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Journal articles on the topic 'Anglican Church of Canada. Anglican Church Women'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

Richey, Meghan, Cynthia Bilodeau, and Miriam Martin. "Women, identity development and spirituality in the Anglican Church of Canada: A qualitative study." Journal of Spirituality in Mental Health 22, no. 4 (2019): 330–54. http://dx.doi.org/10.1080/19349637.2019.1593917.

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2

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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3

Kokosh, Artem. "Disputes on women’s deaconate in the Church of England." St. Tikhons' University Review 106 (April 28, 2023): 25–43. http://dx.doi.org/10.15382/sturi2023106.25-43.

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In the history of the Anglican Church the top-ranked issue of the second half of the 20th century and the beginning of the 21st century was disputes on women’s priesthood. As a result of these debates, the Anglican Church began to ordain women as deacons, then as priests, and finally as bishops. In Orthodox view, it was the radical change of the doctrine and the deviation from the apostolic tradition, though at the beginning of the 20th century the Anglican Church was considered as one of the closest churches to Orthodoxy. The first critical step in the direction of women’s priesthood was the

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Perry, Alan T. "General Synod of the Anglican Church of Canada." Ecclesiastical Law Journal 19, no. 01 (2016): 85–86. http://dx.doi.org/10.1017/s0956618x16001587.

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The General Synod of the Anglican Church of Canada normally meets every three years for a session lasting several days. It held its 41st session from 7 to 12 July 2016 in Richmond Hill, Ontario. Although much media attention focused on one particular motion, a lot of other work was accomplished during the session.

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Perry, Alan T. "General Synod of the Anglican Church of Canada." Ecclesiastical Law Journal 22, no. 1 (2019): 94–97. http://dx.doi.org/10.1017/s0956618x19001868.

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The General Synod normally meets every three years for a session lasting several days. It held its 42nd session from 10 to 16 July 2019 in Vancouver. There were three items of business that particularly attracted the attention of the media, though a number of other important issues were also addressed during the session.

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Perry, Alan T. "General Synod of the Anglican Church of Canada." Ecclesiastical Law Journal 27, no. 1 (2025): 110–12. https://doi.org/10.1017/s0956618x24000838.

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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 (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 autho

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Althouse, Peter. "The Influence of Dr. J. E. Purdie's Reformed Anglican Theology on the Formation and Development of the Pentecostal Assemblies of Canada." Pneuma 19, no. 1 (1997): 3–28. http://dx.doi.org/10.1163/157007497x00028.

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AbstractThe Pentecostal Assemblies of Canada (PAOC) has had many similarities with its United States counterpart, the Assemblies of God. In fact, in its early years the PAOC was affiliated with the Assemblies of God.1 Yet the PAOC was unique in that it had a friendly relationship with the Anglican Church of Canada2 vis-à-vis the Toronto low-church Anglican theological school, Wycliffe College.3 This relationship centered on one man, a Wycliffe College graduate and Anglican priest, who was asked to be principal of the first Canadian Pentecostal Bible school in 1925, a position he held until 195

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Esau Kimanje, Bbosa. "The Framework of Environmental Promotion and Protection for the Anglican Church of Uganda." International Journal of Multicultural and Multireligious Understanding 12, no. 1 (2025): 561. https://doi.org/10.18415/ijmmu.v12i1.6571.

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A framework that can be used for the Anglican Church of Uganda for environmental promotion and protection using different approaches has been presented. The framework has an integration of all stakeholders of the Anglican Church of Uganda for example, Christian youths, Christian men, and Christian women, working together with the non-Christians, Community leaders and Non-Government Organizations that respond to the environmental promotion and protection. It calls for responsible Church carrying out activities such as sensitization, policy adherence, planting of trees, fighting plastic material

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10

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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11

Reid, Duncan. "Anglicans and Orthodox: The Cyprus Agreed Statement." Journal of Anglican Studies 8, no. 2 (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 ordina

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12

Yeo, Geoffrey. "A Case Without Parallel: The Bishops of London and the Anglican Church Overseas, 1660–1748." Journal of Ecclesiastical History 44, no. 3 (1993): 450–75. http://dx.doi.org/10.1017/s0022046900014184.

