The Idea of an Anglican Covenant: A Faith and Order Perspective

Recent Roman Catholic texts (Dominus Iesus, 2000, and Responsa, 2007) have raised the question of what kind of theological understanding enables Catholics to identify what constitutes a ‘proper’ church. This article addresses the same question with regard to both the Anglican Communion and its constituent member churches. It examines how the churches of the Anglican Communion understand their own ecclesial character at different levels (local, national/regional and worldwide), in relation above all to their professed belief in the ‘one holy catholic and apostolic Church’. It considers some of the current ways in which Anglicans appear to regard themselves as ‘church’ and seeks to identify some historic questions concerning their ecclesiology. Against this background, the article shows how the need for something like a covenant has been urged for many years and asks whether this might provide a possible way forward at a time of crisis for the Anglican Communion.     

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.     

What makes a saint? A Lincoln case study in the communion of the local and the universal Church

Within the curtilage of Lincoln Cathedral lie buried the remains of three very different people to whom sainthood has been attributed: Saint Hugh, Bishop of Lincoln (d.1200); 'Little Saint Hugh' (d.1255), a child maliciously alleged to have been murdered by the local Jewish community; and Edward King (d.1910), Anglican Bishop of Lincoln. Hugh is a saint of the Catholic Church, commemorated by Catholics and Anglicans; 'Little Saint Hugh' was for a short while acclaimed by local people as a saint but never officially recognised as one; Edward King is commemorated by Anglicans but not formally recognised as a saint. The marked difference of approach to the attribution of sainthood between local Christians and Catholic Church authorities, as well as between Catholics and Anglicans, is illustrated by this case study, which raises important ecumenical questions: 'What makes a saint?’, ‘How are non-Catholics to regard the Roman Catholic procedure for beatification and canonisation?’, ‘To what extent can there be fully ecumenical calendars of local saints?’, ‘Does beatification offer a way forward by which Catholics may recognise the holiness of non-Catholic Christians?’     

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.     

Coming to Rome: Some Anglo Catholic Life Histories and Religious Transition

This study examined religious transition in one Anglican Catholic Church of Canada community. The purpose of the study was twofold. Firstly, it sought to provide some account and social record of a significant event for both the Catholic and Anglican communities. Secondly, it sought to apply some of the theory surrounding religious transition to this very recent case of some Anglo Catholics in Canada.     

The Influence of the Charismatic Movement on Local Church Life: A Comparative Study among Anglican Rural,Urban and Suburban Churches

This study employs multiple regression analysis to examine the influence of the charismatic movement on three samples of Anglican churches: 1,553 churches in villages and rural communities, 983 churches in urban communities, and 584 churches in suburban communities. The data demonstrate that the charismatic movement has taken root among Anglicans most securely in urban environments and least securely in rural environments. In all three environments the charismatic movement is associated with positive signs of church growth.     

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.     

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.     

Of Keys and Gifts: How to Read The Gift of Authority

Abstract

The Gift of Authority has received a cautious welcome from Anglicans. A reason for this, it is said, is that its language or culture are insufficiently Anglican. The article argues that this should not deter anyone because there are non-Anglican ecclesiologies – most notably that of Medard Kehl – which contain a vision of the Church that is basically the same as that behind The Gift, and which at the same time bear a close family resemblance to principles of Anglican ecclesiology. It is argued that using these as an Anglican ‘hermeneutical key’ to The Gift instead of focusing primarily on the language used, would substantially increase Anglican understanding and appreciation of the report.     

Constructing the boundaries of Anglican orthodoxy: An analysis of the Global Anglican Future Conference (GAFCON)

This article examines the evolution of the transnational orthodox Anglican movement through the lens of the Global Anglican Future Conference (GAFCON)—the movement’s most significant public expression to date. GAFCON represented the first large-scale event at which a sizable number of Anglicans (ordained and lay) from both the global North and global South gathered to galvanise an ‘orthodox’ response to the current ‘crisis’ in the Anglican Communion (a crisis precipitated by debates over the status of homosexuality). The analysis is based upon fieldwork conducted at GAFCON, a review of a range of documentary sources, and retrospective interviews with several attendees. The article argues that GAFCON constituted a key moment for the attempted framing of movement objectives for participants, other Anglicans, and outside observers, fixing a standard of orthodoxy in the final Jerusalem Declaration. While attempting to project an image of orthodox unity to outsiders, GAFCON leaders also made the negotiation of certain aspects of cultural difference central to the event’s purpose. Detailed examinations are provided of two topics (homosexuality and female ordination) that exemplify the ongoing negotiation of the boundaries of orthodoxy within the movement. The article concludes with reflections on the significance and further development of the movement.     

Some Spiritually Significant Reasons for Gay Attraction to (Anglo-)Catholicism

Abstract

This qualitative study based on interviews with Anglican gay men suggests spiritually significant reasons for which many gay men in England, including gay Evangelicals, are attracted to Anglo-Catholicism or, more largely, to Catholic forms of spirituality. Catholic spirituality is more aware of the body and helps some of these men to make Christian sense of their sexual desires. The Catholic tradition also provides them with alternative patterns to the heteronormative ‘church family’ model of community life that Evangelical churches, in particular, like to offer. As a consequence Catholic spirituality may appear to be better equipped than its Protestant counterpart to help the interviewees re-imagine their place as gay men at the heart of the Church with a gift to offer.     

