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Journal articles on the topic 'Anglican Church in Malawi'

Author: Grafiati

Published: 13 December 2022

Last updated: 28 January 2023

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1

Gottschalk, Linda S. "Johannes Rebmann: A Servant of God in Africa Before the Rise of Western Colonialism (second edn)." European Journal of Theology 28, no. 2 (2020): 194–96. http://dx.doi.org/10.5117/ejt2019.2.019.gott.

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SummaryJohannes Rebmann, the first European to set eyes on Mount Kilimanjaro, served as a pioneer missionary in East Africa in the mid-nineteenth century, commissioned by the Anglican Church Missionary Society. Lexicography was his main occupation, but he faced several serious challenges: theological and methodological differences with his closest colleague, colonialism and slavery, and personal health problems. The author of this book has himself served in Malawi and participated in the recent English-Chichewa dictionary. Paas uses an impressive number of primary sources, letters and archival

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Francis, Leslie J. "Parental and Peer Influence on Church Attendance among Adolescent Anglicans in England and Wales." Journal of Anglican Studies 18, no. 1 (2020): 61–73. http://dx.doi.org/10.1017/s1740355320000169.

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AbstractDrawing on data from a survey conducted among 7,059 students aged 13–15 in England and Wales, this study examines parental and peer influence on church attendance among 645 students who identified themselves as Anglicans (Church of England or Church in Wales). The data demonstrated that young Anglicans who practised their Anglican identity by attending church did so primarily because their parents were Anglican churchgoers. Moreover, young Anglican churchgoers were most likely to keep going to church if their churchgoing parents also talked with them about their faith. Among this age g

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Toszek, Bartłomiej H. "The Anglican Church in Poland." Zeszyty Naukowe Uniwersytetu Szczecińskiego. Acta Politica 39 (2017): 91–99. http://dx.doi.org/10.18276/ap.2017.39-08.

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King, Benjamin. "The Church in Anglican Theology." Theology 113, no. 874 (2010): 303–4. http://dx.doi.org/10.1177/0040571x1011300427.

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Evans, G. R. "Book Reviews : The Anglican Church." Expository Times 109, no. 3 (1997): 93. http://dx.doi.org/10.1177/001452469710900322.

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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 (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 con

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Te Paa, Jenny Plane. "From “Civilizing” to Colonizing to Respectfully Collaborating? New Zealand." Theology Today 62, no. 1 (2005): 67–73. http://dx.doi.org/10.1177/004057360506200108.

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The article traces the mission imperatives of the two groups responsible for the establishment and ongoing development of the Anglican Church in New Zealand. Beginning in 1814 with the Church Missionary Society, initially a vulnerable fledgling Anglican missionary presence, the CMS was to impact irrevocably upon indigenous Maori. Theirs was ostensibly a “civilizing” mission. Approximately three decades after the CMS, the colonial Anglican Church arrived replete with its substantial wealth and political patronage. Theirs was indisputably a “colonizing” mission, one that ultimately disenfranchis

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Nishihara, Renta. "For the Reconciliation and Unity of the Anglican Communion: A Japanese Perspective Post Lambeth 2008." Journal of Anglican Studies 7, no. 2 (2009): 221–28. http://dx.doi.org/10.1017/s1740355309990064.

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AbstractHow the Nippon Sei Ko Kai (NSKK), the Anglican Church in Japan, can respond to the discussion at the Lambeth Conference 2008? The NSKK celebrates its 150th anniversary of its missionary, beginning this year (2009). The NSKK is a diverse church where high and low, broad and liberal co-existed from the beginning, which in a way represented the epitome of the Anglican Communion. The NSKK officially expressed its position regarding the ‘Anglican Covenant’, at an early stage when the Windsor Report 2004 was issued; owning a binding force as in ‘Anglican Covenant’ does not match the spirit o

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Blake, Garth. "General Synod of the Anglican Church of Australia." Ecclesiastical Law Journal 11, no. 1 (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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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 i

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LaGrone, Matthew. "The Anglican Imagination of Matthew Arnold." Journal of Anglican Studies 8, no. 2 (2009): 200–218. http://dx.doi.org/10.1017/s1740355309990040.

