by Revd Dr Augustine Tanner-Ihm, Lead Minister of Saint Nicholas Church, Kingsway, Manchester
The recent commissioning of overseers by the Church of England Evangelical Council (CEEC) necessitates a critical theological and ecclesiological examination. This decision appears to undermine both the doctrinal foundations of the Church of England and its commitment to inclusivity and diversity. This article will explore the theological implications, the postcolonial context, and the historical and current Church of England stances on diversity, arguing that the CEEC’s actions reflect a troubling trend of white elitism. Regardless of one’s position on the structures that the CEEC has chosen – personally, I disagree with them – the lack of racial awareness remains an important issue.
Theological Foundations and Ecclesiological Implications
The doctrine of the Church of England is grounded in the principles of inclusivity, universality, and the imago Dei—the belief that all humans are created in the image of God (Genesis 1:27). This foundational doctrine calls the Church to embrace and reflect the diversity of God’s creation. The Apostle Paul’s teaching in Galatians 3:28 underscores this inclusive vision: “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.”
However, the CEEC’s recent commissioning of exclusively white overseers starkly contradicts these theological tenets. By failing to represent the rich diversity of the global Anglican Communion, the CEEC undermines the universality of the Church and perpetuates a form of ecclesiastical homogeneity that is theologically untenable.
Postcolonial Critique and the Legacy of Colonialism
A postcolonial analysis illuminates the CEEC’s recent actions as reminiscent of colonial practices that prioritize white, European leadership while marginalizing non-white voices. The insistence on “orthodox” bishops, purportedly to align with the theological stances of Black, Brown, and Asian Anglicans, is profoundly ironic, given that none of the appointed overseers come from these communities. Instead this practice perpetuates a colonialist framework where theological and ecclesiastical leadership is dominated by white elites, effectively silencing the diverse voices within the Anglican Communion.
According to the CEEC, these are the first overseers to be commissioned, with more to follow. However, an article in Anglican Ink reveals that those to be commissioned later have already been chosen, a fact that raises concerns about inclusivity and transparency. Despite the presence of a few Global Majority Heritage (GMH) individuals on the CEEC Board of Trustees, this issue seems to have been overlooked. This could be due to a phenomenon some theologians describe as Theological Stockholm Syndrome, where marginalized individuals align with and support their oppressors’ frameworks and structures.
This critique echoes the sentiment expressed by African American activist and writer Audre Lorde, who famously stated, “For the master’s tools will never dismantle the master’s house. They may allow us temporarily to beat him at his own game, but they will never enable us to bring about genuine change. And this fact is only threatening to those women who still define the master’s house as their only source of support” (Lorde, 1984). The trustees appear to have been co-opted by the very tools of colonialism rather than seeking the liberation of others.
In other words, they have succumbed to a role reminiscent of the “Uncle Tom” figure in African American vernacular, serving the interests of the dominant group at the expense of their communities. This dynamic underscores the urgent need for a truly inclusive and representative ecclesiastical leadership within the Church of England.
For some time now, evangelical Anglicans – when arguing about unity within the Anglican communion – have used disagreements on LGBTQIA+ inclusion to say the Church of England is ignoring the voices of the so-called “Global South”. It is persons with more of an inclusive/progressive view on sexuality and gender identity who have been called racist or who have been claimed by conservatives to be demonstrating a colonial way of thinking. Yet the framework that was put together is a farce. As a black man who is gay and evangelical, it saddens me that my siblings in Christ would use such a horrible tactic.
For instance, as a black American man who can trace my lineage directly to slavery, I feel extremely uncomfortable with the word “overseers”. As many Anglicans would know, overseers were used to keep the enslaved blacks in check, to make sure they would not follow their conscience and be moved by the Spirit for freedom. Overseers were harsh white men from a privileged class that would propagate violence and torture against people that looked like me. Overseers would be the very drivers of enslavement. But if it is claimed that this is simply a word from the Bible, then it is translating episkopos; but that means they are Bishops! Therefore, which one is it?
