The church practised infant baptisms in Sunday morning services, while also offering adult baptisms in Sunday evening services, most usually for those who preferred this. Yet, they were performed not at the traditional stone font which was located near the entrance of the church, but using a blue ceramic bowl of water on a table in front of the congregation. At the start of services, children run around the whole main space of the church freely including the stage and pulpit , this being a larger space than they are all used to having to run around in at home.
This everyday form of childhood exuberance is however something of which the church leadership is conscious and see as significant. The children are involved in forms of hospitality together with the adults, for example, serving croissants and bacon rolls to people before the Sunday service; children I interviewed said that this made them feel like they were valued within the church.
PDF accessed 28 March This is also reflected in how they think about relationships within family life. In a session focused on encouraging evangelism, for example, one eleven-year-old girl in the group was asked to talk to the other — younger - children about a time she had set up church in her living room for a non-Christian friend. The other children were then asked to write the names of friends they would like to invite to church inside some photocopied picture frames and to decorate the frames.
Some of the children did this. They might also be interpreted as modeling precisely the expressive freedom that their parents and the church leaders hope for. Contemporary Issues in the Worldwide Anglican Communion Powers and Pieties Ashgate courses use , they are also explicit about not wanting to impose their own views on them.
It is perhaps partly because of an increased cultural sense of uncertainty and anxiety about the future that debates about religion and secularity in contemporary Western societies have become particularly intense when these concern children, as childhood has moved to the forefront of political and personal agendas. Demographic shifts to an ageing population and changes in family structure have intensified focus on children, and complex, entangled ideational currents also sharpen this. These include, as James et al. These temporal orientations towards the future are also to do with how the past and lost potentialities in relation to Anglicanism are experienced and constructed in particular ways.
Such services are also extremely popular in the local area with families who otherwise have no connection with the church, with a very long waiting list for the toddlers group, for example. For the adults in both evangelical Anglican cultures, children can be seen as indexing both the future and the past of their faith.
Childhood 4 2 : Butler, Judith. Frames of War. London: Verso. Chester, Tim and Ed Moll. Epsom: The Good Book Company. De Certeau, Michel. The Practice of Everyday Life. Steven Rendell. Berkeley: University of California Press. London: Latimer Trust. Goffman, Erving. The Presentation of Self in Everyday Life. New York: Anchor Books. Theorizing Childhood. Cambridge: Polity Press. Lasch, Christopher. New York: W. Norton and Company.
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McKinnon, Andrew M. Journal of Contemporary Religion, 26 3 : Orsi, Robert. Princeton: Princeton University Press. Oswell, David. European Journal of Society Theory 12 1 : Cambridge: Cambridge University Press. Religion 40 3 : Strhan, Anna. PhD Dissertation. Canterbury: University of Kent. Journal of Contemporary Religion 28 2 : Turner, Bryan S.
Williams, John. Stoner: A Novel. But nowhere in the Bible is being a woman described as a sin. The ordination of women and the ordination of practicing homosexuals cannot be compared. They are not the same issue. People of equally strong evangelical conviction come to different conclusions about the ordination of women, but we in Uganda have understood the Bible to teach that God created men and women in His image and both can be ordained to serve God in His church.
So we talked about the relationship between the doctrine of the trinity and our understanding of male and female and all kinds of basic Bible teaching to begin with, scope of marriage and the family as a mystery of God that partakes of the mystery of the communion of the trinity and only after we did that did we start actually talking about the challenges that the family and marriage is facing in our context. Our dear friends are on both sides of that issue.
I myself am undecided. We pledge to work together to seek the mind of Christ on issues that divide us. The ordination of women is a different order of things from the presenting issue homosexuality. Scripture never suggests an ordained woman is in danger of losing her salvation. The continual practice of greed or immorality is clearly a matter of being inside or outside the kingdom of God.
The Jerusalem Statement in paragraph 12 speaks of secondary matters and seeking the mind of Christ on issues that divide us. It is time to rethink this matter under the word of God yet again. We may be wrong, but we need to bring this prayerfully with each other and to reconsider it. ACNA, which held its inaugural assembly in June , currently claims about , members across 28 dioceses. Goehring, 9 In this article, we have examined the evolution of the transnational orthodox Anglican movement through the lens of GAFCON, emphasising how the event attempted to both publicly frame its objectives while consolidating a movement identity.
