What can be learned from global Anglicanism?

Editor’s note: The following post arises from small group reflections from The Rise of Global Christianity, 1910–2010, taught by Dr. Todd Johnson at Boston University in the Fall of 2010. Led by doctoral students, the small groups discussed lectures given by Christian scholars in various disciplines, including significant changes that have occurred in global Christianity over the past 100 years.

On October 27th, we had the pleasure of hearing a lecture on global Anglicanism from Rev. Dr. Ian Douglas, former EDS faculty member and current bishop of the Episcopal Diocese of Connecticut. Starting from the beginning of Anglicanism, he outlined the primary struggle that has followed the Communion throughout its history into the present: the struggle between the particular and the universal, or the local and the global. What has resulted is a Communion that strives to achieve unity within diversity, often through means of social justice, as they aim to serve God throughout the world.

In our small group discussions, we discussed the indigenization of Anglicanism in the Korean context. One group member, a Korean Methodist who has visited an Anglican church in Korea, was surprised to see the level of indigenization there. The building is built in the Korean style, and within contains Korean ethnic depictions and ornaments. A question was raised, however, about what makes a church truly indigenous. Anglicans are largely united by their worship service (liturgy, prayer book, etc). This was confirmed by our Korean group member who noted that services at Trinity Church Boston (Episcopal) and the South Korean Anglican church were almost identical, save for the language difference. Is language alone what makes a church indigenous?

Our group also discussed what other Christian churches and traditions could possibly learn from the history of Anglicanism, especially in light of what they’ve faced throughout the 20th century. Why does it seem that Anglicanism has had more success in achieving unity within diversity? We seemed to agree that this might be because of the Anglican Communion’s leadership structure. There is a lack of central authority, yet it is one cohesive unit and for the large part acts as such (within the 38 churches). It is not as easy to leave the Anglican Communion as it is, for example, to start a new Baptist church if disagreements arise. The sense of community within the Anglican Communion is certainly a strength that other Christian traditions might benefit from investigating further.

Gina Bellofatto, discussion moderator

AICs, salvation, and indigenization

Editor’s note: The following post arises from small group reflections from The Rise of Global Christianity, 1910–2010, taught by Dr. Todd Johnson at Boston University in the Fall of 2010. Led by doctoral students, the small groups discussed lectures given by Christian scholars in various disciplines, including significant changes that have occurred in global Christianity over the past 100 years.

Professor Wariboko’s lecture on the evening of Oct. 6 was mainly about the African Independent Church (AIC) which has initiated from the late nineteenth century. Unlike the Western Christian theology, AIC’s theology accommodates the African traditional concept of God and their spiritual heritages so well. According to him, the meaning of salvation includes the beyond-human dimension of creation, so that it involves the fulfillment of catholicity of creation. Furthermore, the aim of salvation is not merely for the “soul immortality” but also for the “social immortality.” With the emphasis on the relationship with African Traditional Religions, Professor Wariboko pointed out that since salvation in African understanding is holistic, prosperity goes beyond material wealth and is a mark of blessing from the Lord for being obedient and faithful.

The reaction of our group was positive in that “AIC's (and other independents) have a different way of interacting with the world from the way the denominational churches do. Theological questions come from the local context.” And another student pointed out, the Independent churches are grass-roots, i.e. it is “bottom up” instead of “top down.”

Then, we were talking about Independent churches in other context. Someone shared that “Chinese independent churches were resisting government/cultural interference. The impact of communism and the Cultural Revolution forced creation of independent churches. This resulted in the disconnection from the "mother church." Another Asian student added that “authority structures in mainline churches are different. Independent churches are more responsive to local and particular conditions.”

Our discussion turned to “indigenization” issue by a student’s inquiry if AIC is “Africanized Christian” or “Christianized African.” Most of us agreed with the fact that inculturation is inescapable because culture is part and parcel of each individual. Language, thought, concerns—all comes from the environment and the culture. It is the "background of obviousness." Another agreement was that, however, there is also dangerous factor in indigenizing process. How much can it change before it's not Christianity anymore? The genius of Christianity is that it can adapt traditional religious culture such as spirit world, ancestors, sacrifice. If then, how far do we go? Our discussions naturally let us remind of the famous phrase “whose religion is the Christianity?” People can read the same Bible to answer those sorts of questions. Professor Warikobo didn't reject or avoid parts of indigenous culture by criteria of Christianity. Who decides?

Gun Cheol Kim, discussion moderator