A Tortoise in a Hurry: The Ordering of the Anglican Communion

Many Anglicans have begun to see the institutions of the Anglican Communion as something of a ‘tortoise’, either because of their halting journey towards gay and lesbian inclusion, or because of the way in which they have only slowly moved towards a clear rejection of such an ‘innovation’. How does the Anglican Communion actually operate in the face of such developments? This article argues that the Instruments of Communion have adopted an ordered approach to the Communion's life – working through legitimate structures both at provincial and Communion level. It sets out some of the main channels through which the Communion has been working – the Windsor Process and the proposal for an Anglican Covenant – and argues in favour of such an ordered approach to life.     

Communion and Covenant: A Theological Exploration

In discussion of the proposed Anglican covenant, surprisingly little attention has been paid to biblical and theological understandings of covenant-making. After demonstrating this through a survey of the original Windsor Report proposal and subsequent contributions to the covenant process, this article explores six aspects of covenant-making in Scripture relevant to the Anglican Communion crisis and argues that these can and should shape work on the covenant. It draws attention to the bond between covenant-making and communion; the identity-giving nature of covenanting; the importance of promise-making and trust-building within covenants as a response to fractured relationships; the sacrificial nature of covenants; the power of covenants to assist recollection and restoration in relationships; and the missiological heart of God's covenant-making. These characteristics demonstrate some of the theological riches in the concept of ‘covenant’ which may help the Communion address its current difficulties and should be made more explicit.     

The Contribution of Common Principles of Canon Law to Ecclesial Communion in Anglicanism

An 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 traces the development of the so-called ius commune project, describes the methodological challenges which it faces and, the process of producing a draft. It also seeks to compare the project with the juridical experiences of other international ecclesial communities and, briefly, to place the project in the context of the debate about the adoption of an Anglican Covenant, an initiative proposed by the Lambeth Commission in 2004.     

Canon law and communion

Abstract

This paper was originally delivered, at the invitation of the Archbishop of Canterbury, at the Meeting of the Primates of the Anglican Communion, held at Kanuga, North Carolina, USA, in March 2001 and was first published in Ecclesiastical Law Journal 6 (2002). The paper examines the moral and juridical experiences of Anglicans concerning order and discipline, and then moves to an analysis of the ways in which the legal systems of particular Anglican Churches contribute to global communion. It also proposes ways in which shared principles may be induced from the profound similarities between the laws of Anglican Churches, and how these represent a ius commune of the Anglican Communion. The paper has since led to a Consultation of Anglican Legal Advisers at Canterbury in March 2002, and their acceptance that there are principles of canon law common to the churches of the Communion. This was endorsed by the Primates’ Meeting at Canterbury in April 2002 which suggested these canonical principles may represent the fifth instrument of Anglican unity.     

Sustaining churchgoing young Anglicans in England and Wales: Assessing influence of the home

ABSTRACT

Responding to the problem facing the Church of England, as identified by the Church Growth Research Programme, regarding sustaining churchgoing young Anglicans, and also responding to the Renewal and Reform agenda to address this problem, the present study discusses the roles of three agencies in delivering effective Christian education and Christian formation: local churches, local schools, and the home. Building on a fruitful stream of research within Australia and the UK, the present study drew on two samples of young Anglicans: 2,019 9- to 11-year-old students attending church primary schools in Wales, and 2,323 13- to 15-year-old students attending church secondary schools mainly in England. The data demonstrated that young Anglicans who practised their Anglican identity by attending church did so primarily because their parents were Anglican churchgoers. Moreover, young Anglican churchgoers were most likely to keep going to church if their churchgoing parents (especially mother) talked with them about their faith. The implications from these findings, for an Anglican Church strategy for ministry among children and young people, is that alongside resourcing local churches and promoting deeply Christian schools, it may also be wise for the Church to invest in the education and formation of churchgoing Anglican parents.     

Difference and Desire— a Queer Reading

Abstract : The 2008 Lambeth Conference of the Anglican Communion illustrated the difficulties presently facing all mainline Western churches in dealing with their internal divergencies in matters of gender, family and sexuality. Drawing on recent articles on queer theology the author argues that the Christian traditions—contrary to common assumption—have unique resources for solving not only their internal controversies in these matters, but also for contributing to the wider challenges facing the human family on how to live differently together.     

