Q: And one of those [requests] was seeking an expression of regret?

A: The word "regret" itself is open to so many interpretations. But I think there is now a general regret expressed by my colleagues here in the States that they didn't take the time to realize what international reaction would be to what they were doing as a church. And I think that while we cannot ask them to say what they have done is wrong, I think we can and were justifiably correct in saying, "Can you say to the rest of the Anglican Communion, this big world family, that 'We regret the misunderstandings and pain because of what we've done'?" And I think they've done that, and I believe it was what my commission was looking for.

Q: The Windsor Report also expressed concern that Anglican bishops around the world stop ministering without permission outside their jurisdictions. How do you think the various bishops are abiding by that?

A: We came to the conclusion as a commission that while what had happened in North America was a threat to communion, equally so was overreaction to it by going into a part of the church that you were neither invited to go into nor were welcome, was an equal threat to communion. So we actually said the two things need to be addressed. The result is that the primates took this at their subsequent meeting and said that "Not only is it a threat to communion, but we want it to stop now." I cannot speak for those who have ignored that, but I can speak for the primates who said it's important that it is observed. My experience is that if you lower tension and you increase dialogue, people will not just say, "Well, what are you saying to me?" They'll say, "Why are you saying that? What's behind it? What is it that I need to understand about you, to then understand what you're saying?" And I think that's the point we've reached, and that's why I think it's a fascinating period, because at the end of the day I also feel that a problem can become an opportunity, just like that. I've seen this in my own pastoral work, in the divisions of Northern Ireland. I like to think that in years to come people will look back to this whole Windsor process, the whole difficulty in New Hampshire and whereever else you want to talk about, and they'll say, "I wish they had the vision to say, 'Let's turn a problem into an opportunity, and let's build on that'," because reconciliation, understanding, and brotherhood shouldn't be fractured by differences over some of these things.

Q: One of the purposes of your commission was, indeed, to try and find ways that the Communion can work through the deepest differences and maintain unity. Where do you think that whole process stands now?

A: It has been fascinating, absolutely fascinating, to watch the reactions. I think we're still too near the beginning to give a full answer to your question. Just, again, two things that I will reflect with: first of all, I think we've had a much better reception than we dreamt was possible. I think people have said, "While we don't agree with every page of your report, we agree with what we say is 'the spirit of Windsor,'" and that's more important than even the words we use. We agree, as part of a process, we agree with that. The second thing that I think people are saying is "This has helped us identify what's important to us." There were too many assumptions made in the world Anglican Communion before all of this boiled up, too many bland statements. There were too many bonds of affection which weren't worked out in terms of concrete relationships. I pray that as future generations look back to the Windsor Report, generations I'll never see, that they'll say, "Well, at least they compelled people to think about what was important to them." And can I add a third one? The third one would be this: that I think we have helped Anglicans to see that there are some things that should be vital and important, and there are other things that are of lesser importance and which we can go on being Anglicans together but disagree over. Q: In late September, the Anglican Church of Nigeria changed its constitution and deleted all references to a relationship with the Archbishop of Canterbury, the spiritual head of the worldwide Anglican Communion. The constitution now says it will only be in relationship with churches that "maintain the historic faith, doctrine, and sacrament and discipline." Obviously the tensions are still very deep, the divisions are very deep, and I'm wondering if you could briefly comment about what seems to be happening in Nigeria?

A: The latest I've heard about this, which is that they are rewriting their constitution to take out communion with the See of Canterbury and to talk about recognizing only those members of the Anglican family who agree with their interpretation of orthodoxy -- that concerns me. It concerns me for a dozen different reasons. Just one I would mention: I think it goes across the spirit of what the primates ... all agreed in my own country at their meeting in Drummantine. And I think it most certainly goes across the spirit of the Windsor Report. I can understand why Nigeria has done this. I think they are frustrated; I think they feel that they are fighting a lone battle. I can understand why they think "orthodoxy" is now a term that can be used for an individual outlook rather than a Communionwide outlook. But I would beg them to pause and think of the consequences of what they are doing because schism, schism could quickly become a reality if we all start doing that sort of thing.

Q: How much of all of this comes down to the issue of what a communion is?

A: I think you've put your finger on something very important. I think that there are those who believe that to be an Anglican has got to be seen in terms of relationships: communion, "koinonia," to use the technical word. Being beyond friendship but being involved in a communion relationship goes to the very root of what it means to be an Anglican. Now, again, the question is raised, can you be an Anglican if the Anglican Communion disintegrates? I think that would destroy, for me at least, much of what I believe is at the heart of Anglicanism, which is relationships. If we are in communion with God, and God is in communion with us, then we've got to be in communion with each other. And I think that is at the root of what I believe is classical Anglicanism. And I hope and pray that what we're seeing now and experiencing now will not in any way destroy that relationship.

Q: And you're optimistic that reconciliation is still possible?

A: I'm known in Northern Ireland as the divine optimist, and I've carried that label with me into Anglicanism. I'm still very optimistic. I'm still a convinced Anglican. I'm still convinced that if we disintegrate, other traditions will never again take us seriously. Other traditions will say, "What have you to speak of? You cannot even keep your own house together," and my prayer is that that doesn't happen.

http://www.pbs.org/wnet/religionandethics/week906/interview1.html

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