DOCSLIB.ORG

Lipscomb University the Missional Bishop: the Role and Function Of

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Lipscomb University the Missional Bishop: the Role and Function Of Lipscomb University The Missional Bishop: The Role and Function of Episcopal Emissaries in the Anglican Mission A Project Submitted to the Faculty of the Hazelip School of Theology in Candidacy for the Degree of Doctor of Ministry By Dan Scott Nashville, Tennessee May 2017 ii The Doctorate of Ministry project, directed and approved by the candidate’s committee, has been accepted by the Hazelip School of Theology of Lipscomb University in partial fulfillment of the requirements for the degree. The Missional Bishop: The Role and Function of Episcopal Emissaries in the Anglican Mission By Daniel L. Scott, Jr. for the Degree Doctor of Ministry __________________________________________ Director of Graduate Program __________________________________________ Date Doctorate of Ministry Committee __________________________________________ Dr. John York __________________________________________ Dr. Rubel Shelly __________________________________________ The Right Reverend Dr. John Rodgers iii Copyright ©2017 by Daniel. L. Scott, Jr. All Rights Reserved. iv Abstract As a society within the global Anglican Communion, the Anglican Mission seeks to be at the same time missional, catholic, charismatic, and evangelical. This project explores the contemporary forces within and around North American Anglicanism from which, and for the sake of which, this society emerged, focusing especially on the role of its bishops. In keeping with its reformed catholic ecclesiology, the Anglican Mission views the episcopate as related to the nature and not merely to the function of ecclesial life. Consequently, its bishops act as episcopal emissaries rather than as diocesan governors, freeing them to serve as fathers-in-God and spiritual directors. This project explores what these assumptions imply for Anglican Mission bishops in how they minister to their constituents, relate to the broader Anglican Communion, serve the greater Christian community, and address the needs and questions of contemporary society. Abstract……………………………………………………………………………………iv Introduction .................................................... ERROR! BOOKMARK NOT DEFINED. Chapter 1 The Global Anglican Context ............................................................................9 The Anglican Communion: From National Church to Global Community of Churches Chapter Summary Chapter 2 The Anglican Mission in North America .........................................................34 The Founding of the Anglican Mission The Anglican Mission as Sodality The Anglican Mission as Apostolic Bridge to Independents The Anglican Mission as a Three Streams Expression The Anglican Mission and the Charismatic Movement Is the Anglican Mission Missional? Chapter 3 The Anglican Mission Bishop ..........................................................................65 A Brief History of the Episcopate Anglican Mission Bishops as Spiritual Directors Anglican Mission Bishops as Catechists Anglian Mission Bishops as Advocates of the Socially Marginalized Anglican Mission Bishops as Community Builders Chapter 4 Moving Forward .............................................................................................109 From Theory to Practice: Preparing for Episcopal Consecration Conclusion Bibliography ....................................................................................................................126 Introduction The focus of this project emerged after a meeting the day after Pentecost 2015, when Phillip Jones, Apostolic Vicar of the Anglican Mission in the Americas, invited me into the discernment process for episcopal consecration. “How does one prepare for such a role?” I wondered. A community as fractured as the contemporary Anglican Communion (the official title for the global federation of Anglican churches recognized by Canterbury) does not seem conducive for on-the-job training. Furthermore, as “a society of mission and apostolic works,” the Anglican Mission lacks both the intention and canonical authority to create diocesan structures, a situation that requires the Anglican Mission to redefine what its bishops do.1 Another concern was about how becoming a bishop might affect my present responsibilities as Senior Pastor of Christ Church Nashville and abbot of a newly founded neo- monastic community called the Wilberforce Society. To address these personal concerns, I needed a clearer picture of the role and function of Anglican Mission bishops. As a convert to Anglicanism, I had come to peace with catholic ecclesiology some years ago, accepting the episcopal office as being likely rooted in the apostolic era but at very least serving as a historical symbol of catholicity. Nonetheless, I was at a loss about how bishops might function in a missional setting or what the episcopate might offer a culture that is increasingly globalized, postmodern, and post-Christian. A doctoral project offered a way to explore these questions, Which I hoped would lead to a clearer path for my personal future and providing useful material for Anglicans interested in the role and function of Anglican Mission bishops as I made my way through the discernment process. 