The views expressed in this article are of the author only and do not necessarily represent those of the Center for Pastor Theologians.
The Future of Orthodox Anglicanism
Gerald R. McDermott, ed.
Crossway (2020). 288 pp.
As is evidenced from the word “orthodox” in the title of this volume, the weight of the contributions falls in line with the reform agenda of Anglican groups such as GAFCON and ACNA, both of which have positioned themselves as theological rivals to historical Anglican bodies, despite some porousness between the former and the latter. While traditionally minded Anglicans within the Church of England, The Episcopal Church, and the Anglican Church of Canada tend to refer to their views as “conservative” rather than “orthodox”, the harder lines that have been drawn by separatist groups call for stronger language. This choice of word is unsurprising given the book is a publication of the proceedings of a 2018 conference on orthodox Anglicanism from Beeson Divinity School’s Institute of Anglican Studies.
This book does provide some variation in theological commitments, however. In his introduction Gerald R. McDermott points to the difference in geography, churches, and churchmanship from which each contributor writes. He notes that “all are committed to biblical orthodoxy, particularly on the presenting issue of our day—marriage and sexuality,” before describing the shared theology convictions surrounding Scripture, Christ and the Church (p. 15).
After this introduction, the first part of the book gives voice to regional perspectives on Anglicanism, including an essay on East African Anglicanism by Eliud Wabukala, a Middle Eastern perspective by Mouneer Hanna Anis, a Canadian perspective by Ephraim Radner, and a “North American” perspective by Foley Beach. Stephen F. Noll offers a brief response to all of these essays.
The second part of the book sets up different vocational views to Anglicanism, with John W. Yates III offering a view from a pastor theologian. He is followed by a journalist’s perspective from Barbara Gauthier, and a historian’s perspective by Gerald Bray. Chandler Holder Jones responds briefly before the next section.
The aim of the third section is to offer different ecclesiastical perspectives on Anglicanism. Andrew C. Pearson Jr. is the token Episcopalian, with Gerald R. McDermott standing up as the Anglican. This is followed by Timothy George’s take from a Baptist perspective and R.R. Reno’s from a Catholic viewpoint. Ray R. Sutton of The Reformed Episcopal Church offers a summary and response.
McDermott has the final word in his conclusion on the future of Anglicanism. He suggests this will be “mostly non-white, led by the Global South, and devoted to Scripture” (p. 263). In light of these demographics McDermott suggest there will be “different ways” of selecting an archbishop and governing the Communion; GAFCON and ACNA will bear the day, he thinks.
There is no single thrust of this book, and it is difficult to sum up the wide scope of what is covered by the several essays. There is also some variation in the depth of the articles collected here. Some read more like heartfelt sermons, others like addresses to a general audience, and others have a more scholarly tone. Broadly speaking, this book will be accessible to anyone with bachelor’s degree who is interested in Anglicanism.
As with any text focused on ecclesial identity, this book has the potential to merely offer an opportunity for Anglicans to pat themselves on the back because of the wonderful gift of their tradition. On the other hand, with the often discouraging and difficult realities of ministry, a thoughtful reflection on the great gifts of Anglicanism can be an encouragement from which pastors can draw strength.
I found the thoughtful reflection on the future of the church to be heartening, even if not every perspective was positive. The generally readable style of the essays also made the book pleasant to read for fifteen minutes here and there throughout the day. For a pastor, it will be easy to pick up the book in between visits and daily tasks. I really enjoyed reading the text this way, and overall found it encouraging despite some of the book’s flaws.
One of these flaws was the embattled tone of some essays. Honestly, as a theologically conservative priest serving in a generally more liberal Anglican Church of Canada, I found this discouraging. The uncharitable caricatures from Beach and Noll, and the supressed disdain in Reno were off-putting. I would hope for more charity, and the assumption of good faith toward their theological opponents.
On the other hand, a note of interest to me was the various Anglican mythoi that were brought forward. Wabukala is fond of the reformed catholicism narrative, while Pearson likes the centrality of the 39 Articles of Religion. Bray sees Anglicanism as an invention of the nineteenth century, and Yates wants to tether the identity of Anglicanism to the English Reformers. Radner looks to some historical connection to the Church of England to define what is Anglican. The variation here signals to me the weak identity of Anglicanism even amongst conservatives, or “orthodox,” and furthermore, their inability to cast a coherent vision. A more optimistic take on this might see the various differences as evidence of Anglicanism’s breadth rather than confusion. The reader can decide for herself.
On a side note, my sister-in-law caught me reading on the couch one evening. “Wow, that’s a very beautiful book,” she said. Kudos to Jordan Singer and Crossway for paying attention to aesthetics, for what it’s worth.
Cole Hartin is an associate rector at Christ Church in Tyler, TX. He earned his PhD from Wycliffe College/University of Toronto. Cole is a member of the St. Basil Fellowship of the Center for Pastor Theologians.
