Journal articles on the topic 'Anglican Communion'
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1
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.
3
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.
5
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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Thompsett, Fredrica Harris. "Inquiring Minds Want to Know: A Lay Person's Perspective on the Proposed Anglican Covenant." Journal of Anglican Studies 10, no. 1 (February 13, 2012): 42–51. http://dx.doi.org/10.1017/s1740355312000010.
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AbstractBaptism is the sacrament that incorporates Christians into the Body of Christ; 99 percent of the church are laity. The proposed Anglican Covenant's emphasis on formal authority exercised by bishops and primates changes the relationships among all Anglicans, not just bishops. This change may run against a fundamental Anglican tradition of ongoing communal reflection that acknowledges that elements of church life change because they are no longer convenient or useful in particular locales. In adopting the Anglican Covenant, are we stating that traditional Anglican polity is no longer convenient or useful for the Provinces of the Anglican Communion, including the Episcopal Church?
12
Frame, Tom. "Agreeing on a Common Accountability: What Can the Anglican Communion Learn from Ernst Troeltsch?" Journal of Anglican Studies 2, no. 2 (October 2004): 106–20. http://dx.doi.org/10.1177/174035530400200209.
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ABSTRACTIn the light of recent theological controversies, the Anglican Communion urgently needs what Archbishop Rowan Williams has described as an ‘agreement over a common accountability’. Such an agreement must differentiate the things that define the essence of the Anglican Church from those that merely imparta distinctive cultural flavour. It will be built on a nuanced theological debate involving questions of self-definition that recognize the social, economic, political and cultural contexts enveloping the Communion's various national churches. In the same way that social structures and economic conditions bear directly upon the shape of religious organizations, it will become apparent that political pressures and cultural mores influence doctrinal commitments. The church-sect-mystic group typology developed by Ernst Troeltsch has the potential to help the Anglican Communion understand the origins of its theological diversity as part of a larger project that seeks to maintain corporate identity and to preserve organizational unity. His attempts to define the ‘essence of Christianity’ in the context of what might otherwise seem random, chaotic and possibly irreconcilable responses to Christ's teaching offers some interpretative insights that will assist Anglicans achieve a consensus on which ‘agreement over a common accountability’ might be based.
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Vanderbeck, Robert M., Gill Valentine, Kevin Ward, Joanna Sadgrove, and Johan Andersson. "The Meanings of Communion: Anglican Identities, the Sexuality Debates, and Christian Relationality." Sociological Research Online 15, no. 2 (May 2010): 78–96. http://dx.doi.org/10.5153/sro.2106.
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Recent discussions of the international Anglican Communion have been dominated by notions of a ‘crisis’ and ‘schism’ resulting from conflicts over issues of homosexuality. Existing accounts of the Communion have often tended to emphasise the perspectives of those most vocal in the debates (particularly bishops, senior clergy, and pressure groups) or to engage in primarily theological analysis. This article examines the nature of the purported ‘crisis’ from the perspectives of Anglicans in local parishes in three different national contexts: England, South Africa, and the United States. Unusually for writing on the Communion, attention is simultaneously given to parishes that have clear pro-gay stances, those that largely oppose the acceptance of homosexual practice, and those with more ambivalent positions. In doing so, the article offers new insights for the growing body of literature on lesbian, gay, bisexual, and transgender Christians, as well as wider discussions about the contested nature of contemporary Anglican and other Christian identities. Key themes include the divergent ways in which respondents felt (and did not feel) connections to the spatially distant ‘others’ with whom they are in Communion; the complex relationships and discordances between parish, denominational, and Communion-level identities; and competing visions of the role of the Communion in producing unity or preserving diversity amongst Anglicans.
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Hamid, David. "Church, Communion of Churches and the Anglican Communion." Ecclesiastical Law Journal 6, no. 31 (July 2002): 352–74. http://dx.doi.org/10.1017/s0956618x00004737.
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This paper is intended to point to some major concepts and features in Anglican ecclesiology and to mention some significant moments or phases that have shaped it. It will also reflect briefly on the direction that our ecclesiology is taking, as the Churches of the Anglican Communion face challenges, both positive and negative.
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Donovan, Mary Sudman. "Anglican Women: Empowering Each other to Further God's Kingdom." Journal of Anglican Studies 5, no. 1 (June 2007): 39–68. http://dx.doi.org/10.1177/1740355307077932.
