Excerpted with permission from The Atlantic Monthly, November 2003.

The most important figure today in the Anglican Communion, a worldwide federation of churches with some 75 million adherents, is probably a man few people in the West know anything about: Archbishop Peter Jasper Akinola, of Nigeria. An uncompromising traditionalist, Akinola presides over the most vibrant and almost certainly the largest Anglican community in the world--at a time when the Anglican world's true center of gravity has shifted to Africa.

It was no small matter, then, when Akinola went public this past summer with blistering denunciations of proposals to consecrate openly gay bishops and to sanctify gay marriage. Commenting on the decision of the Canadian diocese of New Westminster to approve the blessing of gay unions, Akinola declared that the diocese had in practice seceded from the Anglican world. Reacting to a proposal in the Church of England to ordain a gay bishop (a proposal ultimately withdrawn after intense pressure from African and Asian leaders), Akinola thundered, "This is an attack on the Church of God-a Satanic attack on God's Church."

And during the buildup to the U.S. Episcopal Church's controversial ordination of Gene Robinson as the bishop of New Hampshire, he announced, "I cannot think of how a man in his senses would be having a sexual relationship with another man. Even in the world of animals, dogs, cows, lions, we don't hear of such things."

American and European readers may be inclined to dismiss such remarks as coming from a hidebound bigot, or perhaps from a demagogue seeking attention-but they would be wrong to do so. In his attitudes toward sexuality, and above all in his attitude toward religious authority, Akinola represents a deep-rooted conservative tradition in African Christianity that is flourishing and growing, and that is simply not going to vanish as levels of economic growth and education rise in Africa. The prospect of imminent global schism in the Anglican Communion is therefore real.

Early in October the Archbishop of Canterbury presided over an emergency session in London of the primates of his Church worldwide. Perhaps the session will turn out to avert open schism, but even the friendliest such meeting cannot change the nature of the enduring conflict between the older and the younger Anglican churches, with those of Europe and North America set against those of Africa and Asia.

Methodists, Lutherans, and Presbyterians are watching these events with foreboding, because what is really at issue, of course, is competing conceptions of the nature of religious authority, of the relationship between the religious and secular spheres, and even of the possibility of coexisting peacefully with other faiths.

Peter Jasper Akinola is (not necessarily in this order) a Nigerian, a Christian, and an Anglican. He is an imposing figure, tall and graying, who has been married for 34 years and has six children. He was born in 1944 and spent his early life in the province of Ogun, the land of the Yoruba people, in the far west of Nigeria; he was sixteen when the country achieved its independence. Akinola thus came of age in an era of enormous optimism about a nation that had the potential, because of its vast oil reserves and its surging population, to be one of the most powerful countries in Africa-indeed, possibly a world power. From 1966 to 1970, however, Nigeria was torn apart by a civil war that killed perhaps two million people, and from 1983 to 1999 the country was ruled by a series of brutal and stunningly corrupt military dictatorships that set back development at home and blighted the nation's reputation overseas.

In this disastrous secular environment many Nigerians began to see their future in the Christian churches, which offered a growing place of refuge.

When Nigeria's civil war began, Akinola was starting an entrepreneurial career in Lagos as a carpenter and a furniture maker, with a sideline in patent medicines. In 1968 he began training as a catechist, and after studying at Anglican theological colleges in northern Nigeria, he was ordained a deacon in 1978 and a priest in 1979. He traveled to the United States and in 1981 received a master's in theology at Virginia Theological Seminary. Later that year he returned to Nigeria, to Abuja, the city that was being developed as the nation's new federal capital. His return coincided with the start of a remarkable religious explosion. The Nigerian Church has never since known anything but boom years, and the specific nature of this boom is central to understanding Akinola's response to the debates over homosexuality.

The Anglican Church of Nigeria was founded by British missionaries in 1842. For well over a century it grew healthily but not remarkably. In the 1980s and 1990s, however, the Church began a furious period of evangelism, with growth statistics that sound like the goals of a Stalinist Five Year Plan. In the late 1970s Nigeria was home to five million or so Anglicans; that number has now grown to perhaps 18 million, and it may double by 2025 or so. (To put that in perspective, North America has about four million Anglicans, and the number is stagnant or shrinking.) In 1979 the Nigerian Church had 16 dioceses, organized in a single province; today it has nearly 80 dioceses, organized in 10 provinces. In 1979 Nigeria had a single archbishop; today it has 10, overseeing a whole national hierarchy.

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