Samuel Morrison
Executive Summary of the Essay
Anglicanism is undergoing a profound crisis. This is no longer a matter of mere disagreement, but a spiritual and doctrinal fracture that threatens its very identity. This brief pastoral manifesto analyses the current state of the Anglican Communion, proposes concrete responses, and issues a call for renewal rooted in Scripture and the Reformed Catholic faith.
Since 2003, the Anglican Communion has faced increasing tensions following decisions that contradict biblical teaching, such as the blessing of same-sex unions. These have led to a de facto breakdown of ecclesial unity. The root issue is not merely moral or institutional, but theological: what authority governs our teaching and practice? Scripture or shifting culture?
In response to this crisis, the essay identifies four types of reaction:
- Cultural accommodation – altering doctrine to maintain social relevance.
- Flight to other traditions – abandoning Anglicanism out of frustration.
- Passive complacency – ignoring the problem in the hope it resolves itself.
- Renewal and reformation – remaining faithful, resisting error, and rekindling orthodoxy.
The essay advocates for the fourth response, outlining five practical steps:
- Reaffirm the authority of Scripture in preaching, pastoral formation, and congregational life.
- Restore doctrinal clarity through catechesis, deeper knowledge of the Articles of Religion, and confessional fidelity.
- Revitalise worship and prayer by recovering biblical liturgies centred on the Gospel.
- Reignite evangelism, refocusing energy on mission and discipleship.
- Strengthen global communion, particularly among Global South churches that remain faithful to the truth.
The call is clear: to return to the Bible, to our doctrinal foundations, to fervent prayer, and to mission. The future of Anglicanism does not depend on human structures, but on faithfulness to Jesus Christ, the Head of the Church. With humility and hope, we are invited to take part in a new Anglican awakening—one that recovers its identity, unity, and vitality.
Preface
The question posed by the title of this essay—Quo vadis, Anglicanism?—is neither rhetorical nor academic. It is an urgent appeal to a Communion rich in doctrinal, liturgical, and missional heritage, yet now torn by tensions that threaten its very identity. In this critical hour, when many faithful Anglicans feel disoriented, betrayed, or weary, this text offers a clear, firm, and hopeful voice from the heart of the Reformed Anglican tradition.
This essay does not seek controversy, nor does it promote schism. On the contrary, it arises from a longing to see the Church’s faithfulness to the Word of God renewed, and from a humble call to a reformation that is not innovation but return. A return to Holy Scripture as the only infallible rule of faith; a return to the Articles of Religion, the Book of Common Prayer, and the Homilies as living expressions of the Reformed Catholic faith; a return to prayer, sound doctrine, and the evangelistic mission that once defined biblical Anglicanism.
Readers will find in these pages a lucid diagnosis of the current state of the Anglican Communion, an honest typology of its conflicting responses, and—most importantly—a concrete roadmap for ecclesial renewal. This is not a lament, nor a nostalgic idealisation, but a pastoral call to faithfulness, grounded in five proposals that could well mark the beginning of a new spiritual awakening.
In an age where confused voices abound and convictions falter, this essay boldly recalls the words of the apostle Jude: “contend earnestly for the faith once for all delivered to the saints.” May it encourage bishops, presbyters, deacons, and laypeople not to give up or conform, but to keep trusting in the Lord Jesus Christ, the living Head of his Church, who promised to be with us until the end of the age.
Introduction
“Quo vadis, Anglicanism?” — Where are you going, Anglicanism? This piercing question echoes the ancient story of the apostle Peter, who, in a moment of crisis, asked the Lord, “Quo vadis, Domine?” Today, global Anglicanism finds itself at a no less critical crossroads. In recent years, the Anglican Communion has become increasingly fragmented and confused, prompting an urgent question: Anglicanism, where are you headed? The time has come for sober reflection and for a return to the enduring foundations that once united our tradition in faith, worship, and mission.
The present moment is marked by deep theological and moral unrest. Disagreements that had long simmered—regarding biblical authority, human sexuality, and the limits of doctrinal diversity—have now erupted. As a result, many faithful Anglicans feel discouraged and disoriented. Some are asking whether Anglicanism has altogether lost its theological anchor. Yet even amid this turbulence, a pastoral burden presses upon our hearts: how are we to respond as Reformed and Evangelical Anglicans?
