Comments: two American views

Well he disagrees with me but I agree with him here:

"witness the blatant disregard for the Bishop of Jerusalem and their disinterest in the local situation. For the GAFCONites, Jerusalem is not a place where real people live but it is an historical and religious theme-park to be viewed from bus windows, hotel conference rooms and through guided tours. It is a backdrop that makes a political statement."

I think it is a very good entry, but it is just that the minority issues form a pressure cooker that has to either be dealt with or cooled. The problem is that there are people coming who want it all dealt with, and so do those at the theme park.

Posted by Pluralist at Sunday, 25 May 2008 at 1:49am BST

In keeping with the Wheatley-Frieze essay, I am encouraged to ponder:

1. Why did global big tent Anglicanism form?
2. What particular range or continuum of cultural and other global variances support its creation?
3. What keeps big tent Anglicanism alive and growing?
4. What keeps big tent Anglican believer members connected?
5. What types of leadership are needed to nourish big tent Anglicanism?
6. Why do a range of different people in big tent Anglican life become leaders?
7. What types of leadership interfere with Anglicanism remaining a big tent, or even expanding further as a big tent?
8. What happens after a healthy big tent Anglican network of covenant relationships forms?
9. What's next?

10. If we understand these dynamics and the life-cycle of emergence, what can we do as leaders, believers, activists and social entrepreneurs to continue to intentionally foster big tent emergence?

Sheepishly, since I am hardly a bishop, not even a proper believer as defined from rightwing Anglican venues, I strongly recommend these and other ponderings to the near future Lambeth.

Given the USA shenanigans of IRD and other rightwing conformers, I am bold to add:
11. What happens to a thriving global range of overlapping Anglican communities of practice when deliberately assaulted by campaigners who have little or no admiration for the existing communities of practice?
12. How do thriving communities of practice respond, to defend, to learn from, and to re-stabilize diverse communities of practice across occasions of attacking campaigners?

Posted by drdanfee at Sunday, 25 May 2008 at 6:24pm BST
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