Relevant bibliographies by topics / Anglican Communion

Academic literature on the topic 'Anglican Communion'

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Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Anglican Communion"

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Byaruhanga, Christopher. "The Legacy of Bishop Frank Weston of Zanzibar 1871-1924 in the Global South Anglicanism." Exchange 35, no. 3 (2006): 255–69. http://dx.doi.org/10.1163/157254306777814373.

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AbstractThe idea of comprehensiveness, which I call 'facing-both-ways' in matters of faith, is unknown, at least for now, in the Global South Anglicanism where the Anglican Church is used to preaching the Gospel plainly and unmistakably. The story of homosexuality in the Anglican Communion came to the spotlight at the 1998 Lambeth Conference, at which the Anglican bishops of the Global South of the Anglican Communion emerged as the most prominent opponents of any form of approval of homosexual practice by the Anglican Church. By asking the hard question as Bishop Frank Weston of Zanzibar did in 1913: Anglican Communion: For What Should She Stand? Anglican bishops of the Global South of the Anglican Communion drew the Communion's attention to the place and role of Global South Anglicanism in the Communion and World Christianity.
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Doe, Norman. "Canon Law and Communion." Ecclesiastical Law Journal 6, no. 30 (January 2002): 241–63. http://dx.doi.org/10.1017/s0956618x0000449x.

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This paper deals, in an introductory way, with the role which the canon law of individual Anglican churches plays in the wider context of the global Anglican Communion. Part I reflects on the two main experiences which Anglicans have concerning ecclesial order and discipline: that of the juridical order of each particular church, and that of the moral order of the global communion; it also examines canonical dimensions of inter-Anglican conflict. Part II deals with the contributions which individual canonical systems, the Anglican common law (induced from these systems), and the canonical tradition currently make to global communion. Part III assesses critically these contributions, their strengths and weaknesses, illustrates the potential of individual canonical systems for the development of global communion, and reflects on practical ways in which that potential might be fulfilled. Generally, the paper aims to stimulate discussion as to whether there exists a sufficient understanding of Anglican common law to justify: (a) the issue, by the Primates Meeting, of a statement of this, being a description, which itself would not have the force of law, of those parts of Anglican common law which deal with inter-Anglican relations, (b) incorporation of the statement by individual churches in their own legal systems, so that (c) each church has a meaningful and binding body of communion law. in order (cl) to enhance global communion and inter-Anglican relations, and to reduce the likelihood of inter-church disagreement.
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Zink, Jesse. "Five Marks of Mission: History, Theology, Critique." Journal of Anglican Studies 15, no. 2 (June 8, 2017): 144–66. http://dx.doi.org/10.1017/s1740355317000067.

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AbstractIn recent years the Five Marks of Mission have become the latest in a long series of mission ‘slogans’ in the Anglican Communion, but little attention has been paid to their origin or theological presuppositions. This paper traces the development of an Anglican definition of mission from the 1984 meeting of the Anglican Consultative Council, at which a four-fold definition was first put forth, to the present use of the Five Marks of Mission across many parts of the Communion. The strong influence of evangelical mission thinking on this definition is demonstrated, as is the contributions from African Anglican bishops. Anglican mission thinking has shifted from emphasizing pragmatism and coordination to providing a vision for the Communion to live into. Mission thinking has been a site of genuine cross-cultural interchange among Anglicans from diverse backgrounds.
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Doe, Norman. "The Commom Law of the Anglican Communion." Ecclesiastical Law Journal 7, no. 32 (January 2003): 4–16. http://dx.doi.org/10.1017/s0956618x00004907.

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The aim of this short paper is to examine whether and how canon law might be acknowledged as one of the instruments of Anglican unity. First, the study proposes that there are principles of canon law recognised by churches. These are rooted in the canonical tradition shared by churches of the catholic and apostolic tradition. Secondly, the following proposes that the profound similarities between Anglican legal systems indicate, as a matter of descriptive fact, what Anglicans share in common juridically. Together, the principles of canon law and the similarities between Anglican legal systems represent the common law of the Anglican Communion. Thirdly, the study addresses some methodological issues raised in ascertaining and formulating the canonical principles of the Anglicanhis commune. Finally, it suggests some reasons and justifications for an acknowledgement of the Anglican common law.
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Douglas, Ian T. "Anglicans Gathering for God's Mission: A Missiological Ecclesiology for the Anglican Communion." Journal of Anglican Studies 2, no. 2 (October 2004): 9–40. http://dx.doi.org/10.1177/174035530400200203.