The answer is clear. With humility and hope, this essay proposes a way forward—one that re-centres us on the Scriptures, rekindles our historic doctrine and hymnody, and renews our evangelistic zeal for the sake of Christ’s Kingdom.
The Current Fragmentation of the Anglican Communion
It is no secret that the Anglican Communion worldwide is deeply fractured. What was once considered a family of churches “in communion” with the See of Canterbury is now torn apart by doctrinal polarisation and broken relationships. A seismic split occurred in 2003 when some provinces—notably The Episcopal Church (USA)—proceeded with innovations (such as the consecration of a bishop in an active homosexual relationship) which others considered contrary to biblical teaching. Subsequent attempts at discipline or reconciliation—such as the Windsor Report, the proposed Anglican Covenant, and countless dialogues—failed to restore unity. On the contrary, tensions have only intensified over the authority of Scripture and the boundaries of orthodoxy.
By 2023, these long-simmering disputes reached a breaking point. The Church of England’s decision to bless same-sex unions, with the tacit support of the Archbishop of Canterbury, provoked an unprecedented reaction across the Global South. The majority of the world’s Anglicans—through bodies such as GAFCON (Global Anglican Future Conference) and the Global South Fellowship of Anglican Churches (GSFA)—publicly rejected the Archbishop’s moral and doctrinal leadership. They declared that they could no longer recognise his authority, as the historic “Instrument of Communion” had departed from biblical faith. In practice, the fabric of the Communion has been torn. Where once we spoke of one Anglican family, we now see parallel alignments of provinces: one group clinging to historic teaching, and another embracing a progressive trajectory.
This fragmentation is not merely institutional or political. At its root lies a spiritual crisis. The Anglican Communion has struggled to answer a fundamental question: What is our authoritative foundation for teaching and practice? Is it the revealed Word of God in Holy Scripture, as our formularies insist, or is it the shifting norms of culture and unaided human reason? On this question, Anglicanism stands or falls. The divisions we witness—fractured communion between bishops, contested conferences and networks—all trace back to this point: do we truly believe that the Bible is the “written Word of God” and our supreme authority, or have we fallen into the error of “everyone doing what is right in their own eyes”? The painful reality is that we cannot walk together if we are not agreed on the fundamental truth of God’s Word.
Yet even in this dark hour, there are seeds of hope. The crisis has driven many Anglicans to re-examine their roots. Across the world, voices are rising that call the Church to return to a principled Anglicanism, grounded in Scripture and the Gospel. It is to this call of hope that we now turn, after considering the different responses emerging within the Communion. Indeed, the way Anglicans answer the question “Quo vadis?” will determine the future of our witness.
Four Responses to the Crisis
Not all Anglicans have responded to the current crisis in the same way. Broadly speaking, four distinct reactions can be identified within the Anglican world:
1. Cultural accommodation:
Some have opted to embrace the spirit of the age. These Anglicans argue that the Church must update its teaching to remain relevant and compassionate. Accordingly, they support theological revisions concerning marriage, sexuality, and other matters, even when these diverge from historic Christian doctrine. This liberal response claims to champion inclusion and values the insights of modernity. However, in accommodating to culture, it risks surrendering the clear teaching of Scripture. Those on this path often minimise or reinterpret biblical authority, treating the Bible as an outdated voice rather than the living and active Word of God. The result is a version of Anglicanism that may please secular society, but which loses its saltiness—its distinctive Gospel witness.
2. Flight to other traditions:
A second response has been to abandon Anglicanism altogether. Disheartened by the Communion’s internal strife or theological drift, some clergy and laity have sought spiritual refuge elsewhere. In recent years, notable conversions have occurred from Anglicanism to Roman Catholicism or Eastern Orthodoxy—traditions perceived as more stable and doctrinally authoritative. Others have left institutional church life entirely, convinced that the Anglican experiment is irreparably broken. This response acknowledges the crisis but concludes that the Anglican ship is sinking and must be abandoned. While we must understand those who, by conscience, choose to leave, this flight also represents a tragic loss: the departure of faithful Anglicans who might have contributed to renewal. It raises the question: is schism or exodus the only way forward, or is renewal from within still possible?
