What is Anglicanism? A review essay

[This is an extended version of a review that appeared in Reading Religion, the review journal of the American Academy of Religion.]

Mark D. Chapman, Sathianathan Clarke, Martyn Percy (eds)
The Oxford Handbook of Anglican Studies
Oxford, OUP, 2016
Hardback, xiv + 657 pp

As the editors of The Oxford Handbook of Anglican Studies point out, the Anglican churches can draw on none of the kinds of criteria by which other Christian churches define themselves. In the case of Roman Catholicism, the model is juridical, the product of the authority of an institution; for Lutherans, it is confessional, the adoption of certain key statements of doctrine; for Baptists, it is sacramental practice. As a result, many studies such as those by Wolf, Booty and Thomas (1982), or Sykes and Booty (1988) have circled around the issue of how else Anglicanism may be defined.

The discipline of Anglican Studies has only been named in the last two decades, however, and at a time when the tensions within the Anglican Communion have reached a particular pitch. Launching the new Journal of Anglican Studies in 2003, Bruce Kaye (also a contributor here) wrote of ‘the challenge of construing the connecting profile of Anglicanism in its global form’, as parts of the Communion looked for solutions in global organizations within the existing structure predicated on particular convictions about theology and practice. These divisions came to a head at (or perhaps alongside) the Lambeth Conference of 2008, when a body of bishops absented themselves to meet separately in Jerusalem; so significant were the tensions, in fact, that the editors questioned the very viability of the Handbook (15). It is a cause for celebration that they persisted. Taken together, the 44 essays presented here are a rich and suggestive meditation on the past, present and likely futures of Anglicanism, and will be read with profit by scholar and non-specialist reader alike.

One of the signal virtues of the volume is its global scope. In 1988, all but one of the contributors to Sykes and Booty’s The Study of Anglicanism were from the British Isles or North America (the last being based in Switzerland); here, while the balance is still tipped in that direction, there is weighty representation from Africa, Australasia and Asia. Almost every contribution is at some level concerned with the legacy of establishment in England or the complex renegotiation required elsewhere in a post-colonial context. There are some omissions, however, most strikingly of the Anglican experience in Scotland, Ireland and Wales, two of which were churches that were first established and then disestablished: a perspective which it would have been valuable to hear.

Editors of volumes such as this are often hard put to create a structure that neatly compartmentalises the issues at hand, and this is no exception. Whilst the seven sections (on historiographies, methods and styles, contextualisation, identities, controversies, practices, and futures) provide some orientation, readers seeking the Anglican view of (say) the interpretation of the Bible will find work of interest in each of the sections and not simply the chapters by Gerald O. West and A. Katharine Grieb, the titles of which address the issue directly. A small but significant group of authors have not helped the editors in the task of achieving coherence by writing chapters that are not so much synoptic surveys of a particular topic as new work on a particular aspect of it: fine work in some cases, but an uncomfortable fit with the purposes of the volume. Others allow their focus on Anglicanism to waver, and needed a firmer editorial hand. Few readers will wish to read the volume from beginning to end (as this reviewer did), an experience which induces a sense of a continual and at times slightly fretful circling around the same two issues: past and present identity, and the prospects for unity.

Might that unity be found by means to a recourse to a shared history? The editors rightly place a fine essay by Alec Ryrie at the very beginning, in which many of the misreadings of the sixteenth century history of the Church of England are neatly dissected. The formation of ‘Anglicanism’, as a distinctive set of attitudes and theological methods, dates from a hundred years after the foundation of the Church of England, in which process figures such as Richard Hooker – marginal in his day – were moved to the centre, and figures such as William Perkins or Thomas Cartwright were marginalised despite being highly influential at the time. (That some readers may need to look these two figures up is an indication of how occluded they have become; neither appears anywhere else in this volume, and Perkins is re-christened Thomas in the index). Evangelicals and Anglo-Catholics have disagreed profoundly over the early years of the Church of England, which makes the appeal to a normative past a problematic one to make.