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ABSTRACTThese are difficult times for the Anglican Communion. The crisis in global Anglicanism is not so much over human sexuality but rather over questions of identity and authority. Some church leaders are advocating structural and canonical solutions to maintain the integrity of the Anglican Communion. A missiological perspective, however, sees communion as a gift from God fostered through relationships in mission across difference. The Decade of Evangelism and pan-Anglican efforts to address international debt and the HIV/AIDS pandemic are examples of communion in mission relationships. A missiological ecclesiology for the Anglican Communion will lift up, celebrate, and encourage more meaningful relationships in God's mission. The Anglican Congresses of 1908, 1954 and 1963 are expressions of such a missiological ecclesiology. The proposed 2008 Anglican Congress or Gathering will unite and foster a deeper sense of communion across Anglicanism through enlivened mission relationships.
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Wild-Wood, Emma. "Attending to Translocal Identities: How Congolese Anglicans Talk about their Church." Journal of Anglican Studies 9, no. 1 (November 15, 2010): 80–99. http://dx.doi.org/10.1017/s174035531000029x.

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AbstractIn the perennial discussions about Anglican identity some voices predominate more than others.L’Eglise Anglicane du Congois a small province with a modest voice in the Anglican Communion. This article looks at Congolese Anglican identity as articulated by its members and examines the way in which the formation of that identity emerges from local concerns as well as wider networks. It uses interviews with members to focus on the majority appreciation of ‘order’, as expressed in governance and ritual, and recent shifts in the discourses surrounding ‘order’ to engage with changes in the country. The article borrows the terms ‘translocal’ and ‘transnational’ from the social sciences to explore the overlapping relational identities that emerge and the multi-directional dynamics of Congolese Anglicans. It suggests that this approach may have wider implications for understanding Anglicanism.
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Lambelet, Kyle B. T. "Conflict as Communion: Toward an Agonistic Ecclesiology." Journal of Anglican Studies 17, no. 2 (July 16, 2019): 133–47. http://dx.doi.org/10.1017/s1740355319000135.

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AbstractThough Anglican theologians, clergy, and laypeople have written and spoken extensively about the current status of the Anglican Communion, the conceptualization and practice of conflict has itself remained largely unexamined. This essay argues for the necessity of a better theology of conflict, one rooted in a Trinitarian account of unity through difference. It shows that Anglicans have tended to think of conflict-as-sin or conflict-as-finitude. The essay commends a semantic shift that develops conflict-as-communion. Conflict is a means of grace that animates the divine life of the Trinity, enables God’s work of salvation in history, and is a natural part of good human sociality. This theology of conflict can allow generative relational practices, some of which are already in use across the Anglican Communion.
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Avis, Paul. "Anglican Ecclesiology and the Anglican Covenant." Journal of Anglican Studies 12, no. 1 (May 13, 2013): 112–32. http://dx.doi.org/10.1017/s1740355313000156.

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AbstractHow can we explain the fact that the Anglican Covenant divides people of equal integrity and comparable wisdom around the world? We need to ask whether we have correctly understood both the ecclesiology of the Anglican Communion and the terms of the Covenant. What is implied in being a Communion of Churches, where the churches are the subjects of the relationship of communion (koinonia)? What does the Covenant commit its signatories to and, in particular, what does it say about doctrinal and ethical criteria for communion? Is it legitimate to apply biblical covenant language, in which the covenant relationship is between God and Israel, to relations between churches? By addressing some of the concerns of those who oppose it, a case is made in favour of the Covenant and some reassurances are offered. In conclusion, the mystical dimension of being in communion is affirmed.
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Karttunen, Tomi. "A Comparison of the Porvoo, Waterloo, and Called to Common Mission Agreements from the Perspective of Transitivity." Ecclesiology 18, no. 3 (November 9, 2022): 341–57. http://dx.doi.org/10.1163/17455316-18030006.

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Abstract The Anglican-Lutheran Porvoo Declaration (1996) has implications for global Anglican-Lutheran relations. It nurtured ecumenical processes which resulted in ‘full communion agreements’ between Lutherans and Episcopalians in the United States of America (1999), and in Canada between Lutherans and Anglicans (2001). Although the Porvoo Declaration influenced the later documents, regional bilateral agreements are not automatically interchangeable. The concept of ‘transitivity’ describes the relationship of two ecumenical agreements with each other and the possibility of applying an agreement in other regions. The Anglican Consultative Council (acc) in 2015 invited churches where appropriate to implement recommendations on ‘Laying foundations for transitive relationships’. In this article an analysis is offered of the current ecumenical situation and the presuppositions and implications of full communion agreements in general and individually. Communion-wide guidelines to identify possible next steps and the grounds on which all three ‘full communion’ agreements could become mutually transitive is also examined.
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Thomas, Philip H. E. "Unity and Concord: An Early Anglican ‘Communion’." Journal of Anglican Studies 2, no. 1 (June 2004): 9–21. http://dx.doi.org/10.1177/174035530400200103.

