Relevant bibliographies by topics / Calvary Church (Protestant Episcopal)

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  2. Dissertations / Theses
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Academic literature on the topic 'Calvary Church (Protestant Episcopal)'

Author: Grafiati
Published: 4 June 2021
Last updated: 27 July 2025

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Journal articles on the topic "Calvary Church (Protestant Episcopal)"

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Oldfield, J. R. "The Protestant Episcopal Church, Black Nationalists, and Expansion of the West African Missionary Field, 1851–1871." Church History 57, no. 1 (1988): 31–45. http://dx.doi.org/10.2307/3165901.

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One of the most boldly conceived assaults on benighted Africa during the nineteenth century was that undertaken by mainline Protestant denominations in the United States. With the brash confidence characteristic of the age, hundreds of American missionaries were dispatched from New York and Baltimore to convert the heathen tribes of Africa and wrest a continent from ruin. If the experience of the Protestant Episcopal church is at all typical, however, these efforts not infrequently aroused suspicion and open hostility. In fact, Episcopal penetration of Liberia in the second half of the second
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Arlow, Ruth. "The Falls Church v The Protestant Episcopal Church in the USA." Ecclesiastical Law Journal 15, no. 3 (2013): 380–81. http://dx.doi.org/10.1017/s0956618x13000719.

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Douglas, Kelly Brown. "Brief Introductions to Anglican Theology: Theological Method: Theological Methodology and the Jesus Movement through the Work of F. D. Maurice and Vida Scudder." Anglican Theological Review 102, no. 1 (2020): 7–30. http://dx.doi.org/10.1177/000332862010200102.

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The twenty-seventh Presiding Bishop of The Episcopal Church, Michael Curry, has called the church over which he presides to become a part of the Jesus Movement. This call raised eyebrows for some, who feared a turn toward a Protestant evangelical tradition reflected in the legacy of people like the eighteenth-century Anglican evangelist George Whitefield. Because the evangelical tradition emphasizes individual salvation, it easily lends itself to a lack of engagement in social justice issues. But this was not the intention of the Presiding Bishop, who urges the church toward the “beloved commu
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Shaduri, George. "Washington National Cathedral as the Main Spiritual Landmark of America." Journal in Humanities 5, no. 2 (2017): 63–65. http://dx.doi.org/10.31578/hum.v5i2.337.

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Washington National Cathedral, located in Washington, D.C., is one of the major landmarks of the United States. Formally, it belongs to Protestant Episcopal Church of the United States. Informally, it is the spiritual center of the nation.The article discusses a number of factors contributing to this status of the Cathedral. Most of the Founding Fathers of the US were Episcopalians, as well as Episcopalians were the US presidents who played key role in the nation’s political history (George Washington, Franklin D. Roosevelt, George Bush, Sr.).Episcopalian Church belongs to the Anglican communi
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Sachs, William L. "‘Self-Support’: The Episcopal Mission and Nationalism in Japan." Church History 58, no. 4 (1989): 489–501. http://dx.doi.org/10.2307/3168211.

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Japan offers a profound instance of the encounter between culture and Christian mission. From 1859 to 1940 American Protestant missionaries encountered powerful cultural shifts as Japan modernized. Public enthusiasm for Western ways in the late nineteenth century tempted missionaries and some Japanese to believe that Christianity was Japan's greatest resource for national development. However, the rise of nationalism made the role of churches and missionaries in Japanese life problematic. Scholars have not examined closely the Protestant missionary adaptation to Japanese nationalism. The missi
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Fischer, Bob. "Rawls Goes to Church." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 1 (2020): 134–48. http://dx.doi.org/10.14428/thl.v4i1.20683.

