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Journal articles on the topic 'Anglicanism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

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

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AbstractThis article argues that context is an important fourth factor, alongside the more familiar three, in understanding Anglicanism in (Southern) Africa. As imperialism was an important part of the early context of the Bible’s presence within Southern African Anglicanism, the bulk of the present article charts the contours of imperial Southern African Anglicanism. Having mapped this territory, the article then probes what a postcolonial analysis of Southern African Anglican biblical interpretation might look like, outlining two related components: a descriptive component and an interventio

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2

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

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

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3

Erlandson, Charles. "The Issue of Anglican Identity." Cranmer Theological Journal 1, no. 1 (2024): 3–17. http://dx.doi.org/10.62221/ctj.2024.102.

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Institutions and communities in the twenty-first century are experiencing identity crises, a phenomenon from which religious traditions such as Angli-canism are not immune. Contemporary Anglicanism is becoming more diverse and, therefore, more contested and difficult to define. This article offers a nuanced definition of Anglicanism as a means of enabling Anglicans to understand themselves more clearly, a self-understanding which, in turn, will facilitate any future reform.

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4

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

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

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5

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

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ABSTRACTStephen Neill's Anglicanism has been the classic book on Anglican history and tradition for a generation. Books which become classics endure because they exhibit timeless features. Neill's Anglicanism succeeds because he delineates core features of the church's tradition which originated in English circumstances and spread beyond them. The book's endurance also reflects its comprehensive narrative and objectivity. For Neill English precedent left an enduring mark without enshrining English authority. Anglicanism's genius has been its capacity to embrace local variations of expression.

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

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

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7

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

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

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8

Doe, Norman. "The Contribution of Common Principles of Canon Law to Ecclesial Communion in Anglicanism." Ecclesiastical Law Journal 10, no. 1 (2007): 71–91. http://dx.doi.org/10.1017/s0956618x08000902.

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AbstractAn important recent development in worldwide Anglicanism is the emergence over recent years of a project to articulate the principles of canon law common to the churches of the Anglican Communion. This project seeks to express the juridical character of Anglicanism from a global perspective, not only to underscore the many fundamental values that Anglicans share in terms of their polity, ministry, doctrine, liturgy, rites and property, going to the very roots of Anglican identity, but also as a concrete resource for other churches in ecumenical dialogue with Anglicans. This article tra

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9

Barwick, Mark. "The Peace of Anglicans." Materialdienst 75, no. 4 (2024): 210–12. https://doi.org/10.1515/mdki-2024-0037.

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Abstract Throughout much of their history, Anglicans have aligned themselves with power and the status quo. And yet there have been notable examples of Anglicans engaged in seeking a just peace at the heart of human societies. Today, Anglicans have become more able partners in the pursuit of Just Peace. There is still work to do institutionally and practically; however, with the call of Anglicanism at its best, where openness, inclusiveness and the willingness to dialogue is still very much alive, more change is ahead.

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10

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

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11

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

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12

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

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

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13

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

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A historical perspective is a vital part of insight into Anglicanism in Africa. This article assesses the role of missionaries when colonialists and missionaries were often perceived as collaborators. Further, the African nations’ struggle for independence impacted issues of identity and enculturation, so it offers a review of the place of African cultural and religious practices in this new faith, including the place of the uneducated in a seemingly elite religion and how addressing this necessitated liturgical renewal and other adaptations. Finally, it will look at the Anglican mission in Af

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14

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

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

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15

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

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

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16

WONG, Ho Lun Donald. "Charismatic Anglicanism in Nigeria: Understanding the Hybrid Identity through the Lens of ‘Insider Movement’ and ‘Multiple Religious Belonging’." Studies in World Christianity 31, no. 1 (2025): 85–105. https://doi.org/10.3366/swc.2025.0496.

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This paper analyses the hybrid identity of charismatic Anglicans in Nigeria. Two theoretical frameworks are borrowed from the fields of missiology and inter-religious dialogues, namely ‘insider movements’ and ‘multiple religious belonging’. They serve as analytical tools to examine the hybrid identity. Nigerian Anglicans who persisted in the 1970s and 1980s with their charismatic practices within the Church of Nigeria (Anglican Communion) led an ‘insider movement’. These Anglican charismatic ‘insiders’ gradually transformed their Anglican ‘communities of origin’ in the 1990s, when denomination