Take for instance the issue of episcopacy. Ryrie again shows that although the Church of England was founded as an episcopal church, views differed widely as to the precise importance of the fact. Was episcopacy of the essence of the church, without which it could not exist (the position which several Anglo-Catholics have taken)? It was this principle that derailed the single most significant ecumenical scheme of the twentieth century in England, to reunify Anglicans and Methodists. Or, was episcopacy merely a convenient model of organisation, symbolically useful even, but something without which under different circumstances the Church might live? Chapters from Mark Chapman on missionary bishops, Kevin Ward on mission and Robert Bruce Mullin on the church in colonial America all show that, as a matter of historical fact, Anglicans have at times managed quite well without a fully fledged episcopal system. But other chapters make what is a common rhetorical slide from the historical to the normative, in this as in other matters. To paraphrase: ‘many Anglicans in the past have done some particular thing, and I (for reasons of theology) think that was right; these others who now do not do this are therefore not fully Anglican.’

Anglicans, then, have needed to look elsewhere for means of defining themselves, which have tended to cluster around elements of practice and habits of mind. The editors list a few of them: ‘hymns, poetry, prose, theology and spirituality’ (9-10), a ‘distinctive ethos’ which matches the many older attempts to find the ‘spirit’ of Anglicanism. Three chapters address these directly: Ann Loades on spirituality, Phyllis Tickle on prayer and the late Kenneth Stevenson (former bishop of Portsmouth) on aesthetics. Loades is detailed where Stevenson is allusive, but this reader emerges with a sense that Anglicans at certain times and places have indeed produced distinctive spiritual theology, hymnody and liturgy, but that these are weak markers of identity and of little use as instruments of unity. It is hard to avoid the impression that the search for identity in these places risks merely reifying the tastes and habits of mind of educated western Anglophones.

Anglicans have of course for a long time focussed on the ‘holy trinity’ of scripture, reason and tradition: a kind of self-definition by method. Formed of urgent necessity during the Reformation as a way of carving out space between the overweening pretensions of Rome and the bracing scripturalism of Geneva, in times of lesser pressure it became a rather more comforting formulation. Socially and economically secure as the established church of an imperial nation, it was relatively easy to rest on the idea of the Anglican via media, the essential moderateness of the English religious temperament. But the existential challenges to the very existence of the Communion in the last decade have caused this focus on theological approach to take on a rather darker tone. The question might be put: whose reason? Whose tradition? Whose reading of Scripture? As these questions have become harder to answer in a global context, the distinctive Anglican way of doing church has taken on a less confident and rather more provisional aspect.

Two aspects of this move are visible in the essays by Marion Grau and Jenny Gaffin. For Grau, Anglicanism as it has been transferred from England into colonial contexts can be thought of as a modus operandi, a rather accidental kind of pragmatism that over time became elevated to a virtue (177-8). Inculturation, the process by which theology and practice are inflected by local context, is made possible by a reliance on ‘a prevenient grace [and] an anthropology and ecclesiology that trusts in the residing of Spirit and Divinity within human existence’ (181). God has given His people sufficient resources with which to chart their path, and the action of God and his Spirit will not in the last instance allow the church to founder. Balancing this optimism is a line of thought that connects Gaffin to some of the recent work of Rowan Williams and (further back) to the Michael Ramsey of The Gospel and the Catholic Church (quoted by the editors in their introduction). The witness of Anglicanism is in pointing away from itself towards the larger church of which it is but a fragment: in Ramsey’s words ‘its credentials are its incompleteness, with the tension and travail of its soul. It is clumsy and untidy, it baffles neatness and logic.’ Its very brokenness is its witness.(14) In an age which values competence and ‘message discipline’, and seizes on weakness and holds it up to ridicule, the state of the Anglican Communion is both an affront and a challenge. Perhaps in the final instance the Communion is held together by a sense of a shared past, and an act of the will – a choice that must constantly be made anew – to continue together. The editors and contributors of this stimulating and fascinating handbook have given us a resource to help in the task of studying Anglicanism as its adherents have made and continue to make that choice. Though the price may stretch the budgets of private readers, no serious library for theology or history should be without it.

What is religious history?

[I wrote this little article in 2008, for an Institute of Historical Research project called Making History, on the development of the discipline in the twentieth century. Re-reading it now, it seems to stand up well enough, and so I republish it here unaltered, although there are nuances I might now add. The plea in the final paragraph for a reconnection of the churches with their own past foreshadows in a pleasing way some of the concerns of this more recent thread of posts.]

Perhaps even more so than in other areas, the social and religious changes of the British 20th century had profound effects on the very scope and purpose of religious history. Three major questions regarding the nature of the history of religion were posed, and answered in several different ways: the first of these was over what religion itself was.

What is ‘religion’?
At the beginning of the 20th century, the basic subject materials of religious history were clear. Ecclesiastical history was concerned with monarchs and their bishops, religious law, councils, liturgies, and the high politics of international religious conflict and diplomacy. This history, the ‘company history’ of the institution of the church, dominated the field.

