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Relevant bibliographies by topics / Women and the anglican church

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Academic literature on the topic 'Women and the anglican church'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 February 2022

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Journal articles on the topic "Women and the anglican church"

1

Sykes, Stephen. "The Anglican Experience of Authority." Studies in Church History 43 (2007): 419–27. http://dx.doi.org/10.1017/s0424208400003387.

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Several years ago, I had a conversation with an American Roman Catholic Archbishop with a substantial theological background, in the course of which I asked him to be frank about his impression of the American Episcopal Church. His reply was memorable: They appear not to want to say no to anything.’ This encapsulates the inherent difficulty in the idea of ‘inclusiveness’, or in the much-claimed virtue of ‘comprehensiveness’ which Anglicans and Episcopalians are wont to make. Two problems immediately present themselves. The first is that, without difficulty one can suggest views or actions of which it would be impossible for a church to be inclusive, at least with any semblance of loyalty to the New Testament. Then, secondly, the inclusion of disputed actions, such as the ordination of gay persons, presents a different order of difficulty from inclusiveness in relation to disputed beliefs. Churches characteristically have rules about who may, or may not be ordained into a representative ministry. Ordinands are ‘tried and examined’. But tolerance of diversity of belief is one thing: tolerance of diversity of practice another, as the churches of the Anglican Communion discovered when they simultaneously ordained women to the priesthood, but extended tolerance to the beliefs of those who asserted that the priesthood was reserved to males. The illogicality of that position is exposed by the discovery that those being received into the Church of England from the Roman Catholic Church were publicly required to state that they accepted the ministry of the Church of England – a higher requirement than was imposed on newly ordained Anglican clergy. On the other hand, it was argued at the time, and the argument has force, that an acknowledged state of incoherence was preferable to overt schism.

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Reid, Duncan. "Anglicans and Orthodox: The Cyprus Agreed Statement." Journal of Anglican Studies 8, no. 2 (December 16, 2009): 184–99. http://dx.doi.org/10.1017/s174035530999026x.

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AbstractThe article takes the form of a report on the current state of the international Anglican–Orthodox theological dialogue. It offers a critical reading of the Church of the Triune God: The Cyprus Agreed Statement of the International Commission for Anglican–Orthodox Theological Dialogue, 2006, outlining the major issues considered, together with points of convergence and continuing disagreement. Starting from acknowledged areas of previous agreement on questions of the Triune God and the nature of the Church, the statement gives special consideration to the issues arising from the ordination of women in provinces of the Anglican Communion. It considers the historical practice of ministry in both churches and the possibility of reception of new expressions of ministry. The theological question at the heart of these considerations is whether the ordination of women constitutes a church dividing matter. For this reason the statement gives some consideration to the terminology of heresy, schism and reception.

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Blake, Garth. "Women Bishops in the Anglican Church of Australia." Ecclesiastical Law Journal 14, no. 3 (August 22, 2012): 413–17. http://dx.doi.org/10.1017/s0956618x12000397.

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MUMM, SUSAN. "‘A Peril to the Bench of Bishops’: Sisterhoods and Episcopal Authority in the Church of England, 1845–1908." Journal of Ecclesiastical History 59, no. 1 (January 2008): 62–78. http://dx.doi.org/10.1017/s0022046906008165.

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This paper reflects on the uncomfortable relationship between gender, religion, authority and influence in the Victorian Church of England, using the example of the ecclesiastical response to the rise of Anglican religious communities for women in the second half of the nineteenth century. Anglican sisterhoods occupied equivocal and disputed space within the Victorian Church of England, proclaiming their loyalty to the Church but unfettered by any ecclesiastical legislation or tradition that would have compelled them to obey the bishops. In a society that assumed that obedience to lawful authority was a natural attribute of godly women, their ambiguous and improvised relationship with the church hierarchy created enormous tension as well as considerable hostility.

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Adam, Will. "Women Bishops and the Recognition of Orders." Ecclesiastical Law Journal 16, no. 2 (January 28, 2014): 187–90. http://dx.doi.org/10.1017/s0956618x13001191.

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The autumn of 2013 saw two landmark decisions in the Anglican churches of the British Isles. On 12 September 2013 the Governing Body of the Church in Wales voted in favour of legislation to permit the ordination of women as bishops. On 20 September 2013 it was announced that on the previous day the Revd Patricia Storey had been elected as Bishop of Meath and Kildare. She was duly consecrated on 30 November 2013 and enthroned in her two cathedrals in early December. The Scottish Episcopal Church permits the ordination of women to the episcopate, but to date none has been elected to an episcopal see.