1 The phrase “society of mission and apostolic works” was the subtitle of Bishop Charles Murphey’s apologia, The Anglican Mission, http://www.theamia.org/assets/apologia.pdf (accessed November 28, 2016). 2 The project thus began with a study of literature dealing with the history, theology, spiritualty and ecclesial structures of Anglicanism. Among these, the works of Paul Avis and Bishop Stephen Sykes were particularly helpful, as the various quotes attributed to them throughout this project indicates, and Bishop Charles Murphy’s 2012 paper, The Anglican Mission: A Society of Mission and Apostolic Works (An Apologia) was in every sense of the word, a seminal source document.2 As the project proceeded however, it required an exploration of the sociological and philosophical realities that have contributed to the current crisis within global Anglicanism and which in turn led to the birth of the Anglican Mission. Although the material related to these cultural issues threatened at times to defuse the project’s focus, writers such as Charles Taylor, Samuel Huntington, and Talil Assad offered insights which seemed directly applicable to those pressing questions within the Anglican Communion as well as those within contemporary secular culture; questions to which bishops are expected to respond. Several Christian thinkers from outside the Anglican Community have influenced the tone and concerns of this project as well. Jean Leclercq’s The Love of Learning and the Desire for God: A Study of Monastic Culture3 makes the convincing case that historic monasticism offers important tools for reimagining Christian ministry to (and within) postmodern, globalized societies. Because Roman Catholic theologians like Leclercq exerted considerable influence on the midcentury Catholic reformation we call Vatican II (1962–1950), the catechism that emerged from this council further influenced many of the assumptions undergirding this project. Leclercq insisted, and the new catechism agreed, that theology includes subjective experience of, and not 2 Charles Murphy, The Anglican Mission, http://www.theamia.org/assets/apologia.pdf. (accessed November 28, 2016). 3 Jean Leclercq, The Love of Learning and The Desire for God: A Study of Monastic Culture, 3rd edition (New York: Fordham University Press, 1982). 3 only objective reflection about, God and spiritual life. This seemed an important insight for understanding current divisions between Anglicans on either side of the equator, as well as for finding the connection between sacramental life and catholic ecclesiology on one hand and missional theology on the other. By addressing the meaning of theology, Leclercq’s work exercised a seminal influence on this project, principally in how it responds to the original question it seeks to answer; namely, what is the role and function of an Anglican Mission bishop? Wil Derkse’s two small books on Benedictine spirituality, The Rule of Benedict for Beginners4 and A Blessed Life5 provided practical advice for adapting monastic experience to contemporary life, turning Leclercq’s theoretical reflection into implementable actions. On a visit to Holland in June 2016 (and as part of my research for this project,) I met with Derkse to discuss his books and to elicit his personal reflections about adapting monastic life to secular, postmodern cultures. Derkse’s observations about the role of abbots have especially contributed to this project’s focus on Anglican Mission bishops. Two books by Elaine Heath, Dean of Duke Divinity School, were quite helpful to this project’s concerns with spiritual leadership in the contemporary world: The Mystic Way of 6 7 Evangelism and Missional, Monastic, Mainline. In these books, Heath explores, from history and experience, what historic monasticism offers contemporary Protestants interested in 4 Wil Derkse, The Rule of Benedict for Beginners: Spirituality for Daily Life (Collegeville, MN: Liturgical Press, 2003). 5 Will Derske, A Blessed Life: Benedictine Guidelines for Those Who Long for Good Days, trans. Martin Kassler (Collegeville, MN: Liturgical Press, 2009). 6 Elaine A. Heath, The Mystic Way of Evangelism: A Contemplative Vision for Christian Outreach, Grand Rapids, MI: Baker Academic, 2008). 7 Elaine A. Heath, Missional. Monastic. Mainline: A Guide to Starting Missional Micro-Communities in Historically Mainline Traditions (Eugene,
Load more

Recommended publications
  • The Making of an Evangelical Tory: the Seventh Earl of Shaftesbury (1801-1885) and the Evolving Character of Victorian Evangelicalism
