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Journal articles on the topic 'Protestant episcopal'
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MARTÍNEZ-FERNÁNDEZ, LUIS. "Crypto-Protestants and Pseudo-Catholics in the Nineteenth-Century Hispanic Caribbean." Journal of Ecclesiastical History 51, no. 2 (2000): 347–65. http://dx.doi.org/10.1017/s0022046900004255.
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This essay, which stems from a broader project on religion in the nineteenth-century Hispanic Caribbean, seeks to recreate the experiences of the thousands of Protestants who struggled tenaciously to retain or hide their faith in colonial Cuba and Puerto Rico before the declaration of religious tolerance in 1869 and before the establishment of the region's first Protestant churches, the Anglican congregation of Ponce, organised in 1869, the Episcopal mission of Havana, started in 1871, and the Anglican congregation of Vieques, an island located eight miles off the coast of Puerto Rico, founded in 1880.
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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 century was remarkable for a long and bitter contest with black nationalists who were intent on using the church as a vehicle for their own personal and racial ambitions.
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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 missionaries of the Episcopal church provide an important instance of such response.
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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 mantener ciertos vínculos con la Iglesia católica. Su liturgia ha ido perdiendo riqueza y fuerza ante la masiva depuración hecha por las distintas Iglesias y Comunidades eclesiales. Aún con todo poseen un protocolo y un ceremonial muy interesante, después de su separación de Roma, en el año 1520, fecha histórica de la cristiandad occidental.___________________________________________The Anglicanism, which origin goes back to the Church in England by the times of Henry VIII, constitutes a community of Episcopal churches in unity with Canterbury seat. The Luteran Churches come from the Reform in the XVI century with Martin Luther’s leading. Martin’s goal was to reform Christ’s Church. The Presbyterians and the Reformed Churches are the heiress communities of John Calvin’s Reform. All of them have the same origin, however their dispersion has been very important to determinate their outcomes. It is very important to take into account the way these groups of Churches tried to keep some kind of links with the Catholic Church. Their liturgy has lost richness and strength progressively due to the depuration made by the different churches and ecclesial communities. And yet, they have a very interesting protocol and ceremonial after their break-up with Rome in 1520, a historical date on the western Christianity.
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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 community.” This essay will examine The Episcopal Church's history of engagement with social justice in light of the theological methodology of F. D. Maurice and Vida Scudder, in an attempt to discern the theological failure that the historical lack of social justice leadership within The Episcopal Church reflects, and which necessitated the Presiding Bishop's call.
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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 the Readjuster Movement (a biracial political coalition that controlled Virginia's legislature from 1879–1885), that he wrote histories of Black people in the Episcopal Church, histories that extolled black leadership, the need for (white) economic support for but also autonomous action of black churches and black leaders, and the efficacy of the Episcopal Church as a political training ground for black church members. Bragg's case both demonstrates how broadening the definitions of black religion reconfigures studies of religion, reconstruction, and Blackness, and expands our notions of Black political critique as deriving from more than the familiar binaries of protest and accommodation.
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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-territorial, personalistic solution for the Dutch multicultural society at that time: the verzuiling.
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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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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 community of Protestant churches. This branch of Christianity combines different doctrines of Protestantism, being divided into High Church, Broad Church, and Low Church. With teaching and appearance, High Church borders with Catholicism, whereas Low Church is close to Congregationalism. Thus, Episcopal Church encompasses the whole spectrum of Christianity represented in North America, being acceptable to the widest parts of society. Built in Neo-Gothic style, located between Chesapeake to the South, the historical citadel of Anglicans and Catholics, and New England in the North, the stronghold of Puritans, Washington National Cathedral symbolizes the harmony and interrelationship between different spiritual doctrines, one of the facets shaping the worldview of society of the United States of America.
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Ernst, Eldon G. "The Emergence of California in American Religious Historiography." Religion and American Culture: A Journal of Interpretation 11, no. 1 (2001): 31–52. http://dx.doi.org/10.1525/rac.2001.11.1.31.
