When I debated the Covenant with Gregory Cameron in March he said nobody had disputed Sections 1-3, so they were acceptable. My take is that nobody debated them because they are not the sharp edge.
On my reading, the wording is poorly put together, and full of conservative evangelical stances which fly in the face of mainstream theological scholarship.
The Introduction centres round a string of biblical texts interpreted in a ‘conservative evangelical’ manner which no reputable biblical scholar would approve of. Just to take the first example, ‘God has called us into communion in Jesus Christ (1 Cor. 1.9).’ If you read the biblical text, it doesn’t mention you, me, the Archbishop of Canterbury or any Anglican. It was the Christian congregation at Corinth about 50 AD who were being called. The subsequent biblical references get no better: the only biblical scholars who would approve of the way these texts are used are the ones who repudiate mainstream scholarship in the interests of what some people call ‘literalist’ readings (i.e. readings interpreted according to a tradition that fantasises about taking the words literally).
Intro 3. ‘We humbly recognize that this calling and gift of communion entails responsibilities for our common life’…
Well, is it a gift or is it a calling? If it is a gift we’ve got it. If it is a calling we haven’t. Perhaps it was a gift, subsequently messed up? Yet church historians are quite clear that Christianity was a diverse movement from the start. In the New Testament ‘communion’ is about gathering together for the Eucharist, not international institutions to which local churches belong.
Intro 4. ‘In the providence of God, which holds sway even over our divisions caused by sin’. Are all divisions caused by sin? For example, are differences of opinion about gays and lesbians necessarily sinful? Isn’t this presupposing that all Christians ought to hold exactly the same opinions?
Intro 4. ‘We recognise the wonder, beauty and challenge of maintaining communion in this family of churches, and the need for mutual commitment and discipline as a witness to God’s promise in a world and time of instability, conflict, and fragmentation.’
Maintaining communion is not the same as maintaining unity, unless you define communion as unity; and if so, this is a very unbiblical account of communion. I haven’t come across anyone who thinks maintaining communion is wonderful or beautiful. The language of God’s promises, here and elsewhere, needs to be challenged: on what grounds can we claim that God has promised what, and to whom? Once again we are being invited to accept an anti-intellectual conservative evangelical interpretation of the Bible.
Intro 5. ‘To covenant together is not intended to change the character of this Anglican expression of Christian faith. Rather, we recognise the importance of renewing in a solemn way our commitment to one another, and to the common understanding of faith and order we have received, so that the bonds of affection which hold us together may be re-affirmed and intensified.’
... Pompous cant. this text contradicts itself. The covenant is ‘not intended to change the character’ of Anglicanism, but it is intended to reaffirm and intensify the bonds of affection. Reaffirm okay, but intensify means change.
Intro 6. ‘We are a people who live, learn, and pray by and with the Scriptures as God’s Word.’ Another bit of conservative evangelical pompous cant. Sounds as though you can’t be an Anglican unless you spend a good chunk of your time reading the Bible and praying about it. I guess most Anglicans don’t. Want to exclude them? More importantly, what about ‘The Word was made flesh and dwelt among us?’
So. The Anglican Covenant is poorly written, poorly reasoned, and the scholarship behind the Scripture citations is poor.
And that's just the introduction!
H/T to Ann Fontaine at The Lead.
