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Abby Day

Research into the religious beliefs and behaviors of children, young people, adults, and elderly people prompts questions about the way “generation” is understood in the social scientific study of religion. What seem to the researcher at first to be shared values and beliefs on broad moral issues appear, at least to older people, to be lacking amongst the young. Such a difference in perception could be an example of a “generation” gap where generation is perceived by theorists such as Mannheim to be a shared identity of people who have a social history in common. Extensive literature in both anthropology and sociology is explored to find how such concepts are understood and operationalized. Detailed ethnography amongst elderly Anglican women begins to problematize how such notions as boundaries of “generation” blur with gender.

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Edmée Kingsmill Lunn

In 1986, twenty years after my entry into the Anglican contemplative community of the Sisters of the Love of God at Fairacres, Oxford, my monastic life took a radically different turn when I was given permission to devote time to study. This was an exceptional decision, the fruit of a conversation with the then Reverend Mother, Mother Jane, which was subsequently supported by our Warden, Canon Allchin, and the Community Council.

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In Memoriam

W. S. F. Pickering

William Watts Miller

This records the life and work of William Stuart Frederick Pickering (1922–2016), an ordained Anglican priest and internationally acclaimed scholar affectionately known as ‘Bill’, who had a wide range of interests in the fields of sociology and theology, but who came to specialize, through the sociology of religion, in the work of Émile Durkheim, and who founded the British Centre for Durkheimian Studies, the University of Oxford. It includes a bibliography of his major publications and, on behalf of his many friends and colleagues in France, a personal tribute from Professor Jean-Christophe Marcel.

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Matthew Dimmock

Starting with the observation that there is a failure in an English language of “difference” associated with travel and trade in the late sixteenth century, this article explores the nature and consequences of that failure. Particular emphasis is placed on conversion—the evaluation and acceptance of an “alien” body into the Anglican community—and an analysis of John Foxe's A sermon preached at the christening of a certaine Iew (1578) and Meredith Hanmer's The Baptizing of a Turke (1586). Diplomatic and travel texts are considered to demonstrate the use of an earlier lexicon of heresy alongside contemporary ideas concerning the equivalence of Roman Catholicism, Judaism, and Islam. In the last decade or so many scholars have identified problems with the critical language in which these issues are discussed, in particular the notion of early modern England and its “others”. In evaluating the failure of a language of “difference,” this article suggests an alternative critical vocabulary.

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Khaled Furani

of the American anthropology matriarch Margaret Mead as an Anglican Christian who played a considerable role in drafting the 1979 American Episcopal Book of Common Prayer . Also, inconceivable would be disciplinary remembrances of converting to