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‘For a bishop to live at one end of the world, and his Church at the other, must make the office very uncomfortable to the bishop, and in a great measure useless to the people.’ This was the verdict of Thomas Sherlock, bishop of London from 1748 to 1761, on the provision which had been made by the Church of England for the care of its congregations overseas. No Anglican bishopric existed outside the British Isles, but a limited form of responsibility for the Church overseas was exercised by the see of London. In the time of Henry Compton, bishop from 1675 to 1713, Anglican churches in the Amer

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13

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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Murithi Nyaga, Moses, Dickson Nkonge Kagema, and Hellen Kagwiria Orina. "Role of the Anglican Church in Addressing the Boy Child Crisis in the Diocese of Embu." Journal of Pastoral and Practical Theology (JPPT) 3, no. 1 (2024): 24–33. http://dx.doi.org/10.51317/jppt.v3i1.570.

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This study examines the role of the Anglican Church in addressing this crisis by analysing socio-cultural, economic, and spiritual challenges faced by boys and young men. The boy child crisis in Kenya, marked by declining educational achievements, increased crime, substance abuse, and socio-economic marginalisation, necessitates strategic interventions. A descriptive survey design was used to provide a comprehensive understanding. The population comprised 26,108 men, women, and youths across 50 churches in 7 archdeaconries, with a sample of 383 respondents selected using stratified proportiona

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CHUKWUEDO, Mercy Uwaezuoke. "Women, Leadership, and Ordination in the Anglican Church in Nigeria." African Christian Theology 1, no. 2 (2024): 291–317. http://dx.doi.org/10.69683/vjhnm770.

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Paul’s injunction in 1 Corinthians 14:26-40 has often been used to restrict women from holding certain leadership positions in the Church. This paper examines 1 Corinthians 14:26-40 in light of the female ordination debate in the Anglican Church in Nigeria. Through an exegetical study of the text, Paul’s perspective on women is demystified. To understand the place of women in the Church using scriptural texts, this article examines the perspectives of egalitarian theory, complementarian theory, and liberation theology. The latter is included because it aims at interpreting biblical texts in

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

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17

Morée, Peter. "Remembering David Ralph Holeton (9. 3. 1948–6. 1. 2023)." COMMUNIO VIATORUM 65, no. 1 (2023): 97–98. http://dx.doi.org/10.14712/00103713.2023.1.5.

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The Liturgist, Teacher of Theology and Pastor David Holeton influenced the liturgical life of the Anglican Church of Canada, the research on liturgy and the research on the Bohemian Reformation, which caught his attention because of its practice of communion for infants.

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Knight, Frances. "‘A Church without Discipline is No Church at All’: Discipline and Diversity in Nineteenth- and Twentieth-Century Anglicanism." Studies in Church History 43 (2007): 399–418. http://dx.doi.org/10.1017/s0424208400003375.

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In the early years of the twenty-first century, ecclesiastical discipline in an Anglican context has been very much a hot topic. Internationally, there has been intense debate over the decision by the Episcopal Church in the United States of America to ordain Gene Robinson, a continent yet avowedly homosexual priest, as one of its bishops, and over the decision of the diocese of New Westminster in Canada to authorize liturgical services of blessing for same-sex couples. The Windsor Report of 2004 was commissioned in order to formulate a Communion-wide response to these developments,1 and altho

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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 (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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20

Village, Andrew, and Leslie J. Francis. "Churches and Faith: Attitude Towards Church Buildings During the 2020 covid-19 Lockdown Among Churchgoers in England." Ecclesial Practices 8, no. 2 (2021): 216–32. http://dx.doi.org/10.1163/22144471-bja10025.

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Abstract Attitude toward church buildings was assessed among a sample of 6,476 churchgoers in England during the first covid-19 pandemic lockdown in 2020. The six-item Scale of Attitude toward Church Buildings (sacb) assessed a range of aspects of attitude that included the importance of buildings for Christian faith generally, and buildings as central to the expression of Christian faith. Anglo-Catholics and Roman Catholics showed similar positive attitude towards buildings, Anglican Evangelicals showed a less positive attitude on average that was similar to those from Free-Churches, while Br

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21

Christianson, Paul. "The Second St. George’s Anglican Church, Kingston, Upper Canada, 1822-1828." Journal of the Society for the Study of Architecture in Canada 45, no. 1 (2020): 42. http://dx.doi.org/10.7202/1075075ar.

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22

Young, B. W. "The Anglican Origins of Newman's Celibacy." Church History 65, no. 1 (1996): 15–27. http://dx.doi.org/10.2307/3170494.

