Anglican Church of Southern Africa

The Anglican Church of Southern Africa, known until 2006 as

Anglican Church of
the Church of the Province of Southern Africa, is the province
of the Anglican Communion in the southern part of Africa. The Southern Africa
church has twenty-five dioceses, of which twenty-one are located
in South Africa, and one each in Eswatini, Lesotho, Namibia and
Saint Helena. In South Africa, there are between 3 and 4 million
Anglicans out of an estimated population of 45 million.[1][a]

The primate is the Archbishop of Cape Town. The current

archbishop is Thabo Makgoba, who succeeded Njongonkulu
Ndungane in 2006. From 1986 to 1996 the primate was Nobel Classification Anglican
Peace Prize laureate Desmond Tutu. Orientation Anglican
Scripture Holy Bible
History Theology Anglican doctrine

The first Anglican clergy to minister regularly at the Cape were Polity Episcopal
military chaplains who accompanied the troops when the British Primate Thabo Makgoba
occupied the Cape Colony in 1795 and then again in 1806. The Archbishop of
second British occupation resulted in a growing influx of civil Cape Town
servants and settlers who were members of the Church of England,
Headquarters 20 Bishopscourt
and so civil or colonial chaplains were appointed to minister to
their needs. These were under the authority of the Governor. Drive,
Bishopscourt,
The first missionary of the Society for the Propagation of the 7708 Cape Town,
Gospel arrived in 1821. He was William Wright, a priest. He South Africa
opened a church and school in Wynberg, a fashionable suburb of
Territory Eswatini
Cape Town. Allen Gardiner, a missionary of the Church
Missionary Society went to Zululand, and arranged for a priest, Lesotho
Francis Owen to be sent to the royal residence of King Dingane. Namibia
Owen witnessed the massacre of Piet Retief, the Voortrekker Saint Helena
leader, and his companions, who had come to negotiate a land South Africa
treaty with Dingane, and left soon afterwards. Independence 1870

The Anglican Church in Southern Africa was at that time under the Members c. 3–4 million[1]
Diocese of Calcutta, which effectively included the East Indies and Official website anglicanchurchsa
the entire Southern Hemisphere. Bishops en route for Calcutta .org (http://anglic
sometimes stopped at the Cape for confirmations, and occasionally
anchurchsa.org/)
ordination of clergy, but these visits were sporadic. It became
apparent that a bishop was needed for South Africa, and in 1847
Robert Gray was consecrated as the first Bishop of Cape Town at Westminster Abbey. The new bishop
landed in Cape Town in 1848.

Some Anglican parishes in the then-Cape Colony refused to join the Church of the Province of South
Africa when it was constituted in 1870; these parishes constituted themselves as the Church of England in
South Africa (CESA). CESA has subsequently renamed itself as the Reformed Evangelical Anglican
Church of South Africa.

Desmond Tutu rose to worldwide fame during the 1980s as an

opponent of apartheid. Tutu was elected and ordained the first
black South African Anglican Archbishop of Cape Town and
primate of the Anglican Church of Southern Africa. He received
the Nobel Peace Prize in 1984, the Albert Schweitzer Prize for
Humanitarianism, and the Magubela prize for liberty in 1986.

In 2006, the name Church of the Province of Southern Africa was

dropped as the name was confusing to some people. The church
was renamed the Anglican Church of Southern Africa.

In July 2012, Ellinah Wamukoya of the Anglican Church of

Southern Africa became the bishop-elect of Swaziland and the first
woman to be elected a bishop in any of the twelve Anglican
Thabo Makgoba is the current
provinces in Africa.[2][3] She was consecrated on 17 November
Archbishop of Cape Town.
2012 at All Saints Cathedral, Mbabane.[4] On 19 January 2013,
Margaret Vertue was consecrated the diocesan bishop of False
Bay.[5]

Organisation

Desmond Tutu (1931-2021), former

Primate of the Anglican Church of
the Province of South Africa, noted
pacifist and a leading figure in the
successful fight against apartheid
The polity of the Anglican Church of Southern Africa is episcopal, like that of other Anglican churches.
The church maintains a system of geographical parishes organized into dioceses. The province is divided
into various dioceses, each led by its own bishop.