Kwok Pui-lan’s postcolonial theological framework critiques the Western-centric dominance in ecclesiastical structures, advocating for a decolonized approach that genuinely incorporates and values the perspectives of Christians from the Global South. The CEEC’s actions, therefore, can be seen as a continuation of colonial patterns of exclusion and control, rather than a move towards true inclusivity and representation.
Historical and Current Stances on Diversity
Historically, the Church of England has struggled with issues of racial and cultural inclusion. The Lambeth Conference of 1988 recognized the need for the Church to repent of its complicity in racism and colonialism, calling for greater inclusivity within its structures. More recently, the “Lament to Action” report highlighted the persistent racial inequalities within the Church of England, urging systemic changes to address these injustices.
Despite these acknowledgements and calls to action, the CEEC’s commissioning of an all-white overseer body demonstrates a significant lapse in the Church’s commitment to these goals. This move not only disregards the recommendations of the “Lament to Action” report but also undermines the Church’s public witness to racial justice and equality.
White Elitism and Ecclesiastical Purity
The theological justification for an all-white overseer body under the guise of maintaining orthodoxy is a manifestation of white elitism. This elitism privileges white theological perspectives and leadership, marginalizing the rich theological contributions of Black, Brown, and Asian Anglicans. Such a stance is antithetical to the inclusive vision of the Gospel and the ecclesiological commitment to the catholicity of the Church.
The Church of England’s commitment to being a national church requires it to reflect the diversity of the nation it serves. The homogeneous composition of the CEEC overseers fails to embody this national and theological mandate, suggesting a retreat into a narrow, exclusionary vision of the Church that is more concerned with preserving white dominance than with embodying the inclusive love of Christ.
Not Reflecting the Vision of a Younger and More Diverse Church
Prominent theologian Paul Avis has consistently emphasized the importance of the Church being a community that embodies the diversity and unity of the body of Christ. The Church of England has been striving to be younger and more diverse, a theme central to its mission in contemporary society. This vision aims to ensure that the Church is relevant and reflective of the multifaceted nature of the population it serves, both in England and globally.
The CEEC’s decision to commission an exclusively white group of overseers starkly contrasts with this goal too. It suggests a failure to engage with and integrate the younger, more diverse demographics that are vital for the Church’s future. The Church of England is attempting to move beyond its historical legacy of exclusion and to foster a community where all are represented and valued. By ignoring the vibrant, diverse voices within the Anglican Communion, the CEEC undermines this essential mission and risks alienating younger generations who seek a Church that is inclusive and representative of all God’s people.
A Call to Action
The commissioning of the CEEC overseers must therefore serve as a wake-up call for the Church of England. It is imperative that the Church actively works to dismantle structures of white elitism and to foster a genuinely inclusive leadership that reflects the diversity of the Anglican Communion. This requires not only appointing “overseers” from diverse racial and cultural backgrounds but also engaging in deep, systemic change to ensure that all voices are heard and valued. I disagree with my siblings in Christ, and yes, I call them siblings because even though I strongly disagree, I have love and respect for them as people who are co-heirs with Christ.
Theological orthodoxy is not about maintaining a narrow, exclusionary vision of the Church. It is about embodying the fullness of the Gospel, which calls us to love, inclusivity, and justice. As we move forward, let us commit to a vision of the Church that truly reflects the diversity of God’s creation and the inclusive nature of the Gospel.
References:
- CEEC Overseers Commissioned in London for the Church of England
- Bishop of Oxford Rejects the Alliance’s Call for a Third Province Should LLF be Introduced
- “Lament to Action” Report, Church of England, 2021.
- Kwok Pui-lan, Postcolonial Imagination and Feminist Theology, Westminster John Knox Press, 2005.
- The Lambeth Conference Reports, 1988.
- Paul Avis, The Identity of Anglicanism: Essentials of Anglican Ecclesiology, T&T Clark, 2008.
- Paul Avis, In Search of Authority: Anglican Theological Method from the Reformation to the Enlightenment, Bloomsbury T&T Clark, 2014.
Any thoughts?