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Journal articles on the topic 'Paul's church (Protestant Episcopal)'

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Published: 28 July 2024

Last updated: 31 July 2025

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1

Stuart, John F. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 21, no. 1 (2019): 88–90. http://dx.doi.org/10.1017/s0956618x18001023.

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The General Synod met at St Paul's and St George's Church in Edinburgh from 7 to 9 June. It was the first General Synod at which the new Primus, the Most Revd Mark Strange, presided. In his charge to Synod, he preached on the love of God and the meaning of ‘loving your neighbour as yourself’. The mission of the Church was about revealing God's love and making life better for all, not just for church members.

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Stuart, John F. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 22, no. 1 (2019): 90–93. http://dx.doi.org/10.1017/s0956618x19001856.

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The General Synod met at St Paul's and St George's church in Edinburgh from 6 to 8 June. In his opening charge to Synod, the Primus, the Most Revd Mark Strange, encouraged Synod members to listen to the voice of God and respond to the command ‘this is the way, walk in it’. The Scottish Episcopal Church needed to be able to respond to a society crying out for reconciliation, fairness and hope but could only do so if, inside the Church, such values marked the way in which members treated one another.

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Stuart, John F. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 20, no. 1 (2018): 76–80. http://dx.doi.org/10.1017/s0956618x17000941.

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The General Synod met at St Paul's and St George's Church in Edinburgh from 8 to 10 June. In his charge to Synod the Primus, the Most Revd David Chillingworth, called the Church to unity as it debated its understanding of marriage. He suggested that God privileged agreement: ‘if two or three agree on earth about anything in my name, it will be done for you by my Father in heaven’. The converse was that the inability to agree closed off blessing and the challenge was whether the Church's oneness in Christ could sustain unity in the face of the diversity of views.

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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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Cranmer, Frank. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 18, no. 1 (2015): 95–98. http://dx.doi.org/10.1017/s0956618x15000939.

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The General Synod met in St Paul's and St George's Church in Edinburgh from 11 to 13 June. In his charge, the Primus, the Most Revd David Chillingworth, told Synod that the most significant challenge before it was same-sex marriage; and he believed that the time had come when that fundamental issue had to be addressed. It had been an extraordinary experience to be in Dublin, the city of his birth, just after the Constitutional Referendum on Same-Sex Marriage, when the most Catholic country in Europe decided to make the change. Just because society changed, the Church did not have to change as

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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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Stuart, John F. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 19, no. 01 (2016): 80–84. http://dx.doi.org/10.1017/s0956618x16001575.

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The General Synod met at St Paul's and St George's Church in Edinburgh from 9 to 11 June 2016. In his charge to Synod, the Primus, the Most Revd David Chillingworth, reflected on the injunction of St Paul to ‘please God, who tests our hearts’. As the Synod prepared to consider canonical change in relation to marriage, he asked how the Church was to continue to express the love and unity to which it was called by God. During the preceding year, deep pain in relationships had been experienced both in the Anglican Communion and with the Church of Scotland and Church of England – and there was a n

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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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AYRIS, PAUL. "A Church in Transition: The Intriguing Use of the Pallium in Tudor England." Journal of Ecclesiastical History 69, no. 1 (2017): 15–38. http://dx.doi.org/10.1017/s0022046916002773.

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What was the source of authority in the Church in Tudor England? This article traces the use of an ancient symbol of the power of metropolitan archbishops, the woollen pallium, between 1533 and 1603. The later Henrician Church saw this garment as a sign of royal supremacy. Under Mary, however, Archbishop Pole made extravagant claims which led the Elizabethan Church to reject earlier Tudor notions of this symbol. Set against the backdrop of the source of episcopal jurisdiction, this article traces the use of the pallium in England in a Church moving from Roman obedience to a Protestant settleme

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Ciprian, Simuț. "Modernism, God, and Church in the Thinking of J. Macbride Sterrrett." European Journal of Multidisciplinary Studies 1, no. 1 (2016): 95. http://dx.doi.org/10.26417/ejms.v1i1.p95-102.

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Modernism was a movement that impacted the church. In spite of the fact that many modernists wrote against the church, there were some, such as J. Macbride Sterrett, who not only defended the church, but also integrated modernist principles into their perspectives on what the church should be. Sterrett was also a clergyman in the Protestant Episcopal Church, which offered a deeper meaning to his modernist thought. This paper presents the main ideas in relation to history, church and society. His perspectives defend the identity of the church and its use in modern society. Sterrett’s ideas are

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Alzati, Cesare. "1721. Făgăraș. Considerazioni in margine." Studia Universitatis Babeș-Bolyai Theologia Catholica 67, no. 1-2 (2022): 7–24. http://dx.doi.org/10.24193/theol.cath.2022.01.

