The Scottish Episcopal Church has responded to the Nairobi-Cairo Proposals, which offer a revised definition of the Anglican Communion and suggest an enhanced role for the Primates’ Meeting together with a rotating presidency of the Anglican Consultative Council (ACC).
The press release is here, and the full text of the response (15 pages) is over here. The press release is copied in full below the fold.
Background to the Nairobi-Cairo Proposals
The proposals arise from ACC18’s 2023 request to the Inter-Anglican Standing Commission on Unity, Faith and Order (IASCUFO) to explore structures enabling respectful differentiation in the face of disagreements within the Anglican Communion. These disagreements concern women’s ministry and, particularly, same-sex relationships.
These tensions within the Anglican Communion also reflect a long-standing theological diversity shaped by differing missionary histories. They reflect broader shifts in global Anglican leadership and local liturgical development since the 1960s. Although Anglicans have lived with impaired communion for some decades, current disputes–intensified by debates over sexuality and recent reactions to the Archbishop of Canterbury’s appointment–have sharpened questions about Anglican identity.
The SEC offers this response to the proposals as an enthusiastic and committed member of the Anglican Communion, but one which has a history which is distinct from that of the Church of England.
SEC Response
The Scottish Episcopal Church affirms much in the Nairobi-Cairo Proposals, especially their vision of the Anglican Communion as part of the One, Holy, Catholic, and Apostolic Church. However, the SEC also has significant concerns.
In particular, the SEC questions the English focus of historical narrative underlying the proposals. While recognising the need for definitions that reflect current realities, the SEC believes that to define Anglican identity solely in terms of “historic links with Canterbury” is problematic and insufficient.
In light of liturgical reform since the 1960s, continued reliance on the 1662 Book of Common Prayer as the theological foundation of the Anglican Communion is outdated. The 1662 Book of Common Prayer was in any case never definitive for the liturgy of the Scottish Episcopal Church.
The SEC recognises the potential benefits of a rotating ACC presidency, but notes that practical considerations are not addressed in these proposals. The status of the “regions” of the Anglican Communion also needs clarification.
The SEC regrets that the proposals seem to expect that not all member churches of the Anglican Communion will be in communion with one another, suggesting instead that baptismal ecclesiology would suffice as the theological basis of the Anglican Communion. The SEC’s canons define its relationship with the other member churches of the Anglican Communion as a relationship of full communion, and this is true for many others. There is therefore a real danger that these proposals could create a two-tier Communion.
Conclusion
As the Nairobi-Cairo Proposals are further discussed by ACC-19 next year, and as the Anglican Communion grapples with the implications of GAFCON’s statement distancing its member churches from the Anglican Communion, urges all member churches of the Anglican Communion to commit to engaging fully with the Instruments of the Anglican Communion: the Archbishop of Canterbury, the Lambeth Conference, the Anglican Consultative Council, and the Primates’s Meeting and to continuing in full communion with one another.
SEC full response to Nairobi-Cairo Proposals
The Most Rev Mark Strange, Primus of the Scottish Episcopal Church, said: “I welcome the Nairobi-Cairo Proposals and have welcomed the opportunities for myself and the Scottish Episcopal Church to comment on the paper. I had the privilege of discussing it with colleagues at the Primates meeting in Rome and also at home, amongst members of the Faith and Order Board of this Church.
“The Proposals are welcomed because they seek to find ways of upholding the collegiality of the Anglican Communion. When I was elected as Primus I indicated that one task I needed to address was our relationship within the Communion and that has been a wonderful journey of creating friends and relationships.
“The joy of sharing a full sacramental life with such a remarkably diverse Communion is something I cherish and something we need to strive for. Diversity mustn’t be allowed to become division.
” …the SEC questions the English focus of historical narrative underlying the proposals.” I’ve only had time to read the SEC press release; but, most interesting! I have attached a link to an article from Anglican Journal on the future of The Communion and Canadian speakers at a symposium in the U.S. One of the speakers was Indigenous Ministries Coordinator The Ven. Rosalyn Elm, “who … tells the Anglican Journal that [it] should be a matter of de-emphasizing the historical model whereby theology, liturgy and aesthetic influences flowed outward from England to the rest of the communion.” There are parallels with the… Read more »
This is fascinating for those aware of the colonial/post-colonial debate. It came up in the TA discussion around Charlie Bell’s piece posted on TA on 22 November. “What does it mean to be Anglican in a Post Colonial World” https://viamedia.news/2025/11/21/what-does-it-mean-to-be-anglican-in-a-post-colonial-communion/ Some appear to want to maintain the patriarchal, top down structure, but just change who has the power. In the comment Phil Groves said “GAFCON and GSFA tend to represent those who actually think the colonialist era had a lot going for it. Their ecclesiology is based on the same models of top down power.” But there are other voices,… Read more »
There is a richness to the situation as well. Here is a second article about how Indigenous groups in Canada are incorporating indigenous practices into Anglican worship. https://anglicanjournal.com/these-are-sacred-gifts-how-indigenous-anglicans-are-incorporating-their-traditions-into-christian-worship/ Two teasers from the article: “The Covenant stresses that Indigenous Anglicans ‘initially experienced God through our own languages, cultures and worldview.’ It continues, ‘By and large, there is a strong correspondence between our traditional spiritualities and biblical theology, with our Creator being the God and Living Christ of the Bible.’ Sacred Circle’s nine guiding principles include respecting “the spiritual traditions, values, and customs of our many peoples.’ “Indigenous Anglicans are still early… Read more »
Simon, you, and hopefully others, may find this video of interest. (link) Here Mi’kmaw linguist Bernie Francis is discussing the issues around language and religious concepts with the arrival of European Catholic missionaries here in Mi’kma’ki, as the unceded ancestral territory is described. Note the reference to patriarchy, the notion of God as ‘father’ by the missionaries, etc.