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AbstractThis essay is an attempt to write Matthew Arnold into the narrative of Anglican thought in the nineteenth century. Overviews of general religious thought in the Victorian era give an appropriate nod to Arnold, but the institutional histories of the Anglican Church have not acknowledged his contributions to defining Anglican identity. In many ways, this is quite understandable: Arnold broke with much of traditional Christian doctrine. But, and just as significant, he never left the Church of England, and in fact he was an apologist for the Church at a time when even part of the clergy s

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Chadwick, Priscilla. "The Anglican Perspective on Church Schools." Oxford Review of Education 27, no. 4 (2001): 475–87. http://dx.doi.org/10.1080/03054980120086185.

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McGowan, Andrew. "Anglican Stories: Bible, Liturgy and Church." Journal of Anglican Studies 12, no. 1 (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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Croft, Steven. "Discerning the Church An Anglican preface." Praktische Theologie 53, no. 1 (2018): 5–7. http://dx.doi.org/10.14315/prth-2018-0104.

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Wulstan, D. "Pitch in early Anglican church music." Early Music 32, no. 2 (2004): 348–49. http://dx.doi.org/10.1093/em/32.2.348.

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Mndolwa, Maimbo, and Philippe Denis. "Anglicanism, Uhuru and Ujamaa: Anglicans in Tanzania and the Movement for Independence." Journal of Anglican Studies 14, no. 2 (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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Hind, John. "Papal Primacy: An Anglican Perspective." Ecclesiastical Law Journal 7, no. 33 (2003): 112–26. http://dx.doi.org/10.1017/s0956618x00005159.

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I am grateful to the Ecclesiastical Law Society and the Canon Law Society of Great Britain and Ireland for their invitation to address this theme, although I have to confess, as a non-lawyer, I do feel rather a fraud standing here. I take comfort, however, first from the fact that, albeit welcome, your invitation was unsought, and second from my understanding that the purpose of canon law is to give legal expression to the theology of the church and that the purpose of the theology of the Church (in its positive and articulated aspects) is to explain the purposes and the work of God. In other

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Condie, Richard. "Response to Bishop Keith Joseph’s ‘The Challenge of Gafcon to the Unity of the Anglican Communion’." Journal of Anglican Studies 20, no. 2 (2022): 139–49. http://dx.doi.org/10.1017/s1740355322000328.

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AbstractThis is a response by Bishop Richard Condie, the Bishop of Tasmania and Chairman of Gafcon Australia, to the article by Bishop Keith Joseph (the Bishop of North Queensland, Australia) published in the Journal of Anglican Studies in May 2022. It engages with the nature and limits of unity in the Anglican Church before discussing the unique context of the Jerusalem Declaration and recent developments in the Anglican Church of Australia.

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Butcher, Andrew. "From Settlement to Super-diversity: The Anglican Church and New Zealand’s Diversifying Population." Journal of Anglican Studies 15, no. 1 (2016): 108–29. http://dx.doi.org/10.1017/s1740355316000267.

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AbstractAnglicanism in New Zealand can be traced back to the beginning of New Zealand settlement itself. From its earliest days, the Anglican Church has deliberately set out to bridge divides between New Zealand’s indigenous population, Māori, and Europeans, though with mixed success. This article will illustrate that, even with this experience in bicultural engagement, the Anglican Church has not adapted well to the super-diverse multicultural New Zealand of the twenty-first century. Census data reveal that the Anglican Church has had a precipitous drop in numbers, and has a demographic profi

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Perry, Alan T. "Joint Assembly of the Anglican Church of Canada and the Evangelical Lutheran Church in Canada." Ecclesiastical Law Journal 16, no. 1 (2013): 93–95. http://dx.doi.org/10.1017/s0956618x13000902.

