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Any duplication, reproduction, or modification of this material without express written consent from Asbury Theological Seminary and/or the original publisher is prohibited. Contact B.L. Fisher Library Asbury Theological Seminary 204 N. Lexington Ave. Wilmore, KY 40390 B.L. Fisher Library’s Digital Content place.asburyseminary.edu Asbury Theological Seminary 205 North Lexington Avenue 800.2ASBURY Wilmore, Kentucky 40390 asburyseminary.edu ABSTRACT Preemptive restorying aims at positively transforming relational foundations as they tend to be manifested in the life of Christian organizations such as the Anglican Mission in America (AMIA) and the Anglican Church of Rwanda (PEAR). This concept is my response to the AMIA and PEAR leaders' concern for "who leads who by what authority and means" which my research found to have been the most important reason for a major break in the decade-long relationship between the two entities. Having been publicly announced as "Breakaway Anglicans Break Away Again," the 201 1 AMiA- PEAR conflict suggested an out-of-control disintegration beyond the Christians' ability to manage their relationships or to fulfill the Great Commission. It encouraged the departure of adherents from AMIA and likely discouraged new entrants into the Anglican Church within the American setting. The volitional and circumstantial variables upon which the conflict was based were the means of challenging the respective Christian leaders' credibility. Consequently the cause of mission was weakened in North America particularly, but also globally where Anglicanism is recognized and where this conflict story has become known. This escalation triggered my interest in the causal dynamics of costly conflict among Christians across cultures in order to give the Church opportunity to prevent missionally costly conflict and/or reduce its costliness. I discovered that conflict springs forth from incompatible foundational thought patterns and attitudes, to which Charles Taylor refers as social narratives. These attitudes lead to what Emmanuel Katongole calls founding stories and determine the treatment of variables in the process of excluding some and including others in salient relationships, to borrow Miroslav Volf s words. Having considered historical, administrative and ecclesiastical data within this multi-cultural spiritual setting, I found preemptive restorying to be a plausible response to the AMiA-PEAR conflict especially for projecting the missional health of current and future Christian relationships within and across cultures. DISSERTATION APPROVAL SHEET This dissertation, entitled Preemptive Restorying as Means of Mitigating Costly Conflict: The Case of the Anglican Mission in America And the Anglican Church of Rwanda written by Robert Joshua Magoola and submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy has been read and approved by the undersigned members of the Faculty of Asbury Theological Seminary May 2015 PREEMPTIVE RESTORYING AS A MEANS OF MITIGATING COSTLY CONFLICT: THE CASE OF THE ANGLICAN MISSION IN AMERICA AND THE ANGLICAN CHURCH OF RWANDA A DISSERTATIONA PRESENTED TO THE FACULTY OF ASBURY THEOLOGICAL SEMINARY WILMORE, KENTUCKY IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE DOCTOR OF PHILOSOPHY DISSERTATION COMMITTEE DR. STEVE YBARROLA, MENTOR DR. GREGG OKESSON, READER By ROBERT JOSHUA MAGOOLA MAY 2015 Copyright �2015 by Robert Joshua Magoola ALL RIGHTS RESERVED TABLE OF CONTENTS LIST OF TABLES iv LIST OF ABBREVIATIONS v ACKNOWLEDGEMENTS vi GLOSSARY vii CHAPTER ONE GENERAL INTRODUCTION 1 Chapter Introduction 1 Conflict, A Missiological Problem 4 Statement of the Purpose 12 Research Method 17 Chapter Conclusion 28 TWO A SURVEY OF PRECEDENT LITERATURE ON CONFLICT 30 Chapter Introduction 30 Insights fi-om Precedent Literature on Conflict 31 Conflict in Light of Social Imaginaries, Stories and the Cross 37 Theoretical Approach 57 Chapter Conclusion 66 THREE KEY HISTORICAL LEADING TO THE AMIA-PEAR CONFLICT 69 Chapter Introduction 69 Pre-AMiA: Departure jfrom ECUSA 75 Relational Development between AMiA and PEAR 96 Underlying Factors 107 Conflict Once Again 118 Chapter Conclusion 132 FOUR TRIGGERS OF THE AML\-PEAR CONFLICT 134 Chapter Introduction 134 Causal