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In his historical defense of the doctrines of the Church of England, published in 1826, Robert Southey assumed that “the question concerning the celibacy of the clergy had been set at rest throughout Protestant Europe.” The conclusion that Anglicanism necessarily entailed the rejection of celibacy was, in early-nineteenth-century England, decidedly premature, and the ambiguity over celibacy in the Church of England is starkly and exceptionally exposed in the life and work of John Henry Newman. Recent assessments of Newman's peculiar standing in Victorian society have often emphasized the sexua

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23

Nyaga, Moses Murithi, Dickson Nkonge Kagema, and Hellen Kagwiria Orina. "Reasons Why the Anglican Church in the Diocese of Embu Lacks Programs that Address the Boy Child Crisis." Editon Consortium Journal of Philosophy, Religion and Theological Studies 4, no. 1 (2024): 64–74. http://dx.doi.org/10.51317/ecjprts.v4i1.526.

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This study investigated the reasons behind the lack of programs addressing the boy-child crisis within the Anglican Church in the Diocese of Embu, Kenya. Despite the church's ongoing efforts to engage the youth, numerous challenges hinder the development and implementation of effective programs. The research used a descriptive survey design and was conducted across the Anglican Church Diocese of Embu County, Kenya. The accessible population comprised 26,108 men, women, and youths from ACK churches in the Diocese. The study involved 50 churches stratified into 7 archdeaconries, with a sample of

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24

Page, Sarah-Jane. "Anglican Clergy Husbands Securing Middle-Class Gendered Privilege through Religion." Sociological Research Online 22, no. 1 (2017): 187–99. http://dx.doi.org/10.5153/sro.4252.

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Traditionally, clergy wives have been obliged to assist the Church in an unpaid capacity; such work has been feminised, associated with the assumed competencies of women ( Denton 1962 ; Finch 1980 , 1983 ; Murphy-Geiss 2011 ). Clergy husbands are a relatively recent phenomenon in the Church of England, emerging when women started to be ordained as deacons in 1987 and priests in 1994. Based on interviews with men whose wives were ordained as priests in the Church of England, this article will explore the dynamics of class and gender privilege. Most clergy husbands were middle class, defined thr

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Kaye, Bruce. "Catholicity and a Vocation for the Anglican Communion." Anglican Theological Review 102, no. 1 (2020): 71–95. http://dx.doi.org/10.1177/000332862010200105.

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For several decades now, Anglican churches around the world have been struggling with serious conflicts about gender relationships. Internal troubles have been most apparent in the United States, Canada, England, Scotland, and more recently in Aotearoa New Zealand. These conflicts between churches have occupied the attention of the institutions of the Anglican Communion, usually in terms of establishing some framework of unity between the churches. In this context, I wish to suggest a different way of approaching these issues. I want to draw on a renewed sense of catholicity in the church and

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Laugrand, Frédéric, and Pascale Laneuville. "Armand Tagoona and the Arctic Christian Fellowship: The first Inuit church in Canada." Polar Record 55, no. 2 (2019): 72–81. http://dx.doi.org/10.1017/s0032247419000226.

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AbstractArmand Tagoona (1926–1991) was born in Naujaat (Repulse Bay, Northwest Territories) in 1926, from an Inuk mother and a German father. Born as a Roman Catholic, he converted to Anglicanism. In 1969, he founded a new independent religious group affiliated to the Anglican Church in Qamani’tuaq (Baker Lake, Northwest Territories): the Arctic Christian Fellowship (ACF). In this paper, we examine his life briefly as well as this very first “Inuit church” he created. We argue that Tagoona played the role of a mediator encompassing various religious traditions and various cultures at a time wh

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Maiden, John G. "Discipline and Comprehensiveness: The Church of England and Prayer Book Revision in the 1920s." Studies in Church History 43 (2007): 377–87. http://dx.doi.org/10.1017/s0424208400003351.

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The Prayer Book revision controversy was among the most significant events in the Church of England during the twentieth century. The proposals to revise the 1662 Book of Common Prayer provoked considerable opposition from both Evangelicals and Anglo-Catholics, and culminated with the House of Commons rejecting a revised book in 1927 and a re-revised version in 1928. This paper will argue that two issues, ecclesiastical authority and Anglican identity, were central to the controversy. It will then suggest that the aims and policy of the bishops’ revision led to the failure of the book. In taki

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Nishimwe, Clementine. "Transformative Experiences of Intercessory Prayers in a South African Context of Xenophobia." Ecclesial Practices 10, no. 1 (2023): 62–79. http://dx.doi.org/10.1163/22144417-bja10047.