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In 2001 the Anglican Church of Canada's General Synod and the Evangelical Lutheran Church in Canada's National Convention, meeting concurrently in Waterloo, Ontario, agreed to a relationship of Full Communion. Readers will be familiar with the Porvoo Communion and the associated Declaration. The Waterloo Declaration is similar in effect and borrows some wording from the Porvoo Declaration, the key difference being that, in the Canadian context, Anglican and Lutheran churches share the same territory, which provides greater opportunity for day-to-day collaboration.

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Podmore, C. J. "The Bishops and the Brethren: Anglican Attitudes to the Moravians in the Mid-Eighteenth Century." Journal of Ecclesiastical History 41, no. 4 (1990): 622–46. http://dx.doi.org/10.1017/s0022046900075758.

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Most Anglican crises, including recent ones, seem to boil down in the end to two linked questions — those of identity and authority. Is the Church of England pre-eminently a national or a catholic Church, a Protestant Church (and if so, of what kind?) or Anglican and sui generis? With which of these types of Church should it align itself? Where lies the famed via media, and which are the extremes to be avoided? And who has the authority to decide: as a national Church, parliament, the government, the monarch personally; as an episcopal Church, the bishops? Or should the clergy in convocations

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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 w

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Hamid, David. "Church, Communion of Churches and the Anglican Communion." Ecclesiastical Law Journal 6, no. 31 (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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24

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 (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

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Jones, Matthew C. "“A True and Patriotic Band!”: Welsh Anglican Resistance to a Colonial Victorian Church." Church History 88, no. 4 (2019): 953–77. http://dx.doi.org/10.1017/s0009640719002476.

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This essay examines the colonial relationship between the Anglican Church and the British Empire's Welsh subjects across the nineteenth century. Focusing on the small output of a group of exiled Welsh clergymen (known as The Association of Welsh Clergy in the West Riding of the County of York), I consider Welsh Anglican responses to the church's neglect of Wales (exemplified by no Welsh-speaking bishop being assigned to a Welsh diocese between 1727 and 1870, despite the majority of the population not speaking English). The association believed that preaching in a foreign language such as Engli

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Doe, Norman. "Canon Law and Communion." Ecclesiastical Law Journal 6, no. 30 (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 trad

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Ajiboye, Bosede Adebimpe, Olubunmi Gabriel Alegbeleye, Sarah Okonedo, Wuraola Janet Oyedipe, Sunday Oluwafemi Emmanuel, and Mariam Kehinde Alawiye. "Records management practices in the administration of the Church of Nigeria (Anglican Communion)." Records Management Journal 26, no. 1 (2016): 4–20. http://dx.doi.org/10.1108/rmj-01-2015-0005.

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Purpose – The purpose of this study is to examine records management practices as factors influencing the administration of the Church of Nigeria (Anglican Communion). Design/methodology/approach – The study adopted the causal-comparative research design of the ex post facto type. The multi-stage sampling technique was used to select the sample for the study. A four-point Likert scale questionnaire that ranged from strongly disagree, disagree, agree and strongly agree was used to collect data. Three research questions were raised and answered. Data collected were analyzed using descriptive sta

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Blake, Garth. "General Synod of the Anglican Church of Australia." Ecclesiastical Law Journal 18, no. 1 (2015): 98–101. http://dx.doi.org/10.1017/s0956618x15000940.

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The 16th General Synod of the Anglican Church of Australia was held in Adelaide from 29 June to 3 July 2014. This report covers the major pieces of legislation dealt with at this session, as well as resolutions relating to the Anglican Communion, Church discipline and the Royal Commission into Institutional Responses to Child Sexual Abuse.

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Onu, Ben O., and Freeborn Avwerosuoghene Onokpite. "Emergence of Charismatic Movement in Urhobo, Niger Delta, Nigeria." Saudi Journal of Humanities and Social Sciences 7, no. 2 (2022): 54–61. http://dx.doi.org/10.36348/sjhss.2022.v07i02.002.

