A sample of 290 individuals attending Evangelical Anglican churches and Anglo-Catholic churches in central England completed the Keirsey Temperament Sorter, a measure of psychological type preferences. Overall, there were clear preferences for sensing over intuition, for feeling over thinking, and for judging over perceiving, which is consistent with the findings of two earlier studies profiling the psychological type of Anglican churchgoers. However, there was also a significantly higher proportion of intuitives among Anglo-Catholics than among Evangelical Anglicans, which is consistent with the greater emphasis in Anglo-Catholic churches on mystery, awe, and the centrality of sacraments in worship which may resonate with the intuitive predisposition. The implications of these findings are discussed for the benefits of breadth and diversity within Anglicanism.

This paper uses quantitative methods in conjunction with the five Marks of Mission of the Anglican Communion to identify opportunities and give direction to mission. It applies the model of belonging through activity, events, people and place developed in an earlier paper2 to data provided by 326 occasional and 775 frequent churchgoers in a survey conducted in 27 rural parish churches. For occasional churchgoers a distinctive pattern of belonging, as predicted by the model, is observed and a simple characterisation made. The application of the Five Marks of Mission to this group is discussed and practical suggestions made to help churches engage effectively with them as both agents and recipients of mission activity. The paper concludes that perceived limitations in the faith of occasional church attendees may derive from a failure by the church to value their mode of belonging and to engage with them on their own territory.

Within the one Church, the Church of England holds together in tension two distinctive streams, one rooted in the Catholic tradition (shaping Anglo-Catholic clergy) and one rooted in the Reformed tradition (shaping Evangelical clergy). Comparing the responses of 263 Anglo-Catholic clergy with the responses of 140 Evangelical clergy (all engaged in full-time stipendiary parish ministry) to the Coronavirus, Church & You Survey, the present analyses tested the thesis that these two groups would read the Church of England’s response to the Covid-19 crisis differently. The data demonstrated that, although Anglo-Catholic clergy were as willing as Evangelical clergy to embrace the digital age to assist with pastoral care, they were significantly less enthusiastic about the provision of online worship, about the closure of churches, and about the notion of virtual rather than geographical communities. The centrality of sacred space (parish church) and local place (parish system) remain more important in the Catholic tradition than in the Reformed tradition. As a consequence, Anglo-Catholic clergy have felt more disadvantaged and marginalized by the Church of England’s response to the Covid-19 crisis.

In the last decade the sexual abuse of children by some clergy and church workers in the Anglican Church of Australia has become a serious public issue. There have been criminal convictions, civil litigation, inquiries, Church discipline and resignations. Initial responses in the 23 dioceses were reactive and inconsistent. Beginning in 2001 the General Synod took initiatives to develop national strategies to respond to this growing crisis. The culmination of these initiatives occurred at the 2004 General Synod. By the passing of several resolutions and canons the Church at a national level expressed a commitment to, and set out detailed comprehensive and uniform strategies for, the protection of children.

Conservatism in theological belief, moral values and attitude toward ecclesiastical practices was measured in a sample of 5967 ordained and lay Anglicans in the Church of England. Average scores were compared between those who classed themselves as Anglo-catholic, broad church or evangelical, and by six different age cohorts. Overall, most measures of conservatism showed decline among more recent cohorts, but there were marked differences between traditions. Younger evangelicals showed little or no decline in theological or moral conservatism, and, in the case of Bible beliefs, were more conservative than their older counterparts. In ecclesiastical variables, however, Anglo-catholics were often more conservative and younger evangelicals showed less conservatism than other traditions or older evangelicals. The findings suggest that the divide between traditions is increasing among younger generations mainly because those in Anglo-catholic and broad-church traditions are becoming more liberal on theological or moral matters, whereas evangelicals are maintaining traditional conservative views of theology and morality but becoming less traditional in matters ecclesiastical.