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ABSTRACTIn February 2006, women from every province of the Anglican Communion gathered in New York for the annual meeting of the United Nations Commission on the Status of Women. Once assembled, they established an organizational structure to perpetuate their gathering and called for an expanded women's presence on all Anglican Communion governing bodies. This article traces the development of the group, showing how a few women used the political structures of the Anglican Communion–the Anglican Observer at the United Nations, the Anglican Consultative Council and the International Anglican Women's Network–to assemble Anglican women. It demonstrates that the experience of meeting together became a source of empowerment for the participants and analyzes the factors contributing to the venture's success so that they might serve as models for the Anglican Communion as it struggles to maintain unity while embracing diversity.
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Zink, Jesse. "Patiently Living with Difference: Rowan Williams’ Archiepiscopal Ecclesiology and the Proposed Anglican Covenant." Ecclesiology 9, no. 2 (2013): 223–41. http://dx.doi.org/10.1163/17455316-00902006.
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Rowan Williams, a theologian who has long stressed the importance of ecclesiology, served as Archbishop of Canterbury at a time when the Anglican Communion was consumed by an ecclesiological crisis. This paper explores the ecclesiology Williams has consistently articulated as archbishop and then holds it against Williams’ support of the proposed Anglican Communion Covenant and finds a disjuncture. Williams’ ecclesiology is rooted in the nature of a globalized world, which tends towards exclusion. In this context, the church is to be the embodiment of God’s purpose of ‘unrestricted community.’ In order to do so, the church must share a common language and be rooted in trust-full relations that can only develop over time. As the Covenant struggles to gain approval among Anglicans, it seems an apt time to return to Williams’ ecclesiology and patiently work towards understanding the different Anglican other.
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Pickard, Stephen. "Gifts of Communion: Recovering an Anglican Approach to the ‘Instruments of Unity’." Journal of Anglican Studies 11, no. 2 (September 17, 2012): 233–55. http://dx.doi.org/10.1017/s1740355312000265.
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AbstractThe Anglican Communion has developed ‘Instruments of Communion’ to aid communication and sharing of wisdom throughout the Communion. When the Archbishop of Canterbury invited bishops from the Communion to attend a meeting at Lambeth in 1867 to consult and seek common counsel for the good order and care of the churches of the emerging Anglican Communion the first of the Lambeth Conferences took place. In more recent decades the Anglican Consultative Council and Primates’ Meeting have developed to enable the bishops, clergy and lay people of the worldwide Anglican Communion to listen to one another, share their life and join in common mission. In recent years these four elements in international Anglicanism – the Archbishop of Canterbury, the Lambeth Conference, the Anglican Consultative Council and the Primates’ Meeting – have become known as Instruments of Unity or Communion. Tensions and fractures in the Communion have raised questions about the value or use of the so-called Instruments of Unity.This article analyses the concept of ‘Instrument’ and assesses its value for understanding the nature of the Anglican Communion. It argues that the Instruments have a gift-like character and function in a quasi sacramental manner. As such they are indwelt rather than used in a tool like way. This approach to the Instruments of Communion gives high priority to the character and disposition of human agents participating in Communion structures and the importance of fostering a deeper communion among the Instruments for the sake of the Church and its witness to the gospel.
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Doe, Norman. "The Apostolic Constitution Anglicanorum Coetibus: An Anglican Juridical Perspective." Ecclesiastical Law Journal 12, no. 3 (August 20, 2010): 304–23. http://dx.doi.org/10.1017/s0956618x10000426.
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The Apostolic Constitution Anglicanorum Coetibus represents the latest, and perhaps one of the most controversial, developments in Anglican and Roman Catholic relations. The Apostolic Constitution is the juridical means by which Anglicans dissatisfied with recent initiatives in the Anglican Communion may enter as groups into full communion with Rome. It provides for the erection of ordinariates, a category equivalent to dioceses but one which is not elaborated in the Latin Code of Canon Law 1983. This article describes responses to the Apostolic Constitution, from the hostile to the welcoming, evaluates the provisions of the Apostolic Constitution, particularly those which effect integration of the faithful into the Latin church and those which allow for the continuation of elements of their former traditions, and evaluates the ways in which the laws of Anglican churches may be employed either to hinder or to help the departure of those seeking entry to an ordinariate.
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Doe, Norman. "The Contribution of Common Principles of Canon Law to Ecclesial Communion in Anglicanism." Ecclesiastical Law Journal 10, no. 1 (December 3, 2007): 71–91. http://dx.doi.org/10.1017/s0956618x08000902.
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AbstractAn important recent development in worldwide Anglicanism is the emergence over recent years of a project to articulate the principles of canon law common to the churches of the Anglican Communion. This project seeks to express the juridical character of Anglicanism from a global perspective, not only to underscore the many fundamental values that Anglicans share in terms of their polity, ministry, doctrine, liturgy, rites and property, going to the very roots of Anglican identity, but also as a concrete resource for other churches in ecumenical dialogue with Anglicans. This article traces the development of the so-called ius commune project, describes the methodological challenges which it faces, and the process of producing a draft. It also seeks to compare the project with the juridical experiences of other international ecclesial communities, and briefly to place the project in the context of the debate about the adoption of an Anglican Covenant, an initiative proposed by the Lambeth Commission in 2004.