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Abstract This paper explores the effect of intercessory prayers as experienced by Black African migrant women in the context of xenophobia. Drawing on an ethnographic study of the experiences of Black African migrant women at St Aidan’s Anglican Church (saac), located in a migrant-dominated area in Johannesburg, I discuss the transformative experiences of health, wealth and relationships resulting from intercessory prayers that challenged the context of xenophobia in which saac functioned. While the transformation observed in the study was limited in time and space, I argue that certain church

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Beninger, Carling. "Indigenous Ministry Training and Governance in the Anglican and United Churches of Canada, 1970s–1980s." Histoire sociale / Social History 57, no. 117 (2024): 1–21. http://dx.doi.org/10.1353/his.2024.a928517.

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Abstract: Throughout the 1960s, the Anglican and United Churches of Canada, influenced by global secularization, international theology trends, and their declining role in the Indian residential school system, sought to examine their Indigenous-church policies and shift away from assimilation and paternalism and toward supporting Indigenous leadership. This article explores two outcomes of their reforms: the creation of (1) specialized Indigenous ministry training and (2) Indigenous-driven church governance structures. Meaningful reforms that extended beyond performative measures, although slo

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Adam, Will. "Women Bishops and the Recognition of Orders." Ecclesiastical Law Journal 16, no. 2 (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

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Ogilvie, Margaret. "Judicial Restraint and Neutral Principles in Anglican Church Property Disputes: Bentley v Diocese of New Westminster." Ecclesiastical Law Journal 13, no. 2 (2011): 198–207. http://dx.doi.org/10.1017/s0956618x11000068.

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Anyone hoping that the British Columbia Court of Appeal, in Bentley v Anglican Synod of the Diocese of New Westminster would resolve the doctrinal and related property disputes in the Anglican Church of Canada (ACC) and even in the world-wide Anglican Communion over same-sex blessings must come away from the decision of Newbury JA for the unanimous court greatly disappointed: the court left the dispute exactly where it began – in the ACC. Conversely, anyone hoping that the court would do precisely that will be greatly relieved by this exercise of judicial self-restraint in the face of the many

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West, Gerald. "Tamar Summons the Church to Account: Resisting Patriarchal (and Ecclesial) Impunity in 2 Samuel 13:21." Journal of Anglican Studies 22, no. 2 (2024): 361–78. https://doi.org/10.1017/s1740355324000354.

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AbstractThis article documents and reflects on gender-based Contextual Bible Study (CBS) work on 2 Samuel 13:1–22 over more than thirty-five years, much of it shaped by work with Anglican communities. CBS work on the story of the abuse of Tamar provides a shape to the article, beginning with the identification of the Church by women survivors of violence as the silencer of Tamar, then of the Church as the abuser of Tamar, then of the Church as the excluder of Tamar in its lectionaries and liturgies and then of the Church as abandoning Tamar with impunity. The article summons the Church, though

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Quinn, Frederick. "Covenants and Anglicans." Journal of Anglican Studies 6, no. 2 (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

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Kollar, Rene. "Power and Control over Women in Victorian England: Male Opposition to Sacramental Confession in the Anglican Church." Journal of Anglican Studies 3, no. 1 (2005): 11–31. http://dx.doi.org/10.1177/1740355305052820.

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ABSTRACTThe patriarchal environment of nineteenth century England viewed women as weak and naïve creatures who should submit to the dictates of men. Religion, however, could give women a sense of freedom and independence from male authority. When auricular confession began to gain acceptance in some sections of the Anglican Church, women saw this as a way of asserting their independence because they could confide their personal thoughts and problems to a clergymen. This could, in the opinion of some, threaten the powerful role of the husband or father by substituting an alternative patriarchal

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Francis, Leslie J., and Andrew Village. "The Psychological Temperament of Anglican Clergy in Ordained Local Ministry (OLM): The Conserving, Serving Pastor?" Journal of Empirical Theology 25, no. 1 (2012): 57–76. http://dx.doi.org/10.1163/157092512x635743.

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Abstract This study draws on psychological type theory as originally proposed by Jung (1971) and psychological temperament theory as proposed by Keirsey and Bates (1978) to explore the hypothesis that ordained local ministers (OLMs) within the Church of England reflect a psychological profile more in keeping with the profile of Church of England congregations than with the profile of established professional mobile clergy serving in the Church of England. Data provided by 135 individuals recently ordained as OLMs (79 women and 56 men) supported the hypothesis. Compared with established profess

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Pickard, Stephen. "Innovation and Undecidability: Some Implications for theKoinoniaof the Anglican Church." Journal of Anglican Studies 2, no. 2 (2004): 87–105. http://dx.doi.org/10.1177/174035530400200208.