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Many mainline Protestant communities want to be welcoming while preserving their identities; they want to be shaped by the central claims of the faith while making room for those who doubt. And crucially, they want to do this in a way that leads to vibrant, growing communities, where more and more people gather to worship, encourage one another, and live out the Gospel. How should the Episcopal Church—and other mainline Protestant denominations, insofar as they’re similar—try to achieve these goals? I suggest that local churches borrow some resources from John Rawls’s Political Liberalism. On
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Turner, Nicole Myers. "The Politics of Interdependent Independence in Black Religion: The Case of the Reverend George Freeman Bragg Jr., a Black Episcopal Priest." Religion and American Culture 31, no. 3 (2021): 419–54. http://dx.doi.org/10.1017/rac.2021.18.

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AbstractIn the Reconstruction period, Black religion and politics intersected and fostered ideas about black interdependent independence in predominantly white churches. We see this form of black religious politics exemplified in the experiences and ideas of the Reverend George Freeman Bragg Jr., a Black Episcopal priest who was educated at the Branch Theological School (BTS) in Petersburg, Virginia. It was upon the foundation of Bragg's experiences at the BTS, established as a racially segregated alternative to the Protestant Episcopal Theological Seminary (in Alexandria, Virginia), and in th
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Knippenberg, Hans. "How Pope Pius IX Stimulated 'Pillarization' in the Netherlands." Historical Life Course Studies 10 (March 31, 2021): 162–66. http://dx.doi.org/10.51964/hlcs9587.

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In 1853 an important step in the development of the Roman Catholic Church in the Netherlands was set. On initiative of the Vatican and despite vehement resistance of the orthodox Protestant part of the population (known as the April-movement), the episcopal hierarchy in the church was restored. By choosing Utrecht in the heart of the protestant Netherlands and not Den Bosch in the Catholic South of the country as the seat of the new archbishop, the Vatican practised an offensive, national strategy. Unintendedly, the Papal choice for Utrecht contributed to the later on development of the non-te
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Brown, Stewart J. "Dissolving the ‘Sacred Union’? The Disestablishment of the Church in Ireland." Bulletin of the John Rylands Library 97, no. 1 (2021): 145–60. http://dx.doi.org/10.7227/bjrl.97.1.10.

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In 1869, Parliament disestablished the Church of Ireland, dissolving what Benjamin Disraeli called the ‘sacred union’ of church and state in Ireland. Disestablishment involved fundamental issues – the identity and purpose of the established church, the religious nature of the state, the morality of state appropriation of church property for secular uses, and the union of Ireland and Britain – and debate was carried on at a high intellectual level. With disestablishment, the Church of Ireland lost much of its property, but it recovered, now as an independent Episcopal church with a renewed miss
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Wilde, Melissa, and Hajer Al-Faham. "Believing in Women? Examining Early Views of Women among America’s Most Progressive Religious Groups." Religions 9, no. 10 (2018): 321. http://dx.doi.org/10.3390/rel9100321.

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This paper examines views of women among the most prominent “progressive” American religious groups (as defined by those that liberalized early on the issue of birth control, circa 1929). We focus on the years between the first and second waves of the feminist movement (1929–1965) in order to examine these views during a time of relative quiescence. We find that some groups indeed have a history of outspoken support for women’s equality. Using their modern-day names, these groups—the United Church of Christ, the Unitarian Universalist Association, and to a lesser extent, the Society of Friends
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Dissertations / Theses on the topic "Calvary Church (Protestant Episcopal)"

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Archer, Allan Frost. "The Protestant Episcopal Church U.S.A. and the Orthodox in the nineteenth century." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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2

McConnaghy, Monica E. "Bishop William Rollinson Whittingham: Growth in the Protestant Episcopal Church in Maryland, 1840-1850." W&M ScholarWorks, 1989. https://scholarworks.wm.edu/etd/1539625546.

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Thompson, Paulette S. "The Right Reverend Stephen Elliott political influence and the Protestant Episcopal Church in Georgia, 1840-1866 /." Click here to access thesis, 2006. http://www.georgiasouthern.edu/etd/archive/fall2005/paulette%5Fs%5Fthompson/thompson%5Fpaulette%5Fs%5F200601%5Fma.pdf.

