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.     

Beyond Political Theology and its Liquidation: From Theopolitical Monotheism to Trinitarianism

One of the central theological challenges facing Erik Peterson was to help the mid‐twentieth century Catholic Church define its relationship with the wider world. He responded by advancing a distinctive understanding of the ‘polis.’ In this essay, I critically analyze Peterson's central and perhaps best known proposal about how the Church ought to negotiate the modern world — encapsulated in his expression, the ‘liquidation of political theology.’ I contend that Peterson's proposal is not congruent with a right understanding of patristic trinitarian monarchy, although a view that stands in sharp contrast to that of Carl Schmitt. Notwithstanding the effectiveness of Peterson's critique of Schmitt's political theology, I argue that Peterson nonetheless fails in his exposition of the thought of Gregory of Nazianzus and therefore in his interpretation of the role of the Church in what we have learned to call the ‘political’ and the ‘social.’ I conclude by outlining several ways that the Church today might take up the challenge of regaining a truly political thought, a new ekklesioteia, nourished by the monarchy of the triune God.     

The Church of Greece in critical times: reflections through philanthropy

In this article we reflect on the position and role of the Orthodox Church of Greece in contemporary Greek society as the latter is ravaged by a multi-layered crisis. This we do through the study of the discursive prerequisites and underlying logic governing the philanthropic response of the Church to the crisis, as promulgated by the Church’s major institutional settings, the Synodical Committee on Social Welfare and Beneficence and the Archdiocesan Anti-Poverty Fund. Viewing the Church and the state as uneasy partners in the process of the modernisation of Greece, we first consider the Church’s understanding of the crisis before focusing on the way this informs the practice of the above-mentioned institutional settings. We conclude with some thoughts on the Church’s attempt to transcend the secular–religious divide through imbuing its philanthropic praxis with its transcendental Christian hope.     

Using ‘Foundation'as Inculturation Hermeneutic in a World Church: Did Rahner Validate Lonergan?

Lonergan writes both of a foundation for human knowing as well as of a functional specialty he termed ‘foundations’. Neither of these is the same as ‘foundation’ as the term is used by nonfoundationalists. Lack of clarity and differentiation regarding what is meant by ‘foundationalism’ sometimes informs the perception that Lonergan is a foundationalist. The burden of this essay is to show that Lonergan's philosophical and theological thought, as well as his use of the term ‘foundations’, fall awkwardly, if at all, under anti‐foundationalist strictures. There is a need to clarify and differentiate a range of terms and concepts in this regard. Lonergan shares with anti‐foundationalists the rejection of ocular metaphors and other naïve approaches to human knowing. Lonergan's own search for ‘foundations’, which I argue is critical for a world Church consciousness and meets the Rahner‐test for a world Church, is part of an overall project to situate knowing within identifiable, recurring patterns in the operations of human consciousness.     

A brilliant jewel: sex,celibacy, and the Roman Catholic Church

As clerical sexual abuse scandals hit the news and the crisis of vocations worsens each year, debate about the merits of mandatory clerical celibacy continues to grow. The fact remains, however, that supposedly celibate priests have been sexually active in significant numbers throughout history and that their sexual activity has barely affected the power of the Church. In this article, I focus on the ‘everyday’ nature of sexual ‘incontinence’ among a group of Northeast Brazilian priests and analyse the relative systematicity with which vow-breaking is accommodated. Such systematicity, I suggest, reveals an ongoing stable-instability at the heart of the Church as an institution; a dynamic which, if better understood, can help to explain the most characteristic (but often overlooked) feature of institutions more generally: their impressive longevity.     

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.     

The Evangelical Necessity of Creedal Confession in the World of Empire

The author argues that in the world of Empire where greed, violence, and idolatry pervade, the Church is challenged to recognise that it exists to witness to the radical, liberating message of the gospel of the crucified and risen Lord, Jesus Christ. The Church is challenged to recognise and acknowledge how it is a beneficiary of Empire, but that its focus is to be on the Lord Jesus Christ and not the ‘Caesars’ who cannot give the life, healing, and forgiveness that only God can give. Faithfulness to the gospel calls for creedal‐confession that becomes both inevitable and necessary because the church's confession is communal. The community in Christ needs one another in order to be faithful through mutual creedal‐remembering and reminding of the identity of the God of Jesus Christ.     

SHOULD WE SAY THAT THE SECOND VATICAN COUNCIL HAS FAILED?

Forty years after the end of the Second Vatican Council, contrasting opinions dispute the range of its reception and its real effects as the Catholic Church struggles in a changing world of secularization and pluralism. The present paper tries to throw new light on the historical significance of that event, mobilizing different methods and applying some new ‘hermeneutical lenses’. Four topics will serve for this task: the ‘neo‐Enlightened’ mood that affected a fair amount of its reception; the evolutive process of variations and selections associated with it; the forms of ‘rationalization’ and ‘expansion’, which the Council promoted; and the theological challenge of discerning the ‘signs of the time’. In conclusion, the historical judgment on the Council should keep in mind the complexity of the entire process of modernization it assumed.     