Triggers 137 Chapter Conclusion 173 FIVE CONCLUSIONS AND WAY FORWARD 183 Chapter Introduction 183 A Proposal: Preemptive Reconciliation Through Restorying 189 Chapter Conclusion 208 LIST OF CITED WORKS 211 APPENDICES 223 ni LIST OF TABLES Table 1: Summary of Personalities in Relationship�Effect on the Conflict 172 Table 2: Tabular Comparison of the Two Crises 223 iv LIST OF ABBREVIATIONS ACNA - Anglican Church in North America - AMIA (sometimes rendered as the AMIAs�the Anglican Mission in the Americas, the Anglican Mission, or the AM) Anglican Mission in America started in January 2000 with consecration of two American bishops. It broke ties with Rwanda in December 201 1. ASA - Average Sunday Attendance, used in the Episcopal and Anglican Churches to monitor numerical growth or decline. COB - Council of Bishops in the Anglican Mission in America ECUSA - Episcopal Church USA PEAR - the Province I'Englise Anglicane au Rwanda whose English equivalent is the Province of the Anglican Church in Rwanda PEARUSA - Following the conflict with AMiA in December 201 1, PEAR reorganized all former AMiA churches, clergy and bishops who wanted to remain in formal relationship with the Rwandan Anglican Province under PEARUSA. HOB - House of Bishops: is used in this dissertation to denote the House of Bishops of the Anglican Province of Rwanda. SIC - See it Coming, the second stage in the conflict process. TEC - The Episcopal Church (formerly ECUSA), received name change following Schori's accession to the Presiding Bishop's office. GAFCON - Global Anglican Future Conference (has so far met twice: Jerusalem, 2008 and Nairobi, 2013) functions instead of the Lambeth Conference for the Global Fellowship of Confessing Anglicans, i.e. those who disapprove of the revisionist movement in the Anglican Communion. ACKNOWLEDGEMENTS To Monica, my wife of sixteen years with whom I made many a conversation concerning this dissertation, and to our children, Abigail, Caleb and Agatha, I am grateful. The family saw less of me and yet offered me unrelenting cooperation as I worked on this dissertation. I am grateful also to fellow Christians, particularly Anglicans in Eastern Africa among whom I was nurtured and launched into ministry, and those in the United States among whom I have served: whose relationships have inspired and propelled my interest in this research. I am deeply grateful to Dr. Steve Ybarrola, whose genuine interest in who I am and who I am becoming has made him a great mentor and friend, and to my research committee for their pertinent input to this work. To Anna Gulick and to Martin Gomik, to David Brannen and to Sam Dzobo, to the members of Apostles Anglican Church, Lexington and St. Andrew's, Versailles, Kentucky. I am grateful for your interest in my work, for your support, prayers and encouragement. To bishops, fellow priests, deacons and lay people along with fellow doctoral candidates at Asbury Seminary, various professors and friends who participated in assisting, encouraging, challenging or advising to make this project worthwhile, I am thankful. I am particularly grateful to my interview respondents on account of whose input I have been able to make this project worth the readers' while. I am hard pressed to mention all names of friends and supporters, without whose input I would have struggled through the writing phase, please accept my gratitude. Most importantly, I am grateful to Almighty God, the owner of mission, for making possible and blessing this undertaking. May the Lord's name be honored through this work. VI GLOSSARY OF TERMS Balokole - the saved ones. It is a term used for the bom again East African Revival adherents. Abaka - the bright one (or people on fire) is the Rwandan rendering of spirit filled revival members. It speaks of great joy that is associated with 'walking in the light,' in peace with Christ and one another, and brightness of their countenance regardless of circumstance. The term is testimony to the way that onlookers experienced the Balokole in Rwanda during the early revival days. Normative Rite is the traditional perspective of only male presbyters (priests). This rite has an alternate version, the Provisional Rite where both male and female Christians can lead churches as presbyters. Primatial Vicar�the Chairman