Dioceses

Diocese Bishop Territory Cathedral Founded

Thabo Makgoba
(Archbishop) Cape Town and nearer St George's
Cape Town Joshua Louw suburbs, and Tristan da Cathedral, Cape 1847
(suffragan Bishop of Cunha Town
Table Bay)

Vaal Triangle and

Mkhuseli 1990 (from
Christ the King southern suburbs of
Sobantwana Johannesburg)
Johannesburg

Southeastern suburbs of
Cape Town,
2005 (from Cape
False Bay Margaret Vertue Stellenbosch, the
Town)
Overberg and the
Breede River Valley

Cathedral of St
1863 (from Cape
Dintoe Stephen Andrew and St
Free State Free State province Town, as Diocese of
Letloenyane Michael,
Bloemfontein)
Bloemfontein
Garden Route, Little
St Mark's Cathedral, 1911 (from Cape
George Edwin Pockpass Karoo, Langkloof and
George Town)
Great Karoo

Area of Albany, Ciskei, Cathedral of St

King William's Town and Michael and St 1853 (from Cape
Grahamstown Ebenezer Ntlali
East London in the George, Town)
Eastern Cape Grahamstown
1990 (from
East Rand and southern St Dunstan's Johannesburg, as
Highveld Charles May
Mpumalanga Cathedral, Benoni Diocese of South
Eastern Transvaal)

Central Johannesburg,
St Mary's Cathedral,
Johannesburg Stephen Moreo its northern suburbs and 1922 (from Pretoria)
Johannesburg
the West Rand

1911 (from
Northeastern half of
Kimberley and St Cyprian's Bloemfontein, Cape
Brian Marajh Northern Cape, western
Kuruman Cathedral, Kimberley Town and
part of North West
Grahamstown)
Cathedral of St Mary 1950 (from Free
Lesotho Vicentia Kgabe Lesotho and St James, State, as Diocese of
Maseru Basutoland)

1990 (from
Cathedral of the
Central part of North Johannesburg, as
Matlosane Molopi Diseko Resurrection,
West Diocese of
Ikageng
Klerksdorp)

Southern part of the

Mbhashe Elliot Williams former Transkei, around 2010 (from Mthatha)
Butterworth and Ngcobo
 Northern Mpumalanga
Mpumalanga Dan Kgomosotho 2004 (from Pretoria)
province
Central part of the 1872 (from
Thembinkosi
former Transkei, around St John's Cathedral, Grahamstown and
Mthatha Jamuel
Mthatha and Port St Mthatha Natal, as Diocese of
Ngombane
Johns St John's)

St George's 1924 (as Diocese of

Namibia Patrick Djuulume Namibia
Cathedral, Windhoek Damaraland)

Nkosinathi KwaZulu-Natal Cathedral of the Holy

1853 (from Cape
Natal southwest of the Buffalo Nativity,
Ndwandwe[6][7] and Tugela Rivers Pietermaritzburg
Town)

Western part of the

St Mary's Cathedral, 1970 (from
Port Elizabeth Eddie Daniels Eastern Cape, from Port
Port Elizabeth Grahamstown)
Elizabeth to Colesberg

Northern part of Gauteng

Allen St Alban's Cathedral, 1878 (from
Pretoria and northeastern part of
Kannemeyer Pretoria Bloemfontein)
North West

Saint Paul's
Saint Helena and 1859 (from Cape
St Helena Dale Bowers Cathedral, Saint
Ascension Island Town)
Helena
Christ Church
St Mark the
Luke Pretorius Limpopo province Cathedral, 1987 (from Pretoria)
Evangelist
Polokwane

Northern suburbs of
Cape Town, the 2005 (from Cape
Saldanha Bay Raphael Hess
Swartland, the West Town)
Coast and Namaqualand

Dalcy Badeli All Saints Cathedral,

Swaziland Eswatini 1968 (from Zululand)
Dlamini Mbabane
North-central part of the
Cathedral of St.
Eastern Cape, from 2009 (from
Ukhahlamba Vacant Michael,
Queenstown to Aliwal Grahamstown)
Queenstown
North