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On Sunday, October 23, 1983, a notable event occurred in San Francisco. A celebration of music, word, and prayer commemorated the five-hundredth birthday of the great Protestant reformer, Martin Luther. Leaders of the Episcopal, Baptist, Methodist, Presbyterian, Congregational, and Lutheran traditions took part in the service. Representatives of many other denominations marched in the processional singing “A Mighty Fortress Is Our God.” Choral settings from the Greek Orthodox service framed the liturgy. Most remarkable, the Roman Catholic archbishop of San Francisco opened the ceremony, and the event took place in St. Mary's Cathedral. Reformation-rooted Protestant Christianity thus was recognized by a broad panorama of world Christian traditions that had lived side by side for well over a century in the strongly Catholic City of Saint Francis by the Golden Gate.
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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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Ó hAnnracháin, Tadhg. "The Bishop’s Role in Two Non-Catholic States." Church History and Religious Culture 95, no. 2-3 (2015): 245–55. http://dx.doi.org/10.1163/18712428-09502002.
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This paper contrasts the very different roles played by the Catholic hierarchy in Ireland, on the one hand, and Turkish-occupied Hungary, on the other, in the movement of early modern religious reform. It suggests that the decision of Propaganda Fide to adopt an episcopal model of organisation in Ireland after 1618, despite the obvious difficulties posed by the Protestant nature of the state, was a crucial aspect of the consolidation of a Catholic confessional identity within the island. The importance of the hierarchy in leadership terms was subsequently demonstrated in the short-lived period of de facto independence during the 1640s and after the repression of the Cromwellian period the episcopal model was successfully revived in the later seventeenth century. The paper also offers a parallel examination of the case of Turkish Hungary, where an effective episcopal model of reform could not be adopted, principally because of the jurisdictional jealousy of the Habsburg Kings of Hungary, who continued to claim rights of nomination to Turkish controlled dioceses but whose nominees were unable to reside in their sees. Consequently, the hierarchy of Turkish-occupied Hungary played little or no role in the movement of Catholic reform, prior to the Habsburg reconquest.
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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, or Quakers—professed strong support for women’s issues, early and often. However, we also find that prominent progressive groups—the Protestant Episcopal Church, the Methodist Episcopal Church, and the United Presbyterian Church—were virtually silent on the issue of women’s rights. Thus, we conclude that birth control activism within the American religious field was not clearly correlated with an overall feminist orientation.
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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 the view I outline, it’s valuable for local churches to see themselves as akin to political bodies composed of reasonable citizens. The idea, in essence, is that the relevant kind of reasonableness would make congregations more unified even while tolerating more diversity, and would accomplish all this without giving up their distinctly Christian identity.
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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 settlement.
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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 the missionaries were convinced that the earlier cooperation of the bishops with the mission was only to be attributed to the fact that they received salaries, rather than out of conviction. Even more, the mission's employment of the bishops could be understood as its approval of the episcopal organisation and various customs of the Assyrian Church. For some of the missionaries, these consequences were hard to accept. Their opponents within the mission greatly valued the positive aspects of the employment of the bishops: it provided the missionaries with good opportunities to preach among the Assyrians, at the same time showing the Assyrians that the Protestants' main aim was not to subvert their customs but to stimulate a revival within the Assyrian Church. In this article, I have argued that it were these opportunities for preaching among the Assyrians which constituted the main reason for Rufus Anderson to support the latter party, even if some aspects of their policy were not in line with the general policy of the American Board of that time. As to the reasons for the Assyrian bishops to work with the American missionaries, I assume that both 'spiritual' and 'material' aspects were involved; the main reason, however, not being the bishops' attraction to the Protestant faith as such, but to the process of modernization and emancipation which the Protestant mission was thought to represent.
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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 mission. The idea of the United Kingdom as a semi-confessional Protestant state, however, was dealt a serious blow.
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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, as an epitome of Episcopalian Anglophilia, and as a morale-boosting presence in wartime Britain.
