The question of unity looms large in current vocabulary of the Anglican Communion. This article suggests, first of all, that the term is a rich theological one that ought to come under rigorous theological scrutiny and, secondly, that such scrutiny could in fact alter the way Anglicans understand themselves as an ecclesial body. While the works of Rowan Williams and Ephraim Radner have issued important and necessary calls for a return to ecclesiology, both, it is here suggested, do not illuminate fully the implications of the New Testament call to ‘be one’. Making substantial reference to Hooker's theology of the church, which is properly seen as an extension of his Christology, it is here suggested that unity is both a gift that transcends the church in its descent in the Spirit, and a craft that takes shape as the church struggles to make and remake itself in the image of Christ, whose prayer that his followers would all be one as ‘you and I’ is one that has consistently supplied the framework for the tradition of Christian ecclesiology.

In February 2006, women from every province of the Anglican Communion gathered in New York for the annual meeting of the United Nations Commission on the Status of Women. Once assembled, they established an organizational structure to perpetuate their gathering and called for an expanded women's presence on all Anglican Communion governing bodies. This article traces the development of the group, showing how a few women used the political structures of the Anglican Communion–the Anglican Observer at the United Nations, the Anglican Consultative Council and the International Anglican Women's Network–to assemble Anglican women. It demonstrates that the experience of meeting together became a source of empowerment for the participants and analyzes the factors contributing to the venture's success so that they might serve as models for the Anglican Communion as it struggles to maintain unity while embracing diversity.

Anonymity is a feature of the explosion of publications in nineteenthcentury England. Its motivations were variegated just as efforts to expose an anonymous author were also driven by a variety of agendas. One of the longest retentions of anonymity attached to a work that profoundly disturbed Victorian religiosity was the threevolume book titled Supernatural Religion. The Dublin Divinity Professor, George Salmon's private correspondence with Bishop J.B. Lightfoot near the end of Lightfoot's life posited the author as a woman, Mrs Humphry Ward. An analysis of Salmon's letters is set into the context of the private and public writings of key protagonists in the debates, and reveals deep-seated attitudes about gender, learning, writing, national identity, morality and anonymity in some elite intellectual circles of the society and church of the time.

This is the first systematic attempt to chart the evolving political views of contemporary Church of England clergy. The article is based upon a comparative quantitative analysis and synthesis of eighteen national and four local surveys conducted between 1979 and 2004. Ministerial opinions on the state's influence on the Church and the Church's influence on the state are both considered. Ten specific conclusions are drawn. While the clergy generally cling to the concept of an Established Church, they are very critical of some of the traditional manifestations of that establishment. They also mostly think it highly appropriate for the Church to intervene in the world of party politics, and not simply on moral issues. In this they are positioned ahead of the thinking of many of the committed Anglican laity, for whom a degree of separation of religion and politics remains the ideal. The academic, ecclesiastical and political implications of these findings are briefly explored.

Anglicanism has seen a revived interest in monasticism alongside a desire to develop contemporary forms of theological education. These two concerns have much in common given the educational aspects of monasticism, and yet little has been done to bring them together. This article explores the theological method of William of St Thierry and considers the contribution it makes to an ‘Anglican way’ of theological education for today. In particular, his aim to develop theology that engages the reader with God in such a way as to promote virtue brings together the intellectual, worship and pastoral aspects of theological education. His contribution can help deepen an Anglican way and challenge new monastic communities to engage with theology. It also contributes to the development of ‘wisdom theology’ that concerns a number of contemporary theologians.