The Anglican Communion: Idea,Name and Identity

Abstract

In the early nineteenth century, the idea that the United Church of England and Ireland (with the ‘Colonial Church’), the Scottish Episcopal Church and the Protestant Episcopal Church in the USA belonged to each other was (in England at least) a belief advocated by high-churchmen, not an established fact. Their ministries were not interchangeable. The article first traces the growth of the view that they were or should be branches of one communion. The second part surveys the variety of names used for this communion in the earlier nineteenth century. It records use of the name ‘Anglican Communion’ in the modern sense in 1847—more than three years earlier than previously known. Finally, reasons are suggested why the terms ‘Anglican’ and ‘Anglican Communion’ are not found in the Church of England's formal expressions of identity. One is the Church of England's reluctance to view itself as a denomination with a particular (‘Anglican’) identity. Mid-twentieth-century statements to this effect are recorded and defended against more recent criticism; indeed, the author agrees with Michael Ramsey in placing a question mark against the very concept of ‘Anglicanism’. References to the provisionality of the Anglican Communion—most recently by Archbishop Runcie—are cited with approval.     

Worship as a Revelation. The Past,Present and Future of Catholic Liturgy

Unitatis Redintegratio (UR), the Decree on Ecumenism of the Second Vatican Council, was both the outcome and instrument of ecumenical engagement between Anglicans and Roman Catholics, and continues to have a formative influence on their dialogue. In the lead-up to the Council, personal contacts between Church of England leaders and the nascent Secretariat for Promoting Christian Unity played a significant part in a change of atmosphere towards other Christian traditions at the Vatican. UR notes the ‘special place’ which the Anglican Communion holds in the communion of churches: the 1966 meeting in Rome between Archbishop of Canterbury Michael Ramsey and Pope Paul VI would lead to The Malta Report (1968) and the Anglican–Roman Catholic International Commission (ARCIC). The ‘Principles of Dialogue’ set out in UR – avoiding polemical language; integrating spiritual and academic learning; expounding positions clearly, and committed openness – are affirmed in the light of the experience of ARCIC. The Agreed Statements of ARCIC I and II, focused around the motif of koinonia, are assessed in view of the topics for dialogue listed in UR: Christology; Ecclesiology (including the Blessed Virgin Mary); Sacred Scripture; Life in Christ in communion; Teaching on sacraments and ministry; and Christian personal, family, liturgical and social life. The significance of eschatology in relation to unity in Christ is highlighted, both with reference to Anglican difficulties about gender relations and authority, and to the three-fold use of ‘complete’ in UR. What might it mean for ecumenical dialogue, and ecclesial relationships, to work from the future backwards rather than just from the past forwards – i.e. in terms of faith rather than sight?     

‘Friends’ of Anglican cathedrals: norms and values. Befriending,friending or misnomer?

Loyal supporters of Anglican cathedrals first subscribed to ‘Friends’ associations in the late 1920s. Yet, in 1937, a journalist in The Times portrayed cathedrals as a ‘queer thing to be a friend of.’ Drawing on theories of friendship from a range of disciplines, and surveys of what has been proclaimed in the public domain about cathedral Friends, then and now, this article assesses the aptness of the ‘Friends’ nomenclature, given the inherent norms and values of the relationship as portrayed. Context has a bearing upon how the concept is manifested, and behaviours in the cathedral-Friend dyad follow many rules of person–person friendships. Empirical research probing the motivations and actions of cathedral Friends may reveal whether other norms also apply. The challenge for Friends is to preserve for future generations not only cathedral fabric but also key norms and values of friendship, against the prevailing trends of an apparently increasingly individuated culture.     

Practising the Space Between: Embodying Belief as an Evangelical Anglican Student

Abstract

This article explores the formation of British evangelical university students as believers. Drawing on ethnographic fieldwork conducted with a conservative evangelical Anglican congregation in London, I describe how students in this church come to embody a highly cognitive, word-based mode of belief through particular material practices. As they learn to identify themselves as believers, practices of reflexivity and accountability enable them to develop a sense of narrative coherence in their lives that allows them to negotiate tensions that arise from their participation in church and from broader social structures. I demonstrate that propositional belief—in contexts where it becomes an identity marker—is bound up with relational practices of belief, so that distinctions between ‘belief in’ and ‘belief that’ are necessarily blurred in the lives of young evangelicals.     