Since then, the field of vision of what constitutes ‘religion’ has widened very markedly. To take the English Reformation and Civil War period as an example, work such as that of Christopher Hill, particularly in his Society and Puritanism in Pre-Revolutionary England,(1) shifted the focus away from the centre toward the locality, to examine the nature of religious activity in local communities. This renewed attention to the local was carried on in the work of scholars such as J. J. Scarisbrick and more recently Eamon Duffy; the religious experience of the individual Christian and the local church has become at least as legitimate a field of enquiry as diplomatic relations between Canterbury and Rome.

In addition to the recovery by social historians of the view ‘from below’ has come the effect of the growing use of anthropological concepts in analysing human behaviour, and with it an ever wider definition of ‘religious’ behaviour. The work of Keith Thomas, in his Religion and the Decline of Magic,(2) put the multifarious array of Christian and pre-Christian rites and practices by which early modern English people sought to make sense of and control their lives at the centre of his inquiry; practices that traditional ecclesiastical history had portrayed as mere pagan superstition. Across all periods, the growing bodies of research on matters as diverse as the use of amulets to ward off the bubonic plague in the 17th century or the public reaction to the death of Diana, Princess of Wales, all witness to the widest possible definition of what constitutes the religious.

Which religion?
Another question, to which the answer is much less clear in 2008 than it was in 1908, is ‘which religion’? The answer at the beginning of the century was clear for historians of England: the Christian religion, and supremely the Church of England. The political and social importance of the established church meant that the Nonconformist churches received relatively little historical attention, and that given to English Roman Catholics was often unjustly unfavourable. Since then, work on early modern England has recovered the stories of those groups who either existed uneasily within or were detached entirely from the institutional church; the work of Christopher Hill is once again seminal in this regard, and in particular his The World Turned Upside Down.(3) In the modern period, work by scholars such as David Bebbington has restored a sense of the social and political importance of British Dissent, and as the temperature of popular anti-Catholicism has cooled, a more balanced picture of the development of the English Catholic community has begun to emerge.

The very late 20th century has also seen the beginnings of an effort to make historical sense of the fact of increasing contact between the world religions, and growing religious diversity within Europe and America. The work of Bernard Lewis and others has opened up the field of the military, economic and cultural interaction of Christianity and Islam in southern Europe in the medieval and early modern periods. Work on this area has been drawn upon in the continuing contemporary debate over the Huntingtonian ‘clash of civilizations’. Closer to home, the work of understanding immigration, race relations and their religious implications in Britain and other European countries since the 1950s is only in the last few years beginning to be done.

Finally, religious historians have in the very recent past begun to address the issues raised by globalisation, and the shift in gravity in world Christianity from its cradle in Europe to the southern hemisphere. Not for nothing is the 20th-century volume in the recent Cambridge History of Christianity entitled ‘World Christianities’:(4) religious historians are continuing to grapple with the mutations of originally colonial churches in newly independent nations, and the simple fact of the numerical dominance of the churches in Africa, Asia and Latin America over their mother churches in Europe.

By whom, and for whom?
At the beginning of the 20th century, religious history was by and large written by scholars sympathetic to Christianity. Some were clergy: Mandell Creighton combined historical scholarship with being successively Bishop of Peterborough and London, and J. R. Green wrote his Short History of the English People (5) while librarian of Lambeth Palace. Even those of more limited commitment to the church tended to function, in Winston Churchill’s image, as flying buttresses; supportive but external.

In the 20th century, the business of writing the churches’ contemporary history also remained for many years a clerical pursuit. Archbishop Randall Davidson’s biographer was his chaplain George Bell, later to be Bishop of Chichester. Part of the controversy surrounding Humphrey Carpenter’s 1996 biography of Robert Runcie (6) centred on the author’s apparent lack of sympathy with the subject; the book disturbed long-established conventions regarding the manner of writing episcopal biography.

Since the early part of the century, the historical profession, along with the rest of the population, has been steadily secularised, such that it is now probable that the majority of religious historians approach their task from no particular faith position. The gradual migration of the bulk of historical scholarship away from the rectory and indeed the theological college to the university, coupled with the well-documented general methodological professionalisation of the discipline, has hastened the process.

