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

By Miranda K. Hassett

The signal outdoor 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 obstacle, 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 international conflicts in the Anglican church. within the mid-1990s, conservative American Episcopalians and Anglican leaders from Africa and different components of the Southern Hemisphere started to forge ties against the yankee Episcopal Church's perceived liberalism and starting to be toleration of homosexuality. This ended in dozens of yank Episcopal church buildings filing to the authority of African bishops. in response to huge examine, interviews with key members 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 problem is the 1st anthropological exam of the coalition among American Episcopalians and African Anglicans. The publication demanding situations universal views--that the connection among the americans and Africans is purely one in all comfort or perhaps that the american citizens received the aid of the Africans. as an alternative, Hassett argues that their partnership is a planned and devoted circulate that has tapped the ability and language of globalization for you to movement either the yank Episcopal Church and the global Anglican Communion to the suitable.

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

Sample text

This fieldwork was particularly essential because Southern perspectives on these alliances are underrepresented in movement documents, partly owing to Southern Anglicans’ limited access to the Internet. The extent to which the Church of Uganda is truly “typical” of other Southern Anglican churches in these matters could be ascertained only through much more extensive field research, but my work in Uganda nonetheless offers at least a limited look at the realities of Southern Anglicanism, and my occasional quotations of other African bishops demonstrate that church leaders in many other African countries have much in common with their Ugandan colleagues.

Apparently my consultants were satisfied with this, and willing to help. All the names of individuals quoted in the chapters that follow (as well as the name of St. 40 The atmosphere of division and mistrust surrounding the issues I was concerned with in the Episcopal Church and abroad complicated the issue of citing my consultants. Anthropologists normally use pseudonyms to protect the privacy of the community and individuals studied; the conflictual context of my research made such protection all the more important.

My Episcopalian identity also raised the question of my position vis-a`-vis current church conflicts. However, few of my consultants in either the United States or Uganda ever asked my opinion. Some probably assumed I shared their views, though I suspect that my status as a woman pursuing higher education at a secular university led others to guess that my personal sympathies were with the liberal side. In explaining my work and framing my interview questions, I endeavored to convey my commitment to conducting this research, not as any sort of ecclesio-political expose´, but as a search for fuller understanding of dissidence within my own church and Communion.

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