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Kantyka, Przemysław Jan. "Ten years of Ordinariates for Anglicans – a few reflections on the new ecclesiological model." Studia Oecumenica 19 (December 23, 2019): 7–18. http://dx.doi.org/10.25167/so.1184.
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The article describes the Ordinariates for Anglicans from the ecclesiological point of view. The publication of Pope Benedict XVI’s Apostolic Constitution Anglicanorum coetibus created a new situation in the interconfessional relations and in the search for the unity of the Church. Firstly the Author explains what are the Ordinariates for Anglicans and what solutions contains the Apostolic Constitution Anglicanorum coetibus. In the second point of the article we find an analysis of an ecclesiological model created by the constitution Anglicanorum coetibus. While not being the return to the past method of gaining the unity of the Church by partial unions (i.e. so called “uniatism” or “unionism”) the Ordinariates offer to the conversing Anglicans the possibility of upkeeping their liturgical tradition. The Ordinariates also enjoy a large scale of independence in the frame of the Catholic Church. Alongside the bright spells there are also some shadows. The Author points at the major ecclesiological weakness of the construction called “Ordinariate”. The liturgical tradition of Anglicanism transferred to the Ordinariates is, in fact, deprived of its natural theological background, which is Anglican. That is why the solution offered by the Ordinariates one of the Anglican theologians called “the shortened version of Anglicanism”. The last point of the article is consecrated to the depiction of first Anglican reactions to the situation introduced by the apostolic constitution Anglicanorum coetibus. The most promising initiative is the establishment of so called “Anglican Communion Covenant”, which is designated to consolidate the Communion from inside, also by preventing the provinces from taking unilateral decisions leading to the breaks in the whole of the Anglican World.
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Titre, Ande. "African Christology: Hope for the Anglican Communion." Journal of Anglican Studies 7, no. 2 (November 2009): 183–93. http://dx.doi.org/10.1017/s1740355309990192.
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AbstractThe Anglican Communion has been tested by difficult theological tensions that have painfully affected mission in different contexts. The troubled question is: ‘Who is Jesus Christ for Anglicans?’ This paper suggests that, as the spiritual centre has already shifted to the church in the Majority World, the reflections and insights of Africans concerning Jesus Christ should be taken into account in any Christological reflections. African Christology is more holistic as it integrates the person and the work of Christ, which apply to the whole of African life.Jesus, the Lord of cultures and the Healer, is alive today. He has overcome death so that God’s transforming power may heal our deeply wounded souls and our broken communities. The Anglican Communion should recognize the healing power of the Lord Jesus, and continually re-affirm the salvation in Christ, forgiveness of sins, transformation of life and incorporation into the holy fellowship of the church. The world needs the credible witness of Christians who live in the world, but are not of the world.
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Muñoz, Daniel. "North to South: A Reappraisal of Anglican Communion Membership Figures." Journal of Anglican Studies 14, no. 1 (October 26, 2015): 71–95. http://dx.doi.org/10.1017/s1740355315000212.
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AbstractIn recent decades Anglicans have developed a largely unquestioned and unchallenged narrative of global growth and decline. This narrative tells a story of Anglicanism’s success being largely due to growth in developing, postcolonial nations which, according to the narrators, is ongoing and unstoppable. At the same time, first-world, mostly postmodern nations have seen a steep decline in church membership and attendance. Numeric growth and strength have been used to define ecclesial identity and to legitimate understandings of ‘Anglican orthodoxy’. This article offers an up-to-date reappraisal of Anglican Communion membership and, in that process, challenges many of the premises of such a narrative.
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Hill, Christopher. "Ecclesiological and Canonical Observations on The Principles of Canon Law Common to the Churches of the Anglican Communion." Ecclesiastical Law Journal 14, no. 3 (August 22, 2012): 400–407. http://dx.doi.org/10.1017/s0956618x12000373.
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In the Archbishop of Canterbury's Foreword to the findings of the Anglican Communion Legal Advisers' Network, Rowan Williams argues that law is a way of securing two things for the common good: equity and responsibility. Law is against arbitrariness and for knowing who is responsible for this or that. Law in the Church is also about equitable life in the communion of the Body of Christ and the mutual obligations of our interdependence. As Convenor of the Legal Advisers' Network, Canon John Rees observes that their work, which emerged as The Principles of Canon Law Common to the Churches of the Anglican Communion, is not a quick fix to the contemporary problems of the Anglican Communion. Nor is it a covert device for the introduction of a universal canon law for the whole Anglican Communion with an aim to impose covenantal sanctions for churches which do not toe the line.