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"1721. Făgăraș. Marginal considerations. With Stefan Báthory’s crowning in 1571, the headquarters of the Romanian Church in Transylvania was established by the will of the ruler in Alba Iulia, prince’s city. Based on this decision, a special institutional visibility was conferred on the hierarch and those who followed ""Romanam Videlicet Graecam Religionem"", which by their confession were to be excluded from participating in the political ruling of the principality. This central position of the Romanian Hierarch was not questioned even during the seventeenth century, which was marked by the s

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Kwon, Andrea. "The Legacy of Mary Scranton." International Bulletin of Mission Research 42, no. 2 (2017): 162–70. http://dx.doi.org/10.1177/2396939317698778.

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Mary Scranton was an American missionary to Korea, the first missionary sent there by the Woman’s Foreign Missionary Society (WFMS) of the Methodist Episcopal Church. During her more than two decades of service, Scranton laid the foundations for the WFMS mission in Seoul and helped to establish the wider Protestant missionary endeavor on the Korean peninsula. Her pioneering evangelistic and educational work, including the opening of Korea’s first modern school for girls, reflected Scranton’s commitment to ministering to and with Korean women.

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Hart, D. G. "Divided between Heart and Mind: the Critical Period for Protestant Thought in America." Journal of Ecclesiastical History 38, no. 2 (1987): 254–70. http://dx.doi.org/10.1017/s0022046900023071.

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In 1854, Philip Schaff, professor of church history at Mercersburg Theological Seminary and minister of the German Reformed Church, reported to his denomination on the state of Christianity in America. Although the American Church had many shortcomings, according to Schaff the United States was ‘by far the most religious and Christian country in the world’. Many Protestant leaders, however, took a dimmer view of Christianity's prospects. In the middle decades of the nineteenth century, a nagging sense prevailed that traditional theology was no longer capable of integrating religion and culture

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Wells, Christopher. "Problems with the Path of Phillips Brooks." Journal of Anglican Studies 6, no. 2 (2008): 213–39. http://dx.doi.org/10.1177/1740355308097412.

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ABSTRACTThis article takes the opportunity of Gillis Harp's recent biography of nineteenth-century American Episcopalian Phillips Brooks to engage Harp's theological situation of the Episcopal Church. Harp's revisionist historiographical argument, rejecting the Broad Church ‘myth of synthesis’ for a more agonized tale of trenchant party battles, is welcome for its perceptiveness and depth of analysis, not least as these historical difficulties remain at the centre of contemporary intra-Anglican and ecumenical conversations. Harp's commitment to a ‘Reformed’ and ‘evangelical’ Anglicanism, howev

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Harmes, Marcus. "Caps, Shrouds, Lawn and Tackle: English Bishops and their Dress from the Sixteenth Century to the Restoration." Costume 48, no. 1 (2014): 3–20. http://dx.doi.org/10.1179/0590887613z.00000000036.

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The vestiarian controversies of the sixteenth and seventeenth centuries in England have attracted an extensive scholarly literature. This literature has tended to show the ways the Church of England could be condemned as inadequately reformed through attacks against its external trappings. Much less has been written about how the targets of attack — the clothing that bishops wore — could in fact be transformed into a means of defending the Church. This paper analyses George Hooper’s 1683 tract The Church of England Free from the Imputation of Popery, within the context of disputation concernin

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Awad, Najeeb George. "The influence of John Chrysostom's hermeneutics on John Calvin's exegetical approach to Paul's Epistle to the Romans." Scottish Journal of Theology 63, no. 4 (2010): 414–36. http://dx.doi.org/10.1017/s0036930610000499.

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AbstractIn this article, I look at the possible impact of John Chrysostom's exegetical approach upon John Calvin's biblical interpretation. I detect the traces of Chrysostom's hermeneutical approach to Paul's Letter to the Romans in John Calvin's reading of the same epistle. Why Paul's literature? Because both Chrysostom and Calvin are very fond of Paul and his thinking and consider him the major voice in the Bible. Why the Epistle to the Romans specifically? Because they both believe that this epistle is valuable for the church at all times. According to them, it is the first door to the unde

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Ivanov, D. V. "The Anglican Church in the Thirteen Colonies: Development, Decline and Reorganization." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 50 (2024): 159–71. https://doi.org/10.26516/2073-3380.2024.50.159.