Keeping,caring and claiming: O’odham Indians at Mission San Xavier del Bac

According to scholars, Native American Catholics live two parallel religious lives: ‘institutional’ Catholicism is juxtaposed to ‘popular religion.’ The Tohono O’odham of Southern Arizona seem to be a prominent example of this: the O’odham practice santo himdaq devotion to santos in small chapels. These devotions and indigenous practices contrast with the institutional church. Seemingly, ‘indigenised’ Catholicism is dearer to these Native groups than the central, official Church. However, this paper examines San Xavier Mission Church’s centrality both to Mission clergy and to O’odham Catholics as a place of mutual reverence. The historical examinations of the Mission Church have fixated on its Spanish origins without examining its importance to the O’odham. The church was left in the care of O’odham Indians for decades in the nineteenth century during the years of secularisation (1841–1912). I examine this care, the significance of the Mission Church to establishing the San Xavier Reservation, and the O’odham adoption of the church as their own, as well as comparing ‘institutional’ Catholicism with santo himdaq. The mission sheds light on the fluidity of missional power and social relations, the problems with essentialising Catholicism, and the changing nature of religious exchange, importance and practice over time.     

The Church in the Closet

Abstract

This article employs the metaphor of ‘the closet’ to explore the ambivalent status of the contemporary Church. The requirements of prophetic ministry and mission require that the Church leaves the security of the closet and claims its vocation as a counter cultural movement. However, remaining within the closet the Church enjoys the security and protection of the dominant powers. It is hard to relinquish these comforts particularly in contexts where ‘coming out’ may result in persecution or even martyrdom.     

Top‐star’ priests and the catholic response to the ‘explosion’ of evangelical protestantism in brazil: The beginning of the end of the ‘walkout'?

Brazil's ‘new’ style of Catholicism, essentially the creation of a group of young, charismatic clergy—'pop‐star priests’ or ‘stars of the altar’, as they have become known—appears to have set in train a reversal, in that Latin American country at least, of the ‘walkout’ to evangelical Protestantism that David Martin analysed in Tongues of Fire: The Explosion of Pentecostalism in Latin America (1990). In that volume Martin described the rapid development of Protestantism in Latin America in the twentieth century and particularly from the 1960s as “... an explosion of conservative evangelical religion, a shift toward Pentecostalism, a rejection of ecumenism, and the manifestation among many of those involved of the evangelical capacity to unite modern technology with political conservatism”; (Martin, 1990: 54). During the past year millions of lapsed Catholics, and former Catholics some of whom were part of that ‘explosion’, have become involved in the ‘new’ Catholicism whose emergence illustrates the indispensable role of the media in religious reform and conversion in contemporary society. The article examines the superstructural elements of the ‘new’ Catholicism and compares its positive ‘cosmology’ and worldview with the emphasis on demonization in the teaching and ritual of the controversial, but highly successful evangelical Protestant Church, the Igreja Universal do Reino de Dens (the Universal Church of the Reign of God). This presentation also considers the various responses to the ‘new’ Catholicism which, although responsible for the return to worship of millions of Catholics, has been strongly criticised by both Liberation Theology and the more theologically and liturgically conservative wing within the Roman Catholic Church in Brazil.     

Searching for salvation: An analysis of US religious searching on the World Wide Web

Ministerial itinerancy is characteristic of, although not exclusive to, the British Methodist Church. Rational choice theorists Finke and Starke have claimed that, historically, itinerancy has served to promote and reinforce instrumental commitment to the local church. This article develops and assesses a rational choice analysis of the effects of ministerial itinerancy on the organisational commitment of Methodist congregations and their ministers. It concludes that rational choice theory can only offer a partial analysis and fails to take into account less instrumental forms of organisational commitment. The article surveys the current debate within the Methodist Church about the future of ministerial itinerancy and suggests that the Church may be in the process of recognising that ‘moving ministers’ is not necessarily good at ‘moving congregations’ to embrace the national Church's priorities. The article predicts that itinerancy will remain an important feature, but not a defining characteristic, of the Methodist ministry and will no longer tend to ‘go with the job’.     

Is touch a valid therapeutic intervention? Early returns from a qualitative study of therapists' views

Findings are reported from six semi‐structured interviews with experienced psychotherapists, focusing on the reasons for using touch and the sort of touch used. They suggest that there is a distinction being made by therapists between ‘social space’ and ‘therapeutic space’, and a different view of touch taken if it is judged by the therapist to be ‘out of the therapeutic environment’. Whether or not touch was initiated by the therapist or the client would also appear to influence its further discussion by the therapist, either in processing it with the client or in supervision. What also emerged from the interviews was the finding that an exploration of touch in supervision was unusual. The implications for practice, supervision and training are discussed as areas for further exploration in the main survey, which will be conducted in the second year of the research.     

