This book reveals the huge sales and propagandist potential of Anglican parish magazines, while demonstrating the Anglican Church's misunderstanding of the real issues at its heart, and its collective collapse of confidence as it contemplated social change.

The Anglican Communion is the third largest Christian denomination and claims a membership of some 80 million members in about 164 countries. Given that there are only around two hundred countries in the world, this makes the churches of the Anglican Communion the most geographically widespread denomination after Roman Catholicism. The 44 essays in this volume embrace a wide range of academic disciplines: theological; historical; demography and geography; and different aspects of culture and ethics. They are united in their discussion of what is effectively a new inter-disciplinary subject which we have termed 'Anglican Studies'. At the core of this volume is the phenomenon of 'Anglicanism' as this is expressed in different places and in a variety of ways across the world. This Handbook covers a far broader set of topics from a wider range of perspectives than has been hitherto attempted in Anglican Studies. At the same time, it doesn't impose a particular theological or historical agenda. The contributions are drawn from across the spectrum of theological views and opinions. It shows that the unsettled nature of the polity is part of its own rich history; and many will see this as a somewhat lustrous tradition. In its comprehensive coverage, this volume is a valuable contribution to Anglican Studies and helps formulate a discipline that might perhaps promote dialogue and discussion across the Anglican world.

A Daily Office Book for all members of the congregation - including adult confirmation candidates. Arranged a page-a-day for a year, it provides an opening prayer, Psalm verses, Old and New Testament readings, and new prayers based on the readings, together with a 31-day cycle of intercessions.

B. W. Young describes and analyses the intellectual culture of the eighteenth-century Church of England, in particular relation to those developments traditionally described as constituting the Enlightenment. It challenges conventional perceptions of an intellectually moribund institution by contextualising the polemical and scholarly debates in which churchmen engaged. In particular, it delineates the vigorous clerical culture in which much eighteenth-century thought evolved. The book traces the creation of a self-consciously enlightened tradition within Anglicanism, which drew on Erasmianism, seventeenth-century eirenicism and the legacy of Locke. By emphasizing the variety of its intellectual life, the book challenges those notions of Enlightenment which advance predominantly political interpretations of this period. Thus, eighteenth-century critics of the Enlightenment, notably those who contributed to a burgeoning interest in mysticism, are equally integral to this study.

Will the British retain the monarchy and the English church establishment into the 21st century? The preservation of the monarchy and of the establishment of the church of England is a matter that cuts deep in fact and theory. The monarchy and the church are symbols of civil liberty, and as such they carry the freight of British national identity. Yet it is difficult to take those institutions seriously now because Britons give too little consideration to serious reforms of any kind for the monarchy or the church. This book suggests possible reforms.

This collection of essays seeks to redress the negative and marginalizing historiography of Pusey, and to increase current understanding of both Pusey and his culture. The essays take Pusey's contributions to the Oxford Movement and its theological thinking seriously; most significantly, they endeavour to understand Pusey on his own terms, rather than by comparison with Newman or Keble.

English Christendom has never been a static entity. Evangelism, politics, conflict and cultural changes have constantly and consistently developed it into myriad forms across the world. However, in recent times that development has seemingly become a general decline. This book utilises the motif of Christendom to illuminate the pedigree of Anglican Christianity, allowing a vital and persistent dynamic in Christianity, namely the relationship between the sacred and the mundane, to be more fundamentally explored. Each chapter seeks to unpack a particular historical moment in which the relations of sacred and mundane are on display. Beginning with the work of Bede, before focusing on the Anglo Norman settlement of England, the Tudor period, and the establishment of the church in the American and Australian colonies, Anglicanism is shown to consistently be a religio-political tradition. This approach opens up a different set of categories for the study of contemporary Anglicanism and its debates about the notion of the church. It also opens up fresh ways of looking at religious conflict in the modern world and within Christianity. This is a fresh exploration of a major facet of Western religious culture. As such, it will be of significant interest to scholars working in Religious History and Anglican Studies, as well as theologians with an interest in Western Ecclesiology.

John Henry Newman is often described as 'the Father of the Second Vatican Council'. He anticipated most of the Council's major documents, as well as being an inspiration to the theologians who were behind them. His writings offer an illuminating commentary both on the teachings of the Council and the way these have been implemented and interpreted in the post-conciliar period. This book is the first sustained attempt to consider what Newman's reaction to Vatican II would have been. As a theologian who on his own admission fought throughout his life against theological liberalism, yet who pioneered many of the themes of the Council in his own day, Newman is best described as a conservative radical who cannot be classed simply as either a conservative or liberal Catholic. At the time of the First Vatican Council, Newman adumbrated in his private letters a mini-theology of Councils, which casts much light on Vatican II and its aftermath. Noted Newman scholar, Ian Ker, argues that Newman would have greatly welcomed the reforms of the Council, but would have seen them in the light of his theory of doctrinal development, insisting that they must certainly be understood as changes but changes in continuity rather than discontinuity with the Church's tradition and past teachings. He would therefore have endorsed the so-called 'hermeneutic of reform in continuity' in regard to Vatican II, a hermeneutic first formulated by Pope Benedict XVI and subsequently confirmed by his successor, Pope Francis, and rejected both 'progressive' and ultra-conservative interpretations of the Council as a revolutionary event. Newman believed that what Councils fail to speak of is of great importance, and so a final chapter considers the kind of evangelization - a topic notably absent from the documents of Vatican II - Newman thought appropriate in the face of secularization.