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Rees, John. "Covenant and Communion." Ecclesiastical Law Journal 14, no. 2 (April 16, 2012): 235–55. http://dx.doi.org/10.1017/s0956618x1200004x.
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This article considers some of the controversies that have troubled the Anglican Communion during the past 25 years, and some of the approaches that the Churches and central Instruments of the Communion have used to maintain communion in the face of threatened division. In particular, it looks in detail at the terms of the proposed Anglican Covenant, its provenance and its legal significance. It points out the usefulness of the Covenant as a mechanism for resolving disputes between the Churches of the Communion, but questions the assumption that its adoption as, in effect, a contract between the Churches would of itself turn the Communion into a ‘two-tier’ body, or change in a fundamental way the nature of the relationships between the Churches. Finally, it notes that communion between the Churches of the Anglican Communion, with or without the Covenant, consists (as it always has done) in a wide range of relationships at very many different levels, far beyond the central structures of the Communion as they have developed during the last 150 years.
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Ross, Alexander. "Gaping Gaps? Implications of the ‘Bible in the Life of the Church’ Project for Bridging the Anglican Hermeneutic Divide." Journal of Anglican Studies 12, no. 2 (April 17, 2013): 143–64. http://dx.doi.org/10.1017/s1740355313000041.
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AbstractThis paper seeks to explore the ‘hermeneutical gaps’ identified in a recent and ongoing investigation across the Anglican Communion into the way the Bible is read within worldwide Anglicanism. This investigation is of contemporary importance to the Anglican Communion as the Project's findings were recently presented to the 15th Anglican Consultative Council in October 2012. The ‘hermeneutical gaps’ which have been identified shed important insights into the strained fellowship which currently seems characteristic of the Communion. The approach of this paper is to evaluate whether these ‘gaps’ are symptomatic of an inevitable fracturing within the Communion or whether points of apparent disconnect in the use of the Bible are able to be bridged, held together or reconciled for the benefit of Anglicanism's common life.
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Dementyev, Leonid I. "Veneration of saints in Anglicanism." Issues of Theology 3, no. 2 (2021): 234–42. http://dx.doi.org/10.21638/spbu28.2021.206.
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The Anglican Communion, which unites forty-one local Anglican Churches, traditionally honors holy ascetics and heroes of the faith, among whom there are both saints glorified after the English Reformation and general Christian teachers and martyrs known to the Roman and Eastern Orthodox Churches. Some Anglicans honor the saints, turning to the One God with gratitude for certain examples of a great righteous life, and ask Christ to send down the same good deed. Other Anglicans, on the contrary, appeal to the saint directly, like Catholics and Orthodox Christians. By themselves, Anglican views are very specific and strongly dependent on a particular church movement (there are “parties” of Anglo-Catholics, Anglo-Orthodox, Anglo-Evangelicals, etc., who have their own opinions on this issue), however, among the Orthodox there is a common misconception that being a Protestant means unequivocally rejecting the cult of saints. In this article, the author reveals in detail to the Russian reader the peculiarity of the Anglican practice of veneration of saints and provides examples of the presence of prayer appeals to saints in modern Anglican practice, dispelling the popular misconception about the lack of veneration of saints and appeals to saints in the Protestant world.
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Selwyn Mwamba, Musonda Trevor. "The Lambeth Conference 2008 and the Millennium Development Goals: A Botswana Perspective." Journal of Anglican Studies 7, no. 2 (September 15, 2009): 229–42. http://dx.doi.org/10.1017/s1740355309990143.
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AbstractThe Bishops of the Anglican Communion met on the campus of the University of Kent at Canterbury, England, for the Lambeth Conference in July 2008. The Conference took place at a time when the Anglican Communion was going through turbulence over the issue of human sexuality. Accordingly, there was much expectation that the Conference would inter alia discuss and come up with the way forward on the issue of homosexuality. Prudently, the Conference’s focus rested on the real Mission of the Church, epitomized by the Walk of Witness on July 24, 2009 from Whitehall and Westminster to Lambeth Palace. There, Archbishop Rowan Williams spoke of the Communion’s commitment to the Millennium Development Goals (MDGs). It is within this context that this article seeks to discuss the issue of the MDGs in the context of the Lambeth Conference, from the perspective of Botswana. It is my intention to show that the Anglican Communion should be focused on the life and death issues of eradicating abject poverty, HIV and AIDS, malaria, bad governance, unjust trade policies and environment, rather than wasting valuable spiritual energy on the ‘luxury’ of human sexuality which is a non-issue for the poor.
