To mark the tenth anniversary, in 2019, of the Apostolic Constitution Anglicanorum Coetibus (ac), this somewhat diverse collection of essays celebrates that elusive quality described as ‘Anglican Patrimony’. These essays contend that the Ordinariates (in the plural; there are three of them) are a gift within the wider (Roman) Catholic Communion. This Review Article is divided into two sections: first, a summary of The Anglican Patrimony in Catholic Communion; second, a reflection on the debate about the value of the Ordinariates and their ecumenical utility. For this second section I draw on three published
This article examines the ecclesiological tension caused by the nature of the Church as a singular and plural entity. As a singular entity, the Church is universal or catholic; in a plural designation, we speak of local or particular churches. The relationship between the universal and the local has generated many debates that have caused paradigm shifts within ecclesiology, from the hierarchical to the communio frameworks, and even synodality. In exploring these debates and their implications for some aspects of the legislative norms, as well as in the light of the contemporary conversations on synodality, the article address the theological question of the representative function of bishops. The evolution of the Synod of Bishops suggests that this long-running debate may be entering a new phase with the synodal processes that Pope Francis is promoting in the Church today.
This is an excellent work of scholarship and a distinguished contribution to the growing history of the Anglican Church of Australia. Liturgy lies at the heart of the Anglican tradition and this book sets its liturgical story in the context of the issues that have been playing an important role in church life more generally. This aim is achieved by deploying material that shows up the theological and organisational questions that surrounded and influenced the liturgical questions that are encountered in this narrative. It helps to understand this narrative to recognise that the Anglican Church of Australia is one of
During periods of the coronavirus pandemic, in-person public worship has been illegal in many countries as part of public health measures to limit infectious disease transmission. By necessity, many churches have offered virtual worship instead. This has often been positively presented, including in recent studies by Teresa Berger, Katherine Schmidt and Richard Burridge, as maintaining church community, engaging new worshippers and fulfilling theological expectations and requirements.
Drawing on a wide range of theological and philosophical reflection, the Episcopal Church bishop Andrew Doyle sounds a more cautionary note. His study opens with an extended preface by his fellow bishop William Franklin,
This paper puts the spotlight on the seminal contribution of Avery Cardinal Dulles, S.J., (1918–2008) on Church reform. When many post-Conciliar theologians were caught in the binary poles of fidelity to tradition or innovation, Dulles embraced a creative middle ground of both-and, devoting much of his writings to the corporate reform of the Church as an institution. In honouring his legacy, this paper shows how contemporary church reform programmes can avoid the dangers of confrontation or polemics by finding an equilibrium between fidelity to tradition and commitment to innovation, in the way that Dulles did.
is the Editor-in-Chief of Ecclesiology and the editor of Brill’s series Anglican-Episcopal Theology and History. He was General Secretary of the Church of England’s Council for Christian Unity (1998–2011), Theological Consultant to the Anglican Communion Office (2011–12), Chaplain to hm Queen Elizabeth II (2008–17) and consecutively Prebendary, Sub-Dean and Canon Theologian of Exeter Cathedral. He is Honorary Professor in the School of Divinity, University of Edinburgh, UK, and Honorary Research Fellow in the Department of Theology and Religion, University of Exeter, UK. He is the editor of The Oxford Handbook of
Increasing polarization and discernible generational tension; rising consumerism and bloated bourgeois culture; growing panic and mounting bureaucracy; racial oppression and ongoing colonialism – the targets of Ernst Käsemann’s theological addresses are as pressing today as when they were first penned 40–60 years ago. For this reason alone, Church Conflicts is a timely translation of a cross-section of essays, lectures, Bible studies, and sermons by the twentieth-century German theologian and New Testament scholar. But it is also a welcome addition to Anglophone scholarship that is already energetically attuned to the apocalyptic register of Käsemann’s corpus.
In this monograph, originally a Durham University doctoral dissertation (2018), the author sets out to answer the question, ‘What does it mean for the church to receive with integrity?’ The background to this question is found in remarks made by Pope Francis in his programmatic apostolic exhortation Evangelii Gaudium(2013). These remarks had to do with forms of reception of the Christian tradition that ‘hold fast to a formulation while failing to convey its substance’ (eg par. 41). Instead ‘Pastoral ministry in a missionary style is not obsessed with disjoined transmission of a multitude of doctrines to
Jarel Robinson-Brown is an Anglican priest in the diocese of London. jrb himself is black, gay, British, Christian and queer. This is his debut monograph and, just as jrb establishes the presence and experience of Black Queer Christians as something that can no longer be ignored, so does this book establish jrb himself as a theological voice that cannot, and indeed will not, be ignored. Deeply grounded in the tradition of Black Liberation theology, this book draws attention to the double exclusion (p. 5) of Black Queer Christians. Excluded from the White Church for
Mike Higton has long had a vision of the Church of England as we know it becoming ‘a learning church’. This is an admirable ideal which I am sure we would all endorse. But one requirement for a church to learn, is that it needs to be taught. How the church might be better taught – the methods, approaches, media, milieu and skills that are required – is not our immediate concern. But the content of teaching is. A major part of what needs to be taught in the church is Christian doctrine (Latin, doctrina = teaching, instruction).