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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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Hollinshead, Janet, and Pat Starkey. "Anglican Nuns Come to Liverpool." Transactions of the Historic Society of Lancashire and Cheshire: Volume 170, Issue 1 170, no. 1 (January 1, 2021): 115–30. http://dx.doi.org/10.3828/transactions.170.10.

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Incorporated into Liverpool as part of the town’s southward expansion during the second half of the nineteenth century, the corner of Upper Parliament Street and Princes Road in Toxteth boasts three places of worship built to cater to the religious needs of those expected to populate the area.1 The sesquicentenary of one of these, St Margaret’s Church, provided an opportunity to examine documents relating to an associated church school and to the rediscovery of an almost-forgotten Church of England sisterhood which managed a local orphanage. Further enquiries uncovered the activities of other sisters working elsewhere in the town.2 This article will trace the arrival and activity of these communities between 1864 and 1900, ask why local historians have shown little interest in them and consider ways in which their foundation was a function of the development of Anglo-Catholicism in the city and intersected with the growth of opportunities for women.

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Blake, Garth. "General Synod of the Anglican Church of Australia." Ecclesiastical Law Journal 11, no. 1 (December 10, 2008): 101–3. http://dx.doi.org/10.1017/s0956618x09001744.

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The 14th General Synod of the Anglican Church of Australia was held in Canberra, against a backdrop of a number of important circumstances. Within the Anglican Church, the Appellate Tribunal had determined by a 4 to 3 majority that there was nothing in the Constitution to prevent a woman becoming a diocesan bishop. Within Australia, there were issues of drought and climate. Within the Anglican Communion, there was the ongoing international turmoil over human sexuality.

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Stathokosta, Vassiliki El. "Relations between the Orthodox and the Anglicans in the Twentieth Century: A Reason to Consider the Present and the Future of the Theological Dialogue." Ecclesiology 8, no. 3 (2012): 350–74. http://dx.doi.org/10.1163/17455316-00803006.

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Taking as a starting point the Patriarchal Encyclical of 1902-4, which celebrates one hundred and ten years in 2012 (1902-2012), attention is given to its contribution to Anglican-Orthodox dialogue. A decisive landmark in Anglican-Orthodox relations and in the formation of the Ecumenical Movement was the visit of the Greek Church delegation to the USA and England in 1918 and the discussions with Episcopalians and Anglicans on Christology and Triadology (‘Trinitarian theology’) as well as ecclesiology. The process of this dialogue is examined here through the evaluations of three distinguished Greek Orthodox figures, carefully chosen as representative of their time, and in the light of such innovations as the ordination of women. This study emphasizes that the ecclesiological and theological proximity of Orthodoxy and Anglicanism is a solid basis for the continuation of their theological dialogue. The documents of Moscow (1976), Dublin (1984) and the Cyprus Statement (2006) prove that there is sufficient common ground to continue a fruitful discussion.

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Francis, Leslie J., and Mandy Robbins. "Survey Response Rate as a Function of Age: Are Female Clergy Different?" Psychological Reports 77, no. 2 (October 1995): 499–506. http://dx.doi.org/10.2466/pr0.1995.77.2.499.

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A 36-page questionnaire was completed by 1,233 women in ordained ministry in the Anglican church in England, Scotland, Ireland, and Wales. There were 468 nonrespondents. Analysis showed that nonrespondents tended to be older than the respondents.

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Dissertations / Theses on the topic "Women and the anglican church"

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Ball, Gail Anne. "The Best Kept Secret in the Church: The Religious Life of Women in Australian Anglicanism 1892-1995." University of Sydney. Studies in Religion, 2000. http://hdl.handle.net/2123/800.

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Ball, Gail Anne. "The best kept secret in the Church the religious life for women in Australian Anglicanism, 1892-1995 /." Connect to full text, 2000. http://hdl.handle.net/2123/800.

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Thesis (Ph. D.)--University of Sydney, 2001.
Title from title screen (viewed Apr. 22, 2008). Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Studies in Religion, Faculty of Arts. Degree awarded 2001; thesis submitted 2000. Includes bibliography. Also available in print form.

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Connelly, James Timothy. "Ordained ministry as a second career : a study of attitudes and practices within the Anglican Church in Victoria and Tasmania." Monash University, Faculty of Arts, 2004. http://arrow.monash.edu.au/hdl/1959.1/5325.