The aim of the present study is to analyse the qualitative text written on the back page of a quantitative survey concerned with the Church of England’s response to the Covid-19 pandemic. Of the 1460 rural lay people in England who took part in the Coronavirus, Church & You survey, 501 wrote further (sometimes detailed) comments on the back page (34 per cent participation rate). This study analyses the comments made by a subsection of these 501 rural lay people, specifically the 52 participants who voiced their views on how the Church of England’s leadership responded during the first four months of the Covid-19 pandemic. Analysis identified a number of issues and concerns, including: a lack of quality leadership, comparing with other Churches, becoming irrelevant, centralizing action, closing rural churches, neglecting rural people, neglecting rural clergy, marginalizing rural communities, using the kitchen table, and looking to the future. Overall, rural lay people were disappointed with the response of church leadership to the first national lockdown. If these churchgoers are to be fruitfully reconnected with their churches after the pandemic, then leadership of the Church of England may need to hear and to take seriously their concerns.

The present study employs Jungian psychological type theory to examine the profile of 236 Readers serving in the Church of England (108 males and 128 females) alongside previously published data providing the psychological type profile of clergy serving within the Church of England (626 men and 237 women). The analysis was interpreted to test two competing accounts of Reader ministry: that Reader ministry expresses similar qualities to those reflected in ordained ministry, and that Reader ministry represents a pioneer ministry on the boundaries of the church. Overall the findings demonstrate significant psychological similarities between those exercising Reader ministry and those exercising ordained ministry, suggesting that, in the current generation, Readers tend to present themselves as clones of the clergy rather than as distinctive voices equipped for pioneer ministry or for fresh expressions of church.

The article explores the complexities of church-state relations in Uganda, with particular reference to the two dominant churches: the Anglican Church of Uganda (the Protestants) and the Roman Catholic Church. Together the two churches include some 80 per cent of Ugandans. Since the beginnings of Christianity in the late nineteenth century, the rivalry between the two communions has had political implications, with the Anglican Church perceived as constituting a quasi-establishment and the Catholics as lacking political clout. In local discourse, ‘eating’ refers to the enjoyment of political power; ‘sharing’ to the expectation of inclusion. The article looks at the attempt to overcome sectarian politics, and the Christian witness of both churches in the face of state oppression and violence.

There is an emerging debate about the growth of Anglicanism in sub-Saharan Africa. With this debate in mind, this paper uses four statistically representative surveys of sub-Saharan Africa to estimate the relative and absolute number who identify as Anglican in five countries: Kenya, Nigeria, South Africa, Tanzania and Uganda. The results for Kenya, South Africa and Tanzania are broadly consistent with previous scholarly assessments. The findings on Nigeria and Uganda, the two largest provinces, are likely to be more controversial. The evidence from statistically representative surveys finds that the claims often made of the Church of Nigeria consisting of ‘over 18 million’ exceedingly unlikely; the best statistical estimate is that under 8 million Nigerians identify as Anglican. The evidence presented here shows that Uganda (rather than Nigeria) has the strongest claim to being the largest province in Africa in terms of those who identify as Anglican, and is larger than is usually assumed. Evidence from the Ugandan Census of Populations and Households, however, also suggests the proportion of Ugandans that identify as Anglican is in decline, even if absolute numbers have been growing, driven by population growth.

The Church of England remains deeply divided over the ordination of women. The present study charts the debate from the early 1990s and reanalyses centrally collected statistics to identify how the 42 mainland dioceses have responded so differently to the opportunity to ordain women to the priesthood. Then the rate of growth or decline in terms of membership statistics within the dioceses is assessed against their attitude toward the ordination of women. The data demonstrate that dioceses which have apparntly encouraged the ordination of women have overall experienced neither greater nor lesser decline in terms of membership statistics than dioceses which have apparently discouraged the ordination of women.

Drawing on data from a survey conducted among 7,059 students aged 13–15 in England and Wales, this study examines parental and peer influence on church attendance among 645 students who identified themselves as Anglicans (Church of England or Church in Wales). 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 also talked with them about their faith. Among this age group of Anglicans, peer support seemed insignificant in comparison with parental support. The implication from these findings for an Anglican Church strategy for ministry among children and young people is that it may be wise to invest in the education and formation of churchgoing Anglican parents.

In the last several decades, the religious landscape in Nigeria has been transformed by the rise of neo-Pentecostal or ‘new generation’ churches. These churches teach a gospel of prosperity, advance an oppositional view of the world, focus on a supernatural arena of spiritual forces, accord a unique weight to the Bible, and practice a charismatic worship style. One result of the presence of these churches has been to change the face of Anglicanism in Nigeria. Concerned about the possibility of diminished influence and prestige, the Church of Nigeria (Anglican Communion) has responded to neo-Pentecostal churches by adopting more of its rivals’ beliefs and practices. This paper argues that this changing environment explains, in part, Nigerian opposition to efforts at global Anglican unity and argues that it is impossible to address the future of the Anglican Communion without first understanding the on-the-ground religious context in Nigeria.