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Thesis (M.A.)--Georgia Southern University, 2006.<br>"A thesis submitted to the Graduate Faculty of Georgia Southern University in partial fulfillment of the requirements for the degree Master of Arts" ETD. Includes bibliographical references (p. 151-158)
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Jensen, Karla E. "An Exploration of Perspectives on the Events Leading to the Adoption of the Same-Sex Liturgy in the Protestant Episcopal Church of the United States of America." Thesis, Brandman University, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10637459.

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<p> <b>Purpose.</b> At the time, the subject of this study was selected, little to no information was available regarding why the Episcopal Church had decided at the 2012 General Convention had adopted a liturgy to provide a sacramental blessing to same-sex unions. The purpose of this study was to determine what factors and organizational culture elements the Bishops believed led to the adoption of the liturgy. </p><p> <b>Methodology.</b> A qualitative case study methodology was employed to collect the data needed to answer the research questions. This data included responses from 12 bishops
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Helgesson, Alf. "Church, State and People in Mozambique : An Historical Study with Special Emphasis on Methodist Developments in the Inhambane Region." Doctoral thesis, Uppsala : Uppsala univ, 1994. http://catalogue.bnf.fr/ark:/12148/cb36677511d.

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Books on the topic "Calvary Church (Protestant Episcopal)"

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Holliday, Joseph E. A history of Calvary Episcopal Church, Cincinnati, Ohio. [Calvary Episcopal Church], 1993.

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2

Thompson, Frederic L., and A. Haynes Dunlap. The Windows of Calvary: Calvary Episcopal Church, Wadesboro, North Carolina : on the occasion of the one hundredth anniversary of worship in the church at Wade and Brent streets. Calvary Episcopal Church, 1992.

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Heady, Peyton. Register of St. John's Protestant Episcopal Church, Uniontown, Kentucky. Peyton Heady, 1995.

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Tostenson, Kurt. Churches of Guernsey County: Volume II : Pleasant Hill Methodist Protestant Church. Guernsey County Genealogical Society, 1996.

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5

McGowan, Mark George. Rethinking Catholic-Protestant relations in Canada: the Episcopal Reports of 1900-1901. The Canadian Catholic Historical Assoc., 1992.

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6

Zahl, Paul F. M. The Protestant face of Anglicanism. W.B. Eerdmans, 1998.

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7

1832-1898, Perry William Stevens, ed. Journals of general conventions of the Protestant Episcopal Church in the United States, 1785-1835. American Theological Library Association, 1993.

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8

Rice, Phillip A. Early records of Christ Protestant Episcopal Church at Frackville, Schuylkill County, Pennsylvania. Closson Press, 1990.

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9

Shinn, George Wolfe. King's handbook of notable Episcopal churches in the United States. Moses King, 1990.

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10

Society, Baltimore County Genealogical, ed. Tombstone inscriptions at St. James Protestant Episcopal Church, My Lady's Manor, Monkton, Maryland. Baltimore County Genealogical Society, 1992.

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Book chapters on the topic "Calvary Church (Protestant Episcopal)"

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Buchanan, Constance H. "The Anthropology of Vitality and Decline: The Episcopal Church in a Changing Society." In Episcopal Women. Oxford University PressNew York, NY, 1992. http://dx.doi.org/10.1093/oso/9780195074338.003.0011.

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Abstract Mainline Protestantism, widely understood to be the primary religious force shaping America’s national identity and social values since the Pilgrims landed, is increasingly viewed as in decline. With it the Episcopal Church, long a flagship of the liberal Protestant establishment, is seen as in decline as well. It seems the center will not hold. This is one of the chief features of the landscape of American religion at the close of the twentieth century. Among North American Christians, the prominence of liberal mainline Protestantism is perceived as giving way in the face of the vita
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2

Schultz, Rima Lunin. "Woman’s Work and Woman’s Calling in the Episcopal Church: Chkago, 1880-1989." In Episcopal Women. Oxford University PressNew York, NY, 1992. http://dx.doi.org/10.1093/oso/9780195074338.003.0002.

