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Relevant bibliographies by topics / Anglican Communion Anglican Communion Church and the world

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Academic literature on the topic 'Anglican Communion Anglican Communion Church and the world'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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Journal articles on the topic "Anglican Communion Anglican Communion Church and the world"

1

Doe, Norman. "Canon Law and Communion." Ecclesiastical Law Journal 6, no. 30 (January 2002): 241–63. http://dx.doi.org/10.1017/s0956618x0000449x.

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This paper deals, in an introductory way, with the role which the canon law of individual Anglican churches plays in the wider context of the global Anglican Communion. Part I reflects on the two main experiences which Anglicans have concerning ecclesial order and discipline: that of the juridical order of each particular church, and that of the moral order of the global communion; it also examines canonical dimensions of inter-Anglican conflict. Part II deals with the contributions which individual canonical systems, the Anglican common law (induced from these systems), and the canonical tradition currently make to global communion. Part III assesses critically these contributions, their strengths and weaknesses, illustrates the potential of individual canonical systems for the development of global communion, and reflects on practical ways in which that potential might be fulfilled. Generally, the paper aims to stimulate discussion as to whether there exists a sufficient understanding of Anglican common law to justify: (a) the issue, by the Primates Meeting, of a statement of this, being a description, which itself would not have the force of law, of those parts of Anglican common law which deal with inter-Anglican relations, (b) incorporation of the statement by individual churches in their own legal systems, so that (c) each church has a meaningful and binding body of communion law. in order (cl) to enhance global communion and inter-Anglican relations, and to reduce the likelihood of inter-church disagreement.

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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 in 1913: Anglican Communion: For What Should She Stand? Anglican bishops of the Global South of the Anglican Communion drew the Communion's attention to the place and role of Global South Anglicanism in the Communion and World Christianity.

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Zink, Jesse. "Patiently Living with Difference: Rowan Williams’ Archiepiscopal Ecclesiology and the Proposed Anglican Covenant." Ecclesiology 9, no. 2 (2013): 223–41. http://dx.doi.org/10.1163/17455316-00902006.

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Rowan Williams, a theologian who has long stressed the importance of ecclesiology, served as Archbishop of Canterbury at a time when the Anglican Communion was consumed by an ecclesiological crisis. This paper explores the ecclesiology Williams has consistently articulated as archbishop and then holds it against Williams’ support of the proposed Anglican Communion Covenant and finds a disjuncture. Williams’ ecclesiology is rooted in the nature of a globalized world, which tends towards exclusion. In this context, the church is to be the embodiment of God’s purpose of ‘unrestricted community.’ In order to do so, the church must share a common language and be rooted in trust-full relations that can only develop over time. As the Covenant struggles to gain approval among Anglicans, it seems an apt time to return to Williams’ ecclesiology and patiently work towards understanding the different Anglican other.

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Titre, Ande. "African Christology: Hope for the Anglican Communion." Journal of Anglican Studies 7, no. 2 (November 2009): 183–93. http://dx.doi.org/10.1017/s1740355309990192.

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AbstractThe Anglican Communion has been tested by difficult theological tensions that have painfully affected mission in different contexts. The troubled question is: ‘Who is Jesus Christ for Anglicans?’ This paper suggests that, as the spiritual centre has already shifted to the church in the Majority World, the reflections and insights of Africans concerning Jesus Christ should be taken into account in any Christological reflections. African Christology is more holistic as it integrates the person and the work of Christ, which apply to the whole of African life.Jesus, the Lord of cultures and the Healer, is alive today. He has overcome death so that God’s transforming power may heal our deeply wounded souls and our broken communities. The Anglican Communion should recognize the healing power of the Lord Jesus, and continually re-affirm the salvation in Christ, forgiveness of sins, transformation of life and incorporation into the holy fellowship of the church. The world needs the credible witness of Christians who live in the world, but are not of the world.

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Muñoz, Daniel. "North to South: A Reappraisal of Anglican Communion Membership Figures." Journal of Anglican Studies 14, no. 1 (October 26, 2015): 71–95. http://dx.doi.org/10.1017/s1740355315000212.

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AbstractIn recent decades Anglicans have developed a largely unquestioned and unchallenged narrative of global growth and decline. This narrative tells a story of Anglicanism’s success being largely due to growth in developing, postcolonial nations which, according to the narrators, is ongoing and unstoppable. At the same time, first-world, mostly postmodern nations have seen a steep decline in church membership and attendance. Numeric growth and strength have been used to define ecclesial identity and to legitimate understandings of ‘Anglican orthodoxy’. This article offers an up-to-date reappraisal of Anglican Communion membership and, in that process, challenges many of the premises of such a narrative.