3. Denial or complacency:
A third response has been inaction—doing nothing of substance. In certain parts of the Communion (and indeed in some local parishes), a quiet apathy prevails: a hope that, by simply carrying on as usual, the crisis will resolve itself. Some bishops and dioceses, uncomfortable with either extreme, have called for “good disagreement” or patience, opting to drift along. Others downplay the importance of doctrine altogether, focusing solely on parish life or social action, while ignoring the wider ecclesial fracture. This attitude of denial or complacency often arises from fatigue or a desire to avoid conflict. Yet avoiding the issue is itself a decision—one that ultimately allows drift to continue. Without a clear stand for biblical truth, this passive approach unwittingly contributes to Anglicanism’s departure from its confessional foundations. To such people, one might well say: “Sail the ship—do not merely drift with the current.”
4. Renewal and reformation:
Finally, there is a faithful response—resistance with hope. Many Reformed Evangelical Anglicans (and other orthodox believers across churchmanships) have chosen to remain and contend for the soul of Anglicanism. Rather than conform to false teaching or abandon the tradition, they have joined together to uphold classical Anglican doctrine and the Church’s Gospel mission. This response is evident in the growth of reform movements and coalitions: GAFCON conferences, new provinces such as the ACNA or the Anglican Church in Brazil, orthodox missionary dioceses in countries like New Zealand, Australia, and even in England, and networks such as the Anglican Network in Europe. Those on this path are well aware of Anglicanism’s failures, yet refuse to let its biblical heritage be destroyed without a faithful witness. Rooted in prayer and Scripture, they call the Church to repentance and to return to “the faith once delivered to the saints” (Jude 3). They are convinced that authentic Anglicanism is the Church of the Bible, the Articles, and the Book of Common Prayer—and that only by returning to these sources can Anglicanism be truly renewed.
A Return to Scripture and Our Doctrinal Foundations
Anglicanism has always claimed to be a Church of the Word of God. Article VI of the Thirty-Nine Articles states clearly that “Holy Scripture containeth all things necessary to salvation,” thus affirming the sufficiency and supremacy of Scripture for Christian doctrine. Any hope of renewal must therefore begin with a return to Scripture. We must once again listen to and obey God’s Word as our highest authority.
This means reading the Bible with humility and reverence in our daily lives and in our congregations, preaching it faithfully from the pulpit, and submitting to it with integrity in our synods and councils. All doctrine, liturgy, and church discipline must be examined in the light of Scripture. Where we have strayed, we must be willing to be corrected by the clear voice of God’s Word. As Saint Paul reminds us: “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16, ESV-UK). Do we truly believe this? If so, our decisions and moral convictions must reflect this truth—even when they run contrary to the prevailing cultural tides.
We are not the first to face the challenge of returning to Scripture in times of doctrinal confusion. Church history offers luminous examples of such faithfulness. One notable figure is Thomas Cranmer, the first Reformed Archbishop of Canterbury, who, in the heart of the sixteenth century, understood that the renewal of the Church must begin with the Word of God. As Peter Adam rightly explains,[1] Cranmer undertook a massive effort to evangelise the entire English nation through the public and constant reading of the Bible. He did not merely translate it—he carefully wove it into the liturgy, preaching, prayers, and devotional calendar of the Book of Common Prayer, so that every person, from peasant to king, might hear and meditate on the Scriptures, soaking in their message. This strategy transformed not only the Church, but also the culture.
Unlike Cranmer, our challenge today is not to evangelise a nation, but to evangelise a Church: to re-saturate it with the Word of God. The principle that guided Cranmer is fully applicable to our situation. There can be no lasting reform without a Church soaked in Scripture—reading it, proclaiming it, and praying it day by day.
This return to Scripture must go hand in hand with the recovery of our historical doctrinal foundations. Anglicanism has been blessed with formularies that are rich and deeply rooted: the creeds and councils of the early Church, the Thirty-Nine Articles of Religion, the 1662 Book of Common Prayer with its Ordinal, and the Homilies—all of which together express the Reformed Catholic faith of our tradition.
In former times, these documents were not treated as museum relics, but as living sources that preserved the Church’s faith and worship. Today, we must rediscover these treasures. A new generation of Anglicans—especially in the Global South—is already rediscovering the theological depth of the Articles and the evangelical clarity of the Prayer Book. We should encourage both clergy and laity to study them, not as an exercise in ecclesiastical archaeology, but as a way of reconnecting with authentic Anglican theology. In these documents we find foundational truths: the supremacy of Scripture, justification by faith, the centrality of Christ’s atoning work, the necessity of grace, the urgency of evangelism, and the reverent use of the sacraments and liturgy.
