Examining intercession and anamnesis in the Anglican Eucharist first, a theology of the world in which its brokenness as embraced by the compassion of Christ, is seen to undergird intercession, whereby a ‘natural’ link is found with the anamnesis. Turning to the historical background of relationship between these two topics – in the Early Church, noted are two particular forms as recorded by Justin Martyr and Cyril of Jerusalem; in the English Reformation, it is seen that intercession was maintained as a part of the canon (and therefore had some connection with the anamnesis), and then, the modern period displays a departure in Anglican provinces from the Reformation order with only a loose principle, or none, maintained in its position between Word and Sacrament. The retrieval of Christ overcoming the powers of evil in his redemptive work, as recorded in Hippolytus’ liturgical form, has made its way into the modern liturgy, providing implications for the connection between anamnesis and intercession. The liturgiology of the Orthodox Church strengthens the theme. Present concerns regarding the Anglican practice of Eucharistic intercession are raised and improvements are suggested. It is concluded that, theologically, intercession and anamnesis hold an intimate connection in the Eucharist.

This article distinguishes contested heritage on consecrated land from the wider secular contested heritage debate. The evolving property law position on contested heritage and consecrated land is analysed in the context of recent consistory court judgments including the controversial decision concerning the memorial to Tobias Rustat at Jesus College, Cambridge. The current application of the ecclesiastical exemption, the statutory guidance on contested heritage from the Church Buildings Council and the Cathedrals Fabric Commission and the Duffield framework are considered together with strong criticisms made by the Archbishops’ Commission for Racial Justice. The article suggests that because issues of contested heritage and the legacies of enslavement have not been properly considered in a timely way by the Church of England, individual consistory court cases have become focal points for wider debates beyond their remit. The article argues that the current resolution process for disputes over contested heritage is untenable in the longer term. Statutory guidance needs to be revised and the faculty process, in particular the Duffield framework, needs to be adapted to address racial justice and mission and worship. Practical advice is offered to individual religious communities seeking to consider contested heritage in their own buildings in the meantime.

After a genocide, leaders compete to fill the postwar power vacuum and establish their preferred story of the past. Memorialisation, including through building memorials, provides a cornerstone of political power. The dominant public narrative determines the plotline; it labels victims and perpetrators, interprets history, assigns meaning to suffering, and sets the post-atrocity political agenda. Therefore, ownership of the past, in terms of the public account, is deeply contested. Although many factors affect the emergence of a dominant atrocity narrative, this article highlights the role of international interactions with genocide memorials, particularly how Western visitors, funders, and consultants influence the government's narrative. Western consumption of memorials often reinforces aspects of dark tourism that dehumanise victims and discourage adequate context for the uninformed visitor. Funding and consultation provided by Western states and organisations – while offering distinct benefits – tends to encourage a homogenised atrocity narrative, which reflects the values of the global human rights regime and existing standards of memorial design rather than privileging the local particularities of the atrocity experience. As shown in the cases of Rwanda, Cambodia, and Bosnia, Western involvement in public memory projects often strengthens the power of government narratives, which control the present by controlling the past.

Exploring the relocation and reuse of fragments and whole artefacts, materials and monuments in contemporary commemorative memorials in the United Kingdom (UK), this paper focuses on the National Memorial Arboretum (Alrewas, Staffordshire, hereafter NMA). Within this unique assemblage of memorial gardens, reuse constitutes a distinctive range of material commemoration. Through a detailed investigation of the NMA's gardens, this paper shows how monument and material reuse, while used in very different memorial forms, tends to be reserved to commemorate specific historical subjects and themes. Monument and material reuse is identified as a form of commemorative rehabilitation for displaced memorials and provides powerful and direct mnemonic and emotional connections between past and present in the commemoration through peace memorials, of military disasters and defensive actions, the sufferings of prisoners of war, and atrocities inflicted upon civilian populations. In exploring monument and material reuse to create specific emotive and mnemonic fields and triggers, this paper engages with a hitherto neglected aspect of late 20th- and early 21st-century commemorative culture.