It is now the case that the historian who is also a committed believer will scrupulously eschew any analysis not fully justified by the sources. Indeed, as Euan Cameron has recently observed, most ‘conceal their belief stances so thoroughly in their writing that readers find it difficult to discern what the author believes, if anything’. This change has almost certainly produced more objective and balanced scholarship, and has certainly avoided the worst excesses of partisan historical writing of previous centuries. At the same time, it could be argued that the contact between current scholarship in religious history and the churches (those whose ‘family history’ it is that is being written) is at a low ebb. It is perhaps time for meaningful dialogue between the churches, theology and church history to begin again.

1. Christopher Hill, Society and Puritanism in Pre-Revolutionary England (London, 1964).
2. Keith Thomas, Religion and the Decline of Magic: Studies in Popular Beliefs in Sixteenth and Seventeenth Century England (London, 1971).
3. Christopher Hill, The World Turned Upside Down: Radical Ideas during the English Revolution (London, 1972).
4. World Christianities c.1914 – c.2000, ed. Hugh Mcleod (Cambridge, 2006).
5. J.R. Green, A Short History of the English People (London, 1892–4).
6. Humphrey Carpenter, Robert Runcie: the Reluctant Archbishop (London, 1996).

Further reviews of Archbishop Ramsey: the shape of the Church

The reviews of my 2015 book on Michael Ramsey are now appearing thick and fast in the journals, following the usual gap after the initial notices in the press. Mark Dorsett in Modern Believing thought it a ‘fair-minded and judicious book’, while Peter Waddell in Reviews in Religion and Theology thought its central point was ‘developed carefully and persuasively throughout the book, and in the end it is difficult to dissent sharply from’. My thanks are due to both of them. Ramsey - cover

Waddell ends his review by saying:

This is an excellent resource for anyone interested in the history of the Church of England in the second half of the twentieth century, and in Michael Ramsey especially. It reminds us what a tremendous figure he was.

Waddell also makes what I accept as a fair point, in that while discussing the 1967 reform of the law on abortion, I suggest that no-one foresaw the later rapid rise in the number of terminations in the UK.

A few pages earlier, he notes the Church’s pre-legislation working group acknowledging the concern of ‘traditional moralists’ that the slippery slope towards abortion on demand loomed, before breezily dismissing it with confidence that safeguards would be devised. Had they been heeded, the Church of England’s approach towards the initial 1967 legislation and the subsequent abortion tsunami might have been very different. Might this illumine a wider issue, wherein Ramsey appears a little too ready to accept wider cultural assumptions, especially those shared by the liberal elite which Webster shows was in many ways his natural hinterland? […] Webster is excellent at showing the constraints on an Archbishop of Canterbury, but perhaps we need more theological and ethical reflection on whether the acceptance of those restraints have cost too much.

I draw this out because it raises once again, as several of the other reviews have, the proper role of historical writing. I would certainly want there to be more ethical and theological reflection on the legacy of the long Sixties, but doubt my own capability to produce it – or at least, to produce it as well as a theologian or ethicist would.  There are moments in the book where I allowed myself to flirt with just this kind of editorialising, which were pointed out by one of the historian reviewers. The issue was the subject of this post, on Who is religious history for?

Review of Michael Ramsey book in Theology

Another review of my Michael Ramsey book hit the streets this month, in the journal Theology. For historians who don’t know the theological literature, Theology is one of the foremost general theology periodicals, analogous perhaps to the Journal of Ecclesiastical History for church historians (see the JEH review by Jeremy Bonner).

The review is by Robin Gill, formerly Michael Ramsey Professor of Modern Theology at the University of Kent, now professor emeritus in the same, and co-editor of the first significant set of essays assessing Ramsey’s theology, published in 1995. He is also editor of Theology.
Ramsey - cover
Readers without access to the journal will need to pay an astonishing $36 to download a copy – more than the book itself costs in paperback. So, I record some of the highlights. One of the book’s strengths is that it:

adds considerable nuance to the ‘liberal’ positions that Ramsey took on issues such as capital punishment, homosexuality, abortion, divorce and apartheid. What emerges is that Michael Ramsey, despite his other worldly holiness (and, Webster suggests fleetingly, being somewhere on the autistic spectrum), showed clearly through his personal correspondence that he was well aware of competing positions and passions. He was truly a ‘leader’ – one prepared to take a position on contentious moral issues – in a manner that few other Archbishops since William Temple have matched. Despite his critics he was arguably no pawn of the ‘liberal establishment’ of the 1960s.