Griqualand East and the

Umzimvubu Tsietsi Seleoane northeastern part of the 1991 (from Mthatha)
former Transkei

KwaZulu-Natal northeast Cathedral of St

Vikinduku
Zululand of the Buffalo and Michael and All 1870 (from Natal)
Mnculwane
Tugela Rivers Angels, Eshowe

Angola and Mozambique

At its Autumn 2020 meeting the provincial standing committee approved a plan to form the dioceses which
were part of the Anglican Church of Southern Africa in Mozambique and Angola into a separate
autonomous province of the Anglican Communion, to be named the Anglican Church of Mozambique and
Angola Igreja Anglicana de Moçambique e Angola (IAMA).[8] The plans were also outlined to the
Mozambique and Angola Anglican Association (MANNA) at its September 2020 annual general
meeting.[9]
The new province would be Portuguese-speaking, and would initially consist of twelve dioceses - four
formed out of the existing diocese of Angola, plus eight formed out of the existing three dioceses in
Mozambique.[8] The plan has also received the consent of the bishops and diocesan synods of all four
existing dioceses in the two nations.

The Anglican Church of Mozambique and Angola was formally inaugurated on 24 September 2021, in an
online teleconference.[10]

There are more than 800 Anglican church congregations in Angola and Mozambique, and the new
province would have an initial membership of approximately half a million people.[9]

Liturgy and prayer books

The Anglican Church in Southern Africa has used the following prayer books:

The 1662 English Book of Common Prayer

An Alternative Form of the Calendar and Occasional Offices of the Church Set forth by
Authority for Use in the Church of the Province of South Africa Where Allowed by the Bishop
(http://mammana.org/bcp/cpsa1946/). London: S.P.C.K. 1946.
A Book of Common Prayer (http://justus.anglican.org/resources/bcp/SA_Communion.htm).
London and Cape Town: Oxford University Press and S.P.C.K. 1954.
The Holy Eucharist morning & evening prayer, 1975. Johannesburg (South Africa): C.P.S.A.
1975. ISBN 0868810037.
An Anglican Prayer Book (https://books.google.com/books?id=_EjsOAAACAAJ). Collins
Liturgical Publications. 1989. ISBN 978-0-00-599180-0.

The Anglican church was a product of the English Reformation and political contexts of the sixteenth
century. Thomas Cranmer, Archbishop of Canterbury, was instrumental in determining the form
Anglicanism was to take, not by writing confessional statements or significant theological treaties, but
through his authoring of the Book of Common Prayer in 1549 and 1552. All expressions of Anglicanism
forever after defined itself in relation to the concept of the Prayer Book, whether being faithful to the
Reformed tradition or seeking different approaches. Other denominations have found unity in confessional
documents, or doctrinal formularies, or a systematically articulated theology, or the pronouncements of
magisterial authorities.[11]

When the work of revising the liturgy in the twentieth century was undertaken it was with the
understanding that it was touching the nerve-centre of the Anglican ethos, since Anglican identity takes a
more intangible form, deeply dependent upon the influence and binding effect of its liturgical worship.[12]
The most recent revision of the Prayer Book resulted in the publishing of An Anglican Prayer Book (1989).
The Anglican Prayer Book stands alongside the South African Book of Common Prayer (1954).[13] Both
the 1989 and 1954 prayer books have the English 1662 Book of Common Prayer as a common source.

The work of the revision reflected the worldwide liturgical renewal, most notably in relation to the Roman
Catholic Church as a result of decisions reached at its Second Vatican Council.[12] Another influence was
the charismatic renewal, which has had a marked impact on the Anglican Church of Southern Africa.[12]
Particular care was taken to meet evangelical concerns in a Province that is historically High Church rather
than Low Church in its main emphasis. Theological breadth – catholic, evangelical, charismatic, and liberal
– was aimed at in order to achieve balance and to accommodate these various convictions.[12]
These sensitivities and influences are most evident in the Eucharistic liturgy. Four Eucharistic prayers are
given to accommodate different theological preferences. Two are taken from the Church of England, one is
borrowed with permission from the Roman Catholic Canon, and pride of place is given in the First
Eucharistic Prayer to an indigenous product. The influence of the liturgical movement can be seen in the
overall structure and language of the Eucharist, including seeking a sense of continuity with the early,
apostolic church.