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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 where an English secular priest, Paul Harris, led a hostile attack on the Franciscan archbishop, Thomas Fleming. The longevity of the feud, though, owed at least as much to the intervention of Lord Deputy Sir Thomas Wentworth as it did to the internal tensions of the Catholic Church. Despite Wentworth’s influential role, he has been largely written out of the conflict. This article addresses the lacunae in the current historiography and argues that the lord deputy’s interference was a decisive factor in exacerbating the hostilities between the secular and regular clergy in early seventeenth-century Ireland.
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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 useful also because they present a purpose for the church, that is quite easy to understand for the secular environment.
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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, however, raises a series of questions – concerning the nature of orthodoxy and Christian doctrine, as well as ‘Protestant’ identity – that deserve greater investigation, and that historians and theologians would do well to pursue together.
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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, or piety and intelligence. Bela Bates Edwards, a conservative New England divine, complained of the prevalent opinion ‘that an intellectual clergyman is deficient in piety and that an eminently pious minister is deficient in intellect’. Edwards was not merely lamenting the unpopularity of Calvinism. A Unitarian writer also noted a burgeoning ‘clerical skepticism’. Intelligent and well-trained men who wished to defend and preach the Gospel, he wrote, ‘find themselves struggling within the fetters of a creed by which they have pledged themselves’. An 1853 Memorial to the Bishops of the Protestant Episcopal Church summed up the doubts of Protestant clergymen when it asked whether the Church's traditional theology and ministry were ‘competent to the work of preaching and dispensing the Gospel to all sorts and conditions of men, and so adequate to do the work of the Lord in this land and in this age’.
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Heclo, Hugh. "Religion and Public Policy: An Introduction." Journal of Policy History 13, no. 1 (2001): 1–18. http://dx.doi.org/10.1353/jph.2001.0025.
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One way of approaching the following essays is to pause here at the beginning and consider the peculiarity of the conversation we will be overhearing. In this volume we will be listening to a group of scholars who are Catholic, Episcopal, mainline Protestant, evangelical, and secularist in their varied backgrounds. They are considering the place of religion in public policymaking. The peculiarity arises if we think about American public life historically. For one thing, we are listening to people who most likely would not have been inclined to interact with each other at the outset of the twentieth century. More than that, they are talking about something that hardly anyone a hundred years ago would have thought even needs discussing.
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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 strong pressures exerted on the Romanians and their Church by the Protestant Powers to get them on the reform side. At the end of that century, Transylvania has been taken out of the Turkish vasality by the Holy Roman Empire and between 1697-1701 the leader of the Romanian Church, Atanasie Anghel, joined the communion with the Church of Rome. After the Roman-Catholic episcopal seat was restored in Alba Iulia, Atanasie Anghel’s successor was driven away from the Capital and in 1721 his headquarters was set in Făgăraș, on the outskirts of Transylvania. Although since 1737 the Episcopal headquarters of the diocese has been transferred to Blaj (Little Rome), the indication of Făgăraș in the title has been preserved until today, and only from 1853 was the reference to Alba Iulia. The rank of Major Archeparchy now acquired by the Romanian United Church allows a redefinition of the Archeparchy’s title, which fully honors the extraordinary history of this church, whose origins lead us to the centuries of late antiquity when Christian Basilicae appeared in Pannonia and Illyricum, which in the sixteenth and seventeenth centuries facing the Protestant powers professed with courage their faith, and in 1697-1701 declared the Union with Rome, and which in the last century, facing the totalitarian atheocracy, kept loyal the Union of usque ad sanguinis effusionem. Keywords: United Romanian Church, Ecclesia Valachorum, Stefan Báthory, Alba Iulia, Synod, 1698, Kollonics Card. Lipót, Făgăraș, United Romanian Eparchy, Inochentie Micu Klein, Blaj, Major Archeparchy "
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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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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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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 patriotism – a myth which, moreover, engendered its own highly emotive iconography. By the 1630s, however, the celebration of these same anniversaries grew increasingly contentious: as the theological complexion of the episcopal hierarchy gradually shifted, such events became the victims of a species of ecclesiastical amnesia. Caroline clerics began to take deliberate steps to discourage retrospection, to control the memory of historical milestones which were now regarded as a source of embarrassment. Here I want to suggest tentatively that this trend can be traced into the realm of pictorial representation. In the process, we may learn something more about the relationship between the Calvinist strand of the Reformation and the graphic arts.
