Against a background of increasing concern over climate change and other instances of ecological degradation, this paper aims to explore two ideas in the thought of Anglican theologian and biochemist Arthur Peacocke in relation to their ecotheological promise. First, Peacocke’s understanding of ‘emergence’ affirms the diversity of the created world and makes possible the understanding of Jesus Christ as the emergence of a new reality; these concepts resonate with the value given to biodiversity in ecological thought. Second, the idea that God expresses Godself through the material world in the process of creation, together with an emphasis on the biophysical composition of Jesus Christ, allows a high claim to be made for matter which resonates with an ecological affirmation of the value of the natural world. By asserting the prevalence of diversity and the value of matter, Peacocke’s thought provides a theological framework which coheres with an ecological ethos.

Many have been deeply critical of the Church of England’s response to the First World War, which has been seen as insufficiently critical of Government policy and too influenced by the war spirit. Charles Gore (Bishop of Oxford, 1911–19) provides a fascinating case study of how one independently minded Anglican thinker arrived at swift and unwavering support for the war, while simultaneously trying to mount a ‘counterpoise’ to some elements of the war mentality. This article describes and evaluates Gore’s use of the just war tradition, and the efficacy of the counterpoise he attempted. Analysis of his thought reveals a curious mix of hard-headed strategic realism about what would secure a just and lasting peace, and striking naiveté about what war actually entailed.

The article surveys liturgical developments in the Anglican Church of Southern Africa from 1908 to 2010. The author uses numerous source documents from several Anglican archives to analyse the experimental and fully authorized liturgies, detailing the theological and sociological shifts which underpinned any significant changes. The author includes several sources which, until this point, have not been considered; particularly in relation to the reception of newer liturgies. These include letters, interviews and newspaper articles. Influences from the Roman Catholic Church, the Church of South India, the Church of England, the Episcopal Church in the USA and the Church of New Zealand all contributed to the authorized rites in the local church. Furthermore, the article shows that local, traditionally disenfranchised voices are now beginning to be included with liturgical transformation.

Anglicanism in New Zealand can be traced back to the beginning of New Zealand settlement itself. From its earliest days, the Anglican Church has deliberately set out to bridge divides between New Zealand’s indigenous population, Māori, and Europeans, though with mixed success. This article will illustrate that, even with this experience in bicultural engagement, the Anglican Church has not adapted well to the super-diverse multicultural New Zealand of the twenty-first century. Census data reveal that the Anglican Church has had a precipitous drop in numbers, and has a demographic profile that is much older and whiter than the general New Zealand, let alone Christian, population. This poses significant challenges for its ongoing sustainability. Given the common experience of super-diversity with other Western countries, this article provides a case study and a cautionary tale about the challenges and realities of the Anglican Church adjusting to a new multicultural society.

Africa is not only a geographical region but an idea which Westerners, including modern Anglicans, have used ‘to think with’. This includes how accounts of recent Christian growth and decline used by Westerners and Africans alike, and which may require nuance in themselves, have been used questionably in debates about other issues. The real diversity of African Anglican thought and experience offers more complex and enriching possibilities, and should be engaged more directly and fully.

The Anglican Church in Tanzania emerged from the work of the Universities’ Mission to Central Africa (UMCA) and the Australian Church Missionary Society (CMSA). The Anglican missions had goals which stood against colonialism and supported the victory of nationalism. Using archives and interviews as sources, this article considers the roles and reaction of the Anglican missions in the struggle for political independence in Tanganyika and Zanzibar, the effects of independence on the missions and the Church more broadly, and the responses of the missions to ujamaa in Tanzania.

In the Anglican Communion today, stress on tendencies such as liberalism and conservatism, evangelicalism and modernism, continues to separate people in Christ from each other. Arguments over sexuality, women’s ordination, gender, inclusive language, and theological differences continue to create division and antagonism in the Church. This article develops the role of embodied community (koinonia) and sacramental participation as the vital centre of shared Anglican unity. It makes use of Paul Avis’s concept of ‘progressive orthodoxy’ as a way of articulating what is shared by the independent churches of the Anglican Communion. The radical demand of the gospel compels us to appreciate and come to terms with Anglicanism, not so much in any specific, well defined theology, nor ecclesiastical bureaucracy, but rather in our mutual participation in the one Lord, one faith, one baptism (Eph. 4.4-6).

This paper explores the use of the Chewa and Nyanja concepts of mbumba and nkhoswe in Central Africa and Southern Africa as interpretive tools for an Anglican ecclesiology and theology of leadership. Following an exposition of these two concepts, it conceptualizes mbumba as a diocese, and bishops as nkhoswe deriving from Christ as Nkhoswe par excellence. These two concepts entail critical values including responsibility, accountability and mutuality, which can be used as a model to enhance the relationship between a diocese and bishop. Conceptualizing a diocese as mbumba and the role of a bishop as that of nkhoswe has the potential to enhance missional practice in Central and Southern Africa.