Attitude towards assisted dying was assessed among 3,230 people who took part in the Church 2024 survey. Asked to respond to the statement ‘I am in favour of allowing assisted dying’, 51% disagreed, 28% agreed and 21% were uncertain, suggesting a sizable minority were either in favour of changing the law or undecided. Those against changing the law tended to agree that it is wrong for someone to take their own life, that only God can give and take life and that the risks of abusing any process are too great. Opinion varied across various groups, with women more in favour than men, the old more in favour than the young, laity more in favour than clergy and Anglo-Catholics or Broad Church more in favour than Evangelicals. Personal and psychological disposition predicted some variations in attitude towards assisted dying, probably because they predisposed individuals to taking more general liberal or conservative stances. The patterns are similar to those seen in several different moral issues debated in the Church of England in the last three decades, suggesting assisted dying might follow a similar trajectory in years to come.

In October 2022, the Church of England commissioned a study of the likely impacts of allowing the blessing or marriage of same-sex couples in church. This paper reports on a survey of key informers (bishops or chief executive officers) in dioceses in the seven provinces of the Anglican Communion that had at that time allowed either same-sex blessings (SSB) or same-sex marriages (SSM). Of 183 provinces or dioceses contacted, 62 (31%) replied to an online survey of which 74% had decided to allow SSB and 55% to allow SSM. While all provinces reported some losses of clergy or congregations, these were not as great as some had expected. Smaller provinces that had made spaces and time for those of differing opinions to meet together tended to report more positive outcomes than those where processes were dominated by synodical debates.

Quantitative analysis using two scales of internal (church-facing) and external (society-facing) impact showed that dioceses that allowed SSM rather than just SSB reported more positive external impact. Those that had allowed SSM reported better internal and external impact compared with those who allowed only SSB or neither. Open answers offered critical reflections highlighting important lessons learnt in the process of making decisions.

The philosophical positing of the necessity of God implies that there is a responsibility placed upon the Church to remind all humankind of our contingency and to speak of God’s presence especially in times of national and international crisis. Recent experience has exposed a certain silence from the Churches and notably from their leadership – notable examples would be the Covid-19 pandemic and the possible perils of continuing conflicts. How does theology prosper an appropriate sense of development and response to changes in culture – both through individuals and wider movements? How can it be made clear that theology is far from being an obsolete discipline in contemporary culture?

In light of current debates and historical precedent, this article rejects polarized approaches to growth in the Church of England. Instead, it points towards the significant numerical growth experienced by English cathedrals as evidence for the fruits of a mixed practice approach. Analysing the growth experienced by cathedrals in recent years, it is posed that, combined with rootedness in place and local identity, a mixed practice approach could be a model for a well-functioning mixed ecology, and a growing Church.

There has always been a debate about the location and role of women during the persecution of Christians under Mwanga II’s first reign as Kabaka of Buganda. Kabaka is the Luganda equivalent of the English word king. The debate is partly fueled by a total absence of women from the pictures of Ugandans historically referred to as the Uganda Martyrs. This paper uses archival research to tell the story of an African woman who, in her adult life, married two devout Anglicans, in whose lives she was actively involved, laying a foundation for Uganda’s Anglican tradition. Evidence shows the first Anglican baptism, teacher and burial in Uganda are traced to her first marriage, which ended in early 1884 with the death of her husband from smallpox. Nakimu Nalwanga Sarah would have been the first martyr if not for the timely discovery that she was Mwanga’s relative. Still, as a punishment, she was ordered to witness the cruel burning of the first martyrs on January 31, 1885. She married again in a marriage that produced Uganda’s first catechist, deacon and priest. Her second husband was part of a team that completed the translation of the first Luganda Bible in 1895.

Inspired by the objectives of the Church of England’s Living Ministry Research Project (to understand the factors that enable clergy to flourish and to understand how these factors vary according to person, background, etc.), the present analyses were designed to test the capacity of an individual differences approach to the science of clergy well-being for delivering such objectives. The specific case in point concerned understanding the connections between migration to digital technology and changes in clergy well-being during the pandemic. The data demonstrated how the individual differences approach both offered explanatory power and provided insights into how personal support and professional development could be most effectively structured and targeted.