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Tanner, Mary. "The ARCIC Dialogue and the Perception of Authority." Journal of Anglican Studies 1, no. 2 (December 2003): 47–61. http://dx.doi.org/10.1177/174035530300100204.
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ABSTRACTFor more than twenty years the subject of authority has been in the forefront of discussions in the Anglican Communion and in ecumenical conversations. Authority in the Church was treated by the first Anglican Roman Catholic Commission. Both Communions recognized convergence in the Commission's reports but asked for further work. The most recent report, The Gift of Authority, is still being studied. It contains sharp challenges to both churches about their own exercise of authority. It is one thing to agree ideal statements about authority. It is quite another to move into visible unity with another church whose exercise of authority appears at odds with the ideal. If the two Communions can respond to these challenges then the suspicions that each has of the other will be alleviated and the move to visible unity made more possible. This article examines the content of the ARCIC reports and the challenges put to both Communions, arguing that there is much at stake in this conversation both for the internal life of the two Communions as well as for a life of communion in the future.
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Coelho, Luiz. "IEAB’s 2015 Book of Common Prayer: The Latest Chapter in the Evolution of the Book of Common Prayer in Brazil." Studia Liturgica 49, no. 1 (March 2019): 26–42. http://dx.doi.org/10.1177/0039320718808700.
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This article provides a first look at the 2015 Book of Common Prayer produced by the Igreja Episcopal Anglicana do Brasil (in English, Episcopal Anglican Church of Brazil). This is the newest Book of Common Prayer published by an Anglican province, featuring some aspects that go beyond what has been done in terms of liturgical revision around the Anglican Communion, and suggesting some further steps that other provinces and churches might take, as they assimilate better the principles of the Liturgical Movement. It is a fully gender-neutral worship book, with expansive language to address the Divine, and a considerable amount of liturgies that deal with local customs. It also features prayers that address themes such as gender equality, environmental preservation and social justice for minorities.
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Douglas, Ian T. "An American Reflects on the Windsor Report." Journal of Anglican Studies 3, no. 2 (December 2005): 155–79. http://dx.doi.org/10.1177/1740355305058888.
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ABSTRACTThe Windsor Report of the Lambeth Commission on Communion was published in late 2004 and has been released with encouragement from the Archbishop of Canterbury that it be studied around the Anglican Communion. A ‘reception’ process has been established to solicit input and monitor discussion on the Windsor Report from across the Anglican Communion. This article is a reflection on the report from the perspective of an American Episcopalian missiologist and was offered as part of the ‘reception’ process. In a step-by-step examination of the contents of the Windsor Report, the reflection presents underlying currents, concerns and possibilities for the Anglican Communion arising from the Report. There is much of benefit in the Report while at the same time dissent is registered with some of its presuppositions and findings.
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Calvani, Carlos. "The Myth of Anglican Communion." Journal of Anglican Studies 3, no. 2 (December 2005): 139–54. http://dx.doi.org/10.1177/1740355305058887.
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ABSTRACTAnglicanism has come to worldwide significance in the context of modernity and debate about the recent difficulties in the Anglican communion which have been of such note and concern has been influenced by this context. The categories of the debate as reflected in the Virginia Report provide a case study of the difficulties. That report is examined in this light and the tendency of the argument drawn out to show a disposition to see issues in terms of control and exclusion. A consideration of the origins of the Anglican Communion shows that it expresses a disposition of Christians to pray for one another. It is a myth not in the sense that it is unreal but in the sense that it provides a way of understanding how the communion works. It works like a myth and in being re-enacted gains its force. This argument is combined with the notion of scapegoat in the writings of Rene Girard and applied to the case of Gene Robinson in order to lead to a better understanding of inclusive love and communion.
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Norman, Edward. "Authority in the Anglican Communion." Ecclesiastical Law Journal 5, no. 24 (January 1999): 172–87. http://dx.doi.org/10.1017/s0956618x00003446.