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ABSTRACTThe Anglican Communion did not come into being solely as a geographical extension of the Church of England. An agreement between episcopalian churches in Scotland and America in the eighteenth century represents a significant point in the development of Communion (koinonia) for Anglican ecclesiology. This essay traces the circumstances and the content of the agreement as an example of the way in which Anglicans have come, and are coming, to reconceive the way in which they participate in a global fellowship within the universal church of Jesus Christ.
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Dissertations / Theses on the topic "Anglican Communion"

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Cox, R. David. "A vision to fulfill "mutual responsibility and interdependence" in the Anglican Communion /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Astarita, Susan G. "The church as convener an Anglican model for Christian communion in community /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Burnett-Chetwynd, Gemma Claire. "Feminist theology and Anglican liturgy : embodiment and Eucharist." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.648155.

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Cavanagh, Lorraine Marie. "Meaning and transformation in the life of the Anglican Communion." Thesis, University of Cambridge, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.619986.

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Henderson, Nicholas Paul. "Towards an understanding of lay ecclesiology in the Anglican Communion : statistically based research conducted in five provinces of the Anglican Communion for submitting a thesis to be examined for a higher degree." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683233.

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Ro, Chul-Lai. "Towards the renewal of Anglican identity as communion : the relationship of the Trinity, Missio Dei, and Anglican comprehensiveness." Thesis, Cardiff University, 2008. http://orca.cf.ac.uk/54801/.

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The purpose of this thesis is to develop a new way of thinking about Anglican identity as Communion. Since that mission is to live in the life of communion, this thesis in turn suggests: 1) Different Anglican perceptions of Missio Dei have been the principal cause of the loss of Anglican confidence in its identity as Communion and, 2) The different perceptions stem from a tribal mentality with regard to the Trinity among Anglicans. Taken together, this thesis argues that a key to the renewal of Anglican identity as Communion is one of developing an alternative way of thinking about the Trinity. By way of illustrating Miroslav Volf's idea of 'Trinitarian identities,' this thesis suggests that 'the triune God's dynamic relationships' which express His liminal nature is the source for transforming Anglican tribal mentality. This liminality speaks of 'communion-in-mission' as a means to the life of the triune God's dynamic relationships, which enables different Anglican perceptions of Missio Dei to converge dynamically. This thesis broadens this connection to the life of the Anglican Communion itself in order to discover how such a renewal within its life might inform Anglican self-understanding. F.D. Maurice's understanding of comprehensiveness as 'eschatological liminality' encourages Anglican comprehensiveness to be the Anglican practice of communion-in-mission, namely an Anglican way to the life of the triune God's dynamic relationships. In bringing together the above threefold aspects of the life of communion, this thesis redefines Anglican identity as a communion which is patterned on the triune God's dynamic relationships and made concrete in a renewed understanding of Anglican comprehensiveness as eschatological liminality informing the Anglican Communion's approach to Missio Dei and, by implication, to communion-in-mission.
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Fitzgerald, Brandon B. "Stylistic configurations of the gay bishop controversy in the Anglican Communion." Diss., Connect to online resource, 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:1435220.

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Peters, Garry D. "Tradition and memory in Protestant Ontario, Anglican and Methodist clerical discourses during Queen Victoria's Golden (1887) and Diamond (1897) Jubilee celebrations." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ53274.pdf.

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Swart-Russell, Phoebe. "The ordination of women to the priesthood : a critical examination of the debate within the Anglican communion, 1961-1986." Doctoral thesis, University of Cape Town, 1988. http://hdl.handle.net/11427/17180.