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The paper is devoted to the history of the Anglican Church in the Thirteen Colonies, its development, systemic crisis and decline during the American Revolution. Being the first religious organization to begin its activities in the English colonies of North America, by the beginning of the War of Independence the Church of England was inferior in growth to other Protestant churches, becoming only one of the three largest denominations in the region. During the American Revolution the English Church was on the verge of collapse, and only the reorganization of the 1780s saved the Anglican tradit

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Somavilla, Enrique. "Protocolo, historia y desarrollo de las Iglesias Protestantes /Protocol, history and development of the Protestant Churches." REVISTA ESTUDIOS INSTITUCIONALES 5, no. 8 (2018): 95. http://dx.doi.org/10.5944/eeii.vol.5.n.8.2018.21876.

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El anglicanismo, cuyo origen se remonta a la Iglesia de Inglaterra, con Enrique VIII, constituye hoy una comunión de Iglesias de tipo episcopal que se mantienen unidas a la sede de Canterbury. La Iglesias Luteranas, provienen de la reforma del siglo XVI emprendida por Martín Lutero. Su lucha fue por la reforma de la Iglesia de Cristo. La Iglesias reformadas o presbiterianas son aquellas comunidades herederas del reformador Juan Calvino. Todas provienen del mismo tronco, pero su dispersión ha sido muy determinante. Es decisivo tener en cuenta cómo el conjunto de estas Iglesias, tratan de manten

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SNAPE, MICHAEL. "Anglicanism and Interventionism: Bishop Brent, The United States, and the British Empire in the First World War." Journal of Ecclesiastical History 69, no. 2 (2017): 300–325. http://dx.doi.org/10.1017/s0022046917000616.

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Although largely overlooked by historians, the worldwide Anglican Communion proved to be a major force in mobilising support for the Allied cause throughout the First World War. This article examines the wartime career of Bishop Charles Henry Brent, a Canadian-born bishop of America's Protestant Episcopal Church, who is usually remembered as a missionary, an ecumenist, and as a campaigner against the international opium trade. This article revisits Brent's wartime career, illustrating his three-fold significance as a contemporary symbol of Episcopalian power and influence in the United States,

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Yates, Timothy. "The Idea of a ‘Missionary Bishop’ in the Spread of the Anglican Communion in the Nineteenth Century." Journal of Anglican Studies 2, no. 1 (2004): 52–61. http://dx.doi.org/10.1177/174035530400200106.

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ABSTRACTIn the 1830s, among those associated with the Tractarian revival in England and also among certain figures in the (then) Protestant Episcopal Church of the United States (PECUSA), the idea of the ‘missionary bishop’ was propagated, which presented the bishop as a pioneer evangelist as the apostles were understood to be in New Testament times and saw the planting of the Church as necessarily including a bishop from the beginning for the ‘full integrity’ of the Church to be present. This view of the bishop as the ‘foundation stone’ was not held by the Evangelicals of the Church Missionar

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CLARK, JENNIFER. "‘Church of Our Fathers’: The Development of the Protestant Episcopal Church Within the Changing Post-Revolutionary Anglo-American Relationship." Journal of Religious History 18, no. 1 (1994): 27–51. http://dx.doi.org/10.1111/j.1467-9809.1994.tb00225.x.

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Podmore, C. J. "The Bishops and the Brethren: Anglican Attitudes to the Moravians in the Mid-Eighteenth Century." Journal of Ecclesiastical History 41, no. 4 (1990): 622–46. http://dx.doi.org/10.1017/s0022046900075758.

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Most Anglican crises, including recent ones, seem to boil down in the end to two linked questions — those of identity and authority. Is the Church of England pre-eminently a national or a catholic Church, a Protestant Church (and if so, of what kind?) or Anglican and sui generis? With which of these types of Church should it align itself? Where lies the famed via media, and which are the extremes to be avoided? And who has the authority to decide: as a national Church, parliament, the government, the monarch personally; as an episcopal Church, the bishops? Or should the clergy in convocations

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Swanson, G. A., and John C. Gardner. "THE INCEPTION AND EVOLUTION OF FINANCIAL REPORTING IN THE PROTESTANT EPISCOPAL CHURCH IN THE UNITED STATES OF AMERICA." Accounting Historians Journal 13, no. 2 (1986): 55–63. http://dx.doi.org/10.2308/0148-4184.13.2.55.

