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The Future of Anglican Studies
Published online by Cambridge University Press: 17 September 2021
Abstract
The papers in this forum offer an interdisciplinary assessment of the state of the field of Anglican Studies and perspectives on future trajectories. The first three papers, on liturgy, history, and world Anglicanism, offer an assessment of the respective state of these areas of Anglican Studies. The second set, on theology, sociology of religion, and biblical studies, stake out positions on how these disciplines inform the work of Anglican Studies. A concluding essay offers a synthesis of these papers, focusing on the themes of local contexts for Anglicanism, a further complexification of decolonizing processes in Anglicanism, and the critical role of conversation in Anglican Studies regarding disciplines, languages, and power dynamics.
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- © The Author(s), 2021. Published by Cambridge University Press
References
1 See Mark Searle, ‘New Tasks, New Methods: The Emergence of Pastoral Liturgical Studies’, Worship 57 (1983), pp. 291-308.
2 See Paul F. Bradshaw, The Search for the Origins of Christian Worship (2nd edn; Oxford: Oxford University Press, 2002), pp. 1-20.
3 While TEAC (Theological Education for the Anglican Communion) covers some aspects of liturgical formation, IALC felt the need to expand regarding the theological rationale and some of the competencies for different orders.
4 The Charter for Lifelong Christian Formation, www.episcopalchurch.org/documents/charter_for_lifelong_formation_english1.pdf (accessed November 15, 2019).
5 The IALC draft is available on its new site as a network of the Anglican Communion, https://www.anglicancommunion.org/theology/liturgy.aspx (accessed November 15, 2019).
6 The drafting of some episcopal guidelines has been the focus of additional work by the current IALC standing committee (2020–2021).
7 Catherine Bell, ‘Ritual Tensions: Tribal and Catholic,’ Studia Liturgica 32 (2002), pp. 15-28.
8 https://www.anglicancommunion.org/theology/theological-education/the-anglican-way.aspx (accessed November 15, 2019).
9 https://anglicanliturgy.org/wp-content/uploads/2015/06/Inculturation-1989.pdf (accessed November 15, 2019).
10 https://anglicanliturgy.org/wp-content/uploads/2015/06/Inculturation-1989.pdf (accessed November 15, 2019).
1 Rowan Strong, ‘Series Introduction’, in Anthony Milton (ed.), The Oxford History of Anglicanism, Vol. 1 (Oxford: Oxford University Press, 2017), p. xxvi.
2 Mark Chapman, Sathianathan Clarke, and Martyn Percy (eds.), The Oxford Handbook of Anglican Studies (Oxford: Oxford University Press, 2015).
3 Kenneth R. Ross, J. Kwabena Asamoah-Gyadu, and Todd M. Johnson (eds.), Christianity in Sub-Saharan Africa (Edinburgh: Edinburgh University Press, 2017); Kenneth R. Ross, Mariz Tadros, and Todd M. Johnson (eds.), Christianity in North Africa and West Asia (Edinburgh: Edinburgh University Press, 2018); Kenneth R. Ross, Daniel Jeyaraj, and Todd M. Johnson (eds.), Christianity in South and Central Asia (Edinburgh: Edinburgh University Press, 2019); and Kenneth R. Ross, Francis Alvarez, and Todd M. Johnson (eds.), Christianity in East and Southeast Asia (Edinburgh: Edinburgh University Press, 2020).
4 Among earlier titles from these same authors, see Diarmaid MacCulloch, All Things Made New: The Reformation and its Legacy (Oxford: Oxford University Press, 2016); Eamon Duffy, Reformation Divided: Catholics, Protestants and the Conversion of England (London: Bloomsbury, 2017); Margaret Aston, Broken Idols of the English Reformation (Cambridge: Cambridge University Press, 2015); Alec Ryrie, Being Protestant in Reformation Britain (Oxford: Oxford University Press, 2013), and The English Reformation: A Very Brief History (London: SPCK, 2020); Peter Marshall, Heretics and Believers: A History of the English Reformation (New Haven, CT: Yale University Press, 2018).