    The Making of an Evangelical Tory: The Seventh Earl of Shaftesbury (1801-1885) and the Evolving Character of Victorian Evangelicalism David Andrew Barton Furse-Roberts A thesis in fulfilment of the requirements for the degree of Doctor of Philosophy UNSW School of Humanities & Languages Faculty of Arts & Social Sciences November 2015 CONTENTS Page Abstract i Abbreviations ii Acknowledgements iii Introduction I Part I: Locating Anthony Ashley Cooper within the Anglican Evangelical tradition 1 1.1 Ashley’s expression of Evangelicalism 2 1.2 How the associations and leaders of Anglican Evangelicalism shaped the evolving 32 religious temperament of Ashley. 1.3 Conclusion: A son of the Clapham Sect or a brother of the Recordites? 64 Part II: A just estimate of rank and property: Locating Ashley’s place within the 67 tradition of paternalism 2.1 Identifying the character of Ashley’s paternalism 68 2.2 How Tory paternalist ideas influenced the emerging consciousness of Ashley in the 88 pre-Victorian era 2.3 The place of Ashley’s paternalism within the British Tory and Whig traditions 132 2.4 Conclusion: Paternalism in the ‘name of the people’ 144 Part III: Something admirably patrician in his estimation of Christianity: Ashley 147 and the emerging synthesis between Evangelicalism and Tory paternalism 3.1 Common ground forged between Tory paternalism and early Victorian Evangelicalism 148 3.2 Ashley and the factory reform movement: Project of Tory paternalism or 203 by-product of Evangelical social concern? 3.3 The coalescence of these two belief systems in the emerging political philosophy of 230 Ashley 3.4 Conclusion: Making Evangelicalism a patrician creed 237 Part IV: Ashley and the milieux of Victorian Evangelicalism 240 4.1 Locating Ashley’s place within the Victorian Evangelical Terrain 242 4.2 Thy kingdom come, thy will be done: The premillennial eschatology and 255 Evangelical activism of Ashley 4.3 Desire for the nations: Ashley and Victorian Evangelical attitudes to imperialism, 264 race and the ‘Jewish question’.
    [Show full text]
  • Ecclesiology of the Anglican Communion: Rediscovering the Radical and Transnational Nature of the Anglican Communion
    A (New) Ecclesiology of the Anglican Communion: Rediscovering the Radical and Transnational Nature of the Anglican Communion Guillermo René Cavieses Araya Submitted in accordance with the requirements for the degree of Doctor of Philosophy The University of Leeds Faculty of Arts School of Philosophy, Religion and History of Science February 2019 1 The candidate confirms that the work submitted is his own and that appropriate credit has been given where reference has been made to the work of others. This copy has been supplied on the understanding that it is copyright material and that no quotation from this thesis may be published without proper acknowledgement. © 2019 The University of Leeds and Guillermo René Cavieses Araya The right of Guillermo René Cavieses Araya to be identified as Author of this work has been asserted by Guillermo René Cavieses Araya in accordance with the Copyright, Design and Patents Act 1988. 2 Acknowledgements No man is an island, and neither is his work. This thesis would not have been possible without the contribution of a lot of people, going a long way back. So, let’s start at the beginning. Mum, thank you for teaching me that it was OK for me to dream of working for a circus when I was little, so long as I first went to University to get a degree on it. Dad, thanks for teaching me the value of books and a solid right hook. To my other Dad, thank you for teaching me the virtue of patience (yes, I know, I am still working on that one).
    [Show full text]
  • Devotion and Polemic in Eighteenth-Century England: William Mason and the Literature of Lay Evangelical Anglicanism
    Devotion and Polemic in Eighteenth-Century England: William Mason and the Literature of Lay Evangelical Anglicanism Simon Lewis abstract William Mason (1719–1791), an Anglican evangelical lay- man of Bermondsey, London, published extensively on theological issues to educate the Anglican laity in the Church of England’s Reformed tradi- tion. Despite the popularity of his writings, Mason has been neglected by scholars. By providing the first large-scale examination of Mason’s works, Simon Lewis shows that eighteenth-century Calvinist evangelicalism bene- fited from an active and vocal laity, whose evangelistic strategies were not limited to preaching; provides a model for how scholars can integrate piety and polemic in their explorations of religious print culture; and enhances our understanding of the laity’s engagement in theological controversies. Keywords: devotion; polemic; Anglicanism; Methodism; Calvinism Only relatively recently has scholarship of evangelicalism in eighteenth-century England benefited from fresh attention to the laity. In Heart Reli- gion in the British Enlightenment (2008), Phyllis Mack considers the ways in which female Methodist leaders—particularly Mary Bosanquet Fletcher—discerned spiri- tual authority and direction from their dreams.1 Antje Matthews similarly empha- sizes lay experience by exploring the evangelical painter John Russell, who recorded his feelings and anxieties.2 While these studies of lay spirituality have certainly enhanced our understanding of eighteenth-century evangelicalism, their empha- sis on religious experience has meant that the importance of polemic has often been neglected. The question of whether devotional piety took priority over religious 1. Phyllis Mack, Heart Religion in the British Enlightenment: Gender and Emotion in Early Methodism (Cambridge, 2008).