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Finlay, Carol. "The engendered sermon how gender-sensitive homiletics formation can assist women to find their "voice" in the pulpit in the Anglican Church in Canada /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Hungerford, Catherine Lucy. "Rhetoric in testimonial stories associated with the debate over the ordination of women in the Sydney Anglican Diocese : form and function /." [St. Lucia, Qld.], 2003. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe18054.pdf.

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James, Cathy L. "An opportunity for service : women of the Anglican mission to the Japanese in Canada, 1903-1957." Thesis, University of British Columbia, 1990. http://hdl.handle.net/2429/30748.

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The present thesis is a study of the women involved in the Anglican mission to the Japanese Canadians between 1903 and 1957. Drawing on a variety of primary source documents housed in the Anglican church archives in Toronto and Vancouver, as well as information gathered in interviews with three former missionaries, the study aims to determine who these women were, what their work consisted of, their reasons for choosing to work among Japanese Canadians, and what effects their efforts had, not specifically on the intended recipients, but on the women themselves. The thesis argues that much of the success of the mission, as measured by the number of Japanese Canadians who utilized its facilities and programmes, is due to the high level of involvement of local women. Until the World War II evacuation of Japanese Canadians from the coast of British Columbia, the mission's main facilities were located in Vancouver. In 1917 a male-dominated governing board took over the work, and attempted to 'professionalize' the mission during the interwar period. Still, of the over fifty middle-class Anglo-Canadian women, the majority were drawn from the local community, and a further seventeen Japanese Canadian women, originally from the mission's clientele, became involved in the work. A number of these women were employed as lay workers, and those who had the requisite training were engaged as professional missionaries, but more than half of the workers worked as volunteers. Work in the mission offered an attractive outlet through which these women channelled their energy, skills, and humanitarian propensities. It allowed Anglo-Canadian women to take on a public role while upholding contemporary notions concerning appropriate behaviour for their sex, "race" and class, while the Japanese Canadian workers gained the acceptance and esteem of their Occidental colleagues, and access to a respectable occupation at a time when they had few options to choose from. Thus by creating and largely maintaining the mission, a number of Anglican women, working within the confines of the maternal feminist ideology, built a sphere for themselves which encouraged their personal growth.
Education, Faculty of
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7

Cross, Thomas C. (Thomas Clinton). "The Life and Works of Charlotte Elizabeth Tonna: Anglican Evangelical Progressive." Thesis, University of North Texas, 1997. https://digital.library.unt.edu/ark:/67531/metadc278033/.

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Among the British evangelicals of her day, Charlotte Elizabeth Browne Phelan Tonna was one of the most popular. She was an Anglican Evangelical Progressive who through her works of fiction, poetry, tracts, travel accounts, and essays dealing with theology, politics and social criticism convinced fellow evangelicals to get actively involved in the issues that concerned her.

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Pass, Andrea Rose. "British women missionaries in India, c.1917-1950." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:4777425f-65ef-4515-8bfe-979bf7400c08.

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Although by 1900, over 60% of the British missionary workforce in South Asia was female, women’s role in mission has often been overlooked. This thesis focuses upon women of the two leading Anglican societies – the high-Church Society for the Propagation of the Gospel (SPG) and the evangelical Church Missionary Society (CMS) – during a particularly underexplored and eventful period in mission history. It uses primary material from the archives of SPG at Rhodes House, Oxford, CMS at the University of Birmingham, St Stephen’s Community, Delhi, and the United Theological College, Bangalore, to extend previous research on the beginnings of women’s service in the late-nineteenth century, exploring the ways in which women missionaries responded to unprecedented upheaval in Britain, India, and the worldwide Anglican Communion in the 1920s, 1930s, and 1940s. In so doing, it contributes to multiple overlapping historiographies: not simply to the history of Church and mission, but also to that of gender, the British Empire, Indian nationalism, and decolonisation. Women missionaries were products of the expansion of female education, professional opportunities, and philanthropic activity in late-nineteenth and early-twentieth century Britain. Their vocation was tested by living conditions in India, as well as by contradictory calls to marriage, career advancement, familial duties, or the Religious Life. Their educational, medical, and evangelistic work altered considerably between 1917 and 1950 owing to ‘Indianisation’ and ‘Diocesanisation,’ which sought to establish a self-governing ‘native’ Church. Women’s absorption in local affairs meant they were usually uninterested in imperial, nationalist, and Anglican politics, and sometimes became estranged from the home Church. Their service was far more than an attempt to ‘colonise’ Indian hearts and minds and propagate Western ideology. In reality, women missionaries’ engagement with India and Indians had a far more profound impact upon them than upon the Indians they came to serve.