5 See Richard Hooker, Of the Laws of Ecclesiastical Polity: A Critical Edition with Modern Spelling (ed. Arthur Stephen McGrade; 3 vols.; Oxford: Oxford University Press, 2013).
6 https://davenantinstitute.org (accessed November 15, 2019).
7 See https://brill.com/view/serial/AETH?qt-qt_serial_details=1 (accessed November 15, 2019).
8 See https://www.peterlang.com/view/serial/SELT (accessed November 15, 2019).
9 See https://www.routledge.com/The-Archbishops-of-Canterbury-Series/book-series/AARCHBISH (accessed November 15, 2019).
10 Jesse A. Zink, Christianity and Catastrophe in South Sudan: Civil War, Migration, and the Rose of Dinka Anglicanism (Waco, TX: Baylor University Press, 2018), p. 221.
11 Robert S. Heaney, From Historical to Critical Post-Colonial Theology: The Contribution of John S. Mbiti and Jesse N. K. Mugambi (Eugene, OR: Wipf & Stock, 2016).
12 Robert S. Heaney, Post-Colonial Theology: Finding God and Each Other Amidst Hate (Eugene, OR: Wipf & Stock, 2019).
13 Kapya John Kaoma, Christianity, Globalization, and Protective Homophobia: Democratic Contestation of Sexuality in Sub-Saharan Africa (Cham, Switzerland: Palgrave, 2018).
14 Books in the series include Philip L. Wickeri, Christian Encounters with Chinese Culture (Hong Kong: Hong Kong University Press, 2015); Moria M.W. Chan-Yeung, The Practical Prophet: Bishop Ronald O. Hall of Hong Kong and his Legacies (Hong Kong: Hong Kong University Press, 2015), and Philip Wickeri and Ruiwen Chen, Thy Kingdom Come: A Photographic History of Anglicanism in Hong Kong, Macau, and Mainland China (Hong Kong: Hong Kong University Press, 2019).
15 Wai Ching Angela Wong and Patricia P.K. Chiu, Christian Women in Chinese Society: The Anglican Story (Hong Kong: Hong Kong University Press, 2018).
16 C.I. David Joy, Overlooked Voices: A Postcolonial Indian Quest (Phoenixville, PA: Borderless Press, 2015).
17 Notable works include John A. McIntosh, Anglican Evangelicalism in Sydney 1897–1953 (Eugene, OR: Wipf & Stock, 2018) and Wei-Han Kuan, Foundations of Anglican Evangelicalism in Victoria (Eugene, OR: Wipf & Stock, 2019).
18 Hilary M. Carey, Empire of Hell: Religion and the Campaign to End Convict Transportation in the British Empire, 1788–1875 (Cambridge: Cambridge University Press, 2019).
19 For example, the November 2016 issue on Africa.
20 Jane Shaw, Pioneers of Modern Spirituality: The Neglected Anglican Innovators of a ‘Spiritual but Not Religious’ Age (London: Darton, Longman, Todd, 2018).
21 Judith D. Maltby and Alison Shell, Anglican Women Novelists: from Charlotte Bronte to P.D. James (London: T & T Clarke, 2019).
22 https://cep.anglican.ca/doctrine-of-discovery-stolen-land-strong-hearts/ (accessed November 15, 2019).
23 Eric Taylor Woods, A Cultural Sociology of Anglican Mission and the Indian Residential Schools: The Long Road to Apology (New York: Palgrave Macmillan, 2016).
1 Kevin Ward, A History of Global Anglicanism (Cambridge: Cambridge University Press, 2006).
2 Lamin Sanneh, Whose Religion Is Christianity? The Gospel beyond the West (Grand Rapids, MI: Eerdmans, 2003).
3 Bruce Kaye, An Introduction to World Anglicanism (Cambridge: Cambridge University Press, 2008), 43.
4 Klaus Koschorke, ‘Transcontinental Links, Enlarged Maps, and Polycentric Structures in the History of World Christianity’, Journal of World Christianity 6.1 (2016), pp. 28-56 (34).
5 Charles Hefling and Cynthia Shattuck (eds.), The Oxford Guide to the Book of Common Prayer: A Worldwide Survey (Oxford: Oxford University Press, 2006).