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The Church was not founded at Pentecost, as is sometimes said, but by Christ during the course of his ministry in Galilee and Judea. It was he who appointed the twelve to become what today, perhaps, would be called teaching officers, and who commissioned the seventy as a corps of evangelistic missioners. In the ancient world religious knowledge was sometimes committed to sacred writings, sometimes to a school of ideas, sometimes to a priestly caste or an assemblage of cultic observances, and sometimes it emerged episodically through the translations of oracles. Christ, in contrast, revealed his truth to a living company of people—‘the People of God—who, after his corporeal departure, became his body on earth. Precisely because the message was thus conveyed organically it remained permanently new: able to adapt to changing intellectual modes and social filtration, capable of bringing forward fresh insights in the successive cultural shifts of a progressive humanity. Written texts do not transmit truth of themselves: they require re-interpretation, over long periods of time, if they are to achieve durable meaning. Priestly castes have the disadvantage of imploding into small coteries of exclusivity; they frequently become a mere adjunct of ruling elites. Philosophical systems tend to die when the surrounding culture to which they originally related transforms itself or disintegrates. But a living body of people, at the centre of whose religious insights is not a set of ideas but a person, has the verifiable capability of enduring through the centuries, forever changing yet forever the same.
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Rees, John. "Anglican Communion Legal Advisers' Consultation." Ecclesiastical Law Journal 6, no. 31 (July 2002): 399–401. http://dx.doi.org/10.1017/s0956618x00004786.
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Atta-Baffoe, Victor. "Living in Communion within Anglicanism." Journal of Anglican Studies 14, no. 2 (June 24, 2016): 226–35. http://dx.doi.org/10.1017/s1740355316000048.
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AbstractIn the Anglican Communion today, stress on tendencies such as liberalism and conservatism, evangelicalism and modernism, continues to separate people in Christ from each other. Arguments over sexuality, women’s ordination, gender, inclusive language, and theological differences continue to create division and antagonism in the Church. This article develops the role of embodied community (koinonia) and sacramental participation as the vital centre of shared Anglican unity. It makes use of Paul Avis’s concept of ‘progressive orthodoxy’ as a way of articulating what is shared by the independent churches of the Anglican Communion. The radical demand of the gospel compels us to appreciate and come to terms with Anglicanism, not so much in any specific, well defined theology, nor ecclesiastical bureaucracy, but rather in our mutual participation in the one Lord, one faith, one baptism (Eph. 4.4-6).
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Jacob, W. M. "George Augustus Selwyn, First Bishop of New Zealand and the Origins of the Anglican Communion." Journal of Anglican Studies 9, no. 1 (September 14, 2010): 38–55. http://dx.doi.org/10.1017/s1740355310000070.
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AbstractThis article aims to identify the significance of George Augustus Selwyn, the first Bishop of New Zealand, for the development of the Anglican Communion. It is based on evidence derived from secondary sources, most obviously the two-volume life of Selwyn written shortly after his death by his former chaplain, and on recent studies of the development of the Anglican Communion, especially the development of provincial synodical government in Australasia, and on the constitution of the Episcopal Church in the United States.The article concludes that Selwyn had ideal qualities and experiences to enable him to achieve a constitution for a new Anglican province independent of the state, and with self-government, including elected representatives of laity and clergy, as well as bishops meeting together. His commitment to creating a constitutional framework for the dioceses and provinces of the Anglican Communion, including the Episcopal Church, enabled a second Lambeth Conference to happen.
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Meyers, Ruth A. "The Baptismal Covenant and the Proposed Anglican Covenant." Journal of Anglican Studies 10, no. 1 (December 20, 2011): 31–41. http://dx.doi.org/10.1017/s1740355311000283.
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AbstractAn exploration of the development and meaning of the text of the Baptismal Covenant in the 1979 Book of Common Prayer of the Episcopal Church provides the basis for a discussion of the proposed Anglican Communion Covenant. The article concludes by suggesting how biblical, theological and liturgical understandings of covenant offer a perspective by which to assess the proposed Covenant for the Anglican Communion.
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Kataria, Niyati, Glen Kreiner, Elaine Hollensbe, Mathew L. Sheep, and Jeff Stambaugh. "The catalytic role of emotions in sensemaking: Evidence from the blogosphere." Australian Journal of Management 43, no. 3 (December 7, 2017): 456–75. http://dx.doi.org/10.1177/0312896217734589.
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We examine the role of emotions in the sensemaking and related processes engaged during a period of change in a worldwide network of organizations—the Anglican Communion (global religion of nearly 75 million members of the Anglican faith). We studied and qualitatively analyzed text from blogs of members in multiple countries as they commented on issues and actions by the Anglican Communion following a controversial decision. Our findings revealed how manifesting discrete emotions can affect the sense processes by catalyzing them or providing motivation for them. Emotions were also found to be a product of such sense processes.
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Bruner, Jason. "Divided We Stand: North American Evangelicals and the Crisis in the Anglican Communion." Journal of Anglican Studies 8, no. 1 (May 2010): 101–25. http://dx.doi.org/10.1017/s1740355309990039.