Applying the balanced affect model of clergy psychological wellbeing, as conceptualised by the Francis Burnout Inventory (FBI) and operationalised by The Index of Balanced Affect Change (TIBACh), this study explored the impact of seven sets of variables on individual differences in perceived changes in positive affect and negative affect among 737 clergy in the USA serving in the Episcopal Church during the Covid-19 pandemic. The seven sets of variables were: personal, psychological, contextual, ministry-related, church orientation, theological stance, and attitudinal. The data supported the balanced affect model of clergy psychological wellbeing by demonstrating how different variables predicted individual differences in negative affect and in positive affect. For example, clergywomen showed no differences from clergymen in terms of positive affect, but higher levels of negative affect; active self-supporting and retired clergy showed no differences from stipendiary clergy in terms of positive affect, but lower levels of negative affect; Evangelical clergy showed no differences in negative affect, but higher levels in positive affect. The balanced affect model provides insights into how clergy may be better supported during a pandemic.

The Episcopal Church has been engaged in efforts to revise its Book of Common Prayer since the mid-1990s, but a completed revision is still nowhere in sight. This essay explains the process for revision in the Episcopal Church, the working of that process leading up to the adoption of the Book of Common Prayer 1979 and the optimism about a further revision in the 1990s. It then seeks to understand the inability of the Episcopal Church to follow through on the hope of revision in the first two decades of the twenty-first century, despite considerable work on liturgical texts and the involvement of a growing number of task forces and special committees. It follows with discussion of the issues related to revision before the 2022 and the upcoming 2024 conventions and concludes with reflections on the obstacles to a completed revision.

This article explores the appeal to catechesis in the writings of Anglican theologian and educator John Westerhoff III (1933–2022). I argue that he proposed the concept of catechesis as a way of critiquing and incorporating the streams of liberalism and neo-orthodoxy from the early and mid-twentieth century into a more comprehensive and theologically substantive approach to theological education. In doing so, he used the language of catechesis as a means of integrating the strengths of liberalism’s emphasis on nurture and enculturation and neo-orthodoxy’s accent on conversion, the church and the uniqueness of Christianity. His appeal to catechesis, then, was not a retrieval or ressourcement of patristic catechesis. While he appreciated the term’s antiquity, the way in which he described the term was more indebted to contemporary education theory than patristics, particularly the anthropological insights of socialization theory.

The COVID-19 pandemic seems to have caused both declines in psychological well-being and increases in spirituality and religious coping. This paper explores the relationships of spiritual and psychological well-being in a sample of 3,403 Anglicans from the Episcopal Church (USA) who completed an online survey in 2021 during the COVID-19 pandemic. Spiritual well-being improved more among women than among men, among older than younger people, among Black or African Americans than among other ethnicities, among those who lived alone and among clergy than among lay people. Positive change in spiritual well-being was also associated with psychological type preferences for extraversion, intuition and feeling. Emotional volatility was associated with more negative changes in spiritual well-being. Multiple regression suggested that spiritual well-being was more closely associated with positive, rather than negative, psychological affect.

Contemporary studies of Anglican biblical interpretation in the nineteenth century are scant. Those that do exist tend to paint the biblical interpretation of the period as unidimensional and flat. This paper highlights diverse ways the Bible was interpreted by Anglicans in the nineteenth century by looking at the writings of Charles Simeon, Benjamin Jowett, and Christina Rossetti. Each has interesting and distinct ways of approaching the Bible. The paper analyzes their interpretive practices before tracing them to the present and drawing out significant historical themes in each.

Episcopalian theologian Katherine Sonderegger regards the Trinitarian persons as fulfilling without superseding Old Testament approaches to God’s processional nature. Her metaphysically engaged scriptural mysticism challenges the Trinitarian revival with its human-focused attention to soteriology and epistemological foundationalism. But has Sonderegger escaped or merely displaced these core concerns of modern theology? And can true knowledge of God and theosis be had apart from salvation history – a challenge posed by the work of René Girard.

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.