Returning to our sources also implies revitalising our liturgical life. The Book of Common Prayer—and its legacy in the various prayer books of our provinces—offers not just ritual forms, but a biblical theology and a spirituality rooted in the Word. When we pray, “Almighty God, unto whom all hearts be open, all desires known, and from whom no secrets are hid…” or confess that “there is no health in us,”[2] we are formed in humility, repentance, and faith.
When we hear the words of comfort after confession, or recite the creeds together, we are instructed in the truth. A Church that loses contact with its liturgy also loses a vital vehicle of doctrine. Therefore, recovering reverent worship—saturated with Scripture and centred on the Gospel—is an inseparable part of returning to our foundations. This does not mean that every province must use the 1662 liturgy word for word, but it does mean that our modern liturgies should reflect its theology and cadence, rather than imitate secular culture or a vague spirituality.
To call for a return to Scripture and doctrine is not to discard reason or tradition in their proper place.
The classical Anglican triad—Scripture, tradition, and reason—has always given primacy to the Word, with tradition and reason serving as handmaids that illuminate (but never replace) the voice of God. As Richard Hooker clearly stated: “What Scripture doth plainly deliver, to that the first place both of credit and obedience is due; the next whereunto is whatsoever any man can necessarily conclude by force of reason.”[3]
A renewed Anglicanism will honour the wisdom of the Church throughout the centuries and make use of the reason God has given us, but always under the supreme authority of Scripture. Ultimately, this return is a spiritual renewal. It is a call to repentance—that is, to recognise where we have elevated human ideas above the truth of God—and a call to faithful witness. If we rebuild on the firm rock of the Word and the doctrinal foundations offered by historic Anglicanism, then the winds and waves of false teaching will not overthrow us. Rather, by God’s grace, our beloved Anglican tradition will be able to stand firm and shine once more with clarity.
Five Concrete Proposals for Renewal
Understanding these principles is one thing; putting them into practice is another. To move from aspiration to action, I propose five concrete steps that Anglicans—whether at the level of local parishes, dioceses, or entire provinces—can adopt to help renew our Communion in line with Scripture and our Reformed Evangelical heritage:
1. Reaffirm the Authority of Scripture in Teaching and Life. Every individual, parish, diocese, and province should publicly commit to recognising the Bible as the final authority in all matters of faith and conduct.[4] This must be reflected, first and foremost, in the regular proclamation of the Word and in faithful biblical exposition in worship. It also involves requiring sound exegetical training for clergy, and encouraging daily reading, memorisation, and meditation on Scripture among congregants. Furthermore, church councils and synods must examine every doctrinal or ethical decision considering the clear testimony of the Bible. Practically, we might adopt a guiding statement like the Jerusalem Declaration (2008), which begins by affirming that the Scriptures are God’s written Word and contain all things necessary for salvation. Such a posture speaks powerfully to a world that often accuses the Church of lacking a coherent voice. It tells both our communities and wider society that our conscience is captive to the Word of God. And it creates a framework of accountability: if a leader or teacher contradicts Scripture, the Church community has the mandate—and the tools—to correct or, if necessary, remove them, for no one stands above God’s Word.
2. Restore Doctrinal Clarity and Catechesis. One reason for widespread confusion is that many Anglicans today barely know what their Church believes. We must revitalise robust teaching of the fundamental doctrines of faith. This includes incorporating the Thirty-Nine Articles and the creeds into catechesis and membership courses. New believers and lifelong Anglicans alike should understand what the Articles teach on original sin, justification, the Church, the sacraments, and more—and why it matters.[5] It may be useful for all provinces to require ministerial candidates to subscribe to the Articles without mental reservation (as was formerly done), to ensure that clergy teach within the bounds of Anglican orthodoxy. We should also promote accessible resources (booklets, study guides, online courses) that explain Anglicanism’s foundational documents to church members. A Church that knows what it believes will be far less vulnerable to being “tossed to and fro by the waves and carried about by every wind of doctrine” (Ephesians 4:14). Beyond intellectual knowledge, catechesis should cultivate both heart and practice: forming believers who love the truth and can give “a reason for the hope that is in you. Yet do it with gentleness and respect” (1 Peter 3:15).
