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Journal articles on the topic 'Anglicanism'

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Author: Grafiati

Published: 4 June 2021

Last updated: 28 February 2023

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1

West, Gerald. "(Southern) African Anglican Biblical Interpretation: A Postcolonial Project." Journal of Anglican Studies 8, no. 2 (July 9, 2009): 140–64. http://dx.doi.org/10.1017/s1740355309990015.

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AbstractThis article argues that context is an important fourth factor, alongside the more familiar three, in understanding Anglicanism in (Southern) Africa. As imperialism was an important part of the early context of the Bible’s presence within Southern African Anglicanism, the bulk of the present article charts the contours of imperial Southern African Anglicanism. Having mapped this territory, the article then probes what a postcolonial analysis of Southern African Anglican biblical interpretation might look like, outlining two related components: a descriptive component and an interventionist component. The descriptive task asks how Southern African Anglicans have read the Scriptures, and the interventionist task asks how Southern African Anglicans should read the Scriptures. The former requires a careful Foucault-like ‘archaeological’ analysis and the latter a recognition of the contextually-related resources of African biblical scholarship.

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2

Morris, Jeremy. "Saint John Henry Newman and ecumenism: an Anglican perspective." Theology 125, no. 5 (September 2022): 345–52. http://dx.doi.org/10.1177/0040571x221119278.

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This article considers the ecumenical significance of Saint John Henry Newman’s theology for Anglicanism. It notes Newman’s reservations about Anglicanism after 1845 and Anglican suspicion of Newman’s work until recently. It argues that in three areas – his understanding of Catholicity, authority and the laity – Anglicans still need to learn from Newman. This is anchored in his organic view of faith, and in the associated notions of dynamic Catholicity and spiritual ecumenism. The article concludes that the canonization, for Anglicans, is justified by Newman’s status as a modern doctor of the Church.

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3

Helm, Paul. "Strands in Packer’s Theological Influence: One Appreciation." Unio Cum Christo 8, no. 2 (October 1, 2022): 13. http://dx.doi.org/10.35285/ucc8.2.2022.art1.

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This essay explores J. I. Packer’s theological influence through a con- sideration of his many writings. It classifies his input into six strands: Luther, Calvin, and the Puritans; Scripture; Anglicanism; universalism, revivals, and the Holy Spirit; Christ’s work; and the book Knowing God. This survey reveals that Packer used his exceptional theological mind to educate both Anglicans and other types of Protestants. KEYWORDS: John Calvin, Martin Luther, Puritans, Scripture, Anglicanism, Holy Spirit, atonement, doctrine of God, spirituality

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4

Sachs, W. L. "Stephen Neill's Anglicanism: An Anglican Classic." Journal of Anglican Studies 5, no. 2 (December 2007): 149–62. http://dx.doi.org/10.1177/1740355307083643.

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ABSTRACTStephen Neill's Anglicanism has been the classic book on Anglican history and tradition for a generation. Books which become classics endure because they exhibit timeless features. Neill's Anglicanism succeeds because he delineates core features of the church's tradition which originated in English circumstances and spread beyond them. The book's endurance also reflects its comprehensive narrative and objectivity. For Neill English precedent left an enduring mark without enshrining English authority. Anglicanism's genius has been its capacity to embrace local variations of expression. Yet Neill foresaw the tensions inherent in post-colonial Anglicanism. The irony of the church's adaptability and growth was the resulting strain on its consensual forms that began in his lifetime. Local variety would extend to a degree that would erode over-arching consensus and strain the structures which would enforce it, as Neill saw plainly.

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5

Kantyka, Przemysław. "Anglikanizm i odrodzenie katolicyzmu na tle sytuacji religijnej w XIX-wiecznej Anglii." Studia Europaea Gnesnensia, no. 13 (June 15, 2016): 89–98. http://dx.doi.org/10.14746/seg.2016.13.5.