My sense that Michael Ramsey may well have been autistic has been noted by more than one reviewer. There was not space to expand the thought in the book, but it is explored here.

The reviewer identifies a couple of gaps. First is the influence of the moral theologian Gordon Dunstan, whom the book does not mention. I take this point but add that the book does engage at some length with the report on divorce law reform that Dunstan helped created, Putting Asunder, and much of the thinking on moral theology more generally within the Church of England at the time.

Professor Gill also takes me to task for following too closely the argument of Callum Brown and Hugh McLeod in:

seeing the 1960s as the time of a radical shift of power/influence away from the Church of England and the decisive moment in its numerical decline. But in the process he (and especially Brown) underplays the changes and decline a century earlier that Chadwick analysed so expertly. It is all too easy to dramatize the 1960s and to ignore the traumas of the mid-nineteenth-century Church of England.

To this one would only reply that the book is about the 1960s, and so is hardly the place for an assessment of the whole secularisation story. In any case, I would stand by the argument that the 1960s were indeed a crucial tipping point, but would say that to argue so need not in itself deny the proper significance of the nineteenth century.

All in all, however, Professor Gill concludes:

Yet, despite the gaps, this is a book to relish. For all Michael Ramsey fans this is a must-buy.

This I can accept without cavil or demur. Get your copies now for Christmas.

Religion in Web history: a survey

I am currently working on a chapter contribution to the forthcoming Sage Handbook to Web History, edited by Megan Sapnar Ankerson, Niels Brugger and Ian Milligan. Although the inclusion of the paper is subject to peer review, here’s my abstract. It should appear some time in late 2017.

“This chapter seeks both to assess the state of current scholarship on online religion, and to suggest potential directions for future research. There are now 20 years of research in the field of Internet Studies in relationship to religious organisations, faith and practice. However, it is less clear that this body of work yet represents a specifically historical inquiry about religion on the Web, although it will in many cases provide the foundation of such work. Much of the research to date has concentrated on the nature of emerging communities of individuals: communities that were either an alternative or a supplement to face-to-face relations in particular localities. This chapter draws out trends emerging in this scholarship over the 25 years of Web history, as the affordances of the Web have developed. Attention has also been paid to the balance of institutional authority and individual self-expression in a religious space that is unregulated, or at least that must be regulated in new ways. The chapter asks how far this scholarship may be integrated into wider histories of offline religious authority and practice, which have themselves undergone shifts and transformations of perhaps equal significance.

“Rather less prominent in the literature so far is the institutional history of religion. Making use of the archived Web in particular, the chapter sketches the outline of a new area of inquiry: the evolution of the religious web sphere, both as a global whole, within each of the global religions and denominations, and at a national level. To what degree has the nature of the Web, a decentralised international network system which contrasts with the hierarchical nature of most religious organisations, moulded the religious web sphere into a different shape? Early studies in this area have suggested that, in certain key ways, the religious web sphere can be read as a reimplementation of older structures of influence, attention and esteem that were visible before, and remain visible offline. Insofar as the religious web does not mirror the traditional offline structure of religious organisations, the chapter also reflects on how far this changed shape may be accounted for by broader trends in religious history, in a period of rapid change. How far does it relate to the recent history of religion in the media more generally?

“At a more abstract level, the chapter will attend to the degree to which the myths of the Web, and indeed of the whole Internet – of a pluralistic, idealistic, liberating force with an agency of its own – have shaped understandings of the Web’s religious history. It examines how far the last quarter century has really been a period of rupture and discontinuity, and how much has in fact stayed the same, or continued on a path on which it was set before the Web appeared. It will also assess how far the field has so far been focussed to excess on the new, to the neglect of understanding the histories of how practices and technologies that were once new become mainstream.

On the relationship between Christian biographer and subject

Bernard Crick, in his biography of George Orwell, thought that the task of the biographer required ‘a prolonged and strange mixture of love and critical distance, of commitment and restraint.’ (George Orwell. A life, p.xxx ) In the last couple of years I’ve published one book about a leading catholic member (and indeed archbishop) of the Church of England in the post-war period, and am deep into the writing of another one. Michael Ramsey retired as archbishop of Canterbury in 1974; Walter Hussey retired as dean of Chichester in 1977. And I recently fell to reflecting on the differences between the two projects, and what one might call my relationship with my two subjects.

