At the Center of a Schism

Correction Appended: February 14, 2007

The most Rev. Peter Akinola of Nigeria was in New York City late in January making one of his increasingly frequent forays into what he once would have considered enemy territory. Only journalists from religious publications were invited to cover the occasion, at Manhattan's swank Metropolitan Club--which probably suited the Archbishop, who has become wary of the mainstream press since a December New York Times story that advisers feel wrongly portrayed him as a homophobe. But a friend of the Nigerian primate's told TIME that Akinola received a standing ovation. The actual guest of honor was a Christian missionary accused under Australia's anti--religious vilification laws of making anti-Muslim statements. (He appealed, and the case was sent back to trial court.) But Akinola, wearing a gray Western suit over his usual purple shirt, clerical collar and 3-in. wooden cross, was the man most of the religiously conservative attendees had come to see. In cadences that approached preaching, he commended the missionary for what Akinola called his faith and courage at a crucial moment for the Gospel. He cited challenges to Christianity in Australia, Africa and even in England and quoted a biblical verse recounting God's need for a hero in a debauched land, to "stand in the gap."

The image could be described as unintentionally double-edged. To a significant number of critics, far from bridging a gap, Akinola, 63, is actively involved in widening one. As primate to 17 million Nigerian Anglicans and head of an African bishops' group with a total flock of 44 million, he is one of the most influential leaders in the Anglican Communion, the global 78 million-- member confederation that includes the 2.2 million congregants in the Episcopal Church (U.S.A.). Indeed, he is the highest-profile figure in the southward shift of Christianity as a whole. Yet he may exercise that influence by helping pull his communion apart, largely over the issue of the church's stance on homosexuality.

In the U.S., the most spectacular expression of Akinola's position was his transoceanic embrace in December of 15 Episcopal congregations in Virginia that, put off by the 2003 ordination of V. Gene Robinson, an openly gay bishop, became parishes of his thriving African archdiocese 5,400 miles away. It effectively constitutes a competing Anglican body on U.S. turf. He may make global news when all 38 Anglican primates meet in Dar es Salaam, Tanzania, on Feb. 14 to continue an anguished homosexuality debate that--unlike in the States, where only a minority are expected to leave the denomination--could split the world body.

Some observers argue that, like many conservatives in the church, Akinola is motivated less by a desire for schism (or even any distaste for homosexuality per se) than by a sorrowful conviction that Robinson's ordination in the U.S., along with support in other provinces for gay unions, is the last straw in a series of offenses indicating a massive Western disregard for the authority of the Bible. They say he is not so much trying to blow up the communion as force it, by negotiation and a certain degree of brinkmanship, to rein itself in.