In tracing this line of continuity from the Lord's Table to the Communion Table, a prayer traditionally
ascribed to Hippolytus (ca. 215), bishop of Rome, called the Apostolic Tradition, captured the imagination
of contemporary liturgists and now appears in the modern liturgical books of different churches both
Roman Catholic and Protestant.[14] The opening lines of all four Eucharistic prayers closely mirror the
wording of Hippolytus. The fourth Eucharistic prayer most closely maintains the link with the Hippolytus
liturgy, but allows slight variation with respect to the wording of "we offer you" and "we bring before you"
to accommodate different theological persuasions. This is an example of how the Anglican Church of
Southern Africa in making revisions for the 1989 prayer book adopted a more conciliatory approach to the
various ecclesiastical factions, foreshadowing the conciliatory context of South African politics in the early
90s in regard to political factions and political change.

Doctrine and practice

There are a wide range of beliefs among Anglicans, from Evangelical to Anglo-Catholic, from liberal to
traditional, but what unites Anglicans is common prayer Lex orandi, lex credendi.[15][16]

The centre of the Anglican Church of Southern Africa's teaching is the life and resurrection of Jesus Christ.
The basic teachings of the church, (contained in the catechism),[17] include:

Jesus died and was resurrected from the dead.

The Old and New Testaments of the Bible were written by people "under the inspiration of
the Holy Spirit". The Apocrypha are additional books that are used in Christian worship.
The two great and necessary sacraments are Holy Baptism and Holy Eucharist
Other sacramental rites are confirmation, ordination, marriage, reconciliation of a penitent,
and unction.

The threefold sources of authority in Anglicanism are scripture, tradition, and reason. These three sources
uphold and critique each other in a dynamic way. This balance of scripture, tradition and reason is traced to
the work of Richard Hooker, a sixteenth-century apologist. In Hooker's model, scripture is the primary
means of arriving at doctrine and things stated plainly in scripture are accepted as true. Issues that are
ambiguous are determined by tradition, which is checked by reason.[18]

The Anglican Church of Southern Africa embraces three orders of ministry: deacon, priest, and bishop. A
local variant of the Book of Common Prayer is used. The Church is known for having Anglo-Catholic
leanings.

Social issues and ecumenical relations

Ordination of women

The Anglican Church of Southern Africa is regarded as the most liberal Anglican province in Africa with
respect to the ordination of women and homosexuality. The church ordained the first woman as a deacon in
1985 followed by ordaining three women to the priesthood in 1992.[19] In 2012, the church consecrated
Ellinah Wamukoya as the bishop of Swaziland.[20] Later, the church consecrated Margaret Vertue as bishop
of False Bay.[21] In 2014, the church appointed the first woman to lead the provincial residential theological
college.[22] In 2021, Vicentia Kgabe was appointed as the bishop of Lesotho, making her the sixth woman
to be an Anglican bishop for the continent of Africa.[23][24]

Same-sex unions and LGBT clergy

The canon law of the Anglican Church of Southern Africa states that "marriage by divine institution is a
lifelong and exclusive union partnership between one man and one woman."[25] The church also does not
have an official stance on homosexuality itself.[26] The Church does not allow gay marriage or civil unions
but does allow "same-sex relationships if they are celibate."[27] In 2023, the Synod of Bishops agreed that
they would "develop prayers of affirmation and acknowledgement" that may be said with same-sex
couples.[28][29] The Diocese of Saldanha Bay has approved of blessing rites for same-sex civil unions.[30]
Regarding ordination, the church does not have an official position on the ordination of clergy who identify
as gay or lesbian.[31] As examples, in 2003, Rowan Smith, a former dean of St. George's Cathedral, and
Douglas Torr, from Johannesburg, came out as gay.[32][33] An openly gay and celibate bishop, Mervyn
Castle, was consecrated in Cape Town.[34] Archbishop Emeritus Ndungane was supportive of the
consecration of the first openly partnered gay bishop, Gene Robinson in 2003.[35][36] Ndungane now
supports same-sex marriage blessings.[37] Desmond Tutu, Archbishop Emeritus of Cape Town, affirmed
same-sex marriages and church blessings.[38] Thabo Makgoba, the current primate and archbishop, was
quoted as being "one among few church leaders in Africa to support same-sex marriage."[39]