6 Michael M. Jagessar and Stephen Burns, Christian Worship: Postcolonial Perspectives (London: Equinox, 2011); Jenny Te Paa, ‘From Te Rawiri to the New Zealand Prayer Book’, in Charles Hefling and Cynthia Shattuck (eds.), The Oxford Guide to the Book of Common Prayer (Oxford: Oxford University Press, 2006), pp. 343-47.
7 Kwok Pui-lan, Judith A. Berling, and Jenny Plane Te Paa (eds.), Anglican Women on Church and Mission (Harrisburg, PA: Morehouse Publishing, 2012).
8 Gulnar Francis-Dehqani, Religious Feminism in the Age of Empire: CMS Missionaries in Iran, 1869–1934 (Bristol: University of Bristol, 2000); Cordelia Moyse, A History of Mother’s Union: Anglicanism and Globalization, 1876–2008 (Woodbridge: Boydell and Brewer, 2009).
9 Wai Ching Angela Wong and Patricia P.K. Chiu (eds.), Christian Women in Chinese Society: The Anglican Story (Hong Kong: Hong Kong University Press, 2018).
10 Miranda K. Hassett, Anglican Communion in Crisis: How Episcopal Dissidents and their African Allies Are Reshaping Anglicanism (Princeton, NJ: Princeton University Press, 2007).
11 Paula D. Nesbitt, Feminization of the Clergy in America: Occupational and Organizational Perspectives (Oxford: Oxford University Press, 1997).
12 J. Idowu-Fearon, ‘Anglicans and Islam in Nigeria: Anglicans Encountering Difference’, Journal of Anglican Studies 2.1 (2004), pp. 40-51; Judy Berinai, ‘Anglican Women Witnessing in a Muslim Context: Experience in Malaysia’, in Kwok Pui-lan, Judith A. Berling, and Jenny Plane Te Paa (eds.), Anglican Women on Church and Mission (Harrisburg, PA: Morehouse Publishing, 2012), pp. 183-97.
13 Judith A. Berling, Understanding Other Religious Worlds: A Guide for Interreligious Education (Maryknoll, NY: Orbis Books, 2004); Sheryl A. Kujawa-Holbrook, ‘Postcolonial Interreligious Learning: A Reflection from a North American Christian Perspective’, in Kwok Pui-lan and Stephen Burns (eds.), Postcolonial Practice of Ministry: Leadership, Liturgy, and Interfaith Engagement (Lanham, MD: Lexington Press, 2016), pp. 153-65.
14 R.S. Sugirtharajah, Postcolonial Criticism and Biblical Interpretation (Oxford: Oxford University Press, 2002), pp. 127-54.
1 Martyn Percy, ‘Consecrated Pragmatism’, Anvil 14.1 (1997), pp. 18-28.
2 The background to the distinction between organization and institution lies in the writings of Philip Selznick. For a discussion of his work in this field, see Martin Krygier, Philip Selznick: Ideals in the World (Stanford, CA: Stanford University Law Books, 2012).
3 On this, see Paul Avis (ed.), The Journey of Christian Initiation: Theological and Pastoral Perspectives (London: Church House Publishing, 2011). See also Martyn Percy, Shaping the Church: The Promise of Implicit Theology (Farnham: Ashgate, 2010) for a detailed discussion of baptism as a broader cultural practice, which enables the child (i.e., having been ‘blessed’ and ‘christened’) to be received back into a local community as a recognized and publicly affirmed member of that society. For a closer ethnographic study of this phenomenon, rooted in the fishing village of Staithes on the northeast coast of England, see David Clark, Between Pulpit and Pew (Cambridge: Cambridge University Press, 1982).
4 Mady Thung, The Precarious Organisation: Sociological Explorations of the Church’s Mission and Structure (The Hague: Mouton & Co., 1976).
5 This is a subtler cultural-theological issue than space permits to explore here, but for further discussion, see John Shelton Reed, Glorious Battle: The Cultural Politics of Victorian Anglo-Catholicism (Nashville: Vanderbilt University Press, 1996) and W.S.F. Pickering, Anglo-Catholicism: A Study in Religious Ambiguity (London: SPCK, 1989).