Ecumenism as Encounter

This article is a personal testimony of the encounter between Orthodox and Anglican traditions in the 20th and the 21st centuries. It offers an overview of more than 40 years of experience in ecumenical work with Orthodox churches, beginning with an experience of Orthodoxy in Serbia in 1974 and a meeting with Fr Justin Popovi?. It continues with an account of the Fellowship of St Alban and St Sergius, which has enabled Anglicans to meet and worship with Orthodox. It concludes with a discussion of the ways in which these relationships matured after the fall of communism with the creation of the Institute for Orthodox Christian Studies in Cambridge as an example of shared theological education. The article also highlights how traditions from the East of spiritual fatherhood, the Jesus Prayer, and icons have become familiar parts of Anglican church life.     

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?     

Drifting from the mainstream: the religious identity of Australian core Catholic youth

Religious communities have an obvious interest in passing on their beliefs and practices to future generations. Many traditional churches, however, report major difficulties in retaining the interest and involvement of adolescents. This paper seeks to explore some of the beliefs and values of Australian core Catholic youth (14‐ to 15‐years‐old). Fifty‐eight semi‐structured interviews were conducted with adolescents with a pre‐existing connection with parish communities. Most adolescents interviewed expressed either strong or weak familial pattern of church attendance and predicted a likely decrease in their future participation. The experience of older siblings, reported religious beliefs and a lack of supportive social networks either at school or in the wider community will be commented on.     

Credo Unam Sanctam Ecclesiam: The Relationship between the Catholic and the Protestant Principles in Fundamental Ecclesiology

Abstract

This article treats of characteristically Catholic and Protestant ecclesial principles and reflects on Anglicanism within this context. Where the Catholic ‘principle’ is concerned for the structural unity of the Church, the Protestant ‘principle’ focuses on the Church as a dynamic, Spirit-given reality. In turn, Anglican comprehensiveness is assumed to reflect the concern to achieve a harmonious balance between these principles. Having traced key developments that brought Catholic and Protestant principles into creative relationship in the 20th century and more recent developments, that threaten once again to oppose them, this article argues – through reflection on the unity and holiness of the Church – for their necessary interrelationship and concludes that realising this in practice represents the central ecumenical challenge of our age. En route, attention falls on the relationship between the local and the universal Church, on the importance of keeping communion with the breadth of the tradition and on the doxological dimension of ecumenism.     

Reported Experiences of Anti-Christian Prejudice among Christian Adolescents in England

Christians’ experiences of anti-Christian prejudice are relatively unexplored in sociological research. This article analyses perceived anti-Christian prejudice reported by Christian adolescents in England. Rich interview data were collected regarding Anglican, Baptist, and Catholic adolescents (N=26) over a five-month period in churches and church youth groups in an English city. The young people reported incidents of anti-Christian name-calling (slurs), bullying, labelling, and aggressive questioning about their faith by non-Christian peers, indicating that anti-Christian prejudice may affect the status of Christians in adolescent peer-group hierarchies. They also perceived formal aspects of schooling to be biased against Christian beliefs and practices. These episodes suggest that, like prejudice against other religious groupings, anti-Christian prejudice has historical negative tropes and stereotypes based upon perceived inferiority. However, unlike other kinds of religious prejudice, the analyses also suggest that anti-Christian prejudice may sometimes be related to philosophical objections to religious beliefs rather than perceived negative racial or ethnic attributes. These findings are discussed with reference to the debate about secularisation.     

Intercommunion

In 1964 the Second Vatican Council allowed intercommunion 'sometimes' as a means of grace. The directory of 1967 stated that an Anglican or Protestant must have no access to a minister of their own communion. In 1972 it was further enacted that this must be 'for a prolonged period'. This allowed Anglicans, for example, to get communion in France but not in England. An adequate spiritual reason was 'a need for a deeper involvement in the mystery of the church and its unity'. In 1980 at the Synod of bishops, cardinal Willebrands asked that this condition be removed as it had little connection with the doctrine of the eucharist. The 1983 code of Canon Law omitted the words 'for a prolonged period'. The Encyclical Ut Unum sint of 1995 omitted all reference to 'no access'. This abolishes the condition completely leaving a new legal situation with many implications.     

Factors shaping biblical literalism: a study among Anglican laity

Biblical literalism was assessed among 404 adult Anglicans from a variety of church traditions using a summated rating scale based on 10 items referring to events in the Bible. The literalism scale showed high internal reliability (α?=?.92) and scores were highest (i.e. most literal) in Evangelical churches, intermediate in Broad churches and lowest in Anglo‐Catholic churches. Decisions about whether or not an event happened appeared to be based on a combination of general doctrinal belief about the Bible, the plausibility of the event and the doctrinal weight associated with it. A number of different factors predicted the degree of literalism, including general educational experience, experience of theological education at certificate level or higher, charismatic experience and the frequency of reading the Bible. Both general and specifically theological higher education seemed to reduce literalism in Anglo‐Catholic and Broad churches, but this was not so among Evangelicals, who maintained high levels of literalism whatever their educational experience.     

Ratings of Essentialism for Eight Religious Identities

As a social identity, religion is unique because it contains a spectrum of choice. In some religious communities, individuals are considered members by virtue of having parents of that background, and religion, culture, and ethnicity are closely intertwined. Other faith communities actively invite people of other backgrounds to join, expecting individuals to choose the religion that best fits their personal beliefs. These various methods of identification influence beliefs about the essentialist nature of religious identity. Essentialism is when social groups are considered to have deep, immutable, and inherent defining properties. In this study, college students (N=55) provided ratings of essentialism for eight religious identities: Atheist, Buddhist, Catholic, Hindu, Jewish, Muslim, Protestant, and Spiritual-but-not-religious. Significant differences in essentialism were found between the target groups. Results and implications for intergroup relations are discussed.