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Bibliography: pages 407-418.
This thesis sets out to make a comprehensive study of the debate on the ordination of women to the priesthood in the Anglican Communion. This required, first and foremost, an historical examination of the development of the debate. Chapters 1-3 trace the movement of thought and attitude within the churches which make up the Communion, focusing particularly on the Church of the Province of Southern Africa, the Church of England, and the Episcopal Church of North America. A gradual shift in attitudes is revealed, away from grossly sexist understandings of women's roles in the church, and towards an acceptance that women have both the gifts and the calling for priesthood and indeed, for any role in the church. The next step after tracing the movement of attitudes in the past, was to examine the attitudes of the present. Chapter 4 contains the results of empirical research, undertaken in South Africa, on present-day attitudes and arguments in the debate. These, as might be expected, reveal a wide spectrum of opinion, from ultra-conservative stereotypes of women's role to an open acceptance of women occupying any role for which they have the gifts and abilities. Each response, of course, produced theological and scriptural evidence in its own support. Chapters 5 and 6, therefore, provide a biblical and theological evaluation of the evidence and arguments upon which these responses were based, both for and against the ordination of women to the priesthood. The biblical and theological evaluation revealed the crux of the thesis - namely, that the debate on the ordination of women to the priesthood is an integral part of the phenomenon of ecclesial and social sexism. The arguments of the opponents of women's ordination are invariably based on sexist modes of thought. At the same time, however, the arguments of the proponents of women's ordination are, to a large extent, influenced and. shaped by those same sexist modes of thought which they are attempting to address. For this reason the arguments in favour of women's ordination are unable to create a new theology in which the full humanity of Christian women as created in the image of God is a non-negotiable assumption; a theology in which therefore the priesthood, and women's participation in it takes on a new form closer to the revelation of the servant priesthood of Christ. Chapter 7 thus moves beyond the debate on women's ordination to an analysis of the structures and principles of sexism, and especially the manifestations of the sexism in past and present church history. It is only by the complete abolition of sexism in the churches that the true priesthood of both women and men can be achieved. In Chapter 8 the first tentative steps towards this goal are explored. It is obvious that the abolition of sexism in the churches must primarily take place through the self-liberation of Christian women and men from sexist patterns of thought and behaviour. Groups such as the Movement for the Ordination of Women in Britain can contribute much towards this end by their outreach to their members who in turn can communicate with fellow parishioners. In this way various groups may be started in the parishes, and house churches may be influenced in their teaching and thinking.
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Atta-Baffoe, Victor Reginald. "African cultures, African church, Anglican communion: incultuation and the church in Ghana." Thesis, King's College London (University of London), 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.411155.

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Books on the topic "Anglican Communion"

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Rayner, Gerald T. (Gerald Theodore), 1929-, ed. Audacious Anglicans: Heroes of the Anglican Communion. Picton, Ont: Bluejay Pub., 2008.

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Chatfield, Adrian. Something in common: [an introduction to the principles and practices of worldwide Anglicanism]. Bramcote, Nottingham: St. John's Extension Studies, 1998.

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John, Craston, ed. Anglicanism and the universal church: Highways and hedges 1958-1984. Toronto: Anglican Book Centre, 1990.

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1960-, Chapman Mark D., ed. The Anglican covenant: Unity and diversity in the Anglican communion. London: Mowbray, 2008.

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Bartlett, Alan. A passionate balance: The Anglican tradition. Maryknoll, N.Y: Orbis Books, 2007.

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Bartlett, Alan. A passionate balance: The Anglican tradition. London: Darton Longman + Todd, 2007.

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1944-, Wingate Andrew, ed. Anglicanism: A global communion. New York: Church Pub., 1998.

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Council, Anglican Consultative, ed. The Anglican Communion: A guide. London: Published for the Anglican Consultative Council by Church House Pub., 1991.

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Sir, Wingate Andrew, ed. Anglicanism: A global communion. London: Mowbray, 1998.

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Stephen, Sykes, and Booty John E, eds. The Study of Anglicanism. Philadelphia, Pa: SPCK/Fortress Press, 1988.

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Book chapters on the topic "Anglican Communion"

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Goddard, Andrew. "The Anglican Communion Covenant." In The Wiley-Blackwell Companion to the Anglican Communion, 119–33. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch9.

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Temperley, Nicholas. "The Anglican Communion Hymn." In Studies in English Church Music, 1550-1900, 131–40. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003417729-5c.

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Temperley, Nicholas. "The Anglican Communion Hymn." In Studies in English Church Music, 1550-1900, 112–21. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003417729-5a.

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Temperley, Nicholas. "The Anglican Communion Hymn." In Studies in English Church Music, 1550-1900, 103–11. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003417729-5.

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Temperley, Nicholas. "The Anglican Communion Hymn." In Studies in English Church Music, 1550-1900, 122–30. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003417729-5b.

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Granbois, Judith A., and David H. Smith. "The Anglican Communion and Bioethics." In Bioethics Yearbook, 83–115. Dordrecht: Springer Netherlands, 1993. http://dx.doi.org/10.1007/978-94-011-1886-6_5.