    [Show full text]
  • “Beyond the Character of the Times”: Anglican Revivalists in Eighteenth-Century Virginia
    “Beyond the Character of the Times”: Anglican Revivalists in Eighteenth-Century Virginia By Frances Watson A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in History Liberty University 2021 Table of Contents Introduction 2 Chapter One: Beyond Evangelical – Anglican Revivalists 14 Chapter Two: Beyond Tolerant – Spreading Evangelicalism 34 Chapter Three: Beyond Patriotic – Proponents of Liberty 55 Conclusion 69 Bibliography 77 ~ 1 ~ Introduction While preaching Devereux Jarratt’s funeral service, Francis Asbury described him thus: “He was a faithful and successful preacher. He had witnessed four or five periodical revivals of religion in his parish. When he began his labours, there was no other, that he knew of, evangelical minister in all the province!”1 However, at the time of his death, Jarratt would be one of a growing number of Evangelical Anglican ministers in the province of Virginia. Although Anglicanism remained the established church for the first twenty three years of Jarratt’s ministry, the Great Awakening forcefully brought the message of Evangelicalism to the colonies. As the American Revolution neared, new ideas about political and religious freedom arose, and Evangelical dissenters continued to grow in numbers. Into this scene stepped Jarratt, his friend Archibald McRobert, and his student Charles Clay. These three men would distinguish themselves from other Anglican clergymen by emulating the characteristics of the Great Awakening in their ministries, showing tolerance in their relationships with other religious groups, and providing support for American freedoms. Devereux Jarratt, Archibald McRobert, and Charles Clay all lived and mainly ministered to communities in the Piedmont area.
    [Show full text]
  • Approaching an Evangelical Anglican Concept of Authority Robert S
    EQ 79.2 (2007), 153-168 Approaching an Evangelical Anglican concept of authority Robert S. Heaney Robert S. Heaney is an Anglican pn'est and member of Regent's Park College, University of Oxford. At present he is doing research on post-colonial theology in Africa. Keywords: Anglicanism, Authority, Bebbington, Bishops, Catholicity, Evangelicalism, The Windsor Report. 1. Introduction The Windsor Report (TWR) identifies authority as 'the key' to the crisis regard­ ing human sexuality in the Anglican Communion.] The purpose of this article is therefore twofold. First, a definition for evangelical Anglicanism with specific reference to the issue of authority will be submitted. Second, given this defini­ tion, a practical understanding of authority within the context of recent con­ troversy will be approached. This article will not seek to defend an evangelical understanding of Anglicanism nor will it seek to critique 1WR. Rather, given an evangelical identity, the task will be a constructive one. That is to say, the pur­ pose of this study is to propose an understanding of authority that might cohere with the evangelical tradition's belief and practice. 2. An understanding of Evangelical Anglicanism Much evangelicalism arose from within Anglicanism. Equally, because of evan­ gelical convictions some seceded from Anglicanism.2 It can be argued therefore that what continues to distinguish evangelical Anglicans from others in the evangelical tradition is a sustained commitment to a particular form of ecclesi­ ology. Despite shared convictions within the evangelical tradition, evangelical Anglicans are committed to the Anglican expression of Christianity as an emi­ nently effective model to serve the mission of God in the world.3 For this reason, Robin Eames, 'Foreword' in IWR, 4.
    [Show full text]
  • The Colonial Church and School Society and the Early Years of the Sabrevois Mission, 1850–18841
    CHAPTER THREE THE COLONIAL CHURCH AND SCHOOL SOCIETY AND THE EARLY YEARS OF THE SABREVOIS MISSION, 1850–18841 Richard W. Vaudry Introduction The origins of the Sabrevois mission lay in the conversion of one man and the evangelistic vision of another. On Sunday, 26 July 1846, in the Anglican church at Christieville in the Richelieu Valley, before about 200 worshippers, Charles Roy publicly renounced the Roman Cathol- icism in which he was raised and was received into the United Church of England and Ireland by the third bishop of Quebec, George Jehoshaphat Mountain. Describing this event as ‘wholly new in Canada,’ Mountain characterized Roy as ‘a servant of God,’ and his faith as a demonstration of his ‘firm adherence to the undisguised truths of the gospel of Jesus Christ, and the apostolic communion of the Church he was about formally to join.’2 This was a momentous step, both for Roy and for the future of French Evangelical Anglicanism in the province. Conversion to Protestantism involved the renunciation of an identity which had been taken for granted from birth and which, in the minds of many Roman Catholics, was inextricably bound with the idea of French Canadian nationality. However, serious and prolonged study of a French Bible which had been given to his family by a British regimen- tal officer stationed at St. Jean, had convinced Roy that the Roman Catholic Church was in serious error on a number of critical doctrines.3 1 Funding for this research has been received in part from the Social Sciences and Humanities Research Council of Canada through their Aid to Small Universities Programme.