The quality of the biographer’s relationship with his subject is different to that of the author writing on a theme or an event. The engagement is somehow more personal, and I think that applies even if the book is more concerned with a career than with a whole life, as mine are. At base one is concerned to assess the doings of a single human being, and so it is difficult (if not indeed impossible) to avoid making judgements on the subject’s success or failure. And even once one allows for their imperfect information, their being a creature of their environment,, there is still a space for judgement of their inherent capabilities, strengths, faults and weaknesses. And it is here that a degree of personal affinity (or lack of it) begins to enter the equation.

After having lived with Ramsey for a period of years, and having tried to assess his work in its totality, I came to admire the man. Why ? It is in part because there is a consistency of motive and aim that can be discerned across his actions, and (quite importantly) that motive appeals to me as a Christian. Ramsey was to his core a worshipper of Christ, and a witness for the Gospel, and that informed everything from his patronage of the Royal School of Church Music to his interventions about immigration or capital punishment.

Things are different with Walter Hussey, however. Hussey was a key figure in Anglican patronage of the arts, with a remarkable series of commissions to his name and who emboldened many others to do the same. By and large I am much in sympathy with that aim. However, I don’t think it a central concern of the churches at all times and all places; or at least, I cannot give the religious arts the kind of central place that Hussey evidently did. And, as I shall argue in the book, there is considerable evidence that, as a result, Hussey neglected other and arguably more important parts of his role as dean of Chichester. To be frank, there is also a queasiness induced in me by the rather fawning attention Hussey seems to paid to all “top people”, not just artists and musicians. There have been times where I been frustrated, irritated or bored by him, in a way that I never found with Michael Ramsey.

Most readers will be familiar with more than one example of life writing where the love and commitment to one’s subject to which Crick referred spills over into something more closely approaching hagiography. Less common is the spectacular falling out of love that is evident in one biography of the novelist Anthony Burgess: a project that began as an exercise in literary fandom but became (for one reviewer) a “poison-pen letter” marked by a “kind of petulant, triumphal vindictiveness.” What would it mean if biographers were to think of their task in terms of a sense of relationship with their subject: a relationship that involved a commitment, that incurred responsibilities? As historian of religion John Fea noted recently on Twitter, “people in the past are defenceless. They are at the mercy of the historian. We must be careful about how we use such power.”

At this point there are some resources in the Christian tradition. Rowan Williams, in his splendid little book Why study the past? makes the point that both the Christian historian and those Christians whom (s)he studies are caught in a ‘network of relations, organised around the pivotal relation with Jesus and his relation with God, into which Christians are inducted’ (p.29): in other words, we are both members of the Body of Christ. As such, the Christian historian has just the same relationship with a Christian in sixteenth century Germany as with one in present-day Africa or London. This would suggest that the historian has the same responsibility to Christians of previous ages as we would more easily recognise as existing with Christians living. And, if I am frustrated or irritated by my subject, then I must work at that relationship, as it were, just as much as with a living person.

If this seems abstruse (and it may), there are further resources with which to think about the issue, that more readily help with historical writing by and about those who are not Christians. We might fruitfully think of the historian’s duty in terms of what is often referred to as the Golden Rule: do as you would be done to. Were the roles to be reversed, and I found myself the subject of a biography, I should be prepared to accept the prospect of my own faults and failings being laid bare, but not that I should be treated unfairly overall. I would want to think that, once I laid aside any defensiveness about my own life and any concern about protecting a reputation, I would be able to accept how my life had been written as a just assessment. This would suggest that we should write history as if our subject was able to read what we write.

Reviews in History on Michael Ramsey

The latest review of my book on Michael Ramsey is now in, this time in the online Reviews in History, to which I myself have frequently contributed. It is by Sam Brewitt-Taylor of Lincoln College Oxford, to whom my thanks are due for an engaged, critical and constructive review.

I am of course very pleased that the reviewer thinks that the book:
Ramsey - cover
‘is the best introduction to Michael Ramsey’s archiepiscopacy at Canterbury currently available, and should be read by everyone interested in the state of the Church of England in the 1960s. …. As a report from the archives, The Shape of the Church is highly successful. It is eminently readable, it covers a very good range of issues, and it does so using an excellent level of detail. It makes a valuable contribution to a complicated subject, and it opens up some of the Ramsey archive to a wider readership. It should certainly be included in relevant undergraduate and graduate reading lists…. a fine addition to the literature.

Brewitt-Taylor makes a number of detailed criticisms, which are (as he states) suggestions for further work in situating Ramsey in his historical context. These are all welcome, and I may well return to them in print at a later date.