The focus of year four of the Anglican Studies Seminar is on the ways that practical theology (ministerial and pastoral practices) are shaped simultaneously by local contexts and the elements treated in the work of the previous years of the seminar in ways that also contribute to Anglican identity formation. The ways in which the churches in the Anglican world are both articulated and then instantiated by those charged with realizing those aims through pastoral practice are all influnced to a significant degree by the contextual elements that inform the shape that Anglican identity takes in a given place. These ways of living ecclesiology, too, must be analyzed using the tools provided by Anglican Studies in order to understand better the range of realities we are talking about when we talk about the form of Christianity we call “Anglican.”
This presentation will promote a contextual understanding of ministry by examining key trends in congregations and clergy within The Episcopal Church using historical and current data sources. It will offer analysis from the Parochial Report, ecumenical studies, and pandemic-related research to contextualize The Episcopal Church within the broader landscape of American religion. Additionally, it will offer theological reflections on how data can inform future decision-making at local and churchwide levels. The session will also introduce various online tools that help researchers, congregations, and dioceses explore demographic, census, and historical data to support strategic planning and community engagement.
This paper explores the theological conflicts surrounding Anglicanism, particularly focusing on the debates over gender and sexuality, which have caused significant division both within the Anglican Communion and in its ecumenical relations. It addresses the nature of intra-denominational disagreements, examining the implications of differing understandings of unity, orthodoxy, and doctrine. The paper analyzes the role of Anglican formularies and the Lambeth Quadrilateral in shaping contemporary theological identity and ecclesiology, particularly in light of the ongoing disputes. Additionally, it considers the work of the Church of England and the wider Communion in developing doctrine, with particular attention to sociocultural factors influencing these theological discussions. The paper also reflects on the legacy of the Council of Nicaea and its historical reception, proposing that its insights may offer a way forward in navigating these contentious issues and fostering both intra- and inter-church dialogue.
Rev Dr George Armstrong was one of the Anglican Church’s most controversial and public pākehā activists in late twentieth century New Zealand. Being at the forefront of demonstrations against nuclear warships, the apartheid era Springbok Rugby Tour, and racism against Māori, Armstrong redefined his priestly role and the place of liturgy through his resistance efforts. Building on archival research and oral histories, this paper will explore the transformation of George Armstrong from parish priest to priestly activist during the Vietnam War era. Particular attention will be given to the resources and networks, both domestically and internationally, that gave rise to Armstrong’s political theology.
The Episcopal Church recently adopted a framework to guide migration ministry called Migration with Dignity which exemplifies operative ecclesiology. In response to pastoral concerns, Episcopalians engaged in practical/congregational ministry with immigrants have contributed to Anglican identity formation by foregrounding stranger care as a key implication of the Baptismal Covenant with ramifications extending to the diocesan and national levels. Relatedly, Jesse Zink has highlighted migration as one of three interlocking crises that must be addressed by Episcopalians. Thus, in this paper I take up MWD to address this pressing issue, documenting its emergence as a baptismal ecclesiological response to local concern and placing it in conversation with broader theologies of migration. Additionally, I illustrate the shape of MWD in practice by highlighting efforts in the Diocese of Texas. Finally, drawing from Miguel de la Torre, I introduce the possibility expanding the scope of MWD to include wealth retribution to immigrant parishes.