    [Show full text]
  • Academic Calendar
    2020-2021 Academic Calendar 2021-22 Wycliffe College at the University of Toronto Wycliffe College Academic Calendar 2021 - 22 1 2020-2021 All information corrects at the time of publication (June 2021) Subject to further changes and corrections. 5 Hoskin Avenue, Toronto, Ontario M5S 1H7 Canada Telephone: (416) 946-3535 Facsimile: (416) 946-8309 Email: Admissions: [email protected] Registrar: [email protected] Front Desk: [email protected] Website: www.wycliffecollege.ca Federated with the University of Toronto Member College, Toronto School of Theology Accredited by the Commission on Accrediting of the Association of Theological Schools in the United States and Canada, and the following degree programs are approved: M.Div. M.T.S. D.Min. Th.M. Th.D. (closed to new applications) Ph.D. in Theological Studies M.A. in Theological Studies Approved for a Comprehensive Distance Education Program The Commission Contact information is: The Commission on Accrediting of the Association of Theological Schools in the United States and Canada 10 Summit Park Drive Pittsburgh, PA 15275 Telephone: (412) 788-6505 Fax: (412) 788-6510 Website: www.ats.edu Wycliffe College Academic Calendar 2021 - 22 2 2020-2021 Wycliffe College Academic Calendar 2021 - 22 3 2020-2021 PRINCIPAL’S MESSAGE Dear Fellow Learners, Most calendars are utilitarian documents. In Rome, they belonged to accountants who fashioned registers noting when accounts were due. But then, I imagine, some poor bookkeeper discovered that this would be a convenient place to record other important dates - like birthdays and anniversaries! Calendars have, of course, become useful aides-mémoires, and in the Wycliffe Calendar you will find a small section that contains important deadlines and notices for the coming academic year (though you are on your own for anniversaries!).
    [Show full text]
  • “The Hell You Say”: Salvation and the Final Judgment
    ATR/95:1 “The Hell You Say”: Salvation and the Final Judgment Grant LeMarquand* The doctrine of soteriology implies some view of eschatology. If we are to be saved, from what are we to be saved? The traditional answer is that those who are not saved have Hell as their destiny. There is, of course, a spectrum of views on the nature of Hell. Those who see no need for humans to be saved, or those who be- lieve that all people will be saved, see no reason to believe in Hell. Those who hold that not all are saved still have differences of opin- ion about the nature of the final destiny of the lost. Among evan- gelical and conservative Anglicans two views have been held. John Stott, among others, held that the biblical imagery of Hell should lead us to believe that Hell means annihilation, or non-existence. J. I. Packer believes that the traditional view of Hell as conscious eternal torment better fits the biblical evidence. It is rare these days to hear a sermon on Hell. Even in very tradi- tional ecclesiastical settings, the subject is not often broached. In 2011, however, the North American evangelical world was plunged into a short-lived but rather tense period of controversy as the pastor of a popular megachurch released a slim volume entitle Love Wins: A Book About Heaven, Hell, and the Fate of Every Person Who Ever Lived.1 Rob Bell, the pastor in question, discovered that he had seri- ous doubts about the traditional view of Hell as a place of eternal conscious torment.
    [Show full text]
  • The Activity and Influence of the Established Church in England, C. 1800-1837
    The Activity and Influence of the Established Church in England, c. 1800-1837 Nicholas Andrew Dixon Pembroke College, Cambridge This dissertation is submitted for the degree of Doctor of Philosophy. November 2018 Declaration This dissertation is the result of my own work and includes nothing which is the outcome of work done in collaboration except as declared in the Preface and specified in the text. It is not substantially the same as any that I have submitted, or, is being concurrently submitted for a degree or diploma or other qualification at the University of Cambridge or any other University or similar institution except as declared in the Preface and specified in the text. I further state that no substantial part of my dissertation has already been submitted, or, is being concurrently submitted for any such degree, diploma or other qualification at the University of Cambridge or any other University or similar institution except as declared in the Preface and specified in the text. It does not exceed the prescribed word limit for the relevant Degree Committee. Nicholas Dixon November 2018 ii Thesis Summary The Activity and Influence of the Established Church in England, c. 1800-1837 Nicholas Andrew Dixon Pembroke College, Cambridge This thesis examines the various ways in which the Church of England engaged with English politics and society from c. 1800 to 1837. Assessments of the early nineteenth-century Church of England remain coloured by a critique originating in radical anti-clerical polemics of the period and reinforced by the writings of the Tractarians and Élie Halévy. It is often assumed that, in consequence of social and political change, the influence of a complacent and reactionary church was irreparably eroded by 1830.