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The article describes the religious situation in the 19th-century England with special emphasis on the position of Anglicanism and Catholicism. First, it examines the situation of the Church of England with its rise of the Oxford Movement and transformation of Anglicanism into a worldwide community. Subsequently, the paper describes the renaissance of Catholicism in the new circumstances following the enactment of Catholic Emancipation Bill . Finally, it mentions the first attempts at a dialogue between Anglicans and Catholics. All these historical developments are shown in the context of life and conversion of John Henry Newman.

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6

MORRIS, J. N. "British High Churchmen, Continental Church Tourism and the Roman Connection in the Nineteenth Century." Journal of Ecclesiastical History 66, no. 4 (September 2, 2015): 772–91. http://dx.doi.org/10.1017/s0022046915001578.

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This article examines accounts of continental church life to be found in the travel journals, letters and books of leading High Church Anglicans in the nineteenth century. It argues that these constitute a neglected source of evidence for understanding the interaction between continental church developments and the High Church revival in Anglicanism. It focuses particularly on accounts of travel in Catholic countries, and concludes that there are good reasons for assuming that experience of Catholic worship on the continent influenced High Church attitudes towards liturgical and ritual reform in Anglicanism.

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7

Hinchliff, Peter. "‘Anglicanism’." Theology 94, no. 759 (May 1991): 203. http://dx.doi.org/10.1177/0040571x9109400309.

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8

Clark, O. W. H., and Stephen Ely. "‘Anglicanism’." Theology 94, no. 761 (September 1991): 357. http://dx.doi.org/10.1177/0040571x9109400511.

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9

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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10

Egbunu, Emmanuel A. S. "Anglicanism in Africa: History, Identity, and Mission." Unio Cum Christo 8, no. 2 (October 1, 2022): 167. http://dx.doi.org/10.35285/ucc8.2.2022.art12.

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A historical perspective is a vital part of insight into Anglicanism in Africa. This article assesses the role of missionaries when colonialists and missionaries were often perceived as collaborators. Further, the African nations’ struggle for independence impacted issues of identity and enculturation, so it offers a review of the place of African cultural and religious practices in this new faith, including the place of the uneducated in a seemingly elite religion and how addressing this necessitated liturgical renewal and other adaptations. Finally, it will look at the Anglican mission in African societies in relation to leadership, injustice, poverty, disease, secularization, and a restive youth population and highlight African Anglicans’ response to Western revisionist tendencies and redefinitions of gender and family. KEYWORDS: Anglicanism, bishop, colonialism, historical perspective, identity, Kikuyu Conference, East African Revival, missionary

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11

Hilliard, David. "The Ties That Used to Bind: A Fresh Look at the History of Australian Anglicanism." Pacifica: Australasian Theological Studies 11, no. 3 (October 1998): 265–80. http://dx.doi.org/10.1177/1030570x9801100303.

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This article questions the widely accepted idea that the history of Anglicanism in Australia has been dominated by warfare between three church parties: Anglo-Catholic (high), evangelical (low) and liberal (broad). In fact, among lay Anglicans and at the parish level party strife was much less important than is often assumed. Until recently Australian Anglicans shared a number of common institutions, attitudes and social characteristics, and there was a large body of “moderate” Anglicans — exemplified in this article by the Rev R. P. Hewgill of Adelaide — who did not identify with any particular party.

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12

McGowan, Andrew. "Scripture, Conversation and Anglican Identity." Journal of Anglican Studies 11, no. 2 (September 27, 2013): 139–46. http://dx.doi.org/10.1017/s1740355313000314.

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AbstractThis editorial piece considers the implications of Scriptural Reasoning, a method of inter-religious exchange that is the subject of the present number of the journal, for contemporary Anglicanism. It suggests that the character of Scriptural Reasoning as a conversation held across and despite religious difference offers a challenge to contemporary Anglicans to maintain their own conversation about Scripture.