3. Revitalise Biblical Worship and Prayer. Christian worship is the heartbeat of our common life; it both expresses and shapes our theology (lex orandi, lex credendi).[6] Therefore, we propose a deliberate return to worship rooted in Scripture and in the Church’s historic tradition. This could include the regular use of the Book of Common Prayer (either in its classical form or a faithful contemporary version) for Sunday services, so that our liturgy once again communicates repentance, grace, and fidelity to the Word. Let the biblical readings (the lectionary) regain their central place, so congregations hear the whole counsel of God regularly—not just the preacher’s or community’s favourite texts. Our prayers and hymns, too, must be assessed: are they filled with Gospel truth and sound doctrine, or are they just pleasant phrases lacking theological substance? We must also call the Church to fervent prayer for renewal. Regular days of prayer and fasting could be established in parishes and dioceses, crying out to God to heal our divisions and restore our faithfulness. Ancient midweek prayer services could be revitalised, or new intercession groups formed to focus on the Communion’s needs. In short, a return to vibrant, challenging worship saturated with Scripture and sustained by prayer will anchor us in God’s presence and power as we seek renewal.
4. Prioritise Evangelism and Missionary Zeal. A tragic consequence of our internal crises is that they consume energy that should be directed towards mission. It is time to refocus on the Great Commission. Every Anglican person and parish should ask: How are we bringing the Gospel of Jesus Christ to those who do not know him? Our Anglican forebears were committed evangelists—from the faithful parish priest who preached Christ crucified, to missionaries like William Carey, Henry Martyn, and (especially for Chilean Anglicans) Allen Gardiner. They carried the Good News to distant lands at great personal cost. We must rekindle that passion. In practical terms, this could mean training lay people in personal evangelism, planting new churches where Anglican presence is lacking, and reallocating resources away from bureaucracy towards Gospel ministry. Dioceses in the West could also partner with churches in the Global South, where evangelism and church planting are thriving. In an age sceptical of institutional religion, nothing will more vividly display Anglican Christianity’s vitality than seeing lives transformed by Christ through our witness. As we go out to “make disciples of all nations… teaching them” (Matthew 28:19–20), we may discover that joint missionary labour also heals our internal wounds by fixing our gaze on those who most need the hope of the Gospel.
5. Strengthen Global Communion and Accountability. Lastly, we propose intentionally strengthening bonds of communion among orthodox Anglicans worldwide. The current fragmentation, though painful, offers an opportunity: faithful Anglicans from different provinces are finding and supporting one another. This is evident in movements such as GAFCON and the Global South Fellowship of Anglican Churches (GSFA), where leaders from various countries encourage one another to stand firm in the Word. Looking ahead, we should formalise and deepen these networks. This could include regular regional synods or conferences among orthodox dioceses, creating mutual support and accountability structures (so that if a province’s leadership deviates, others can lovingly intervene), and sharing ministry and educational resources across borders. For instance, a theologically sound seminary in one nation could help train clergy from another region lacking such institutions. For without godly, well-formed pastors, there will be no healthy Church. Moreover, this global communion reminds us that Anglicanism is not defined by a single cultural context (and certainly not only by post-Christian Western norms). The centre of gravity has shifted to the Global South, where believers face poverty, persecution, and explosive growth all at once. By standing united, “eager to maintain the unity of the Spirit in the bond of peace” (Ephesians 4:3), orthodox Anglicans can present to the world a compelling picture of a Church diverse in culture yet united in truth and love.
These five proposals are, to be sure, ambitious. Implementing them will require God’s grace, courage, and perseverance. Yet they are also eminently practical and within reach if we are willing to act. They do not depend on approval from Canterbury or any human authority to begin—they can start wherever believers are committed to them. In fact, many of these steps are already underway here and there; our task is to multiply and coordinate them across the Communion. Bit by bit, church by church, we can build an Anglican future more faithful than its recent past.
Pastoral Conclusion
As a clergyman in the Reformed Anglican tradition, I grieve deeply for the state of our beloved Communion. The wounds of division run deep, and many faithful Anglicans feel betrayed, uprooted, or weary. To every reader who shares this sense of loss, I say: take heart, do not surrender to despair. God has not abandoned His Church. The Lord Jesus promised: “I will build my Church, and the gates of hell shall not prevail against it” (Matthew 16:18). He remains the true Head of the Church, and He is purifying His Bride—even through trials. This season of crisis, painful though it may be, might well be the very means by which God refines Anglicanism: separating truth from error, and calling us to renewed faithfulness.