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AbstractThis paper discusses the development of the Anglican Communion’s ‘crisis’ regarding the place of gay and lesbian persons within the tradition. It presents a social and theological contextualization of this crisis within the Episcopal Church, USA, in the second half of the twentieth century. It argues that the origins of the Anglican Communion’s crisis regarding gay and lesbian persons within the Communion are best understood in continuity with the broader North American evangelical movement of the second half of the twentieth century. The implications of this contextualized study serve to critique an understanding of the current crisis, which juxtaposes a decrepit, liberal ‘North’ with a vibrant, ‘orthodox’ ‘Global South’.
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Jensen, Alexander S. "Against the Anglican ‘Conscience’: The Analytical Tool from Churches and Moral Discernment Applied to the Discussions About Homosexuality at the Lambeth Conferences 1978–2022." Ecclesiology 19, no. 2 (June 21, 2023): 165–85. http://dx.doi.org/10.1163/17455316-bja10029.
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Abstract In the recently published document Churches and Moral Discernment the Faith and Order Commission of the wcc offers an analytical tool for moral discernment processes and introduces the concept of the ‘conscience’ of the Church. Applying this tool to the moral discernment processes in the Anglican Communion leading up to the 1998 Lambeth Conference and its Resolution I.10 ‘Human Sexuality’ indicates that the moral discernment processes did not reflect the Anglican ‘conscience’, i.e. the inherited understanding of moral norms and authority. This led to the Resolution being divisive rather than uniting. The success of the 2022 Lambeth Conference in mending these division needs to be followed up by the commencement of a renewed discernment process. But it is also possible that the Anglican ‘conscience’ has changed in parts of the Communion, which would pose new challenges for the instruments of communion.
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Santer, Mark. "Communion, Unity and Primacy: An Anglican Response to Ut Unum Sint." Ecclesiology 3, no. 3 (2007): 283–95. http://dx.doi.org/10.1177/1744136607077153.
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AbstractPope John Paul II’s Encyclical Ut Unum Sint, published in 1995, was immediately recognized as a document of fundamental importance for ecumenism. John Paul II clearly and unequivocally renewed the Roman Catholic Church’s commitment to the ecumenical movement and invited leaders and theologians of other churches to engage with the Roman Catholic Church in patient and fraternal dialogue on the issue of the Petrine offices. A decade later this lecture reviews official Anglican responses to the Pope’s initiative and sets out issues which Anglicans need to address and explore.
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Hill, Christopher. "‘Anglican Patrimony’ in Roman Catholic Communion." Ecclesiology 18, no. 2 (June 21, 2022): 234–49. http://dx.doi.org/10.1163/17455316-18020003.
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Rees, John. "The Anglican Communion: Does it Exist?" Ecclesiastical Law Journal 5, no. 22 (January 1998): 14–17. http://dx.doi.org/10.1017/s0956618x00003203.
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The title of this article is deliberately provocative: what meaning can be attached to a concept which lacks all the classic jurisprudential marks of authority, by those who concern themselves with the legal aspects of Anglican churches? Conversely, what lessons can be learned by them from the very persistence of such a concept over so very many years?
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Faulds, Ian. "The Anglican Communion: Crisis and Opportunity." Ecclesiastical Law Journal 9, no. 2 (April 11, 2007): 222–24. http://dx.doi.org/10.1017/s0956618x07000452.
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Gunda, Masiiwa Ragies. "Re‐membering Mission." International Review of Mission 113, no. 1 (May 2024): 159–72. http://dx.doi.org/10.1111/irom.12485.
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AbstractThis article grapples with the Anglican Communion's Five Marks of Mission, raising questions such as: Does the Communion need a mission? Does mission need the Communion? And do the Five Marks of Mission speak to the mission of God or mission of and in the Communion? Central to the article is the anxiety about the potential consequences of mission based on historic experiences of people from colonized territories, hence the use of a decolonial approach in this article. The article is also cognizant of the coloniality that continues to influence intra‐Communion and ecumenical relations. It asks whether the Five Marks of Mission carry in them some decoloniality impulses that could fundamentally heal the wounds of the past, celebrate the diversity in the Communion presently, and re‐envision a future in which the Communion sees itself as having a role to play in the missio Dei.
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Cameron, Gregory K. "Ardour and Order: Can the Bonds of Affection Survive in the Anglican Communion?" Ecclesiastical Law Journal 9, no. 3 (August 28, 2007): 288–93. http://dx.doi.org/10.1017/s0956618x07000622.