Most Christians are completely unaware that for over 200 years there has existed in England, and at times in Wales, Scotland, Canada, Bermuda, Australia, New Zealand, Russia and the USA, an episcopal Church, similar in many respects to the Church of England, worshipping with a Prayer Book virtually identical to the 1662 Book of Common Prayer, and served by bishops, presbyters and deacons whose orders derive directly from Canterbury, and ecumenically enriched by Old Catholic, Swedish, Moravian and other successions. The Free Church of England as an independent jurisdiction within the Universal Church began in the reign of George III. In 1991 the Church sent a bishop to George Carey's Enthronement as Archbishop of Canterbury. In addition to presenting for the first time a detailed history of the Free Church of England, John Fenwick also explores the distinctive doctrinal emphases of the denomination, its Constitution, its liturgical tradition, its experience of the historic episcopate, and its many connections with other churches (including the Reformed Episcopal Church in the USA). He discusses why the Church has, so far, failed to fulfil the vision of its founders, and what the possible future of the Church might be - including a very significant expansion as many Anglicans and other Christians considering new options discover this historic, episcopal, disestablished, Church with its international connections and ecumenical character.

After the Great War, some texts by British Army veterans portrayed the Anglican chaplains who had served with them in an extremely negative light. This book examines the realities of Anglican chaplains' wartime experiences and presents a compelling picture of what it meant to be a clergyman-in-uniform in the most devastating war in modern history.

To many people, the Church of England and worldwide Anglican Communion has the aura of an institution that is dislocated and adrift. Buffeted by tempestuous and stormy debates on sexuality, gender, authority and power - to say nothing of priorities in mission and ministry, and the leadership and management of the church - a once confident Anglicanism appears to be anxious and vulnerable. The Future Shape of Anglicanism offers a constructive and critical engagement with the currents and contours that have brought the church to this point. It assesses and evaluates the forces now shaping the church and challenges them culturally, critically, and theologically. The Future Shape of Anglicanism engages with the church of the present that is simultaneously dissenting and loyal, as well as critical and constructive. For all who are engaged in ecclesiological investigations, and for those who study the Church of England and the wider Anglican Communion, this book offers new maps and charts for the present and future. It is an essential companion and guide to some of the movements and forces that are currently shaping the church.

The Living Ministry project is a ten-year programme by the Church of England to better understand what enables clergy - stipendiary, self-supporting and chaplains - to flourish, both in terms of personal wellbeing and effectiveness in their role. This booklet is the result of inviting clergy to reflect on their vocation and ministry experience in five areas: * Calling to priesthood * Institutional identity * Shape of ministry * Places and posts * Tasks of ministry Drawing on this research, How Clergy Thrive offers significant insights into the factors that allow priestly ministry to flourish, the pressures and challenges that hinder it, and the training programmes that will be needed for the future. It gives an accurate portrayal of lived clergy experience in the Church of England today that will be essential reading for all involved in clergy selection,training and support, and will give priests invaluable insights into the dynamics of their work.

John Neville Figgis, CR (1866-1919) was a brilliant Anglican theologian, historian, political thinker and preacher; he was also a monk. This volume of a dozen freshly commissioned essays by eminent scholars retrieves, expounds and critiques his thought and relates it to the culturally pluralist theological, ethical and political situation in which we find ourselves in the twenty-first century. Although Figgis' significance is widely acknowledged by scholars, little has been written about him. Figgis has an uncontested place in Anglican and Episcopal thought and is overdue for a concerted study of the many facets of his work and importance.

'No better way could have been found to mark the end of the long unchallenged reign of Cranmer's Prayer Book than Dr Cuming's superb charting of its history.' Journal of Theological Studies

This is a study of the social construction and the impression management of the public forms of worship of Catholicism and Anglicanism. Interest centres on the dilemmas of the liturgical actors in handling a transaction riddled with ambiguities and potential misunderstandings. Simmel, Berger and Goffman are used in an original manner to understand these rites which pose as much of a problem for sociology as for their practitioners.;These rites are treated as forms of play and hermeneutics is linked to a negative theology to understand their performative basis. The study is an effort to link sociology to theology in a way that serves to focus on an issue of social praxis.