6 On this, see Kenda Creasy Dean, Almost Christian: What the Faith of our Teenagers Is Telling Us about the American Church (New York: Oxford University Press, 2010).
7 For some further discussion of this, see Martyn Percy, The Future Shapes of Anglicanism: Currents, Contours, Charts (London: Routledge, 2017). For more historical perspectives, see W.J. Conybeare, ‘Church Parties’, in Essays Ecclesiastical and Social (London: Longman, Brown, Green, 1855) and C.R. Sanders, Coleridge and the Broad Church Movement (Durham, NC: Duke University Press, 1942).
8 For a closer ethnographic study of this phenomenon, see Clark, Between Pulpit and Pew.
1 See, for example, Ian T. Douglas and Kwok Pui-lan (eds.), Beyond Colonial Anglicanism: The Anglican Communion in the Twenty-First Century (New York: Church Publishing, 2001); Robert S. Heaney and William L. Sachs, The Promise of Anglicanism (London: SCM Press, 2019); William L. Sachs (ed.), The Oxford History of Anglicanism. V. Global Anglicanism, c. 1910–2000 (Oxford, Oxford University Press, 2018); William L. Sachs, The Transformation of Anglicanism: From State Church to Global Communion (Cambridge: Cambridge University Press, 1993); and Andrew Wingate, Kevin Ward, Carrie Pemberton, and Wilson Shitshebo (eds.), Anglicanism: A Global Communion (London: Mowbray, 1998).
2 Robert Heaney, Post-Colonial Theology: Finding God and Each Other amidst the Hate (Eugene, OR: Cascade, 2019).
3 Heaney, Post-Colonial Theology, p. 4.
4 A classic theoretical text here is Homi Bhaba, The Location of Culture (New York: Routledge, 1994).
5 See, for example, Marion Grau, Rethinking Mission in the Postcolony: Salvation, Society and Subversion (London: Continuum, 2011).
6 To that extent, it would be to do something similar in the specific context of Anglican Studies that was done in Latinx and Latin American Studies by the contributors to Raimundo Barreto and Roberto Sirvent (eds.), Decolonial Christianities: Latinx and Latin American Perspectives (New York: Palgrave Macmillan, 2019).
7 Christopher Craig Brittain and Andrew McKinnon, The Anglican Communion at a Crossroads: The Crises of a Global Church (University Park, PA: Pennsylvania State University Press, 2018).
8 Paul Avis, In Search of Authority: Anglican Theological Method from the Reformation to the Enlightenment (London: Bloomsbury, 2014).
9 Bruce Kaye, Conflict and the Practice of the Christian Faith: The Anglican Experiment (Eugene, OR: Cascade, 2009).
10 Ephraim Radner, Church (Eugene, OR: Cascade, 2017).
11 Ellen K. Wondra, Questioning Authority: The Theology and Practice of Authority in the Episcopal Church and Anglican Communion (New York: Peter Lang, 2018).
12 See, for example, Miranda K. Hassett, Anglican Communion in Crisis: How Episcopal Dissidents and their African Allies Are Reshaping Anglicanism (Princeton, NJ: Princeton University Press, 2007).
13 Exemplifying an exception to this is Janet Trisk, ‘Authority, Theology, and Power’, in Mark D. Chapman, Sathianathan Clarke, and Martyn Percy (eds.), The Oxford Handbook of Anglican Studies (Oxford: Oxford University Press, 2015), pp. 608–19 (especially pp. 615–18).
1 There are a number of scholars who make this point and have done so for many years. See Mark Brett, Biblical Criticism in Crisis (Cambridge: Cambridge University Press, 1991); the many writings of Elizabeth Schüssler-Fiorenza including, Rhetoric and Ethic: The Politics of Biblical Studies (Minneapolis: Augsburg Fortress, 1999); Stephen Fowl, Engaging Scripture: A Model for Theological Interpretation (Oxford: Blackwell, 1998).