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The work of Christian missionaries in penetrating Africa with the Gospel was expanded as natives responded to the call of God in evangelising the continent. The native agents, through their sweat, blood, and tears immensely contributed to the rooting of Christianity in Africa communities. The contributions of these unsung heroes and heroines deserve attention in contemporary African scholarship. In church growth, charismatic leadership is a cardinal factor as everything rises and falls on the leader. This study traced the emergence of charismatic movements in the Anglican Church in Urhobo of W

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Ward, Kevin. "Series on Church and State: Eating and Sharing: Church and State in Uganda." Journal of Anglican Studies 3, no. 1 (2005): 99–119. http://dx.doi.org/10.1177/1740355305052827.

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ABSTRACTThe article explores the complexities of church-state relations in Uganda, with particular reference to the two dominant churches: the Anglican Church of Uganda (the Protestants) and the Roman Catholic Church. Together the two churches include some 80 per cent of Ugandans. Since the beginnings of Christianity in the late nineteenth century, the rivalry between the two communions has had political implications, with the Anglican Church perceived as constituting a quasi-establishment and the Catholics as lacking political clout. In local discourse, ‘eating’ refers to the enjoyment of pol

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McGowan, Andrew. "After Heartbreak: Anglicanism and the End of Christendom." Journal of Anglican Studies 13, no. 2 (2015): 125–32. http://dx.doi.org/10.1017/s1740355315000169.

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AbstractThe Church of England is experiencing a significant decline in membership and in other forms of influence and engagement, whose implications may have consequences for the Anglican Communion as a whole. The qualitative as well as quantitative changes suggest the need for a renewal of Anglican public theology that maintains a positive account of the relationship between church and world while letting go the expectation of privilege and power. Articles in this issue of the Journal of Anglican Studies address the public character of Christianity in Britain after Christendom.

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Davie, Martin. "The Church of Jesus Christ: An Anglican Response." Ecclesiology 1, no. 3 (2005): 59–86. http://dx.doi.org/10.1177/1744136605052781.

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AbstractFollowing an initial exploration of the teaching of The Church of Jesus Christ, this paper argues that a comparison of The Church of Jesus Christ with the Thirty Nine Articles and recent Anglican ecumenical statements and agreements shows a significant degree of agreement between The Church of Jesus Christ and Anglican theology and ecclesiology. This agreement reflects the fact that both the Anglican tradition and the traditions of the churches in the Community of Protestant Churches in Europe have been shaped by the Reformation. It also shows the influence of a growing ecumenical cons

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Yung, Tim. "Keeping up with the Chinese: Constituting and Reconstituting the Anglican Church in South China, 1897–1951." Studies in Church History 56 (May 15, 2020): 383–400. http://dx.doi.org/10.1017/stc.2019.21.

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When Anglican missionaries helped to constitute the Chinese Anglican Church (Chung Hua Sheng Kung Hui) in 1912, they had a particular expectation of how the church would one day become self-supporting, self-governing and self-propagating. The first constitution crafted by missionary bishops presupposed an infant church that would require the step-by-step guidance of its parent association. However, the intended trajectory was superseded by the zeal of Chinese Christians and drastic changes in the national government of China. The constitutional basis of the Chinese Anglican Church had to be re

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Gatiss, Lee. "The Anglican Doctrine of the Visible Church." Evangelical Quarterly 91, no. 1 (2020): 25–49. http://dx.doi.org/10.1163/27725472-09101002.

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This article examines what the Church of England’s historic Thirty-nine Articles of Religion actually mean in context when they define the visible church as ‘a congregation of faithful men in which the pure Word of God is preached, and the sacraments be duly ministered according to Christ’s ordinance in all those things that of necessity are requisite to the same.’ The article clarifies the meaning of the words ‘a congregation’ here in their historical and polemical context during the Reformation, giving this significant attention for the first time in print, in order to correct common evangel

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Hawkins, Barney, and Ian Markham. "The Episcopal Church and the Anglican Communion." Modern Believing 49, no. 3 (2008): 17–25. http://dx.doi.org/10.3828/mb.49.3.17.

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Stannard, Peter G. "The Anglican Church and the next decade." Religion Today 2, no. 1 (1985): 6. http://dx.doi.org/10.1080/13537908508580560.