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This research documents the emergence of accounting procedures and concepts in a centrally controlled not-for-profit organization during a period of change and consolidation. The evolution of accounting as prescribed by the General Canons is identified and its implementation throughout the church conferences is examined.

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Park, SaeAm. "A Study of Learning Korean by the early Protestant missionaries - Focusing on the Methodist Episcopal Church -." Journal of the International Network for Korean Language and Culture 13, no. 3 (2016): 119–44. http://dx.doi.org/10.15652/ink.2016.13.3.119.

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Empey, Mark. "State intervention in disputes between secular and regular clergy in early seventeenth-century Ireland." British Catholic History 34, no. 2 (2018): 304–26. http://dx.doi.org/10.1017/bch.2018.25.

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The success of the Counter-Reformation in Ireland following the restoration of the Catholic hierarchy was a remarkable achievement. Between 1618 and 1630 Rome made a staggering nineteen episcopal appointments in a kingdom that was ruled by a Protestant king. Documenting the achievements of the initial period only paints half the picture, however. The implementation of the Tridentine reforms and the thorny issue of episcopal authority brought the religious orders into a head-on collision with the secular clergy. This protracted dispute lasted for a decade, most notably in the diocese of Dublin

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Beer, Barrett L. "Episcopacy and Reform in Mid-Tudor England." Albion 23, no. 2 (1991): 231–52. http://dx.doi.org/10.2307/4050604.

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In Tudor Prelates and Politics, Lacey Baldwin Smith wrote sympathetically of the dilemma faced by the conservative bishops who saw control over the Church of England slip from their grasp after the accession of Edward VI in 1547, but he gave less attention to the reforming bishops who worked to advance the Protestant cause. At the beginning of the new reign the episcopal bench, according to Smith's calculations, included twelve conservatives, seven reformers, and seven whose religious orientation could not be determined (see Table 1). The ranks of the conservatives were thinned as a consequenc

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Gundersen, Joan R. "The Local Parish as a Female Institution: The Experience of All Saints Episcopal Church in Frontier Minnesota." Church History 55, no. 3 (1986): 307–22. http://dx.doi.org/10.2307/3166820.

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In recent years historians have begun exploring the feminization of religion in nineteenth-century America. While much of the published debate has centered on the particular definition presented by Ann Douglas in her study, The Feminization of American Culture, other scholars have adopted the term but applied it in different ways. Douglas based her argument on a small sample of liberal Protestant female writers and clergymen in New England whom she saw as giving cultural expression to a new popular theology. She did not explore its impact upon any particular congregation, and much of the contr

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CARTER, DAVID. "The Ecumenical Movement in its Early Years." Journal of Ecclesiastical History 49, no. 3 (1998): 465–85. http://dx.doi.org/10.1017/s0022046997006271.

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The year 1998 sees the fiftieth anniversary of the formation of the World Council of Churches. Great, but subsequently largely disappointed hopes, greeted it. The movement that led directly to its formation had its genesis in the International Missionary Conference of 1910, an event often cited in popular surveys as marking the beginning of the Ecumenical Movement. This paper will, however, argue that modern ecumenism has a complex series of roots. Some of them predate that conference, significant though it was in leading to the ‘Faith and Order’ movement that was, in its turn, such an importa

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FIELD-BIBB, JACQUELINE. "FROM DEACONESS TO BISHOP: THE VICISSITUDES OF WOMEN'S MINISTRY IN THE PROTESTANT EPISCOPAL CHURCH IN THE USA." Heythrop Journal 33, no. 1 (1992): 61–78. http://dx.doi.org/10.1111/j.1468-2265.1992.tb00874.x.

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Lucas, Phillip Charles. "Enfants Terribles: The Challenge of Sectarian Converts to Ethnic Orthodox Churches in the United States." Nova Religio 7, no. 2 (2003): 5–23. http://dx.doi.org/10.1525/nr.2003.7.2.5.