    [Show full text]
  • The Anglican Communion and the Globalization of Dissent Dissertation Written by Dr
    Episcopal Dissidents, African Allies: The Anglican Communion and the Globalization of Dissent Dissertation written by Dr. Miranda K. Hassett [email protected] For the Department of Anthropology, University of North Carolina, Chapel Hill May 2004 Please do not cite in print without author’s consent. A revised and shortened version of this text is under contract for publication with Princeton University Press. Reproduced online through http://anglicanhistory.org, January 2006. 1 Abstract In recent years, conservative dissidents within the Episcopal Church in the United States have felt alienated by the Episcopal Church’s liberal policies, especially acceptance of homosexuality. In response, these Episcopal dissidents have increasingly sought and received help and support from Anglican bishops in the global South (Africa, Asia, and Latin America). In this dissertation, the development and dynamics of these transnational Anglican alliances are examined anthropologically, on the basis of ethnographic research with Anglican communities involved in such relationships in Uganda and the United States. These relationships are often explained, by both supporters and critics, through narratives of increased global conflict between liberal Northern Christianity and conservative Southern Christianity (with which conservative Northerners are said to have a natural affinity). This work questions such narratives, first, by presenting the situations, concerns, and motives of the Northern and Southern Anglicans involved and calling into question assumptions
    [Show full text]
  • October 2019 Election Resources Go Ecumenical Matt Gardner Staff Writer Anglicans Casting a Ballot in Canada’S Federal Election on Oct
    ANGLICAN JOURNAL Since 1875 anglicanjournal.com @anglicanjournal vol. 145 no. 8 october 2019 Election resources go ecumenical Matt Gardner STAFF WRITER Anglicans casting a ballot in Canada’s federal election on Oct. 21 will find a range of ecumenical resources to help them learn more about the issues and converse with candidates. A letter released in September, signed by leaders of the Anglican Church of Canada and Evangelical Lutheran Church in Canada (ELCIC), encourages PHOTO: NIYAZZ/ participation in the election and directs SHUTTERSTOCK Anglicans and Lutherans to resources from the Canadian Council of Churches (CCC) and Citizens for Public Justice (CPJ) to help decide their vote. The use of resources from ecumenical See GUIDES, p. 15 PHOTO: JANET BEST Le Chœur gai de Montréal (Montreal Gay Men’s Chorus) sings at the annual pride mass at Christ Church Cathedral, diocese of Montreal. A new hymnal expands musical selections for LGBTQ+ Anglicans. ‘The Jesus movement’: Queer hymn collection offers ‘much-needed’ People or institution? resource for LGBTQ+ Anglicans and allies An interview with Episcopal Church Presiding Bishop Michael Curry Matt Gardner from the Hymn Society, an ecumenical STAFF WRITER non-profit association that seeks to Joelle Kidd STAFF WRITER Music played a healing role for many promote congregational singing, Songs for the Holy Other includes almost 50 Anglicans after an amendment to Bishop Michael Curry is the 27th and “queer hymns” by and for individuals the marriage canon that would have current presiding bishop of the U.S.- who identify with the LGBTQ+ recognized same-sex marriage failed to based Episcopal Church.
    [Show full text]
  • Ill Coypright Page
    This material has been provided by Asbury Theological Seminary in good faith of following ethical procedures in its production and end use. The Copyright law of the united States (title 17, United States code) governs the making of photocopies or other reproductions of copyright material. Under certain condition specified in the law, libraries and archives are authorized to finish a photocopy or other reproduction. One of these specific conditions is that the photocopy or reproduction is not to be “used for any purpose other than private study, scholarship, or research.” If a user makes a request for, or later uses, a photocopy or reproduction for purposes in excess of “fair use,” that user may be liable for copyright infringement. This institution reserves the right to refuse to accept a copying order if, in its judgment, fulfillment of the order would involve violation of copyright law. By using this material, you are consenting to abide by this copyright policy. 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.
    [Show full text]