified authority, takes advice from any body or anybody it deems appropriate and decides whether to refer the question to the Anglican Consultative Council and the Primates’ Meeting. The Standing Committee then decides whether to request a Church to “defer” a decision or action and what relational consequences should result if it does not. It then moves on to a determination of whether or not a Church’s action or decision is or would be “incompatible with the Covenant.” The Standing Committee does this “on the basis of advice received from the Anglican Consultative Council and the Primates’ Meeting,” not on the basis of a process or procedure in which the Church whose action is in question participates in any way, other than to the extent it has representatives on the ACC (from which it could already be barred) and a primate at the Primates’ Meeting (from which its primate could have been excluded). …
Agreeing to an undefined, unspecified process in which the decision-making bodies have full discretion to act in any manner they deem best–not only as to the process but as to the standard and burden of proof, information considered, and all other aspects of the dispute resolution system–is what the covenant contemplates. In the words of the rule of law, there is no procedural due process and no substantive due process guaranteed by the covenant. The outcome is to be trusted and respected based on the persons/bodies making the decisions rather than a system based on how the decision is made. (italics added.)
Tobias Haller in another article, titled No[t This] Anglican Covenant repeats the argument he has made before, that there is an alternative.
…I am well-set in my mind against the current draft PAC, but I do not in the long run think the idea of a set of rules for the conduct of inter-provincial affairs in the Anglican Communion is in itself “un-Anglican.” We have, I think, a sufficient such arrangement in the by-laws of the ACC, but I am not averse, nor do I think it contrary to good sense or our traditions, to exploring other ways of working together across the Communion. But the current document is not it. As I’ve said in the past, I think the IASCOME Covenant for Mission or the Continuing Indaba and Mutual Listening Process much more helpful towards edification; in particular as the PAC explicitly calls for de-edification (i.e., “relational consequences” that will decouple or lessen the “bonds of affection”).
And, Bosco Peters has written CofE Covenant vote 10-5 against. He questions the ecclesiology behind the Covenant:
…The ecclesiology of the Tony Blair-chosen Archbishop of Canterbury has come in for some battering in the women bishops debate. Although no one apparently has yet translated his latest speech into English, Rowan Williams appears unwilling to throw himself fully into the fullness of the catholic church being present in each diocese. The ecclesiology which hankers after an international “universal church” (a sort of international super-church, rather than a communion of dioceses) undergirds the “Anglican Covenant”. It’s a perfectly fine alternative ecclesiology, and has a perfectly fine exemplar in Roman Catholicism…
Finally, Cranmer writes about The death of the Anglican Covenant.