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13

Platten, Stephen. "Anglicanism Reimagined." Theology 113, no. 875 (September 2010): 384–85. http://dx.doi.org/10.1177/0040571x1011300521.

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14

Schlesinger, Eugene R. "Revisiting Anglicanism’s Vocation to Disappear." Journal of Anglican Studies 17, no. 1 (February 1, 2019): 8–30. http://dx.doi.org/10.1017/s1740355318000402.

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AbstractIn face of uncertainty about the Anglican Communion’s future, this article attempts to rearticulate a vision of Anglicanism’s vocation in terms of its incompleteness and provisionality. Drawing from the thought of Michael Ramsey, Ephraim Radner and Paul Avis, I suggest that Anglicanism’s vocation, like that of any church, is to disappear. At the same time, it is a vocation tempered by the knowledge that, even in its incompleteness and provisionality, Anglicanism has a pastoral responsibility to provide care for the Christians within the Communion. Finally, this is a penitent vocation, and one which is held out as an invitation to all Christian churches.

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15

Rayner, Keith. "Australian Anglicanism and Pluralism." Journal of Anglican Studies 1, no. 1 (August 2003): 46–60. http://dx.doi.org/10.1177/174035530300100104.

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ABSTRACTInitially the Church of England was the one recognized church in Australia. As other churches were established, it became the dominant church among a few others. Subsequently it became one Christian denomination among many. Now it finds itself, with other churches, among a plurality of other faiths. This evolution from singularity to plurality has raised such questions as whether truth is one or many, how unity relates to plurality and how a church conveys its message in a plural society. For Anglicans the intensity of these questions has been heightened by the plurality within Anglicanism itself. This article argues that plurality can contribute positively to a fuller perception of truth and that the pressure for unity continues in the face of pluralism, though it may be a unity obtained by excluding dissenting points of view or an inclusive unity which transcends plurality.

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16

Pickard, Stephen. "Many Verandahs, Same House? Ecclesiological Challenges for Australian Anglicanism." Journal of Anglican Studies 4, no. 2 (December 2006): 177–200. http://dx.doi.org/10.1177/1740355306070678.

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ABSTRACTThe article addresses a number of different themes related to Australian Anglicanism. Underlying this inquiry is a deeper concern to trace the contours of an ecclesiology that is both embedded in a particular context (Australia) and through that points to common ideals that inform the self-understanding of the wider Communion. After an introduction, the remainder of the article is divided into four sections. The first section involves a brief historical perspective to introduce Australian Anglicanism to a wider audience. A second section attends to matters of law and governance; familiar enough but often dry territory, though certainly revealing as to the present state of our Church. From history and law I offer in the third section a reflection of a geographical kind on the idea of place as a formative factor in ecclesiology. In this way I hope to be able to highlight some of the particular challenges for Australian Anglicans and hopefully the wider Communion.

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17

Chapman, Mark D. "Un-Protestant and Un-English: Anglicanism and the 1920 Lambeth Conference ‘Appeal to All Christian People’." Ecclesiology 16, no. 2 (January 21, 2020): 159–74. http://dx.doi.org/10.1163/17455316-01602003.

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This paper explores the ways in which the 1920 Lambeth Conference ‘Appeal to All Christian People’ affected the development of Anglicanism. It sees the inclusive catholicity of the Appeal as the culmination of a long process of the ‘un-Protestantizing’ and ‘un-Englishing’ of Anglicanism. After describing the main thrust of the Appeal in its historical context, it goes on to outline ‘Lambeth Anglicanism’ as a form of catholicity before comparing it to the Lambeth Quadrilateral of 1888. It surveys a number of important milestones in the process, firstly, of un-Protestantizing Anglicanism, using the example of the concept of the via media with case studies of the Irish High Churchmen, Alexander Knox and John Jebb, as well as the Tractarians. Secondly, it describes the process of un-Englishing Anglicanism, using the example of William Reed Huntington’s ‘American Catholicity’, as well the forms of national catholicism that developed after the First Vatican Council of 1870. It concludes by suggesting that Anglicanism developed as a form of Christian life in response to revolutions and wars, taking on a quite different form from the state Protestantism that emerged from the English Reformation. The after-effects of the redefinition of Anglicanism continue to affect the Anglican Communion to this day.