In practical terms, a faithful Anglican remnant is already rising by God’s grace. Every time bishops and laypeople gather to pray for the Communion’s repentance; every time a parish rededicates itself to the teaching of God’s Word; every time a young Anglican comes to faith in Christ at a camp; every time the classic words of the Book of Common Prayer are prayed with sincerity—there, the future of Anglicanism is being reborn. It is a future not defined by institutional schism, but by grassroots spiritual revival. We may not yet see clearly what structural form the Communion will take in the years ahead (Will there be two parallel Communions? Will Canterbury heed the call to repentance?). But we do know what will make any Anglican body truly “Anglican” in the best sense: fidelity to Scripture, sound doctrine, right administration of the sacraments, and a burning heart for the lost. These are non-negotiables.
In the well-known General Confession of the Book of Common Prayer, we plead with God to “restore thou them that are penitent.”[7] That is our prayer today for Anglicanism. Where there is false teaching, Lord, restore truth. Where there is moral compromise, restore holiness. Where there is broken communion, restore charity and unity in the truth. And where zeal has grown cold, restore in us the fire of thy Holy Spirit. We repent of our failures and cry out for thy mercy.
Dear brothers and sisters, let us not grow weary or cynical. Rather, let us fix our eyes on Jesus, the Author and Perfecter of our faith. He has called us not to worldly success, but to faithfulness. If we suffer for the truth, let us rejoice in sharing the sufferings of Christ. If we labour in obscurity, let us know that our labour in the Lord is not in vain. And if we contend for reform and revival, let it be out of love: love for God, love for His Church, and love for a world that needs the saving Gospel of Christ.
Quo vadis, Anglicanism? By the grace of God, may our answer be: back to the Bible, back to the feet of Jesus, and forward in mission. May we go wherever our Lord leads us, even when it is painful and costly. For there is no other path to life, unity, and truth. And as we walk that path, we hold fast to the promise that our Good Shepherd is with us “always, unto the end of the world.”[8]
Soli Deo Gloria.
A Prayer for the Future of Anglicanism
Almighty and everlasting God,
who builds your Church upon the foundation of the apostles and prophets,
with Jesus Christ himself as the chief cornerstone:
We beseech you for your Anglican Church throughout the world.
In the midst of confusion, division, and trial,
raise up among us a spirit of humility, repentance, and faithfulness.
Bring us back with sincere hearts to your holy Word,
to sound doctrine, fervent prayer, and the mission of the Gospel.
Guide your bishops, presbyters, and deacons to be pastors after your own heart,
and grant to all your people a zeal to proclaim Christ crucified and risen.
Strengthen the bonds of communion among those who confess the truth,
and in your mercy, restore to Anglicanism its clarity, unity, and calling.
All this we ask through Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever.
Amen.
[1] Peter Adam, Thomas Cranmer: Using the Bible to Evangelize the Nation, Latimer Studies No. 69 (London: Latimer Trust, 2012).
[2] The first quotation is found in the Order for the Administration of the Lord’s Supper; it is the opening Collect of the service. The second quotation forms part of the General Confession in Morning Prayer. Both quotations are taken from the 1662 Book of Common Prayer.
[3] Richard Hooker, Of the Laws of Ecclesiastical Polity, Book V, Chapter 8, Section 2. The Folger Library Edition, ed. W. Speed Hill (Cambridge, MA: Belknap Press of Harvard University Press, 1977–1993), vol. 2, p. 39.
[4] This is reflected in the Constitution of the Anglican Church of Chile as follows:“We recognise and confess the Supreme Authority of the Will of God, as expressed in the Holy Scriptures, all of which are inspired by God.” (Article II.1)
[5] Recognising this urgent need, two catechisms are currently being developed in Chile: one classical, following the model of the catechism in the Book of Common Prayer, and another based on the Thirty-Nine Articles of Religion. They are expected to be available by the end of 2026.
[6] A loose translation would be: “Our theology is shaped by the way we pray.”
[7] General Confession from Morning and Evening Prayer, Book of Common Prayer 1662
[8] “And behold, I am with you always, to the end of the age.” (Matthew 28:20b, ESV UK).