By Miranda K. Hassett
The signal open air the conservative, white church within the small southern U.S. city pronounces that the church is a part of the Episcopal Church--of Rwanda. In Anglican Communion in predicament, 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 turning out to be toleration of homosexuality. This ended in dozens of yank Episcopal church buildings filing to the authority of African bishops. in line with broad learn, interviews with key contributors 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 simply one in all comfort or maybe that the american citizens acquired the help of the Africans. as an alternative, Hassett argues that their partnership is a planned and devoted circulation that has tapped the facility and language of globalization so as to circulate either the yankee Episcopal Church and the global Anglican Communion to the precise.
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Additional info for Anglican Communion in Crisis: How Episcopal Dissidents and Their African Allies Are Reshaping Anglicanism
Sample text
This is less true in the United States, but the American conservative movement is more male-dominated than the church at large. Evangelical Episcopalians do not all oppose women’s ordination, but these churches tend to be more socially conservative and thus maintain a tradition of male spiritual leadership. Female voices, both American and Ugandan, do appear in this book, but almost all are those of laypeople. In addition to the interview and observational data I gathered, textual data sources have also been central to my research.
English missionaries planted churches wherever British political or economic involvement opened a path, and sometimes even beyond. As colonialism waned, these Anglican missions grew into independent Anglican churches and provinces. The Anglican Communion today is a worldwide communion of national or regional provinces united by their roots in the Church Renewal and Conflict • 25 of England; their common loyalty to the Archbishop of Canterbury; their common faith and practice embodied in their prayer books; and their common participation in the decennial Lambeth Conference of bishops from throughout the Communion.
Timothy’s, a member parish of the AMiA. This chapter completes my analysis of how, from the late 1990s through 2002, the Anglican globalist ideologies and projects endorsed by conservative Northerners and many Southern Anglicans developed, spread, and mutually reinforced one another. In chapters 6 and 7, I take up the ways in which this innovative conservative Anglican globalism, in its discourses and practices, transforms or re-creates established patterns of Northern dominance within the worldwide Anglican Communion.