The Diocese of Cape Town, after a synod in 2009, passed a resolution calling the bishops of the church to
give pastoral guidelines for homosexual couples who lived in "covenanted relationships." The resolution
agreed to "Affirming a pastoral response to same-sex partnerships of faithful commitment in our parish
families."[40] It also approved an amendment to the resolution that the guidelines give "due regard of the
mind of the Anglican Communion." In 2009 the synod declared that "[g]ays and lesbians can be leaders
within the Anglican Church of Southern Africa as long as they remain celibate".[41] The Diocese of False
Bay has also been supportive of LGBTI people celebrating the ministry of a gay priest.[42] Mervyn Castle,
who is openly gay, was consecrated as bishop of False Bay by Desmond Tutu, the then archbishop of Cape
Town in 1994.[43] The Diocese of False Bay removed a priest for anti-gay views in 2011.[44] In 2013, the
Provincial Synod, governing the church, adopted a resolution that "urged its bishops to provide guidelines
for giving pastoral care to same-sex couples who have entered civil unions under South African law."[45]
The resolution "request[s] the Synod of Bishops to work towards finalising the Guidelines for pastoral
ministry in response to Civil Unions as soon as possible."[46] The resolution says that it "affirms" in "2.1
That God calls us to love and minister to all people, regardless of their sexual orientation, while at the same
time upholding God's standards of holiness; 2.2 That this is a highly complex and emotive area which
affects many people deeply and has a far reaching impact on the mission of the Church."[47]

In December 2015, Canon Mpho Tutu, the daughter of Desmond Tutu, married her female partner in a civil
ceremony in the Netherlands.[48] In 2016, the Revd Charlotte Bannister-Parker, a Church of England
priest, presided with her bishop's permission over a service of celebration, and Archbishop Tutu was able to
give a blessing for his daughter and her partner.[49][50] Tutu decided to surrender her licence in South
Africa to avoid controversy, but remained a priest of the Episcopal Diocese of Washington D.C. in the
USA.[51] Bishop Raphael Hess, of Saldanha Bay, supporting same-sex unions, is seeking to change church
policy to allow her to serve.[52][53] The bishops discussed the issue in February 2016. The official
statement said that the church "cannot advise the legitimizing or blessing of same-sex unions nor ordaining
those involved in same-gender unions".[54] Makgoba also said "we also tried at the Synod of Bishops to
draw up guidelines for clergy wanting to bless couples in same-sex unions, or who want to enter same-sex
unions themselves...[but] on this issue, I had to report back...that we were not of one mind."[55] The
bishops also affirmed members in same-gender marriages as full and equal members of the Church.[56] The
message was "that gay, lesbian and transgendered members of our church share in full membership as
baptised members of the Body of Christ."[57] In August 2016, the Diocese of Saldanha Bay proposed that
the church bless same-gender unions and permit LGBTI priests to marry.[58] A motion to this effect was put
the Provincial Synod meeting in September 2016; The voting was as follows:[59]

House For Against Total % In Favour

Laity 25 41 66 37.9%

Clergy 34 42 76 44.7%

Bishops 6 16 22 27.3%
Total 65 99 164 39.6%

Archbishop Makgoba "added that 'all is not lost.' He said the issue might hopefully be taken up again at the
next Provincial Synod in 2019...He also said the issue could be discussed at the local level in parishes and
dioceses."[59] Makgoba further added "I was deeply pained by the outcome of the debate." [60] After the
vote, priests in Saldanha Bay declared they would bless same-gender marriages individually.[61] At least
one priest, who is in a same-sex relationship, has said the church ordained him knowing of his
relationship.[62]

