The Global South Anglican: its origins and development

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[Global South Anglican] 11 Mar 2008--My aim in this exploration is to understand the rise and development of the idea “Global South Anglican”. This designation only emerged following the Red Sea Third Global South Encounter in October 2005. The terms “global South”, “Global South”, and “Global South Primates” often appear in the popular discussion on the Communion crisis, not only between the “Global South” and its supposed antagonist The Episcopal Church, but also in conversations among Anglicans in the Southern Hemisphere. For some, it may remain unclear what “Global South” and its cluster of related terms stand for, and which churches it represents. Is it a movement, a power-bloc, a lobby, or an ultra-conservative group that centres on certain personalities? The Global South Anglican website poignantly focused this concern in a posting on 26 February 2008. The posting includes a picture of Archbishop Peter Akinola, Primate of Nigeria, and Archbishop John Chew, Primate of South East Asia in Dubai, with an accompanying editorial note. In it are these highly nuanced phrases:[1]

Given the recent tensions and reports in the media about Gafcon, Global South and Lambeth or Communion-wide issues, both these brothers in ministry met to renew again their commitment to each other, Global South work and our beloved Church.

This conciliatory comment at the same time focuses the issue at stake. What does commitment to “Global South work” mean for two iconic primates from Africa and Asia? Such clarification is necessary. Without which Anglicans across the Southern Hemisphere do not have a shared platform on which they can discuss how to support one another in promoting the common good.

In what follows, I shall chart the emergence of “Global South Anglican”, and place its rise within the broader historical developments of churches in the Southern Hemisphere. I shall end with some broader questions for the future of the Communion. In what follows, I shall chart the emergence of “Global South Anglican”, and place its rise within the broader historical developments of churches in the Southern Hemisphere. I shall end with some broader questions for the future of the Communion.