At GAFCON, move- ment leaders sought to portray the group as simultaneously united in spirit and purpose while at the same time needing to work through certain areas of cultural, theological, and other difference.
However, as Henderson argues, an emergent orthodoxy is always constructed in relation to the provocation of a perceived heresy with which the orthodoxy at least implicitly remains in close conversation. With the formation of FCA, the Jerusalem Declaration has been presented as a binding standard of Anglican orthodoxy to the extent that those wishing to become registered members of FCA are compelled to tick a box assenting to the declaration; see Fellowship of Confession Anglicans, a and b.
Although GAFCON delegates repeatedly asserted that the African churches were the future of the Communion, it is unknown whether northern conservatives would continue to enthusiastically support a vision of leadership from the global South in the absence of a battle over homosexuality at the Communion level. Finally, the ongoing development of the transnational orthodox Anglican movement poses a number of larger questions about the future of Anglican identities. If this move proves unsuccessful, however, it is unknown for how much longer members will remain within the current structures of the Anglican Communion, or if FCA members from different contexts would necessarily even reach the same conclusions about their future within the Communion given differential levels of commitment to Anglican identity across and within contexts.
References Anglican Church in North America, a. Canons of the Anglican Church in North America. Anglican Church in North America, b.
Constitution of the Anglican Church in North America. Anglican Communion News Service, 16 April Postcolonialism, Anglican identities focus of May 1e2 in Manchester. Bates, S. A Church at War: Anglicans and Homosexuality. Tauris, London. Berlinerblau, J. Toward a sociology of heresy, orthodoxy and doxa.
History of Religions 40, e Butt, R. An unheavenly silence on homophobia. The Guardian online. The Guardian Online. At Gafcon who calls the shots? Cracks begin to show at Summit discussing gay clergy Rift. Church of Uganda, 14 June Clatworthy, J. Liberal Faith in a Divided Church.
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O Books, Hants, UK. Conger, G. Davidson, J. Review of Religious Research 18 1 , 74e The gospel and the U. Doe, M. From colonialism to communion. Journal of Anglican Studies 7, e Douglas, I. Church Publishing, New York. Epprecht, M. Culture, Health and Sexuality 7 3 , e Heterosexual Africa? Ohio University Press, Athens, Ohio. Evans, J.
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Sociological Inquiry 67, e Fellowship of Confessing Anglicans, a. Member registration. Fellowship of Confessing Anglicans, b. Forward in Faith, 31 October FiF reacts to recent news from Sydney. Fuller, S. Sociological Forum 18, 3e Gledhill, R. People think we are sex-obsessed, says Archbishop. The Times Online. Gafcon: the banned.
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The Jerusalem Declaration. Global Anglican Future Conference, b. Pilgrimage guide. Global Anglican Future Conference, c. The way, the truth, and the life: theological resources for a pilgrimage to a global anglican future. Prepared by the Theological Resources Team. Global South Anglican, 2 November Statement of the primates of the global South in the Anglican Communion. Goehring, J. Constructing and enforcing orthodoxy: evidence from the Coptic panegyrics on Abraham of Farshut. In: Soustal, Peter Ed. Harris, M. Hassett, M.
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Hoad, N. African Intimacies: Race, Homosexuality, and Globalization. University of Minnesota Press, Minneapolis. Jenkins, P. The next Christianity. Jenkins, W. Anglican Theological Review 82 3 , e Episcopalians, homosexuality, and world mission. Anglican Theological Review 86 2 , e Kaye, B. Is sex going to kill the Anglican Communion? Journal of Anglican Studies 5 7 , 7e9. Latimer Trust, Being faithful: The shape of historical Anglicanism today. Lewis, H. Martin, T. Naughton, J.
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Following the money. Noll, S. The global Anglican Communion and the Anglican orthodoxy. Cascade Books, Eugene, OR. Orombi, H. What is Anglicanism? First things online. Roscoe, W. Rubenstein, M. An Anglican crisis of comparison: intersections of race, gender, and religious authority, with particular reference to the Church of Nigeria. Journal of the American Academy of Religion 72 2 , e Anglicans in the postcolony: on sex and the limits of communion.
Telos , e Silver, I. Virtue, D. Virtue Online. Ward, K. Same-sex relations in Africa and the debate on homosexuality in East-African Anglicanism. Anglican Theological Review 84 1 , 81e A History of Global Anglicanism. Cambridge University Press, Cambridge. Yip, A. Zito, G. Toward a sociology of heresey.
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