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18

McGowan, Andrew. "Anglican Stories: Bible, Liturgy and Church." Journal of Anglican Studies 12, no. 1 (March 19, 2014): 1–6. http://dx.doi.org/10.1017/s1740355314000023.

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AbstractWhile Anglicans differ on many issues, they share not only a common history but a common interest in telling and retelling it. Essays in the present issue exemplify the concentration of these stories on three areas: the Bible, Liturgy and the Church itself. Historical or systematic attempts to define Anglicanism founder if attempts to identify essential elements are too prescriptive; but the shared reality and reflection on it constitute a characteristic form of Anglican theological practice.

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19

Chapman, Mark D. "Synodality in Anglicanism." Materialdienst 73, no. 2 (May 1, 2022): 83–89. http://dx.doi.org/10.1515/mdki-2022-0014.

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Abstract The Church of England and the wider Anglican Communion have adopted forms of synodical government from the very beginnings of their existence, even when this was exercised through parliament. There has been very little theological discussion of synods, especially of the role of the laity. Although some have used a Trinitarian theology to analyse synods, far more appropriate is a form of Augustinianism that can handle the conflicts at the heart of human life which are mirrored in the church as a corpus permixtum.

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20

Chapman, Mark D. "Book Reviews : Anglicanism." Expository Times 115, no. 5 (February 2004): 175. http://dx.doi.org/10.1177/001452460411500519.

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21

Avis, Paul. "Not yet ‘Anglicanism’." Theology 123, no. 3 (May 2020): 198–203. http://dx.doi.org/10.1177/0040571x20910705.

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22

Platten, Stephen. "Book Review: Anglicanism." Theology 102, no. 805 (January 1999): 58. http://dx.doi.org/10.1177/0040571x9910200124.

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23

Jackson, Michael. "Book Reviews: Anglicanism." Irish Theological Quarterly 68, no. 1 (March 2003): 80–81. http://dx.doi.org/10.1177/002114000306800113.

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24

Clarke, Richard. "Book Reviews: Anglicanism." Irish Theological Quarterly 69, no. 2 (June 2004): 213. http://dx.doi.org/10.1177/002114000406900216.

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25

Southern, Humphrey. "Anglicanism Sydney Style." Theology 107, no. 836 (March 2004): 117–24. http://dx.doi.org/10.1177/0040571x0410700205.

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26

Carr, Wesley. "Book Review: Anglicanism." Theology 107, no. 838 (July 2004): 297–98. http://dx.doi.org/10.1177/0040571x0410700422.

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27

Horne, B. L. "Book Reviews : Anglicanism." Expository Times 100, no. 5 (February 1989): 193. http://dx.doi.org/10.1177/001452468910000521.

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28

Bartlett, Alan. "Stephen Spencer, Anglicanism." Ecclesiology 8, no. 3 (2012): 412–15. http://dx.doi.org/10.1163/17455316-00803016.

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29

Morris, Jeremy. "Unashamed Integrity: Stephen Sykes and the ‘crisis’ of Anglican Ecclesiology and Identity." Ecclesiology 15, no. 1 (February 6, 2019): 62–80. http://dx.doi.org/10.1163/17455316-01501008.

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This article offers a critical assessment of Stephen Sykes’ contribution to the theology and ecclesiology of Anglicanism, and especially to reflection on Anglican identity. It contextualizes his work in reaction to mid-twentieth century Anglican apologetic, indicating that his criticism of the failure to develop a theological awareness of Anglicanism’s ecclesiological position arose from his conviction that contemporary radical theology risked undermining traditional Anglican practice and belief. Sykes’ appeal for a systematic Anglican theology nonetheless masked a failure to explore sufficiently the relationship between history and theology.