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Avis, Paul. "Anglican Ecclesiology and the Anglican Covenant." Journal of Anglican Studies 12, no. 1 (May 13, 2013): 112–32. http://dx.doi.org/10.1017/s1740355313000156.

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AbstractHow can we explain the fact that the Anglican Covenant divides people of equal integrity and comparable wisdom around the world? We need to ask whether we have correctly understood both the ecclesiology of the Anglican Communion and the terms of the Covenant. What is implied in being a Communion of Churches, where the churches are the subjects of the relationship of communion (koinonia)? What does the Covenant commit its signatories to and, in particular, what does it say about doctrinal and ethical criteria for communion? Is it legitimate to apply biblical covenant language, in which the covenant relationship is between God and Israel, to relations between churches? By addressing some of the concerns of those who oppose it, a case is made in favour of the Covenant and some reassurances are offered. In conclusion, the mystical dimension of being in communion is affirmed.

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Kantyka, Przemysław Jan. "Ten years of Ordinariates for Anglicans – a few reflections on the new ecclesiological model." Studia Oecumenica 19 (December 23, 2019): 7–18. http://dx.doi.org/10.25167/so.1184.

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The article describes the Ordinariates for Anglicans from the ecclesiological point of view. The publication of Pope Benedict XVI’s Apostolic Constitution Anglicanorum coetibus created a new situation in the interconfessional relations and in the search for the unity of the Church. Firstly the Author explains what are the Ordinariates for Anglicans and what solutions contains the Apostolic Constitution Anglicanorum coetibus. In the second point of the article we find an analysis of an ecclesiological model created by the constitution Anglicanorum coetibus. While not being the return to the past method of gaining the unity of the Church by partial unions (i.e. so called “uniatism” or “unionism”) the Ordinariates offer to the conversing Anglicans the possibility of upkeeping their liturgical tradition. The Ordinariates also enjoy a large scale of independence in the frame of the Catholic Church. Alongside the bright spells there are also some shadows. The Author points at the major ecclesiological weakness of the construction called “Ordinariate”. The liturgical tradition of Anglicanism transferred to the Ordinariates is, in fact, deprived of its natural theological background, which is Anglican. That is why the solution offered by the Ordinariates one of the Anglican theologians called “the shortened version of Anglicanism”. The last point of the article is consecrated to the depiction of first Anglican reactions to the situation introduced by the apostolic constitution Anglicanorum coetibus. The most promising initiative is the establishment of so called “Anglican Communion Covenant”, which is designated to consolidate the Communion from inside, also by preventing the provinces from taking unilateral decisions leading to the breaks in the whole of the Anglican World.

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Dementyev, Leonid I. "Veneration of saints in Anglicanism." Issues of Theology 3, no. 2 (2021): 234–42. http://dx.doi.org/10.21638/spbu28.2021.206.

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The Anglican Communion, which unites forty-one local Anglican Churches, traditionally honors holy ascetics and heroes of the faith, among whom there are both saints glorified after the English Reformation and general Christian teachers and martyrs known to the Roman and Eastern Orthodox Churches. Some Anglicans honor the saints, turning to the One God with gratitude for certain examples of a great righteous life, and ask Christ to send down the same good deed. Other Anglicans, on the contrary, appeal to the saint directly, like Catholics and Orthodox Christians. By themselves, Anglican views are very specific and strongly dependent on a particular church movement (there are “parties” of Anglo-Catholics, Anglo-Orthodox, Anglo-Evangelicals, etc., who have their own opinions on this issue), however, among the Orthodox there is a common misconception that being a Protestant means unequivocally rejecting the cult of saints. In this article, the author reveals in detail to the Russian reader the peculiarity of the Anglican practice of veneration of saints and provides examples of the presence of prayer appeals to saints in modern Anglican practice, dispelling the popular misconception about the lack of veneration of saints and appeals to saints in the Protestant world.

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Norman, Edward. "Authority in the Anglican Communion." Ecclesiastical Law Journal 5, no. 24 (January 1999): 172–87. http://dx.doi.org/10.1017/s0956618x00003446.