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Spurr, John. "Anglican apologetic and the Restoration Church." Thesis, University of Oxford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670403.

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Wright, Luke S. H. "Samuel Taylor Coleridge and the Anglican Church." Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.248997.

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Books on the topic "Women and the anglican church"

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Anglican women on church and mission. Harrisburg, PA: Morehouse Pub., 2012.

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Women in the church: The great ordination debate in Australia. Ringwood, Vic., Australia: Penguin, 1989.

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Apostolic women, apostolic authority: Transfiguring leadership in today's church. Harrisburg: Morehouse Pub., 2011.

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Rose, Mavis. Freedom from sanctified sexism: Women tranforming the church. MacGregor, Qld., Australia: Allira, 1996.

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Hallenby, Grace. Anglican Women's Training College: A background document. Toronto: A.W.T.C. History Committee, 1989.

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Women priests: An emerging ministry in the Episcopal Church, 1975-1985. Bristol, IN, U.S.A: Wyndham Hall Press, 1985.

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Stolen daughters, virgin mothers: Anglican sisterhoods in Victorian Britain. London: Leicester University Press, 1999.

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Byrne, Tracey. Community, church or cloister: A critical reflection on selected public ministries of contemporary Anglican women. Oxford: Oxford Brookes University, 2002.

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Helen E. P. Van Koevering. Dancing their dreams: The Lakeshore Nyanja women of the Anglican Diocese of Niassa. Zomba, Malawi: Kachere Series, 2005.

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Gill, Sean. Women and the Church of England: From the eighteenth century to the present. London: SPCK, 1994.

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Book chapters on the topic "Women and the anglican church"

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Barber, Marilyn. "11. The Motor Caravan Mission: Anglican Women Workers on the Canadian Frontier in the New Era." In Changing Roles of Women within the Christian Church in Canada, edited by Elizabeth G. Muir and Marilyn F. Whiteley, 219–37. Toronto: University of Toronto Press, 1995. http://dx.doi.org/10.3138/9781442672840-015.

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Hill, Mark. "The Anglican canonical tradition." In Church Laws and Ecumenism, 85–105. Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003084273-6.

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Towle, Philip. "The Anglican Church and War." In Going to War, 24–39. London: Palgrave Macmillan UK, 2009. http://dx.doi.org/10.1057/9780230234314_3.

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Bragagnolo, Manuela. "Dissenters from the Anglican Church." In Encyclopedia of Renaissance Philosophy, 1–2. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-02848-4_1132-1.

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Wood, Katherine L. "The Anglican Church of Burundi." In The Wiley-Blackwell Companion to the Anglican Communion, 135–42. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch10.

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Hawkins, J. Barney. "The Anglican Church of Kenya." In The Wiley-Blackwell Companion to the Anglican Communion, 162–64. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch14.

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Mung'ong'o, Phanuel L., and Moses Matonya. "The Anglican Church of Tanzania." In The Wiley-Blackwell Companion to the Anglican Communion, 204–20. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch19.

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Guen-Seok, Yang. "The Anglican Church of Korea." In The Wiley-Blackwell Companion to the Anglican Communion, 289–99. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch26.

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Tong, Robert. "The Anglican Church of Australia." In The Wiley-Blackwell Companion to the Anglican Communion, 387–406. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch35.

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Hayes, Alan L. "The Anglican Church of Canada." In The Wiley-Blackwell Companion to the Anglican Communion, 474–88. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch43.

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Conference papers on the topic "Women and the anglican church"

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Azeharie, Suzy, and Wulan Purnama Sari. "Role of the Christian Women in the Minahasa Evangelical Christian Church to Guarding Harmony in Manado." In The 2nd Tarumanagara International Conference on the Applications of Social Sciences and Humanities (TICASH 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201209.016.

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Reports on the topic "Women and the anglican church"

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Johnson, Melissa. Subordinate saints : women and the founding of Third Church, Boston, 1669-1674. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.5546.

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Schwanz, Judith. Women Who Worship Alone: The Relationship Between Marital Status and Loneliness in the Church. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.6672.

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Jordhus-Lier, David, Ellen Vea Rosnes, and Berit Aasen. Church networks, peacebuilding and women^s participation in Eastern DRC and the Great Lakes Region. Oslo: By- og regionforskningsinstituttet NIBR, 2015. http://dx.doi.org/10.7577/nibr/samarbeidsrapport/2015/2.

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