Michael Battle (ed), Faith. Conversations in Anglican Global Theology. New York, NY: Seabury, 2024. $26.95. pp. xxxv + 216

Michael Battle's collection of essays, Faith, is the first in a series of entitled Conversations in Global Anglican Theology.The series aims to bring neglected voices from the Global South into mainstream Anglican discourse.It is a book of two halves: the first three chapters explore issues around Anglican Identity and Faith, the last four focus on those matters in South Africa.An introduction sets out the aims of the volume and series.Rose Hudson-Wilkin starts by offering a reflection on the day to day realities of Anglican faith and identity in her context, as a Black female bishop of Jamaican origin.Deeply pastoral and personal, it offers reflections on her experience of these in a variety of ministry settings.This chapter is published without the constraints of academic conventionno footnoting or bibliography.Hopefully, this freedom will be extended to other writers from non-Western environments or with limited access to library resources allowing them to be heard.Such a dismantling of the conventional apparatus of northern or western scholarship is part of a decolonizing process.Her choice as an author may reveal an issue about identity which the editors need to address: the point at which affiliations between culture of origin and separation within diaspora raise questions about representation.As a diaspora Scot since 1992, I have lost some of my edge in speaking about matters Scottishbut not all.Stephen Spencer's chapter has two interesting gaps.At the beginning, he cites legislation of 1841 as allowing for the consecration by the Church of England of missionary bishops in extra-colonial territories: an important mission step.One of these would be Samuel Ajay Crowther in West Africa.But, why not also mention the consecration of Samuel Seabury as bishop for the newly independent American excolonies by the non-juring bishops of the Scottish Episcopal Church in 1784?Their actions provoked the Church of England, perhaps fearful of a Jacobite renaissance overseas, to make changes allowing similar consecrations.This may be a small point, but it does challenge the sometimes assumed view point that Anglicanism was wholly an English phenomenon, a view which may quickly be challenged by a more nuanced reading of circumstances of the glibly, but wrongly, named English Civil War.A spurious Anglocentricity in our mythos always needs to be challenged.The