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30

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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31

Mndolwa, Maimbo, and Philippe Denis. "Anglicanism, Uhuru and Ujamaa: Anglicans in Tanzania and the Movement for Independence." Journal of Anglican Studies 14, no. 2 (September 9, 2016): 192–209. http://dx.doi.org/10.1017/s1740355316000206.

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AbstractThe Anglican Church in Tanzania emerged from the work of the Universities’ Mission to Central Africa (UMCA) and the Australian Church Missionary Society (CMSA). The Anglican missions had goals which stood against colonialism and supported the victory of nationalism. Using archives and interviews as sources, this article considers the roles and reaction of the Anglican missions in the struggle for political independence in Tanganyika and Zanzibar, the effects of independence on the missions and the Church more broadly, and the responses of the missions to ujamaa in Tanzania.

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32

Davie, Martin. "Sydney Anglicans and the Threat to World Anglicanism, written by Muriel Porter." Ecclesiology 12, no. 2 (May 21, 2016): 254–58. http://dx.doi.org/10.1163/17455316-01202015.

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33

Quinn, Frederick. "Covenants and Anglicans." Journal of Anglican Studies 6, no. 2 (December 2008): 139–52. http://dx.doi.org/10.1177/1740355308097406.

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ABSTRACTAlthough there is a strong movement within Anglicanism to produce a Covenant, this article argues against such an approach. Postponing dealing with today's problems by leaving them for a vaguely worded future document, instead of trying to clarify and resolve them now, and live in peace with one another, is evasive action that solves nothing. Also, some covenant proposals represent a veiled attempt to limit the role of women and homosexuals in the church.The article's core argument is that covenants were specifically rejected by Anglicans at a time when they swept the Continent in the sixteenth century. The Church of England had specifically rejected the powerful hierarchy of the Roman Catholic Church and the legalism of the Puritans in favor of what was later to become the Anglican via media, with its emphasis on an informal, prayerful unity of diverse participants at home and abroad. It further argues the Church contains sufficient doctrinal statements in the Creeds, Chicago-Lambeth Quadrilateral of 1886, 1888, and the Baptismal Covenant in the American Church's 1979 Book of Common Prayer.Covenant proponents argue their proposed document follows in the tradition of classic Anglicanism, but Quinn demonstrates this is not the case. He presents Richard Hooker and Jeremy Taylor as major voices articulating a distinctly Anglican perspective on church governance, noting Hooker ‘tried to stake out parameters between positions without digging a ditch others could not cross. Hooker placed prudence ahead of doctrinal argument.’ Taylor cited the triadic scripture, tradition and reason so central to Anglicanism and added how religious reasoning differs from mathematical and philosophical reasoning. The author notes that the cherished Reformation gift of religious reasoning is totally unmentioned in the flurry of documents calling for a new Anglican Covenant.

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34

Moses, John A. "Anglicanism and Anzac Observance." Pacifica: Australasian Theological Studies 19, no. 1 (February 2006): 58–77. http://dx.doi.org/10.1177/1030570x0601900104.

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35

Russell, Anthony. "Book Review: Rural Anglicanism." Theology 89, no. 728 (March 1986): 146–47. http://dx.doi.org/10.1177/0040571x8608900221.

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36

Nishihara, Renta. "Anglicanism as Public Philosophy." Journal of Anglican Studies 6, no. 2 (December 2008): 187–211. http://dx.doi.org/10.1177/1740355308097411.

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ABSTRACTThe contrast in social life between a messhi bōkō (sacrificing one's personal interest to the public good) and mekkō hōshi(sacrificing the public for the sake of the individual) cannot be settled in terms of a dualism. The Christian Church from its earliest times was without doubt a ‘public’ community. Setting up a hypothesis that the concept of ‘publicness’ presented by public philosophy is actually closely related to the ‘catholicity’ that has been a characteristic of Christianity since the time of the Early Church, the main object of this essay will be to demonstrate, by introducing concrete theological illustrations, that Anglicanism has the potential to be a ‘public philosophy’.