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Cantrell, Phillip. "Rwanda's Anglican Church and Post‐Genocide Reconciliation." Peace Review 21, no. 3 (2009): 321–29. http://dx.doi.org/10.1080/10402650903099385.

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Barbeau, J. W. "Samuel Taylor Coleridge and the Anglican Church." Journal of Church and State 53, no. 3 (2011): 492–95. http://dx.doi.org/10.1093/jcs/csr065.

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Enright,, Edward J. "Samuel Taylor Coleridge and the Anglican Church." Newman Studies Journal 9, no. 1 (2012): 99–100. http://dx.doi.org/10.5840/nsj20129113.

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Muñoz, Daniel. "Anglican Identity asMestizajeEcclesiology." Journal of Anglican Studies 16, no. 2 (2018): 83–102. http://dx.doi.org/10.1017/s1740355318000244.

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AbstractThis article offers a new narrative to reflect on Anglican ecclesiology through the lens of theological and cultural ‘mestizaje’. At a time of increasing signs of fragmentation in the world and the church (including the Anglican Communion), this study affirms elements that have been present in historic Anglicanism and contemporary Anglican praxis: the value of intercultural relations, dialogical processes and theological humility. While recognizing the challenges, complexity and limitations of the Anglican mestizo model, it asserts its intrinsic value as a source of ecclesial koinonia.

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GEFFERT, BRYN. "Anglican Orders and Orthodox Politics." Journal of Ecclesiastical History 57, no. 2 (2006): 270–300. http://dx.doi.org/10.1017/s0022046905006251.

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This essay examines the political and religious impetus behind Patriarch Meletios Metaxakis's recognition of Anglican orders in 1922. The furore surrounding recognition, the events that led up to it and the fall-out that followed shed light on the many difficulties faced by religious leaders in the post-war Orthodox world, difficulties that led to fierce jockeying among Orthodox clerics as they tried to establish themselves in relation to their coreligionists and to the larger Christian world. The controversy also offers insight into the problems inherent when a ‘comprehensive’ Church such as

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Henwood, Gill. "Is Equal Marriage an Anglican Ideal?" Journal of Anglican Studies 13, no. 1 (2014): 92–113. http://dx.doi.org/10.1017/s1740355314000229.

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AbstractA critical conversation between the Church of England's response to the Government's consultation on Equal Civil Marriage 2012, questions arising from professional parish practice as a priest, and literature in this area of research. The article explores the theological significance of ‘equal marriage’ (equal access to marriage and equality within marriage) as a Christian possibility within the Church of England, with contemporary approaches to gender and sexuality.

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Johnson, Sylvester A. "Divine Imperium and the Ecclesiastical Imaginary: Church History, Transnationalism, and the Rationality of Empire." Church History 83, no. 4 (2014): 1003–8. http://dx.doi.org/10.1017/s0009640714001218.

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Laurie Maffly-Kipp's address to the American Society of Church History proffers the challenge of engaging seriously with the “church” in church history. She notes that scholarship on Christianity has increasingly focused on broader cultural themes in lieu of a more strict concern with churches as institutions in their own right. Maffly-Kipp's challenge reminded me of a particular context in the history of Christianity: the eighteenth-century city-state of Ogua (or, more familiarly, Cape Coast), in present-day Ghana. In the 1750s, the family of a local youth sent their child, Philip Quaque, to

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Langlois, John. "Freedom of Religion and Religion in the UK." Religious Freedom, no. 17-18 (December 24, 2013): 54–57. http://dx.doi.org/10.32420/rs.2013.17-18.984.

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Britain has a long history of fighting for religious freedom. In the Middle Ages, the official church was the Roman Catholic Church, which dominated both spiritual and political life. During the Protestant Reformation, Protestantism prevailed and the (Protestant) Anglican Church became the official state church in England. The Presbyterian Church of Scotland became the official state church in Scotland. In England, the Anglican Church discriminated against members of other Christian churches, in particular, such as Baptists and Methodists (usually called dissidents or independent). Roman Catho

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Beyga, Paweł. "John Henry Newman’s Selected Themes from the Theology of the Church." Teologia w Polsce 14, no. 2 (2021): 63–76. http://dx.doi.org/10.31743/twp.2020.14.2.04.