The diaconate after the signing of the Porvoo Declaration: an overview of methods and hermeneutics

This article examines development in the deacon's ministry in the Porvoo Communion. Some of the initiatives which have contributed in significant ways to the common understanding of diaconal ministry in its member churches, since the signing of the Porvoo Declaration in 1996, are presented and analysed. The main focus is on methods used and on the way material has been interpreted by the churches or their representatives. The article also considers developments on two levels: first, on methods applied specifically by the individual Porvoo member churches, when presenting and interpreting the ministry of deacons; secondly, on the presupposed understanding behind the interpretations of deacons’ ministry in the Porvoo churches as a whole. The author's interest also encompasses the way in which the churches interpret significant differences and variety in the ministry of deacons within the Porvoo Communion, and what they regard as characteristic in current developments.     

Ecclesial communion: The letters of St Basil the great revisited

Abstract

The German word Kirchengemeinschaft, translated as ‘ecclesial communion’ or ‘communion of churches’, is a term frequently used in contemporary ecumenical discourse. Are ‘communion of churches’ or ‘ecclesial communion’ leading concepts for future ecumenism? Starting from the fact that modern ecumenism and ecclesiology often refer to communio/κo?vωvíα in the Early Church as their model or ideal, this article investigates more closely how κo?vωvíα worked in that period. Basil the Great's letters serve as an example to show not so much the theoretical but the practical impact of κo?vωvíα on everyday church life. They also demonstrate how Basil applied κo?vωvíα on different levels and indicate what is required to facilitate it. Finally, they give some indication of what this could mean for ecumenism today.     

The Anglican Covenant proposed by the Lambeth Commission 1

Abstract

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 44 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 44 churches of the Communion. This article describes the terms of the proposed Covenant and identifies their provenance, in order to establish that the proposal is for the most part a restatement of classical Anglicanism. Only in serious cases of disagreement which substantially risk the unity of the Communion is the proposal innovative. The article also describes briefly reactions to and possible implementation of the proposed Covenant.     

A Tale of Two Churches: The Ecclesiologies of The Episcopal Church and the Church of England Compared

This article compares key aspects of the ecclesiologies of The Episcopal Church and the Church of England. First, it examines and contrasts the underlying logic of their structures and the relationships between their constituent parts (General Synod/General Convention, diocese, parish/congregation). Against this background, it then looks at the place of bishops in the ecclesiologies of the two churches (in relation to clergy and parishes, in relation to diocesan synods/conventions and standing committees, and nationally). The American Presiding Bishop's role is contrasted with the traditional roles of primate and metropolitan. Throughout, attention is given to origins and historical development. Reference is also made to the relevant constitutional, canonical and liturgical provisions. Rapprochement between the two ecclesiologies is noted, especially with respect to the role of the laity, but the article argues that this is far from complete. Each church's ecclesiology continues to be determined by its origins; important modifications have been made within that framework, rather than overturning it. It is hoped that the analysis will illuminate the current disputes within The Episcopal Church and the crisis within the Anglican Communion that they have prompted.     

The impact of The Way Ahead on headteachers of Anglican voluntary‐aided secondary schools

In 2001 the Church of England published The Way Ahead, a confident report on its role in education, boldly asserting that its schools are ‘at the centre of the Church’s mission to the nation’ and recommending the establishment of another 100 church secondary schools. In an empirical investigation into the distinctiveness of Anglican voluntary‐aided secondary schools, 10 headteachers were interviewed as to the impact of The Way Ahead upon their policy and practice. Analysis of the interviews suggests that the report has had little or no impact. It would appear that the Church sees the distinctiveness of its schools in essentially pragmatic terms and there is no sustained debate as to the development of a distinctively Christian paradigm for church schools. This article outlines some reasons for the lack of impact of the report and suggests it is time for a sustained and comprehensive debate within the Church as to what constitutes a distinctive rationale for its schools.     

