From the AR post, Ministry Partnership.
(1) More on the origins of episcopal-charismaticism and other, so-called Anglican spiritualities. Dennis Bennett is usually credited for bringing the charismatic movement into the Episcopal Church. The commentary to the Jerusalem Declarations says, “Anglicans have also been influenced by the spiritual revivals of the twentieth century. In East Africa, two types of spiritual dynamism emerged, the East African revival, flowing out of Rwanda in 1935, and the more recent Pentecostal and charismatic movements.” p. 102-3. The PEAR-USA draft charter describes the origins of its spirituality, “PEARUSA is characterized by Christian fellowship, transparency and reconciliation in the spirit of the East African Revival and the Church of Rwanda after 1994” (section 1.b)
(2)”Though it may be a virtue in secondary matters, tolerance can and does lead to an opposite vice: spiritual laxity, which manifests itself in pastoral laziness and doctrinal slovenliness” (p. 100, Being Faithful). Anglicanism can also be thought as principally concerned with matters of ‘right use’ in worship where sacraments are distinguished by their divinely sanctioned capacity to remit sin or justification. This was an important Reformation point, evident throughout Tudor divinity, largely lost to the three streams today.
(3). Not only has APA taken on charismatic parishes but also the arguably more ‘anglo-catholic’ ACA. In a June 2009 post, Fr. Gordon Anderson (St. Francis ACC) observed, “I was alerted recently that a parish formerly of the Charismatic Episcopal Church (CEC) has joined the Anglican Church in America (ACA). Christ the King has a gorgeous building on a nice piece of land in suburban Baltimore, and they are very near to another ACA parish, St. Stephen’s. This is interesting because according to their site they still are into the “convergence” thing which the CEC was all about, and that would make them to my knowledge the first “openly charismatic” continuing Anglican parish.”
(4). The stakes are very high. Conservatives are caught between the complete loss of influence inside TEC and African primates who might unseat Canterbury. In the appending statement to the Jerusalem Statement, The Way, Truth, and Life admits two events: First, “Since, therefore, liberals in places of power have now insisted on entrenching their views and excluding those who disagree, conservatives are unwilling to be confined to the marginal space assigned to them, and realize that they do not need the liberal establishment for legitimacy. ” (p. 91), but, second, “The Anglican Communion has yet to face up to the reality of post-colonial Anglicanism, not just in terms of national churches in the non-Western world, but in terms of churches with increasing numbers, and the power that attends such growth. There is analogy with the rise of China and India in the global economic world.” (p.93-4)
(5) According to the St. Louis Affirmation this would include provinces that restrict males to the presbyter or episcopate. Nigeria is the single largest Anglican Church with over 18 million members, and it has kept sacerdotal orders exclusively male. The Nigerians are in covenant with FiFNA, APA, and REC.
(6). “memorialists” would be those Episcopalians who pushed for WA Muhlenburg’s ecumenical proposals. I intend to soon write upon evangelical-catholic ideas, and their completion in the 1928 BCP.
(7) The ACNA website (if one scolls down a bit) provides a very concise definition to ministry partnership, “Ministry partners, described under Title 1, Canon 7 of the Constitution and Canons of the Anglican Church in North America, support each other in ministry to extend the kingdom of God. All subscribe without reservation to the Fundamental Declarations of the Church as stated in Article I of the Constitution.” PearUSA also provides a working definition in their 2012 draft charter, “PearUSA also works alongside and in collaboration with the Anglican Church in North America (ACNA), in full support of a common vision to unite biblical, missional Anglicans within North America.” (section 1). Again, FACA is speaking the same language..