On 2 March 2017, the bench of bishops stated that they are working on "pastoral guidelines for ministry to
those in same-sex relationships, which are still incomplete. [The bishops] asked Archbishop Thabo to set up
a small group of bishops to work on completing them, together with others who could help the
process."[63] Archbishop Ndungane also advocated for a same-sex blessing rite.[64] Archbishop Thabo
Makgoba set up a working group ".... to amend Canon 34 which will enable ministry to those in Same Sex
Unions and the LGBTI Community in the context in which ACSA operates in Southern Africa."[65] In
2019, the Provincial Synod voted to establish a permanent commission on human sexuality and to send a
report to dioceses, for "reflection and study," that recommends allowing each diocese to choose whether to
offer services of prayer following a same-sex civil union during a trial period; a third motion to request that
bishops develop guidelines for pastoral ministry to LGBTQ persons was deadlocked, and did not pass, in a
vote of 75 in favour to 75 against.[66] In 2022, the Bishops of the Dioceses of Lesotho, False Bay, and
Saldanha Bay signed a statement expressing support for the inclusion of LGBTQ people in the Anglican
Communion.[67] In 2023, the Archbishop's Commission on Human Sexuality proposed allowing clergy to
bless same-sex civil unions.[68] In March, 2023, the Synod of Bishops rejected proposals to bless or marry
same-sex couples, but they did agree to craft "prayers of affirmation and acknwoledgement for all faithful
Anglicans who are in civil unions" that could be said pastorally with same-sex couples.[69][70][71]

Ecumenical relations

The Anglican Church of Southern Africa is a member of the ecumenical World Council of Churches.[72]

Relation with the Anglican Communion conflicts and realignment

South Africa's Anglican church has a more liberal tradition that sets it apart from its more conservative
African counterparts.[73] The province has been associated with the most liberal Anglican provinces
concerning homosexuality and the acceptance of same-sex unions, such as the United States, Canada,
Brazil, New Zealand, Scotland, Wales and South India.[74]
The Anglican Church of Southern Africa, despite being the most liberal Anglican province in Africa, is a
member of the Global South, that unites the most theologically conservative provinces of the Anglican
Communion. Moderate conservative Bishop Johannes Seoka, of the Anglican Diocese of Pretoria,
represented the province at the Global South Fourth Encounter that took place in Singapore on 19–23 April
2010 and at their subsequent meeting in Bangkok, Thailand, on 18–20 July 2012.[75] The ACSA adopted
the Anglican Communion Covenant proposed by the then Archbishop of Canterbury, Rowan Williams, as a
way to preserve the unity of the Anglican Communion at their provincial synod held in 2010 and ratified
the decision at their following meeting in October 2013. At the same time, Archbishop Thabo Makgoba
emphasised his province's role of "being at the heart of Anglican life, often acting as a bridge-builder, and
drawing on its own experiences of living with considerable diversity and wrestling with difference."[76]

Bethlehem Nopece, Bishop of Port Elizabeth, has been the leading name of the Anglican realignment in the
province since he strongly opposed the consecration of partnered homosexual Gene Robinson as a bishop
of the Episcopal Church in 2003.[77] Nopece was the only bishop of the ACSA to have attended the Global
Anglican Future Conference that took place in Jerusalem on 23–28 June 2008. He decided the following
year to launch the Fellowship of Confessing Anglicans in South Africa after the resolution on 22 August
2009 of the Anglican Diocese of Cape Town to pass pastoral guidelines to members of the church who live
in same-sex unions. Nopece presided at the launching of the Fellowship of Confessing Anglicans at St.
John's Church, Port Elizabeth, on 3 September 2009, with the presence of a retired Anglican Archbishop of
Kenya, Benjamin Nzimbi. The event was greeted with messages of support from some of the leading
names of the Anglican realignment, archbishops Peter Akinola of the Church of Nigeria, Peter Jensen of the
Anglican Diocese of Sydney, Robert Duncan of the Anglican Church in North America and Bishop
Michael Nazir-Ali of the Church of England.[78] Nopece led a 10 members delegation, which included
Bishop Nathaniel Nakwatumbah of the Anglican Diocese of Namibia, to the GAFCON II that took place
at Nairobi, Kenya, on 21–26 October 2013.[79] Bishop Nopece led once again the province's delegation to
GAFCON III, held in Jerusalem, on 17–22 June 2018, comprised by 18 members, 16 from South Africa,
Bishop Vicente Msosa, of the Anglican Diocese of Niassa, as the only delegate from Mozambique, and
another one from Namibia.[80][81]

