A convenience sample of 2874 clergy and lay people from the Church of England was asked about the state of their congregation in 2024, some 3 years after the end of lockdown restrictions imposed during the COVID-19 pandemic. Perceptions were assessed by three distinct but correlated scales, one related to perceived changes in numbers, the second to the fragility of churches and the third to the general state of churches in terms of numbers, mood and finances. Scores on these scales were related to both subjective and objective factors. The main subjective predictor of pessimistic scores was emotional volatility, a measure of trait neuroticism. The main objective predictors were church tradition and congregation size. Evangelicals were generally more optimistic compared with those from Anglo-Catholic or Broad-Church traditions. Pessimism declined as congregation size increased, up to about 150, when it remained constant.

2025 sees the thirtieth anniversary of Revd Auntie Lenore Parker’s ‘God of Holy Dreaming’ being included in the Anglican Prayer Book for Australia. In this article, she explores and describes the dreaming process which birthed this prayer. The analysis which follows compares the value of dreams in aboriginal culture with the privileged place given to dreams and visions as altered states of consciousness in the foundational texts of emerging Christianity. This comparison raises the question of how such experiences may be valued within Christian theology and spirituality, not least because Western and Northern resistance to such phenomena in the modern period has made such visions seem suspect.

This paper examines the transformation of Anglican identity during a particularly intense period of decolonisation and political activism in Aotearoa New Zealand: 1970s to 1980s. Particular focus is given to the Revd Dr George Armstrong, an icon of Anglican activism in this era. Being at the forefront of demonstrations against nuclear warships, the apartheid-era Springbok Rugby Tour, and racism against Māori, Armstrong redefined his priestly role and the place of liturgy through public resistance. I argue that Armstrong’s emergence as the nation’s foremost priestly activist is best understood within the context of a decolonising New Zealand with implications for how the broader Anglican Church was renegotiating its role with the nation. This paper explores the key events and theological influences shaping Armstrong’s witness, including the role of protests, liturgy, and shifting assessments of settler colonial Anglicanism.