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17

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

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18

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

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ABSTRACTThe article addresses a number of different themes related to Australian Anglicanism. Underlying this inquiry is a deeper concern to trace the contours of an ecclesiology that is both embedded in a particular context (Australia) and through that points to common ideals that inform the self-understanding of the wider Communion. After an introduction, the remainder of the article is divided into four sections. The first section involves a brief historical perspective to introduce Australian Anglicanism to a wider audience. A second section attends to matters of law and governance; famili

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19

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

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ABSTRACTInitially the Church of England was the one recognized church in Australia. As other churches were established, it became the dominant church among a few others. Subsequently it became one Christian denomination among many. Now it finds itself, with other churches, among a plurality of other faiths. This evolution from singularity to plurality has raised such questions as whether truth is one or many, how unity relates to plurality and how a church conveys its message in a plural society. For Anglicans the intensity of these questions has been heightened by the plurality within Anglica

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20

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

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This paper explores the ways in which the 1920 Lambeth Conference ‘Appeal to All Christian People’ affected the development of Anglicanism. It sees the inclusive catholicity of the Appeal as the culmination of a long process of the ‘un-Protestantizing’ and ‘un-Englishing’ of Anglicanism. After describing the main thrust of the Appeal in its historical context, it goes on to outline ‘Lambeth Anglicanism’ as a form of catholicity before comparing it to the Lambeth Quadrilateral of 1888. It surveys a number of important milestones in the process, firstly, of un-Protestantizing Anglicanism, using

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21

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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22

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

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

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23

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 pas

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24

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

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

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

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

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27

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

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28

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

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29

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

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30

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

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31

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

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32

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

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33

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

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34

Avis, Paul. "Synodality and Anglicanism." Ecclesiology 19, no. 2 (2023): 133–40. http://dx.doi.org/10.1163/17455316-19020007.

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35

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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36

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

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Abstract After some passing considerations on the reception of Lewis in Romania, the present paper discusses the role played by Anglicanism in the late personal commitment of C.S. Lewis to the Christian faith, after years of atheism, scepticism, and agnosticism. It argues that in fact Anglicanism contributed very little to Lewis’s (re)conversion to Christianity. Furthermore, the paper agrees with the generally accepted idea that the particular calling that Lewis felt he had, that of being a Christian apologist, made him wary of being associated with the defence of any specific Christian tradit

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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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38

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

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39

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

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40

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

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41

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

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

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42

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

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

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The paper surveys the English Reformation in the wider European context to demonstrate that the concept of ‘Anglicanism’ is hardly appropriate for the post-Reformation English Church in the sixteenth century: it was emphatically Protestant, linked to Reformed rather than Lutheran Protestantism. Henry VIII created a hybrid of a Church after breaking with Rome, but that was not unique in northern Europe. There were widespread attempts to find a ‘middle way’, the model being Cologne under Archbishop Hermann von Wied. Wied's efforts failed, but left admirers like Albert Hardenberg and Jan Laski, a

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Terry, Justyn. "Evangelical Identity in Anglicanism." Cranmer Theological Journal 1, no. 1 (2024): 19–38. http://dx.doi.org/10.62221/ctj.2024.103.

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Evangelical identity has been much contested over the years, with the meaning of the term being understood differently in different times and contexts. This paper makes the case that, in the Anglican context at least, there is a consistent underlying Evangelical identity which is about an emphasis on biblical preaching that calls for conversion to Jesus Christ and encourages holiness of life, lived out in the context of Anglican polity and practice.

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

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

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

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AbstractAnglicanism currently finds itself embroiled in a variety of ‘controversies of Faith’ that individually and together threaten to split the Communion - and most of these concern questions of teaching and authority: who within Anglicanism has authority to teach what, and why? In this situation one naturally looks back on the tradition to seek how an understanding of the past may inform the present. The following paper does so by considering the concept of authority in the foundational period of ‘Anglicanism’, namely from the Thirty-nine Articles of the Church of England to the denominati

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

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

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49

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

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

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50

Worthen, Jeremy. "The centenary of the ‘Appeal to All Christian People’ and the ecumenical vocation of Anglicanism." Theology 123, no. 2 (2020): 104–12. http://dx.doi.org/10.1177/0040571x19894845.

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The ‘Appeal to All Christian People’ that was issued by the Lambeth Conference a hundred years ago reflected a deep sense of the ecumenical vocation of Anglicanism. Three interlinking elements were critical for this: ecclesiology of visible unity, experience as a communion of Churches, and repentance for disunity. While substantial challenges have become apparent over the past century, their combination remains a significant offering that Anglicanism can make to the global Church today.

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