Download Anglican Communion in Crisis: How Episcopal Dissidents and by Miranda K. Hassett PDF

By Miranda K. Hassett

The signal open air the conservative, white church within the small southern U.S. city broadcasts that the church is a part of the Episcopal Church--of Rwanda. In Anglican Communion in trouble, Miranda Hassett tells the attention-grabbing tale of ways a brand new alliance among conservative American Episcopalians and African Anglicans is remodeling conflicts among American Episcopalians--especially over homosexuality--into worldwide conflicts in the Anglican church. within the mid-1990s, conservative American Episcopalians and Anglican leaders from Africa and different elements of the Southern Hemisphere started to forge ties towards the yankee Episcopal Church's perceived liberalism and starting to be toleration of homosexuality. This ended in dozens of yankee Episcopal church buildings filing to the authority of African bishops. in response to huge study, interviews with key individuals and observers, and months Hassett spent in a southern U.S. parish of the Episcopal Church of Rwanda and in Anglican groups in Uganda, Anglican Communion in main issue is the 1st anthropological exam of the coalition among American Episcopalians and African Anglicans. The booklet demanding situations universal views--that the connection among the american citizens and Africans is basically considered one of comfort or perhaps that the american citizens got the aid of the Africans. in its place, Hassett argues that their partnership is a planned and dedicated circulation that has tapped the ability and language of globalization so one can flow either the yankee Episcopal Church and the global Anglican Communion to the fitting.

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Extra info for Anglican Communion in Crisis: How Episcopal Dissidents and Their African Allies Are Reshaping Anglicanism

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9 Much of East Africa was missionized by the Church Missionary Society, which had been Renewal and Conflict • 27 strongly influenced by evangelical revivalism in the Church of England that stressed spreading the gospel and encouraging all to seek a relationship with Jesus Christ as Savior. Pirouet describes the society: Its members, as well as distrusting ritual, set less store by the sacraments [and] the apostolic succession in the episcopacy. . 10 A low-church approach to liturgy was reinforced by the African context.

Timothy’s had to come to terms with a new faith identity. Although the journey out of the Episcopal Church for parishes like St. Timothy’s began with a shift to a more evangelical worship style, it rapidly moved into the terrain of social and moral issues. Evangelical Episcopalians like those at St. Timothy’s, reading the Bible through the lens of faith commitments to its literal truth, plain sense, and authority, often arrive at conclusions that are different from those of moderate and liberal Episcopalians who see the Bible as a historically situated document and feel freer to interpret its meaning and relevance.

But many young people describe the older style as boring, preferring the freedom in prayer and music that they find in the “renewed” English services. “What a mighty God we serve . . ” Standing in a pew among Ugandan worshipers, I sing along gamely, recalling that I learned this song in praise and worship sessions at my American fieldsite, St. Timothy’s Church. Finding myself singing the same traditional Anglican hymns in Ugandan churches and at St. Timothy’s would not be particularly surprising.

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