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This article considers two case studies of collective conversions to Eastern Orthodoxy to illustrate the most pressing challenges faced by ethnic Orthodox congregations who attempt to assimilate sectarian groups into their midst. I argue that these challenges include: 1) the different understandings of ecclesiology held by former Protestant sectarians and by "cradle" Orthodox believers; 2) the pan-Orthodox aspirations of sectarian converts versus the factionalism found in ethnically-based American Orthodox jurisdictions; 3) the differing pastoral styles of former sectarian ministers and Orthod

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Sirota, Brent S. "Between Community and Catholicity: Monastic Tendencies in Antebellum American Episcopalianism." Early American Studies: An Interdisciplinary Journal 22, no. 3 (2024): 489–518. http://dx.doi.org/10.1353/eam.2024.a934705.

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Abstract: The founding of the Episcopalian mission that would become known as Nashotah House in the Wisconsin territory in 1841 represented an altogether new phenomenon in American Protestantism: a mission station operated by a brotherhood of celibate men living in community with one another. The monastic pretensions of this mission placed it within the ambit of the ongoing catholic revival in the Church of England. And while the backlash against these monastic elements in the Protestant Episcopal Church of the United States closely resembled the ecclesiastical politics of the British world, t

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Ferguson, John L., Nancy Britton, and Dora Le Baker Ferguson. "Worthy of Much Praise. A History of St. Paul's Episcopal Church. Batesville, Arkansas, from Its Earliest Beginnings to 1952." Arkansas Historical Quarterly 48, no. 3 (1989): 284. http://dx.doi.org/10.2307/40022480.

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RAILTON, NICHOLAS M. "German Free Churches and the Nazi Regime." Journal of Ecclesiastical History 49, no. 1 (1998): 85–139. http://dx.doi.org/10.1017/s0022046997005691.

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There are a number of excellent studies on the Protestant Churches in the Third Reich, but none contains a thorough treatment of the smaller Free Churches. Ernst Christian Helmreich included a short chapter on these in his 1979 work on The German Churches under Hitler: background, struggle and epilogue. The recent publication of a work by Andrea Strübind on the German Baptist Churches, Die unfreie Freikirche: der Bund der Baptistengemeinden im Dritten Reich (1995), and by Herbert Strahm on the Episcopal Methodist Church, Die Bischöfliche Methodistenkirche im Dritten Reich (1989), should encour

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MURRE-VAN DEN BERG, H. L. "Geldelijk of Geestelijk Gewin? Assyrische Bisschoppen Op De Loonlijst Van Een Amerikaanse Zendingspost." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 77, no. 2 (1997): 241–57. http://dx.doi.org/10.1163/002820397x00270.

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AbstractIn the forties of last century, American Protestant missionaries, sent forth by the American Board of Commissioners for Foreign Missions, were working among the Assyrian (Nestorian) Christians in northwestern Iran. Nearly ten years after its beginnings, the 'Nestorian mission' went through a difficult period. Not only had the mission to cope with opposition from Roman Catholic missionaries and the Persian government, but also with internal quarrels about the preferred policy of the mission. The internal conflict concentrated on the employment of Assyrian bishops by the mission. Some of

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Walker, Greg. "Saint or Schemer? The 1527 Heresy Trial of Thomas Bilney Reconsidered." Journal of Ecclesiastical History 40, no. 2 (1989): 219–38. http://dx.doi.org/10.1017/s0022046900042858.

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On 8 December 1527 two scholars, Thomas Bilney and Thomas Arthur, carried penitential faggots at St Paul's Cross as a token of abjuration of heresy. With this act both men formally cleansed their souls and brought about their reconciliation with the Church. Far from being the end of a story, however, this ceremony proved to be the beginning of a controversy which has survived until the present day. For Thomas Bilney subsequently renounced his abjuration and became a significant figure in the early Reformation in England, eventually dying at the stake as a relapsed heretic in 1531. And yet, des

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Sundberg, Albert C. "Enabling Language in Paul." Harvard Theological Review 79, no. 1-3 (1986): 270–77. http://dx.doi.org/10.1017/s001781600002054x.

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Paul of Tarsus, first-century Diaspora-Jew-become-Christian, became, through Augustine and Luther, the canonical theologian for Protestant Christianity. Consequently, his theology has been of overwhelming interest, whether in research, teaching, or preaching. This dominating concern with his theology, however, has diverted interest from other significant deposits Paul left us in his letters. F. W. Beare, in a study on “St. Paul as Spiritual Director,” has shown that this itinerant preacher of primitive Christianity has left us a record of his pastoral concerns that can still serve as a useful

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Walsham, Alexandra. "Impolitic pictures: providence, history, and the iconography of Protestant nationhood in early Stuart England." Studies in Church History 33 (1997): 307–28. http://dx.doi.org/10.1017/s0424208400013310.

