By Miranda K. Hassett
The signal open air the conservative, white church within the small southern U.S. city proclaims that the church is a part of the Episcopal Church--of Rwanda. In Anglican Communion in challenge, Miranda Hassett tells the attention-grabbing tale of the way a brand new alliance among conservative American Episcopalians and African Anglicans is reworking 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 components of the Southern Hemisphere started to forge ties against 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 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 difficulty 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 simply considered one of comfort or perhaps that the americans acquired the aid of the Africans. in its place, Hassett argues that their partnership is a planned and dedicated move that has tapped the facility and language of globalization which will stream either the yankee Episcopal Church and the global Anglican Communion to the correct.
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Extra info for Anglican Communion in Crisis: How Episcopal Dissidents and Their African Allies Are Reshaping Anglicanism
In chapter 8, I return to the North/South conﬂict and the global-shift thesis, particularly to the ways that Philip Jenkins’s work has been taken up by conservatives in the Episcopal Church as a description and justiﬁcation of current developments in the Episcopal Church and the Anglican Communion. I look ahead to the implications of widespread acceptance of this polarized global vision, questioning whether this view of the worldwide church, even as it has undeniably made Anglicans around the world more aware of one another, may also have undermined the potential for greater global mutual understanding.
19 ing projects, and they participate in the circulation and elaboration of globalist visions. Although my consultants represent a diversity of ecclesiastical roles, they are less diverse in terms of gender proportions. The vast majority of the consultants quoted here, both American and Ugandan, are male. This reﬂects not a bias of my ﬁeldwork but the reality that lay and clerical leadership in both the American and the Ugandan churches is predominantly male. This is less true in the United States, but the American conservative movement is more male-dominated than the church at large.
Is also to take that direction of the charismatic movement. Which, I am indeed happy, it is already done in the Church of Uganda. . ” As Charles suggests, many Anglican churches— encouraged by their archbishop and other leaders—have added or altered services to lure back straying members, offering them (some of) the strengths of Pentecostalism combined with the institutional and doctrinal stability of a traditional denomination. An increasing number of Anglican churches now offer English-language “renewed” services, responding to the demand from young people for services featuring spontaneous prayer, a high degree of lay leadership, and Northern-style praise music like that heard in Pentecostal churches and on Lighthouse TV.