Just note that there are short breaks for ads which can be skipped, and that the subtitles are not always exact. This is from a local Canadian Broadcasting Corp. programme, hopefully accessible there.
https://youtu.be/LZzDZ0lQjFc
I remember once saying to an indigenous clergy friend that the beauty of the indigenous Canadian Anglican renewal movement (which is claiming the right to re-envision a way of following Jesus that fits more easily into their diverse cultures) is blazing a trail for many others, even mainstream Anglicans. The truth is that traditional Anglicanism was and is very English, monolithic, top-down, colonial and establishment. How does that fit into contemporary Canadian society which tends to be democratic, regionally diverse, egalitarian, and increasingly multicultural? Isaiah’s words come to mind: ‘Stop dwelling on past events and brooding over days gone by.… Read more »
Tim, I wonder whether recent research into the history of patriarchy is helpful here. It used to be thought that patriarchy was the universal condition in history, but that is no longer held to be the case. Recent research suggests that gender egalitarian, cooperative cultures were widespread across the world. Within many of these these “Biarchal” (shared authority) cultures women had greater financial, personal and sexual autonomy, and property, land, and food was managed for communal benefit. And then for various reasons patriarchy spread across the world, with its values of male dominance, and male possession of land, property and… Read more »
Thanks. It seems the phrase ‘local synthesis’ is used whilst emphasising the need to empower diverse cultures. Not sure whether the word ‘synthesis’ might be misinterpreted. Synthesis between different Anglican theologies? Synthesis between a particular local culture and Anglican theology? Adapting worship into forms which make sense to contemporary people? The more I think about it, the more I find the word ‘synthesis’ should be avoided and a more focussed word be used. If, for example, missionaries did not insist that new converts abandon polygamous wives, I do not see that as a synthesis, nor do I see it, to… Read more »
To clarify, I mean ‘local culture’ which, in some cases, might be considered very un Christian. The Sermon on the Mount is very disruptive. ‘Local culture’ is not homogenous either.
These issues were of interest when I taught in Kenya. Of course they are at the centre of novels by Chinua Achebe, Wole Soyinka and others.
Reading Kenyatta’s Facing Mount Kenya is horrific to the modern ear, exulting in FGM.
Actually, I would tend to see the term ‘synthesis’ as very helpful. Think ‘medieval synthesis’ for instance which characterized a particular philosophical and cultural achievement until its eventual replacement by something else. . Certainly the term ‘synthesis’, from the perspective of philosophy of culture, points us in the right direction and away from mere syncretism.
Maybe. I suppose it depends what is commonly meant by synthesis. If it means creating something single and agreed from two different viewpoints, I would worry. If it means maintaining diversity with the input from diverse inputs I would agree.
I tend to worry about a Hegelian concept of synthesis. It is not the way history progresses.
I am very naive and uniformed on dialectics, and will remain so!
I am certainly with you on ‘mere syncretism’. Impossible goal, as any fool knows.
Yes, what is ‘meant’ by the term synthesis is relevant; there are several meanings in logic and philosophy alone. Re: Hegel, idealist historiography is fundamentally mistaken. It is not just about ideas that live in the mind of philosophers, or are written down in documents, or haunt some ‘spirit of the age’. There is the matter of how two ( or more) cultures may become foundational for a new project, first in dialectical relationship by way of tepid exploratory ‘first contact’ and then by way of interaction that becomes embedded in language, literature, art, institutions, politics, and most especially in… Read more »
Thanks.
The GAFCON emphasis on 1662 is unfortunate, but deliberate, since they think it emphasizes the conservative, Protestant side of Anglicanism, complete with the 39 Articles taken at face value. They and theological deficiencies of 1662 matter less than the ability of using it to counter what they see as western, liberal, and Catholic tendencies in Prayer Books that have been produced in the 20th Century, especially in Britain and in America, including Canada. The mindset of the reformers appeals to their emphases on clericalism and male dominance. The appointment to Canterbury has given them a much anticipated pretext to declare… Read more »
I find any appeal to pure this or that, the freezing of a single moment as a touchstone, the danger of all non Catholic bodies. It is rife within Anglicanism since its identity is all over the map, historically speaking, to the point of incoherence. In the CofE, this is fastened about by the idea of both Elizabethan ‘settlement’ as well as an established church. Cut that loose–with all its flaws and intractable conflict we see on the ground a present–you will have each province reaching for something called ‘this is the real Anglican thing.’ Protestants in general don’t grasp… Read more »
I think you are saying similar things to Ruairidh above re. ‘mere syncretism’. Anglicans will never have unity on non-essential matters, nor should they seek it.
Your comment is astute; but I think it is worth noting that the conversation is about much more than prayer books ancient or modern. And, your comment alludes to that. Simon Dawson mentioned the Charlie Bell piece posted on TA November 22nd. It is valuable reading in conjunction with this issue because it opens up the conversation beyond mere historical ideas–something those in position of power like to use to establish ideological perimeters. This is the same conference referenced in the Anglican Journal article in my initial comment. Following an embedded link in Bell’s article, there are video recordings available… Read more »
I do find such a heavy weighting to see Anglicanism as primarily Church of England. I find that sad, and at times it comes across as a vestige of colonialism, or that the CofE is the elephant in the bedroom. The Scottish Episcopal church are right to call this out. So much CofE stuff has so little regard for what other Anglican churches are doing or thinking. Even ‘Thinking Anglicans’ has a very heavy England / Western Anglicanism bias. Oh yes we see items about the Church in Wales, SEC, from time to time but little news from Africa or… Read more »