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ABSTRACTThe Anglican Church is now a worldwide communion and international Anglicanism is marked by a high degree of variety and significant tensions both at local and international levels. Dealing with diversity and conflict across the communion may be the most pressing issue facing Anglicanism in the twenty-first century. Certainly the needs of mission require a strong focus on local and regional concerns and the history of Anglicanism bears testimony to a strong emphasis on a contextual and incarnational approach to discipleship, worship and social engagement. For this reason the Anglican C

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Clifford, Alan C. "Bishop or Presbyter? French Reformed Ecclesiology in 1559." Evangelical Quarterly: An International Review of Bible and Theology 67, no. 3 (1995): 211–18. http://dx.doi.org/10.1163/27725472-06703003.

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Unlike semi-reformed Anglicanism’s retention of episcopacy, the French Reformed Church swiftly adopted presbyterian order in 1559. While the Anglican settlement held an attraction for some pastors of the Eglise Réformée, their appeal to Calvin’s authority had little justification. Recognising the thrust of Calvin’s biblical insights, the first French National Synod saw the significance of a fully reformed ecclesiology for a consistent expression of evangelical soteriology. In rejecting episcopacy, they rejected the concept of a sacrificing priest in favour of a preaching pastor. Thus the Angli

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Teoh, S. J. Ying, and P. K. Low. "The Attitudes of Asian Anglicans towards Women Bishops and the Gender Beliefs that Influence Them." International Journal of Asian Christianity 6, no. 2 (2023): 273–94. http://dx.doi.org/10.1163/25424246-06020007.

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Abstract Regarding the ordination of women to higher spiritual leadership positions in the Anglican Church, existing studies have tended to focus on attitudes and perceptions in non-Asian countries and regions, thereby affecting the generalisability of their results to Asian countries such as Singapore. Working to close this gap, a small exploratory study using semi-structured interviews was conducted in Singapore. Eight Anglican parishioners were interviewed, and the transcripts were treated with thematic analysis. Overall, the findings suggest a seeming disconnect between attitudes towards g

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Кокош, Артемий. "“Rochester report” as a basis for debates on women’s episcopate in the Church of England in the XXI century." Праксис, no. 2(9) (October 15, 2023): 95–107. http://dx.doi.org/10.31802/praxis.2022.9.2.008.

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Один из самых дискутируемых вопросов в Англиканской церкви, начиная со второй половины XX века, — это проблема женского священства. Церковь Англии показала себя как одна из наиболее консервативных англиканских церквей, в которой дискуссии о женском священстве носили наиболее длительный и ожесточенный характер. В настоящей статье рассматривается дискуссия о женском епископате в Церкви Англии, которая началась в начале XXI века и завершилась признанием женского епископата в 2014 году. При этом особое внимание в статье обращается на деятельность рабочей группы под председательством епископа Рочес

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Doe, Norman. "The Anglican Covenant Proposed by the Lambeth Commission." Ecclesiastical Law Journal 8, no. 37 (2005): 147–61. http://dx.doi.org/10.1017/s0956618x00006219.

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The Lambeth Commission (2004) proposed a number of short-term and long-term solutions to issues raised by recent and highly controversial developments in the Episcopal Church (USA) and the diocese of New Westminster (Canada). From these events have emerged important questions about the nature of communion between, and the autonomy of, each of the forty-four member churches of the Anglican Communion, and the way in which decisions of common concern are made. In order to consolidate this communion, as a long-term project, the Commission proposes the adoption of an Anglican Covenant by all forty-

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Webster, Peter. "E. L. Mascall and the Anglican Opposition to the Ordination of Women as Priests, 1954–78." Studies in Church History 59 (June 2023): 471–91. http://dx.doi.org/10.1017/stc.2023.22.

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This article examines the grounds on which the Anglican philosopher and theologian Eric Mascall opposed the ordination of women, in a series of influential publications from the 1950s to the 1970s. It explores their basis in Mascall's understanding of the Church, the Incarnation and the ontological status of the sexes. It also considers the particular atmosphere of the Anglo-Catholicism of the period, convulsed by ecumenical advance at the Second Vatican Council and (as Anglo-Catholics understood it) the danger of moves towards the Protestant denominations in England. Whilst Mascall allowed th

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Percy, Emma. "Women, Ordination and the Church of England: An Ambiguous Welcome." Feminist Theology 26, no. 1 (2017): 90–100. http://dx.doi.org/10.1177/0966735017714405.