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John Henry Newman is one of the most famous person on the Catholic and Anglican Church. In his works he was writing on the both theological position. In the article author showed selected aspects of John Henry Newman’s theology of the Church, so-calledecclesiology. For understanding Newman’s theological position very important are his personal history in the Church of England, situation in the Catholic Church and two dogmas proclaimed during the life of this new Catholic saint. In the last part of the article theecclesiology of John Henry Newman is rereading in the light of modern problems in

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Douglas, Brian. "Participatory Relationships in the Thanksgiving Prayers of Anglican Eucharistic Liturgies: A Case Study in the Church of England and the Anglican Church of Australia." Studia Liturgica 51, no. 1 (2021): 6–21. http://dx.doi.org/10.1177/0039320720978922.

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This article examines the participatory relationships in the Thanksgiving Prayers of the Eucharist in two provinces of the Anglican Communion: the Church of England and the Anglican Church of Australia. Two types of participatory relationships are discussed: those between the body and blood of Christ and the elements (known as BBE), and those between the body and blood of Christ and the communicants (known as BBC). It is noted that both of these types of participatory relationship have been and are found in Anglican Thanksgiving Prayers but a balance between the two has not always been found d

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Guild, Ivor. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 15, no. 1 (2012): 95–98. http://dx.doi.org/10.1017/s0956618x12000877.

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To a Synod with little controversial on the agenda apart from the decision about the Anglican Covenant, the Primus in his charge at the opening Eucharist spoke of the economic wilderness through which society and the Church were travelling. The Covenant had been a response to the apparent wilderness of disagreement and disorder in the Anglican Communion, and he hoped that the Synod would express its deep commitment to the version of the Communion in which members were drawn closer to one another. The Scottish Church aspired to be fully engaged in society.

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Te Paa, Jenny Plane. "Anglican Identity and Theological Formation in Aotearoa New Zealand." Journal of Anglican Studies 6, no. 1 (2008): 49–58. http://dx.doi.org/10.1177/1740355308091386.

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ABSTRACTSt John's College Auckland has served the New Zealand church for over 150 years. In 1992 the Anglican Church in New Zealand changed its constitution to give recognition to the Pakeha, Maori and Polynesian groups in the church. The Canon concerning St John's College was also changed to reflect the new Constitutional arrangements. From that time the college was committed to recognizing the two cultural traditions in its leadership and across all aspects of the college's activities and environment. This implied significant curriculum challenges. Some difficult choices have been faced as t

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Walsh, Cheryl. "The Incarnation and the Christian Socialist Conscience in the Victorian Church of England." Journal of British Studies 34, no. 3 (1995): 351–74. http://dx.doi.org/10.1086/386082.

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Among the churches of nineteenth-century Britain, the Anglican Church held a unique, and somewhat embarrassing, position. It was, of course, the established Church of England—an arm of the state, assigned the honor and duty of serving as the focus and guide of the nation's spiritual life. Its position was embarrassing by the mid-nineteenth century because it obviously was not fulfilling its ostensible role. The increasingly secular nature of industrial society on the one hand, and the Christian challenge of Nonconformity on the other, cost the Church membership among all classes of people. Tha

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Bethke, Andrew-John. "A Historical Survey of Southern African Liturgy: Liturgical Revision from 1908 to 2010." Journal of Anglican Studies 15, no. 1 (2017): 58–87. http://dx.doi.org/10.1017/s1740355316000280.

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AbstractThe article surveys liturgical developments in the Anglican Church of Southern Africa from 1908 to 2010. The author uses numerous source documents from several Anglican archives to analyse the experimental and fully authorized liturgies, detailing the theological and sociological shifts which underpinned any significant changes. The author includes several sources which, until this point, have not been considered; particularly in relation to the reception of newer liturgies. These include letters, interviews and newspaper articles. Influences from the Roman Catholic Church, the Church

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