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In the life of the Anglican Communion today, an approach which expresses ‘ardour’, a response to the Gospel which tends towards freedom from institutional restraint, is favoured over an approach of ‘order’, which sees the regulation of the life of the church as itself a witness to the ordered will of God. There is both an ‘ardour of the left’, which seeks to loosen the restrictions of canon law to allow a greater ‘inclusiveness’, and an ‘ardour of the right’, which is prepared to override traditional understandings of jurisdiction in the defence of ‘orthodoxy’. The First Epistle to Clement bears witness to an ancient tradition of respect for order in the life of the church. The ‘Windsor Lambeth Process’ in the Anglican Communion – as developed by the Primates' Meeting at Dromantine in 2006, and affirmed at their meeting in 2007 at Dar es Salaam – furthers just such an ordered approach to the life of the Communion, by its requests to the North American Churches through due process, by the development of mechanisms to address questions of alternative episcopal oversight, by the Listening Process to address the moral questions under debate, and by the process to draft and adopt an Anglican Covenant. These initiatives are all intended to strengthen ‘the bonds of affection’, and to secure the future of the Anglican Communion as an international family of Churches.
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Kuehn, Evan F. "Instruments of Faith and Unity in Canon Law: The Church of Nigeria Constitutional Revision of 2005." Ecclesiastical Law Journal 10, no. 2 (April 16, 2008): 161–73. http://dx.doi.org/10.1017/s0956618x08001166.
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The Church of Nigeria's canon law revision of 14 September 2005 redefined the terms of inter-provincial Anglican unity from a focus on communion with the Archbishop of Canterbury to communion based explicitly upon the authority of scripture and historic doctrinal statements. This paper will examine the revision as an ecclesiastical reform connected to, yet independent from, the current controversy over human sexuality. Pertinent issues of episcope and ecclesial communion as they are affected by the canon law change will then be examined. Finally, the ecumenical implications of the revision will be discussed, with particular reference to the Anglican–Roman Catholic dialogue and the ‘continuing’ churches of North America.
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Dewhurst, Russell. "The 2022 Revision of The Principles of Canon Law Common to the Churches of the Anglican Communion." Ecclesiastical Law Journal 25, no. 1 (January 2023): 60–65. http://dx.doi.org/10.1017/s0956618x22000643.
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At the 2008 Lambeth Conference, The Principles of Canon Law Common to the Churches of the Anglican Communion were launched. For the first time, detailed principles of Anglican canon law were made manifest, the fruit of earlier research by the legal academic Norman Doe. As early as 2002, the Primates of the Communion had recognised that ‘the unwritten law common to the Churches of the Communion and expressed as shared principles of canon law may be understood to constitute a fifth “instrument of unity”’. The Principles project proved to be a wellspring of legal scholarship and ecumenical activity both before and after the 2008 publication.
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Doe, Norman. "The Anglican Covenant Proposed by the Lambeth Commission." Ecclesiastical Law Journal 8, no. 37 (July 2005): 147–61. http://dx.doi.org/10.1017/s0956618x00006219.
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The Lambeth Commission (2004) proposed a number of short-term and long-term solutions to issues raised by recent and highly controversial developments in the Episcopal Church (USA) and the diocese of New Westminster (Canada). From these events have emerged important questions about the nature of communion between, and the autonomy of, each of the forty-four member churches of the Anglican Communion, and the way in which decisions of common concern are made. In order to consolidate this communion, as a long-term project, the Commission proposes the adoption of an Anglican Covenant by all forty-four churches of the Communion. This article describes the terms of the proposed Covenant and identifies their provenance, in order to establish that the proposal is for the most part a restatement of classical Anglicanism. Only in serious cases of disagreement which substantially risk the unity of the Communion is the proposal innovative. The article also describes briefly reactions to and possible implementation of the proposed Covenant.
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Taylor, Simon. "Podium: The Anglican Communion — Discipline, Communion and a Way Forward." Modern Believing 45, no. 3 (July 2004): 44–47. http://dx.doi.org/10.3828/mb.45.3.44.
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Radner, Ephraim. "Structures of Charity: What is Left of the 1920 Lambeth Conference ‘Appeal to All Christian People’?" Ecclesiology 16, no. 2 (January 21, 2020): 206–23. http://dx.doi.org/10.1163/17455316-01602005.
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The 1920 Lambeth Conference viewed the Anglican Communion’s confederated structure among autonomous churches as a model for the future organic reunion that its famous Appeal proposed. This article examines the Conference’s discussion of this model, as well as an influential early critique of the model, written by Yves Congar in 1937. More recent conflicts within the Anglican Communion, as well as analyses of these conflicts, have confirmed some of the practical aspects of Congar’s critique, even while Roman Catholic self-reflection has moved beyond his own early alternatives. In conjunction with Roman Catholic rethinking of the nature of oversight, the Appeal’s challenge, after 100 years, now appears to lie in the direction of a more radical restructuring of Anglican ecclesial life than its authors originally anticipated.