Fresh Expressions of Church and the Mixed Economy

The term “fresh expressions of church” has been used since 2004 in the Church of England to refer to small contextual churches that start alongside but aim to be different to parish churches. What is characteristic of a fresh expression of church is not its newness, but its ability to pass on and contextualize inherited theology, ecclesiology, tradition, and spiritual experience. The ecclesiology of fresh expressions of church can be summarized as a dialogical‐relational ecclesiology that is focused on a theological centre. There may be around 2,100 of them in the Church of England, both urban and rural. During the past 15 years, the self‐understanding of the Church of England, a traditional state church with its parish structure, has changed. The mother church of the Anglican World Communion claims since 2008 to be a mixed‐economy church: one that supports and recognizes innovative ecclesial spaces (fresh expressions of church) as church, as well as parish churches. It is the goal to have an innovative diversity of churches in a pluralistic society. At the same time, these churches should be recognizable and contextual. It is the concept of the mixed economy that manages a fair cooperation between parochial and fresh expressions of church. In the meantime, the concept of mixed economy is received not only in the UK, but in different national and free churches in continental Europe, the US, South Africa, Canada, and Australia. Lately, the concept has been taken up by the Community of Protestant Churches in Europe (CPCE).     

Views of the West: Transnationalism in contemporary Ukrainian Baptist churches

Abstract

Ukrainian evangelical churches of all kinds are intimately connected with churches, people and religious ideas in other parts of the world. Because of the close relationship between Ukrainian Baptists and churches in the United States, and also because of the perceived ubiquitous nature of American culture worldwide, including in Ukraine, the idea of ‘the West’ is a strong one in Ukrainian church life. This article, based on research carried out in four Ukrainian Baptist churches over a ten-month period, examines how Ukrainian Baptists view ‘the West’. During focus group discussions and individual interviews, Baptists portrayed the West as an object both of admiration and of distaste; as a place from which help had come for Ukraine, as well as a force that had caused problems in the Ukrainian church and in Ukraine more generally. It was described as a place of freedom, wealth, sin and opportunity; as a factor in intergenerational church conflicts; and as the place that entices church members to emigrate and abandon their home churches. Developed out of a larger study on the geographies of identity among Ukrainian Protestants, this article shows that the contemporary Ukrainian Baptist church is in part defined by a transformation from a relatively insular religious community into one that is open both to Ukrainian and western outsiders. To church members, this shift is to blame for a host of changes ushered in by transnational connections between their churches and churches in the West.     

Theorizing the (Anglican) lex orandi: A Theological Account

This article investigates the lex orandi, an under-theorized yet central strand of Anglican theological identity. The aim is to provide some theological grounding to the ‘law of prayer’ and is motivated by the question: what, theologically speaking, does the lex orandi do? The first section explores the historical origins of the lex orandi in the Augustinian tradition and then its reception into mainstream Anglican theology. From there, the second section moves beyond Anglicanism by offering a codification of the various operations of the lex orandi, focusing in particular on its role in correcting, communicating and then complexifying Christian belief. The final section explores in further detail the nature of Christian belief as it is re-routed through spiritual practice and takes, as a sort of test case, aspects of the doctrine of creation ex nihilo to display the ‘complexifying logic’ of the law of prayer.     

The unity of the Church according to Calvin and its meaning for the churches in Indonesia

Since the founding of the Council of Churches in Indonesia (DGI), which later changed its name to the Communion of Churches in Indonesia (PGI), a recurring question has been asked about what kind of unity the DGI/PGI intends to achieve. This issue was discussed by the General Assemblies, from the first in 1950 until the 10th in 1984, with various ideas being put forward. Some underscored the unity of structural organisations, whereas others emphasised our spiritual unity in Christ. It was only at the 10th General Assembly held in 1984 at Ambon that Indonesian churches discovered the answer they had been seeking all that time. The unity they sought was a shared understanding of Christian doctrine, mutual recognition and acceptance, and co-operation in working together to carry out their task and calling in Indonesia. In this respect, I believe that the view of Indonesian church unity conforms to Calvin’s concept which does not stress organisational unity but rather spiritual oneness, oneness in Christ, and oneness in the basic principles of the faith, in recognising each other as having the true preaching of the Word and administration of the sacraments. It is this kind of unity which has been expressed in the Five Documents of Church Unity (LDKG), later called Documents on Church Unity (DKG). The churches of Indonesia can learn much from the view of church reformer John Calvin.