The Motherhood of the Church in Henri de Lubac and John Calvin

Both Henri de Lubac and John Calvin described the Church as ‘mother’. From the patristic tradition, the motherhood of the Church had two dimensions: (i) the Mother Church as an institution delimited by the episcopacy of which inclusion was a necessity for salvation; and (ii) the Church as the mother of believers through whose ‘motherly’ care of bringing to life, nourishing and teaching through the sacraments God makes provision for his children. Both de Lubac and Calvin stress the maternal functions of the Church, but differ over how the Church’s motherhood relates to its visible identity and why inclusion in the Church is necessary for salvation. This article argues that this connection represents a rich theme for ecumenical ecclesiology. Despite divergent ecclesiological grammars and themes, Catholic and Reformed traditions are drawing from a shared patristic inheritance which gives good ground for dialogue for respective ecclesial self-understandings.     

Coming to an end: A case study of an ambiguous process of ending psychotherapy

Aim: When the duration of therapy is not preset and the outcome is a matter for negotiation, the decision to end psychotherapy will be an experiential concern for the two participants. This case study draws attention to how ambiguities may be settled in a process where ending is initiated by the therapist and resisted by the client. Method and analysis: The actual case was strategically selected as exceptional owing to a combination of circumstances. The client and the therapist had developed a ‘good enough’ alliance (WAI) and reached a ‘good enough’ outcome (OQ‐45), and still the client felt she was far from finished. A close inspection of interactional data in sessions together with both clients' and therapists' reflections in post‐therapy interviews elicited information about both substantial content and structural aspects of this complicated process of ending. Findings and discussion: The discrepancy between therapist and client was not addressed, but rather postponed and revisited again later. Structural elements like preparations for a break for vacations and reducing the frequency of sessions were used to test experiential qualities, such as how the client managed life without therapy. Carefully preserving a ‘good enough’ emotional bond through the negotiations seemed important to both parties. Significantly, the client's autonomy was interpreted as the final proof of improvement and the client came to a point where she could affirm that she had got better only by accepting that treatment was coming to an end.     

Introduction: The Charismatic Movement and Contemporary Social Change

The ‘Emerging Church’ is an American-born movement that dates to the late 1990s. It is fundamentally a movement of cultural critique in which the primary interlocutor is the dominant tradition in the United States, conservative Evangelicalism. In this article I address the phenomenon of Emerging Christianity based on historical, literary, and ethnographic analyses of Emerging Church advocates and critics. In particular, I argue that four points of dialogue characterize the status of Emerging in the United States: ‘post-foundational’ theology, ‘ancient-future’ worship, ‘missional’ evangelism, and a general posture of ‘deconversion.’ Ultimately, I present the story of the Emerging Church for its significance to two broad theoretical questions. First, how do new forms of religious identity come into being? And, second, for those working in the ‘anthropology of Christianity’: what happens when Christianities interact? In response to these questions, I stress the Janus-faced quality of Emerging Christianity and its reliance on the categories, narratives, and vocabulary of conservative Evangelicalism in constructing its thoroughgoing cultural critique.     

Mary – ‘Mother of the Church’: challenging conciliar ecclesiology

On 21 November 1964, at the end of the third session of the Second Vatican Council, the Constitution on the Church, Lumen Gentium (LG), was solemnly adopted together with its final chapter on Mary. Simultaneously, Pope Paul VI proclaimed the Marian title Mater Ecclesiae. This article will both review the Council’s debate and identify the specifics of the title Mater Ecclesiae. The Council had rejected the idea of awarding this title to Mary, even though chapter VIII of Lumen Gentium mentions her ‘function as mother’ (LG 60). In proclaiming this title, Paul VI did not follow the Council, which had located Mary within the Church. The question therefore arises as to whether Mary, as the ‘Mother of the Church’, is now placed outside the Church.     

The renewal of the diaconate and the holistic mission of the Church

Research on the diaconate in recent years has provided a stimulus for discussion on possible reform and renewal of the ordained ministry. Whilst some critics see this as arising merely from an attempt at a uniformity which might further the search for unity in the Church, this article argues that there are in fact certain natural reasons for reforming the diaconate. The author focuses on the relationship of mission and diakonia and the renewal of the diaconate with each other. Though the term ‘mission’ is not often used, the article follows the central points of ecumenical missiological discussion, addressing the crucial question, ‘What is the place of diakonia and the diaconate in the holistic mission of the Church?’ There is thence a certain logic in the argument, leading to the conclusions the author finally draws.     

Does the Long‐Contested Question of Orthodox Ecumenism Remain Open after Crete?

The article explores whether the Orthodox Council of Crete (2016) resolved longstanding tensions within Orthodoxy over ecumenism. The article first attempts to pinpoint the substance of the disagreement. The anti‐ecumenist position, the article claims, rests on a dogmatic belief that a communion formally separated from the Orthodox Church can only continue to lose grace and the ecclesial gifts of the Spirit, while ecumenists hold that another communion might recover or increase in such gifts even prior to formal reunification with Orthodoxy. The article then explores the much‐disputed use of the word ‘church’ for other Christian communions in the document ‘Relations of the Orthodox Church with the Rest of the Christian World’. If it is true, as many on both sides of the controversy have suggested, that the Council formally affirmed the pro‐ecumenist position, does this make anti‐ecumenism a no longer viable Orthodox stance? This depends on the Council’s status, a further contested matter on which the article concludes with some tentative reflections.