Theological Action Research (TAR) is a way of doing and teaching theology and forming students that surmounts the problems associated with both formal theologies and theological ethnographies. Drawing from models of action research developed in other fields, this paper outlines an approach to teaching practical ministry grounded in a collaborative mode of inquiry capable of generating new insights into humanity's relation to God while also engendering the ethical-political powers that give shape to collective life. As a process of what anthropologist Lia Haro calls eth-o-graphy, Christian formation and knowledge production cannot be disconnected from cooperative participation in communities of practice dedicated to this kind of social, ecclesial activity. The paper goes on to describe how the author has begun to implement this TAR model at a Catholic, Jesuit institution, offering some promising preliminary findings on the potential it holds for training ministry students.

This article explores some of the hermeneutical resources of the two official books of homilies, authorized to be preached in the BCP communion service. The historical contexts and successive editions of the books are explained, and a focused reading is offered of the key texts relevant to the interpretation of Scripture. Some consideration is given to other related texts that highlight Cranmer’s hermeneutical approach. It is suggested that Cranmer’s use of Scripture is not in practice the approach he commends in the first homily, but is driven by concerns with attaining the ‘right’ doctrine of justification. A key issue is the interplay between readerly character, deferral to wise readers, and the pressure of the text against particular traditions. It is argued that the Books of Homilies here offer rich material for reflection upon the nature of Christian hermeneutics in one particular ecclesial tradition, and indicate an Anglican approach to Scripture that has much to offer.

Recent events in the USA and the UK reveal how theological education is changing, reflecting wider issues in global higher education as well as local and ecclesial concerns. Those responsible for seminary leadership and governance might pay closer to attention to those wider developments, and not neglect wider benefits to the Church of theological discourse generated in these institutions beyond vocational training.

This paper critically examines the role of Charles Riley, Bishop of Perth, in the foundation of the University of Western Australia in 1913. Riley advocated a modern university devoted to applied science, which would also include a humanities/arts component that would be able to deliver a liberal education. It goes on to explore what a ‘liberal education’ meant to Riley in connection with a theological education for clergy. It argues that Riley, and his successor Archbishop Le Fanu, desired a theological education for clergy connected with the university as productive of such a liberal education. Such an education would enable clergy to be leaders in society, capable of understanding modern issues in the context of faith, and able, by virtue of their education, to engage sympathetically with people of diverse backgrounds and views.

Africa played a prominent role in the formation of earliest Christianity not least in the persons of Cyprian of Carthage and Augustine of Hippo. The Anglican heritage is considered through the experience of the Yoruba people in south-west Nigeria through whom christian faith came to the rest of Nigeria. The Anglicanism which came to the Yoruba was evangelical through the Church Missionary Society, though a key role was played by liberated slaves from Sierra Leone. Contexts in which the gospel is proclaimed and the way it is expressed may change, yet the contents of the gospel do not. A contextualized curriculum thus includes key courses such as biblical studies and systematic theology. It also includes contextual subjects such as African traditional religions and Islam and Christianity. The Church of Nigeria has thus undertaken a thorough review of the curriculum to adequately represent this kind of contextualized theology.

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.

Malaysia became an independent nation in 1957 and has grown dramatically in prosperity since that time. The main groups in this ethnically diverse nation are Malays (65 per cent) Chinese (26 per cent) and Indians (7.7 per cent). Sixty per cent of the population are Muslim which is the official religion of the nation. Christians represent about 9 per cent of the population and there are 80,000 Anglican members. There has been political pressure against Christians in recent years and there is growing concern about the position of minority religious groups. Anglicans came with the British, though indigenous mission was the work of Indian and Chinese Christians. Theological education is mainly focused on the Seminari Theoloji Malaysia where a holistic curriculum has been developed. A sense of Anglican identity is developing in relation to the context in Malaysia but this has hindered clarity on the nature of the Anglican heritage. The challenges facing the Anglican Church in Malaysia are identified.