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The Church was not founded at Pentecost, as is sometimes said, but by Christ during the course of his ministry in Galilee and Judea. It was he who appointed the twelve to become what today, perhaps, would be called teaching officers, and who commissioned the seventy as a corps of evangelistic missioners. In the ancient world religious knowledge was sometimes committed to sacred writings, sometimes to a school of ideas, sometimes to a priestly caste or an assemblage of cultic observances, and sometimes it emerged episodically through the translations of oracles. Christ, in contrast, revealed his truth to a living company of people—‘the People of God—who, after his corporeal departure, became his body on earth. Precisely because the message was thus conveyed organically it remained permanently new: able to adapt to changing intellectual modes and social filtration, capable of bringing forward fresh insights in the successive cultural shifts of a progressive humanity. Written texts do not transmit truth of themselves: they require re-interpretation, over long periods of time, if they are to achieve durable meaning. Priestly castes have the disadvantage of imploding into small coteries of exclusivity; they frequently become a mere adjunct of ruling elites. Philosophical systems tend to die when the surrounding culture to which they originally related transforms itself or disintegrates. But a living body of people, at the centre of whose religious insights is not a set of ideas but a person, has the verifiable capability of enduring through the centuries, forever changing yet forever the same.

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Kaye, Bruce. "Catholicity and a Vocation for the Anglican Communion." Anglican Theological Review 102, no. 1 (December 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 of the eschatological framework in which all Christians are called to live. In the process, I hope to offer a picture of what might be a vocation for the Anglican Communion, specifically its institutions, that will better honor the narrative tradition of Anglicanism and provide a more effective way into engaging with the problems of our times.

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Dissertations / Theses on the topic "Anglican Communion Anglican Communion Church and the world"

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Cox, R. David. "A vision to fulfill "mutual responsibility and interdependence" in the Anglican Communion /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Atta-Baffoe, Victor Reginald. "African cultures, African church, Anglican communion: incultuation and the church in Ghana." Thesis, King's College London (University of London), 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.411155.

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Astarita, Susan G. "The church as convener an Anglican model for Christian communion in community /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Savage, Ian David, and iandsavage@yahoo com. "'Confessing their faith' : an enquiry into the meaning which Anglicans confirmed as adults give to their confirmation and the place which confirmation has in their faith journey." Swinburne University of Technology. Australian Graduate School of Entrepreneurship, 2004. http://adt.lib.swin.edu.au./public/adt-VSWT20050830.150519.

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The purpose of this research was to discover what meaning adult candidates for Anglican confirmation gave to their confirmation, how they experienced the ritual and what place confirmation had in their continuing faith journey. The research report retells the stories of eight adults. The stories of four are presented as case studies. The baptism/ confirmation stories of all research participants are presented as metaphors, a form of 'systematic thematic analysis' (Plummer 1983). For the study I adopted a life history, case study approach (Jones 1983; Plummer 1983; Minichiello et al. 1995) drawing on the insights of ritual theory (Turner 1969, 1972, 1976) and the concept of transitional phenomena proposed by Winnicott (1965, 1971). Two sets of contextual factors formed the background to the study: the Church's tradition and its debates about confirmation and the attitudes of lay people about their faith and about the Church. The research method involved a grounded theory approach. The principal data creation techniques were in-depth interview and the Faith Autobiography pro forma. Following the initial interviews, each research participant was sent a summary of the research findings (Summary of themes). The Summary gave the metaphors which emerged from the interviews, together with brief notes on the concepts used to interpret the data. Responses from the research participants were incorporated into the final form of the metaphors: Belonging to myself, Returning/ Starting over, Growing up, Joining the family and Making a commitment. Most research participants did not regard baptism/confirmation as joining the Church: rather they saw themselves as belonging to the Church already; neither were they concerned with becoming Anglicans. For the majority, the transition they made in baptism/confirmation paralleled another life transition which was taking place or was expected to take place. Taking part in the research helped form the participants� ideas about baptism/confirmation. While the catechumenal process is able to provide a holding environment in which candidates for baptism/confirmation can explore the transitions in which they are involved, the initiation liturgy should reflect the �return� motif which emphasises incorporation as well as the traditional Exodus motif which emphasises separation.

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McNeely, James Keith. "Via media towards an Anglican model of managing and leading ministry /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p064-0136.

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Peters, Garry D. "Tradition and memory in Protestant Ontario, Anglican and Methodist clerical discourses during Queen Victoria's Golden (1887) and Diamond (1897) Jubilee celebrations." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ53274.pdf.

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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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Welch, Pamela. "Church and settler in colonial Zimbabwe : a study in the history of the anglican diocese of Mashonaland/Southern Rhodesia, 1890-1925 /." Leiden : Brill, 2008. http://catalogue.bnf.fr/ark:/12148/cb41352475n.

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Ross, Alexander John. "A glorious and salutiferous Œconomy ...? : an ecclesiological enquiry into metropolitical authority and provincial polity in the Anglican Communion." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/284907.