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This paper explores the religious politics of remembering and visually depicting the recent past in early modern England. In the first quarter of the seventeenth century, the commemoration of a series of critical moments in the reigns of the last Tudor monarch, Elizabeth, and her Stuart successor, King James I, became a powerful bulwark of both Church and State. The story of the nation’s providential rescues from Catholic treachery and oppression, pre-eminently the defeat of the Spanish Armada and the discovery of the Gunpowder Plot, evolved into an enduring myth which fused Protestantism with

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Bremner, G. A. "A TALE OF TWO CHURCHES: ‘PROTESTANT’ ARCHITECTURE AND THE POLITICS OF RELIGION IN LATE NINETEENTH-CENTURY ROME." Papers of the British School at Rome 88 (August 27, 2019): 259–96. http://dx.doi.org/10.1017/s0068246219000011.

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The two Anglican churches in Rome by the distinguished nineteenth-century English architect George Edmund Street — St Paul's Within-the-Walls (1872–6), Via Nazionale, and All Saints’ (1880–7), Via del Babuino — are notable examples of High Victorian design. Yet little scholarly attention has been afforded either church, especially All Saints’. This article considers both these buildings not so much as works of architecture but as markers of cultural intent in an environment (and age) fraught with political and religious tension and conflict. It seeks to understand them in the difficult and oft

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Markham, Ian. "Book Review: The Anglican Left: Radical Social Reformers in the Church of England and the Protestant Episcopal Church, 1846-1954, Bernard Kent Markwell (Carlson Publishing, NY 1991), xix +325 pp, US$60 hbk." Theology 96, no. 769 (1993): 82–83. http://dx.doi.org/10.1177/0040571x9309600133.

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Sachs, William L. "The Anglican Left: Radical Social Reformers in the Church of England and the Protestant Episcopal Church, 1846–1954. By Bernard Kent Markwell. Chicago Studies in the History of American Religion 13. Brooklyn: Carlson Publishing, Inc., 1991. xix + 310 pp. $60.00." Church History 62, no. 2 (1993): 286–87. http://dx.doi.org/10.2307/3168181.

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DAVIES, C. S. L. "International Politics and the Establishment of Presbyterianism in the Channel Islands: The Coutances Connection." Journal of Ecclesiastical History 50, no. 3 (1999): 498–522. http://dx.doi.org/10.1017/s0022046999001682.

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In 1564 Artus de Cossé-Brissac, bishop of Coutances in Normandy, was a member of a French diplomatic mission to Queen Elizabeth. He took the opportunity to assert a claim to exercise episcopal jurisdiction in the Channel Islands. The claim was less preposterous than it might appear, since Coutances's jurisdiction in the islands had been acknowledged throughout Henry viii's reign, and again in that of Mary. Queen and Privy Council took the 1564 claim seriously enough to demand a response from the islanders. After a good deal of prevarication on their part, the crown eventually ruled against the

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Kristiansen, Ole. "Kakkelproduktion i Danmarks middelalder og renæssance." Kuml 57, no. 57 (2008): 245–85. http://dx.doi.org/10.7146/kuml.v57i57.24669.

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Tile production in the Danish Middle Ages and RenaissanceEveryday life in the Renaissance and Early Modern times has long been a neglected area in archaeology and much evidence has been lost. When the Department of Medieval Archaeology at the University of Aarhus, Moesgård added Renaissance Studies to the teaching curriculum in 2005, this provided an opportunity, together with new Danish museum legislation, to redress this situation.In the Renaissance, fundamental changes took place in housing, due in part to the introduction of the tile stove as a “bilægger”, i.e. a stove fed from an adjacent

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Alexander, Otis D. "Spotlight on Special Libraries: Examine Life at the Saul Building Archives Museum." Virginia Libraries 59, no. 1 (2013). http://dx.doi.org/10.21061/valib.v59i1.1246.

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In 1888 Saint Paul Normal and Industrial School was founded by the former slave James Solomon Russell in Lawrenceville, Virginia. At that time, this member of the Protestant Episcopal Church started the institution with no more than twelve students. While the curriculum explored the basics, the students were enthusiastic. In 1941 Saint Paul Normal and Industrial School was changed to Saint Paul’s Polytechnic Institute. This was done when the Commonwealth of Virginia granted the institution authority to offer a four-year curriculum. The first bachelor’s degree was awarded four years later.

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