All Anglican cathedrals in England have formal associations of Friends (like other institutions in the heritage sector). The majority arose in the 1920s/30s, a period that coincided with the gradual development of a focused outreach strategy by cathedrals, and the abandonment of sixpenny entrance fees. By analysing Letters to the Editor and news reports in The Times, this article explores the origins of cathedral Friends’ associations. The sources illustrate the benefits of Friendship for both sides of the dyad: for the cathedrals, primarily the five shilling subscriptions and the creation of an informed supporter base; and for the members, mainly esoteric benefits. It is also demonstrated that, in the north, Friends’ gifts directly replaced cathedral/diocesan resources being deployed for social welfare. A particular value in focusing on the history of the cathedral Friends’ movement is that it highlights the history of the cathedrals themselves in this difficult inter-war period.

African women members of the Mothers’ Union in South Africa have forged a neo-indigenous expression of Christianity best expressed in the characteristics of the manyano movement (women’s prayer groups) which include extempore prayer and preaching, extensive fundraising, and the wearing of a church uniform. These women had to resist the restrictions placed upon them by women missionaries and church leadership from England, which included the abolishment of the church uniform during the 1950s. The article traces their struggle of resistance during this period and shows how they fought to wear a uniform and so identified themselves with the movement of women’s prayer unions existing in other churches. It also addresses the significance of the uniform as identified by elderly women from Vulindlela, KwaZulu-Natal, South Africa and suggests some of the existing ambiguities of the church uniform in the current church context.

This article argues that context is an important fourth factor, alongside the more familiar three, in understanding Anglicanism in (Southern) Africa. As imperialism was an important part of the early context of the Bible’s presence within Southern African Anglicanism, the bulk of the present article charts the contours of imperial Southern African Anglicanism. Having mapped this territory, the article then probes what a postcolonial analysis of Southern African Anglican biblical interpretation might look like, outlining two related components: a descriptive component and an interventionist component. The descriptive task asks how Southern African Anglicans have read the Scriptures, and the interventionist task asks how Southern African Anglicans should read the Scriptures. The former requires a careful Foucault-like ‘archaeological’ analysis and the latter a recognition of the contextually-related resources of African biblical scholarship.

The Windsor Report of the Lambeth Commission on Communion was published in late 2004 and has been released with encouragement from the Archbishop of Canterbury that it be studied around the Anglican Communion. A ‘reception’ process has been established to solicit input and monitor discussion on the Windsor Report from across the Anglican Communion. This article is a reflection on the report from the perspective of an American Episcopalian missiologist and was offered as part of the ‘reception’ process. In a step-by-step examination of the contents of the Windsor Report, the reflection presents underlying currents, concerns and possibilities for the Anglican Communion arising from the Report. There is much of benefit in the Report while at the same time dissent is registered with some of its presuppositions and findings.

This article explores what Anglicanism may have to say to a world struggling with a ‘migration crisis’. It begins with the story of the nineteenth-century African martyr, Bernard Mizeki, who was both a migrant and, as a missionary, a place-maker. Using three pairs of words – place and displacement, guest and host, and journey and destination – the article connects Anglicanism’s historic emphasis on parishes and the Incarnation to contemporary thinking on migration. It argues that eschatological thinking is necessary so Christians can consider what sort of destination they offer in their communal life. It concludes by urging more study of the relationship between migration, Anglican identity, and Christian being in the world.

Recent discussion and research has pointed to the changing functions of archdeacons within the Church of England as the role has become expanded to combine both the traditional statutory functions with flexible and visionary leadership skills within a changing church. This study draws on data collected in 2009 from 186 active and retired male archdeacons in order to assess the psychological profile established by that time. Compared with the psychological profile of 626 clergymen, male archdeacons were much more likely to prefer the SJ temperament (60 per cent compared with 31 per cent), a temperament ideally suited for effective administration of the statutory functions. As a consequence, preference for intuition was lower among male archdeacons (38 per cent compared with 62 per cent), as was preference for perceiving (9 per cent compared with 32 per cent), qualities core for flexibility and visionary leadership.