2 This is most clearly evident in the document from the Pontifical Biblical Commission, ‘Interpretation of the Bible in the Church’. The English version can be found in Origins 23 (1994), pp. 497-524.
3 See Stephen Fowl, ‘Theological Interpretation of Scripture and its Future’, Anglican Theological Review 99.4 (2017), pp. 671-90.
4 See Henning Graf Reventlow, The Authority of the Bible and the Rise of the Modern World (trans. John Bowden; London: SCM Press, 1984) and John Rogerson, Old Testament Criticism in the Nineteenth Century: England and Germany (Philadelphia, PA: Fortress Press, 1985).
5 This is one of the central points of Dale Martin’s Pedagogy of the Bible (Louisville, KY: Westminster/John Knox Press, 2008).
6 There are, of course, other venues for such discussion such as the Anglican Association of Biblical Scholars. Despite the many excellent programs this group supports at the Society of Biblical Literature annual meeting, it only includes some of the constituencies I believe should be part of the discussion.
7 I want to avoid the naïve expectation that all bishops can or should participate in this conversation. Just as I would not expect all lay people to learn Greek and Hebrew, I do not expect that all bishops will have the desires or capacities to engage in these conversations. As long as some do, I would be satisfied.
8 I am extremely grateful to the Revd Dr Joseph Pagano for his comments and reflections on an earlier draft of this paper.
1 See, for example, Paul Avis, The Vocation of Anglicanism (London: T & T Clark, 2016) and Anglicanism and the Christian Church: Theological Resources in Historical Perspective (2nd edn; London: T&T Clark, 2002).
2 See Stephen W. Sykes, The Integrity of Anglicanism (London: Mowbray, 1978).
3 See especially Mark D. Chapman, Anglican Theology (London: Bloomsbury, 2012).
4 The word ‘global’ was used in William Sachs (ed.), The Oxford History of Anglicanism. V. Global Anglicanism, c. 1910–2000 (Oxford: Oxford University Press, 2017); and Kevin Ward, A History of Global Anglicanism (Cambridge: Cambridge University Press, 2006).
5 See, for instance, Judith Maltby and Alison Shell (eds.), Anglican Women Novelists from Charlotte Brontë to P.D. James (London: T & T Clark, 2019) and Jane Shaw, Pioneers of Modern Spirituality (London: Darton, Longman and Todd, 2018).
6 See Mark D. Chapman, ‘Exporting Godliness: The Church, Education and “Higher Civilization” in the British Empire from the late Nineteenth Century’, in M. Ludlow, C. Methuen and A. Spicer (eds.), Churches and Education (Studies in Church History, 55; Cambridge: Cambridge University Press, 2019), pp. 381-409.
7 Cited in Louise Creighton, Life and Letters of Mandell Creighton (2 vols.; London: Longmans, Green and Co, 1913), I, pp. 374-75.
8 See Bruce Kaye, The Rise and Fall of the English Christendom: Theocracy, Christology, Order and Power (London: Routledge, 2018) and Alexander Ross, A Still More Excellent Way: Authority and Polity in the Anglican Communion (London: SCM Research, 2020).
9 See Mark D. Chapman,’Un-Protestant and Un-English: Anglicanism and the 1920 Lambeth Conference “Appeal to All Christian People”’, Ecclesiology 16 (2020), pp. 159-74.
10 Miranda K. Hassett, Anglican Communion in Crisis: How Episcopal Dissidents and their African Allies Are Reshaping Anglicanism (Princeton, NJ: Princeton University Press, 2007).
11 Christopher Craig Brittain and Andrew McKinnon, The Anglican Communion at a Crossroads: The Crises of a Global Church (University Park, PA: Pennsylvania State University Press, 2018).
12 Mark D. Chapman, ‘ “Homosexual Practice” and the Anglican Communion from the 1990s: A Case Study in Theology and Identity’, in Mark D. Chapman and Dominic Janes (eds.), New Approaches in History and Theology to Same-Sex Love and Desire (New York: Palgrave Macmillan, 2018), pp. 187-208.
13 The phrase ‘liberality’ is from Alec R. Vidler. See his Essays in Liberality (London: SCM Press, 1957).