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The ordination of women in the Church of England has had a long hard road. Other denominations, and other parts of the Anglican Communion took the step, but it was not until the 1990s that the first women priests were ordained in the Church of England itself. Even then, Emma Percy describes the situation as an ‘ambiguous welcome’. Careful provision has been made at every stage for those who not only will not accept women as priests, but require the service of bishops who have not participated in the ordination of women. The path to acceptance for women bishops has also been lengthy and subject

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Hayes, Alan. "Praying in Two Tongues: Conflicting Principles of Worship in the Anglican Church of Canada." Toronto Journal of Theology 4, no. 2 (1988): 236–50. http://dx.doi.org/10.3138/tjt.4.2.236.

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Miki, Mei. "A Church with Newly-Opened Doors: The Ordination of Women Priests in the Anglican-Episcopal Church of Japan." Japanese Journal of Religious Studies 43, no. 1 (2017): 37–54. http://dx.doi.org/10.18874/jjrs.44.1.2017.37-54.

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Lind, Christopher. "Keeping and Sharing: Confidentiality in Ministry." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 60, no. 1-2 (2006): 117–31. http://dx.doi.org/10.1177/154230500606000112.

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What ethical norms regarding confidentiality are applied by ministers in their professional practice? In this essay conventional ethical assumptions about confidentiality in ministry, taken from the work of Gaylord Noyce, are compared with the experiences, attitudes, and expectations of ordered and lay members of the Anglican Church of Canada and the United Church of Canada in two Canadian regions. The similarities and differences are then compared and contrasted with more contemporary theories. The study concludes that most people in the two denominations studied borrowed their ethical norms

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Sherlock, Peter. "‘Leave it to the Women’ The Exclusion of Women from Anglican Church Government in Australia." Australian Historical Studies 39, no. 3 (2008): 288–304. http://dx.doi.org/10.1080/10314610802263299.

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Page, Sarah-Jane. "Altruism and Sacrifice: Anglican Priests Managing ‘Intensive’ Priesthood and Motherhood." Religion and Gender 6, no. 1 (2016): 47–63. http://dx.doi.org/10.18352/rg.10127.

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Motherhood and Priesthood are two roles that carry with them particular expectations and demands; both are premised on the notion of altruism and sacrifice, constant availability, and putting the needs of others before one’s own. This has also been gendered; sacrifice and altruism have traditionally been connected with women. This article will examine what happens when clergy mothers simultaneously enact the roles of priesthood and motherhood, and how this is managed in the context of ‘intensive’ motherhood and priesthood. Based on in-depth semi-structured interviews with 17 clergy mothers in

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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

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Williams, Beth Ann. "Mainline Churches: Networks of Belonging in Postindependence Kenya and Tanzania." Journal of Religion in Africa 48, no. 3 (2018): 255–85. http://dx.doi.org/10.1163/15700666-12340140.

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AbstractChristian churches are not abstract or ethereal institutions; they impact people’s daily decisions, weekly rhythms, and major life choices. This paper explores the continued importance of Lutheran, Presbyterian, and Anglican church membership for East African women. While much recent scholarship on Christianity in Africa has emphasized the rising prominence of Pentecostalism, I argue that historic, mission-founded churches continue to represent important sources of community formation and support for congregations. Using oral interviews with rural and urban women in Nairobi and norther

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Gaitskell, Deborah. "Crossing Boundaries and Building Bridges: The Anglican Women's Fellowship In Post-apartheid South Africa." Journal of Religion in Africa 34, no. 3 (2004): 266–97. http://dx.doi.org/10.1163/1570066041725448.

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AbstractIn the late 1960s, the South African Anglican Church set up a new women's organisation, the Anglican Women's Fellowship (AWF). With strong roots in the Cape and Natal, the AWF aimed to be more inclusive of all churchwomen than the international Mothers' Union (MU) where, at that time, membership was still closed to divorcees and unmarried mothers. MU locally had also become an African stronghold, which may have reinforced the qualms of white and Coloured women about joining. Based on some documentary sources and participation in the fourday AWF Provincial Council of October 2002, this

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