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37

Peddle, Geoff. "Rural Anglicanism in Newfoundland." Rural Theology 11, no. 1 (May 2013): 15–27. http://dx.doi.org/10.1179/1470499413z.0000000004.

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38

MacCulloch, Diarmaid. "The Birth of Anglicanism." Ecclesiastical Law Journal 7, no. 35 (July 2004): 418–28. http://dx.doi.org/10.1017/s0956618x00005603.

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The paper surveys the English Reformation in the wider European context to demonstrate that the concept of ‘Anglicanism’ is hardly appropriate for the post-Reformation English Church in the sixteenth century: it was emphatically Protestant, linked to Reformed rather than Lutheran Protestantism. Henry VIII created a hybrid of a Church after breaking with Rome, but that was not unique in northern Europe. There were widespread attempts to find a ‘middle way’, the model being Cologne under Archbishop Hermann von Wied. Wied's efforts failed, but left admirers like Albert Hardenberg and Jan Laski, and their Reformations gradually moved towards those of central Europe—the first Reformed theologians. Edward VTs Reformation aligned itself with this new grouping, and produced prototypes of liturgy and theological formulary which endure to the present day—with the exception of a proposed reform of canon law, with its provisions for divorce. Elizabeth Ts 1559 religious settlement fossilised Edward's Church from autumn 1552. It made no concessions to Catholics, despite later A nglo- Catholic myth-making: minor adjustments were probably aimed at Lutherans. There is nevertheless a ‘Nicodemite’ association among the leading figures who steered the Settlement through its opening years. Important and unlikely survivals were cathedrals, uniquely preserved in a Protestant context and a source of future ideological Catholic ‘subversion’. Nevertheless the theological tone of the Elizabethan Church was a broadly-based Reformed Protestantism, aligned to Zürich rather than to Geneva. Early seventeenth-century Arminianism or Laudianism represented a new direction, and the Puritanism of New England may better represent the English Reformation than the ‘Anglican’ synthesis which came to fruition in the English Church after Charles II's restoration in 1660. In any case, Anglicanism continues to represent in uneasy but useful tension the two poles of theology contending for mastery in the century after Elizabeth Is coming to power.

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Mănăstireanu, Dănuţ. "C. S. Lewis, Reluctant Convert and (not so) Ordinary Anglican." Linguaculture 2014, no. 2 (December 1, 2014): 57–65. http://dx.doi.org/10.1515/lincu-2015-0030.

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Abstract After some passing considerations on the reception of Lewis in Romania, the present paper discusses the role played by Anglicanism in the late personal commitment of C.S. Lewis to the Christian faith, after years of atheism, scepticism, and agnosticism. It argues that in fact Anglicanism contributed very little to Lewis’s (re)conversion to Christianity. Furthermore, the paper agrees with the generally accepted idea that the particular calling that Lewis felt he had, that of being a Christian apologist, made him wary of being associated with the defence of any specific Christian tradition. In virtue of this special calling, Lewis also reacted quite strongly against certain aspects of Anglicanism, like, for instance, the ordination of women to priesthood, which he perceived as an obstacle to ecumenism and, implicitly, to an effective defence of the Christian faith in the public arena. In spite of all this, there is little doubt that Lewis has fully and unreservedly adopted Anglicanism as his preferred version of Christianity. From this particular stance, the life and ministry of C.S. Lewis made a huge public impact in the twentieth century and beyond. In light of the undeniable influence he had on the intellectual and religious scene in the last hundred years, one may ask not so much how Anglican was Lewis, but, rather, ‘why isn’t Anglicanism more like Lewis’.

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40

Platten, Stephen. "Can Anglicanism Survive? Reflections on Lambeth 1998 and Anglicanism as a World Communion." Theology 103, no. 813 (May 2000): 178–88. http://dx.doi.org/10.1177/0040571x0010300303.