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For at least the past two decades, international Anglicanism has been gripped by a crisis of identity: what is to be the dynamic between autonomy and interdependence? Where is authority to be located? How might the local relate to the international? How are the variously diverse national churches to be held together 'in communion'? These questions have prompted an explosion of interest in Anglican ecclesiology within both the church and academy, with particular emphasis exploring the nature of episcopacy, synodical government, liturgy and belief, and common principles of canon law. However, one aspect of Anglican ecclesiology which has received little attention is the place of provincial polity and metropolitical authority across the Communion. Yet, this is a critical area of concern for Anglican ecclesiology as it directly addresses questions of authority, interdependence and catholicity. However, since at least the twentieth century, provincial polity has largely been eclipsed by, and confused with, the emergence of a dominant 'national church' polity. This confusion has become so prevalent that the word 'province' itself is used interchangeably and imprecisely to mean both an ecclesial province in its strict sense and one of the 39 'member- churches' which formally constitute the Anglican Communion, with a handful of 'extra-provincial' exceptions. The purpose of this research project is to untangle this confusion and to give a thorough account of the development of provincial polity and metropolitical authority within the Communion, tracing the historical origins of the contemporary status quo. The scope of this task is not in any way intended to be a comprehensive history of the emergence of international Anglicanism, but rather to narrowly chart the development of this particular unit of ecclesial polity, the province, through this broader narrative. The historical work of Part One in itself represents an important new contribution to Anglican Studies; however, the project aims to go further in Parts Two and Three to identify from this context key questions concerning the problems facing contemporary Anglican polity as the basis for further theological and ecclesiological reflection. Part Two examines how provincial polity has given way to an assumption of the 'national church' as the building block of the Communion. To what extent is it consonant with Anglican tradition? How is it problematic? What tensions exist with a more traditional understanding of the province? How might all this relate to wider political understandings and critiques of the 'nation- state' in an increasingly globalised world? Along with the emergence of a 'national church' ecclesiology, so too has the role of the 'Primates' been magnified. Part Three charts this development, culminating in a critique of the recent 2016 Primates' Meeting. What is the nature of primacy within Anglicanism and how does it relate to metropolitical authority? What is the right balance of honour and authority as it relates to primacy? How do Anglican understandings of primacy correspond to those of the Roman and Orthodox Communions? Finally, Part Four attempts to give some concrete focus to the preceding discussion through the illustrative example of the Anglican Church of Australia, which is frequently cited as being analogous to the Communion in having a loose federal system and resolutely autonomous dioceses. The prevalence of this 'diocesanism' has recently been criticised by the Royal Commission into Institutional Responses to Child Sexual Abuse. However, there has been a recent revival of provincial action within the Province of Victoria in response to these issues which will be evaluated to discern what the Australian example might offer toward a theologically robust and credible ecclesiology for Anglicanism into the twenty-first century.

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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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Books on the topic "Anglican Communion Anglican Communion Church and the world"

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Kaye, Bruce Norman. An introduction to world Anglicanism. Cambridge, England: Cambridge University Press, 2008.

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Kaye, Bruce Norman. An introduction to world Anglicanism. Cambridge, England: Cambridge University Press, 2008.

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Being a deacon today: Exploring a distinctive ministry in the church and in the world. Harrisburg, PA: Morehouse Pub., 2005.

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Sydney Anglicans and the threat to world Anglicanism: The Sydney experiment. Burlington, VT: Ashgate Pub., 2011.

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Porter, Muriel. Sydney Anglicans and the threat to world Anglicanism: The Sydney experiment. Burlington, VT: Ashgate Pub., 2011.

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Sawdust and incense: Worlds that shape a priest. Black Mountain, N.C: St. Hilda's Press, 1989.

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Taylor, Barbara Brown. An Altar in the World. New York: HarperCollins, 2009.

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Never silent: How Third World missionaries are now bringing the gospel to the U.S. Colorado Springs, CO: Eleison Pub., 2011.

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Knox, Elisabeth. Signal on the mountain: The Gospel in Africa's uplands before the First World War. Wanniassa, ACT: Acorn Press, 1991.

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Knox, Elisabeth. Signal on the mountain: The Gospel in Africa's uplands before the First World War. Denver, Colo: iAcademic Books, 2001.

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Book chapters on the topic "Anglican Communion Anglican Communion Church and the world"

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Haar, Miriam. "Authority and Change: The Role of Authority in the Anglican Communion and the Lutheran World Federation." In Changing the Church, 259–68. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-53425-7_30.

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Kwashi, Benjamin A. "The Church of Nigeria (Anglican Communion)." In The Wiley-Blackwell Companion to the Anglican Communion, 165–83. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch15.

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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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Markham, Ian S. "The Anglican Church of Southern Africa." In The Wiley-Blackwell Companion to the Anglican Communion, 194–98. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch17.

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Weintraub, David A. "The Church of England and the Anglican Communion." In Religions and Extraterrestrial Life, 119–25. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-05056-0_10.

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