TREC spends a great deal of time talking about how to get more change, but the rhetoric of its bemoaning the supposed inertia of the present structures is quite telling. Consider the following: "The Episcopal Church’s structures and governance processes reflect assumptions from previous eras that do not always fit with today’s contexts. They have not adapted to the rapidly changing cultural, political, and social environments in which we live." Now, I would wholeheartedly agree with the very first clause of this: the church's priorities do reflect a mindset that is some forty years old, at least from July 29th, 1974.
So let's back up and talk about the actual problems of this church. The main presenting problem, of course, is numbers: we don't baptize enough babies to make up for all the people we bury, so we need to recruit enough adult members to make up for the difference, plus replacing the people who leave. This we are failing to do, to the tune of a 3% net loss per year. That's an objective, inarguable problem despite the occasional attempt to deny it. But consider this: is better organization going to fix this problem? Almost certainly not. The thing, first of all, is to have parishes staffed with effective clergy to raise up laypeople who attract other laypeople; and second of all, a national church which fosters this, and doesn't do things to make the parish priest's life hard. But this is first of all a matter of the church's will, and this remains sharply divided in spite of efforts make it otherwise.
Let's start with the way they talk about General Convention. Their first statement is that GC "has historically been most effective in deliberatively discerning and evolving the church’s position on large-scale issues (e.g., prayer book revision, reform of clergy formation and discipline canons, women’s ordination, same sex blessings)". Well, that's what they are constitutionally tasked with, all right. But let us talk about how GC has evolved in dealing with these issues. A great deal of time and introspection went into the 1979 BCP; the issue of women's ordination was discussed with some deliberation. But the latter issue was decided by two votes, either of which could have brought the proposal to naught. From there the quality of deliberation has declined, so that same sex blessings were "discussed" by parading speakers from either side before microphones where each speaker got to say his (short) bit and then sit back down. This is a parody of deliberation, a whitewashing of the tomb of discourse; there is no way in which it represents a conversation within the body.
The record of narrowly divided votes on major issues and presenting theological crises doesn't point to something that can be resolved by organizational efficiency; nor was the church heretofore arranged to facilitate such easy resolution. We have voting in orders to make change difficult, as with the requirement to approve changes to the prayer book at successive GCs. The push towards efficiency in this wise is a vote for unrestrained change, as is the centralization of power in the person of the presiding bishop, whose office of old was barely more than to hold the gavel in council, and whose person was selected by fickle age. At the same time, they propose nothing that is going to do anything about problem clerics, which is at least as big a problem as our numeric decline. My reading of all their materials is that they do not consider this a problem in the first place, which as far as I am concerned puts them squarely against the side of the angels.
All in all I see no need to continue into the details of what they propose. Their imagination is too small to encompass anything that will do any good, and I'm brought back to the observation I made in my first outing on the subject:
If re-imagining doesn't mean repenting of the theological deviance and litigiousness which have characterized the national church of late, then I don't want any part of it. I imagine a church in which its clergy and people stand together each Sunday and unite in stating the Creed without reservation. I imagine a church where I don't have to go over the service leaflet in order to decide whether I will be able to take communion in good conscience. I imagine a church which has the confidence in its liturgy and music to not change everything for fear of offending some unnameable person. I imagine a church that can speak truth to liberal as well as conservative power. I imagine a church whose preachers can speak knowledgeably and confidently from Anglican tradition. But I don't imagine that I'm going to get that any time soon, except through benign neglect.Imagine a church where I get a priest in my parish who is orthodox and an effective preacher, and a bishop who is not a theological embarrassment, and then get back to me.