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Abstract Women’s participation in religion has been an impressive source of support for the development and maintenance of what has come to be the institutional structure of the American religious establishment. While women outnumbered men on the membership rolls as early as colonial times, it has only been in the second half of the twentieth century that women have begun to take their place in the governing councils of most of the Protestant denominations. Similarly, women have only recently become ordained ministers in the mainline churches. This recent integration of women into all aspects
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"The Protestant Episcopal Church in the United States:." In Challenges on the Emmaus Road. University of South Carolina Press, 2021. http://dx.doi.org/10.2307/j.ctv2382dg9.6.

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Tobin, Robert. "An Establishment Church." In Privilege and Prophecy. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780190906146.003.0001.

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As the Anglican church in the United States after the Revolutionary War, the Episcopal Church was forced to reconcile its inheritance as a form of religious establishment with its status as one denomination among many in a pluralistic setting. Over the course of the nineteenth century, the church found its place within the unofficial Protestant establishment that dominated the nation’s educational and philanthropic life and shaped its public mores. Episcopalians took a leading role in the Social Gospel movement, even as their church became the preferred religious affiliation of the ruling clas
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"RECENT CHANGES IN THEOLOGY IN THE PROTESTANT EPISCOPAL CHURCH." In Thoughts on the Virgin Birth — An Irenicon. Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463218720-002.

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"An Apology for Conforming to the Protestant Episcopal Church." In An Apology for Conforming to the Protestant Episcopal Church. Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463230500-001.

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"Reports of Episcopal Missionaries." In New York's Burned-over District, edited by Spencer W. McBride and Jennifer Hull Dorsey. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501770531.003.0009.

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This chapter discusses how New York Episcopalians shared the same zeal as Baptists, Presbyterians, and Methodists for missionary work. It mentions Rev. John Henry Hobart, the third Episcopal bishop of New York, who greatly expanded the church's missionary efforts during his tenure. It also highlights Hobart's efforts that made it possible for the Episcopal Diocese of New York to train and sponsor dozens of missionary priests and deacons in western New York during the 1820s and 1830s. The chapter reviews selected reports prepared by Episcopal missionaries to the Education and Missionary Society
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Podmore, Colin. "‘An Antient Protestant Episcopal Church’: The Moravian Act of 1749." In The Moravian Church in England, 1728–1760. Oxford University Press, 1998. http://dx.doi.org/10.1093/acprof:oso/9780198207252.003.0009.

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Wilson, Sondra Kathryn. "Report of the Secretary for the Board Meeting of October 1929." In In Search of Democracy. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195116335.003.0018.

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Abstract Expulsion of Negro Members of Brooklyn (N.Y.) Protestant Episcopal Church Newspapers of September 17 quoted the Reverend William Blackshear, Rector of the Protestant Episcopal Church of St. Matthews, Brooklyn, New York, as having announced from his pulpit on the previous Sunday that Negro members would no longer be permitted in that church. The National Office at once took up this matter by addressing a letter to the Vestry of St. Matthew’s Church asking that they disavow and repudiate the action taken by Mr. Blackshear; also a letter was sent to Bishop Ernest M. Stires of the Long Is
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Lindhardt, Martin. "Chilean Pentecostalism." In The Oxford History of Protestant Dissenting Traditions, Volume IV. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199684045.003.0016.

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The first independent Pentecostal denomination in Latin America was founded in early twentieth-century Chile after a schism within the Methodist Episcopal Church. This chapter explores the origins of Chilean Pentecostalism, focusing particular attention on historical and theological connections with Methodism. I argue that although scholars are certainly right in paying careful attention to intrinsic developments, Chilean agency, and processes of indigenization, the history of Chilean Pentecostalism is in fact closely related to the history of global Pentecostalism because of a shared Methodis
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