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41

Zink, Jesse. "Anglican Theology in the Midst of a Migration Crisis." Journal of Anglican Studies 17, no. 1 (February 8, 2019): 31–47. http://dx.doi.org/10.1017/s1740355318000384.

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AbstractThis article explores what Anglicanism may have to say to a world struggling with a ‘migration crisis’. It begins with the story of the nineteenth-century African martyr, Bernard Mizeki, who was both a migrant and, as a missionary, a place-maker. Using three pairs of words – place and displacement, guest and host, and journey and destination – the article connects Anglicanism’s historic emphasis on parishes and the Incarnation to contemporary thinking on migration. It argues that eschatological thinking is necessary so Christians can consider what sort of destination they offer in their communal life. It concludes by urging more study of the relationship between migration, Anglican identity, and Christian being in the world.

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42

Carnley, Peter. "Book Review: Sydney Anglicans and the Threat to World Anglicanism: The Sydney Experiment." Theological Studies 73, no. 4 (December 2012): 938–40. http://dx.doi.org/10.1177/004056391207300412.

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43

Sixtus, Bernhard. "Authority to Teach in Classical Anglicanism." Ecclesiology 3, no. 3 (2007): 296–322. http://dx.doi.org/10.1177/1744136607077154.

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AbstractAnglicanism currently finds itself embroiled in a variety of ‘controversies of Faith’ that individually and together threaten to split the Communion - and most of these concern questions of teaching and authority: who within Anglicanism has authority to teach what, and why? In this situation one naturally looks back on the tradition to seek how an understanding of the past may inform the present. The following paper does so by considering the concept of authority in the foundational period of ‘Anglicanism’, namely from the Thirty-nine Articles of the Church of England to the denominational ‘invention’ of Anglicanism after 1829. It discovers there three interrelated principles of an Anglican understanding of authority, which are briefly summarized after some remarks about how to use conclusions of papers such as this - and how not to.

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44

Gatiss, Lee. "Post-Restoration Reformed Anglicans." Unio Cum Christo 8, no. 2 (October 1, 2022): 129. http://dx.doi.org/10.35285/ucc8.2.2022.art10.

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The ejection of many of the Puritans from the Church of England in 1662 was not the end of the story for Puritanism, for Reformed theology, or for the gospel in the established church. This article looks at a common tendentious reading of church history and by examining the lives and teachings of three significant Anglicans in the later Stuart period— Edward Reynolds, William Gurnall, and Thomas Horton—shows that it results in a skewed perception of the evidence, leading to an under-appreciation of the ministries of such people and a false understanding of the ecclesiastical challenges of those times. KEYWORDS: Restoration, Reformed theology, Calvinism, Arminianism, Anglicanism, predestination, perseverance, original sin, atonement

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45

Goodwin, Gerald J., and John Frederick Woolverton. "Colonial Anglicanism in North America." Journal of American History 72, no. 2 (September 1985): 391. http://dx.doi.org/10.2307/1903395.

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46

Kantrow, Alan M., and John Frederick Woolverton. "Colonial Anglicanism in North America." New England Quarterly 58, no. 2 (June 1985): 299. http://dx.doi.org/10.2307/365523.

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47

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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Tilby, Angela. "Stephen Spencer, Anglicanism." Theology 125, no. 1 (January 2022): 39–40. http://dx.doi.org/10.1177/0040571x211068159a.

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49

Steiner, Bruce E., and John Frederick Woolverton. "Colonial Anglicanism in North America." William and Mary Quarterly 43, no. 2 (April 1986): 319. http://dx.doi.org/10.2307/1922397.

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McDermott, Gerald R., and Philip B. Secor. "Richard Hooker: Prophet of Anglicanism." Sixteenth Century Journal 33, no. 3 (2002): 827. http://dx.doi.org/10.2307/4144040.

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