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Granbois, Judith A., and David H. Smith. "The Anglican Communion and Bioethics." In Bioethics Yearbook, 93–122. Dordrecht: Springer Netherlands, 1997. http://dx.doi.org/10.1007/978-94-017-0904-0_6.

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Terry, Justyn. "Theology in the Anglican Communion." In The Wiley-Blackwell Companion to the Anglican Communion, 553–68. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch51.

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Roberts, William Bradley. "Music in the Anglican Communion." In The Wiley-Blackwell Companion to the Anglican Communion, 585–93. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch53.

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James, Nancy Carol. "Liturgy in the Anglican Communion." In The Wiley-Blackwell Companion to the Anglican Communion, 594–605. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch54.

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Conference papers on the topic "Anglican Communion"

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Coonan, Emma Marya, Simon Pratt-Adams, and Mark Warnes. "The value of 'writing retreats' in advancing innovative pedagogic research." In Fifth International Conference on Higher Education Advances. Valencia: Universitat Politècnica València, 2019. http://dx.doi.org/10.4995/head19.2019.9353.

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This paper outlines the work of the Centre for Innovation in Higher Education, which uses an educational laboratory model to advance the intersection of innovative research and teaching at Anglia Ruskin University (ARU). This evidence-based approach aims to promote active, reflective engagement with research in teaching and learning; foster collaborative and interdisciplinary inquiry into pedagogic practice; and support the development of a dynamic, sustainable pedagogic research community at ARU. The Centre’s work also increases the visibility and calibre of pedagogic research at national and international level. This paper outlines a current research project being undertaken by researchers from the Centre and Anglia Learning & Teaching which explores the longitudinal impact of its writing retreat provision on participants’ writing practices and productivity, together with their perceptions of writing as a key element of the academic identity. This study is generating valuable original data about academics’ writing practices and perceptions. It will contribute to the understanding of this important topic at a theoretical level, as well as outlining practical means through which universities can foster long-term academic writing productivity leading to enhanced research impact.
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Reports on the topic "Anglican Communion"

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Few, Roger, Mythili Madhavan, Narayanan N.C., Kaniska Singh, Hazel Marsh, Nihal Ranjit, and Chandni Singh. Voices After Disaster. Indian Institute for Human Settlements, 2021. http://dx.doi.org/10.24943/vad09.2021.

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This document is an output from the “Voices After Disaster: narratives and representation following the Kerala floods of August 2018” project supported by the University of East Anglia (UEA)’s GCRF QR funds. The project is carried out by researchers at UEA, the Indian Institute for Human Settlements (IIHS), the Indian Institute of Technology (IIT), Bombay, and Canalpy, Kerala. In this briefing, we provide an overview of some of the emerging narratives of recovery in Kerala and discuss their significance for post-disaster recovery policy and practice. A key part of the work was a review of reported recovery activities by government and NGOs, as well as accounts and reports of the disaster and subsequent activities in the media and other information sources. This was complemented by fieldwork on the ground in two districts, in which the teams conducted a total of 105 interviews and group discussions with a range of community members and other local stakeholders. We worked in Alleppey district, in the low-lying Kuttanad region, where extreme accumulation of floodwaters had been far in excess of the normal seasonal levels, and in Wayanad district, in the Western Ghats, where there had been a concentration of severe flash floods and landslides.
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Integration of STI and HIV/AIDS with MCH-FP services: A case study of the Busoga Diocese Family Life Education Program, Uganda. Population Council, 1997. http://dx.doi.org/10.31899/rh1997.1005.

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The Family Life Education Project (FLEP) was started in 1986 by the Busoga Diocese of the Anglican Church of Uganda with assistance from Pathfinder International. The project provides integrated MCH, FP, STD, and HIV/AIDS services to more than 500,000 individuals through 48 clinics and 162 trained village health workers (VHWs). Each clinic serves an estimated 11,000 people living in a sub-Parish. Each sub-Parish has a health subcommittee selected by the community that is responsible for hiring clinic staff, identifying VHWs, and mobilizing resources for clinic staff salaries. Data suggest that the program is reaching a large number of clients through the clinic and community-based approaches. The methodology used for the case study involved review of available data and reports, in-depth interviews with management team, modified situation analysis, and guided group discussions. As noted in this report, using simple rural-based health facilities and volunteer community-based workers to provide family planning and STD/HIV services using the integrated approach is possible, however considerable work must be done before the project can provide high-quality MCH/FP and STD/HIV services to every client using this approach.
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