References

Notes
a. Up until September 2021 four dioceses in Mozambique and Angola (three in Mozambique
and one in Angola) were part of Anglican Church of Southern Africa, these dioceses now
form part of the Anglican Church of Mozambique and Angola

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21 March 2016. Retrieved 30 November 2015.
2. "Swaziland: First Female Anglican Bishop for Africa Elected in a 'Spirit-Filled' Atmosphere"
(http://allafrica.com/stories/201207190968.html). Anglican Communion News Service. 19
July 2012. Retrieved 3 July 2014.
3. "First female Anglican bishop for Africa elected" (https://web.archive.org/web/201407031625
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m/articles/second-female-anglican-bishop-elected-by-southern-africa-11219). Anglican
Journal. 9 October 2012. Retrieved 28 April 2016.
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x). anglicannews.org. Retrieved 12 December 2016.
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Sources
Germond, Paul (1997). Aliens in the Household of God: Homosexuality and Christian Faith in
South Africa (https://books.google.com/books?id=yYHcK6kWcPAC). New Africa Books.
ISBN 9780864863300.
Church of the Province of Southern Africa (1989). An Anglican Prayer Book (https://books.googl
e.com/books?id=_EjsOAAACAAJ). Collins Liturgical Publications. ISBN 978-0-00-599180-
0.
Hefling, Charles (2006). "Introduction: Anglicans and Common Prayer" (https://books.google.co
m/books?id=ezVH2h6PKUcC&pg=PA3). In Hefling, C.; Shattuck, C. (eds.). The Oxford
Guide to The Book of Common Prayer : A Worldwide Survey. Oxford University Press.
ISBN 978-0-19-972389-8.
Nuttall, Michael (2006). "The Province of Southern Africa" (https://books.google.com/books?id=e
zVH2h6PKUcC&pg=PA315). In Hefling, C.; Shattuck, C. (eds.). The Oxford Guide to the
 Book of Common Prayer: A worldwide survey. Oxford University Press. ISBN 978-0-19-
972389-8.
Jones, Alan (1 May 2006). Common Prayer on Common Ground: A Vision of Anglican
Orthodoxy (https://books.google.com/books?id=Ta9tAAAAQBAJ&pg=PA9). Church
Publishing, Inc. ISBN 978-0-8192-2666-2.
Johnson, Maxwell E. (2006). "The Apostolic Tradition". In Wainwright, Geoffrey; Westerfield
Tucker, Karen B. (eds.). The Oxford History of Christian Worship (https://books.google.com/b
ooks?id=Si8axR7yC7wC). Oxford University Press, USA. ISBN 9780195138863.

Further reading
Elphick, Richard; Davenport, Rodney, eds. (1997). Christianity in South Africa: A Political,
Social, and Cultural History (https://books.google.com/books?id=ZyZYTCpnyKsC).
Berkeley: University of California Press. ISBN 978-0-520-20940-4.
Hinchliff, Peter (1968). The church in South Africa. London: SPCK. ISBN 0-281-02277-1.
Neill, Stephen (1977). Anglicanism (Revised ed.). London: Mowbrays. ISBN 0264663527.
Page, B. T. (1947). The harvest of good hope. London: SPCK.

External links
Official website (http://www.anglicanchurchsa.org/)
An Alternative Form of the Calendar and Occasional Offices of the Church Set forth by
Authority for Use in the Church of the Province of South Africa Where Allowed by the Bishop
(http://mammana.org/bcp/cpsa1946/) (1946)

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