By William L. Sachs

The Anglican clash over homosexuality has drawn world wide curiosity and divided the church. in spite of the fact that, clash inside Christianity isn't new. This booklet lines the stairs in which the situation emerged, and divulges the deeper debates in the church which underlie either the present controversy and masses prior splits. William L. Sachs contends that the current debate didn't start with competition to homosexuality or in advocacy of it. He argues that, like earlier tensions, it originates within the diverging neighborhood contexts within which the religion is practiced, and their differing interpretations of authority and communion. within the aftermath of colonialism, activists and reformers have taken on favourite roles for and opposed to the established order. The predicament finds a Church looking for a brand new, worldwide consensus concerning the applicable sorts of trust and challenge.

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Mission from this perspective engages one in retrieval of the church’s authenticity from the culturally-induced disarray into which progressives have led it. A thoughtful account of this urgency appears in R. R. Reno’s book, In the Ruins of the Church. For Reno there are few such attempts by contemporary church leaders and theologians. ” That is, in contemporary practice there is an emphasis on the Eucharist that actually diminishes baptism as “a necessary condition” of participation. ” The cacophony of local particularities blurs the necessary foundations of belief and practice.

I will pay close attention to the emergence of local movements among Anglicans and to the sorts of tensions that arose around them. The necessity of finding rootage in cultural settings undergoing great strains prompted uncertainty and friction about the church’s identity and task. Adaptive processes resulted and consistently prompted uncertainty about the church’s relation to culture, reliance on tradition, and focus of mission. The increasing awareness of chronic tension between local realities and historic ideals will figure in this chapter’s discussion.

Most participants seemed to agree that inclusion of the Episcopal Church and the Anglican Church of Canada in the Lambeth Conference was inappropriate given the actions of these churches on homosexuality. But opposition to traditionalist designs on Jerusalem had surfaced and GAFCON organizers modified their original plans. A portion of the meeting was held in neighboring Jordan whose Anglicans are part of the Diocese of Jerusalem. But there was a “pilgrimage” to Jerusalem for participants. The persistence of these traditionalists revealed the extent of their design.

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