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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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Hartelius, E. Johanna, and Jason Micheli. "‘The Living Word Has Its Way with You’: The Apocalyptic Homiletics of Rev. Fleming Rutledge." Journal for the History of Rhetoric 23, no. 3 (2020): 227–52. http://dx.doi.org/10.5325/jhistrhetoric.23.3.0227.
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ABSTRACT This article examines the tandem functions of rhetoric and theology through a case study of the apocalyptic homiletics of Rev. Fleming Rutledge, one of the first women ordained to the Episcopal priesthood. We propose that apocalyptic rhetoric might be understood not only with reference to its topics (such as a cataclysmic end of days) or context (social disarray), but as a disclosive and revelatory announcement. Central to this disclosure is the homilist’s orientation to agency and the etymology of apocalypsis from the Greek apokaluptein, to reveal by unveiling (kalumna, veil). Through a reading of Rutledge’s sermons (1978–2006), contrasting them with mainline Protestant preaching from the 1970s onward, we identify three qualities of apocalyptic homiletics: revelation, catechism, and a totalizing perspective. Offering a distinct theology of rhetoric, the article expands the field of apocalyptic rhetoric by approaching revelation as a theological and rhetorical disclosure-through-intervention, involving the rhetor with divine becoming and perfection.
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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 concerning episcopal government. Hooper appreciated that attacks on vesture were part of more penetrating attacks against religious hierarchies. By turns mocking and serious, Hooper compared the Church of England to reformed confessions and the Church of Rome, arguing that far from being popish, the dress of bishops stood out distinctively as Protestant trappings and provided positive examples of how English bishops differed from their Roman counterparts.
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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 encourage research on a topic that has been badly neglected in the past.This article seeks to shed light on the relationship of German evangelicalism as embodied in the Free Churches to the mainline provincial churches as well as to the regime of National Socialism. It will show that evangelicals were actually far less united than is generally perceived to be the case.
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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 consequence of the deprivation of Stephen Gardiner of Winchester, Edmund Bonner of London, Nicholas Heath of Worcester, George Day of Chichester, and Cuthbert Tunstall of Durham. On the other hand, eight new bishops were appointed between 1547 and 1553. These new men together with the Henrician reformers, of whom Thomas Cranmer, Archbishop of Canterbury, was most important, had responsibility for leading the church during the period which saw the most extensive changes of the Reformation era. This essay examines the careers of the newly-appointed reforming bishops and attempts to assess their achievements and failures as they worked to create a reformed church in England.The first of the eight new bishops appointed during the reign of Edward VI was Nicholas Ridley, who was named Bishop of Rochester in 1547 and translated to London in 1550. In 1548 Robert Ferrar became Bishop of St. David's in Wales. No new episcopal appointments occurred in 1549, but during the following year John Ponet succeeded Ridley at Rochester while John Hooper took the see of Gloucester.
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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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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 Orthodox priests; 4) the tendency of sectarian converts to embrace a very strict reading of Orthodoxy and to adopt a critical and reformist attitude in relations with cradle Orthodox communities; and 5) the covert and overt racism that sometimes exists in ethnic Orthodox parishes. I suggest that the increasing numbers of non-ethnic converts to ethnic Orthodox parishes may result in increased pressure to break down ethnic barriers between Orthodox communities and to form a unified American Orthodox Church. These conversions may also lead to the growth of hybrid Orthodox churches such as the Charismatic Episcopal Church.
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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 Missionary Society (CMS), who saw the bishop by contrast as the ‘crown’ or coping stone of the young churches. Two main protagonists were the High Churchman, Samuel Wilberforce, Bishop of Oxford, and the honorary secretary and missionary strategist, Henry Venn. The party, led by C.F. Mackenzie as Bishop and mounted by the Universities’ Mission to Central Africa (UMCA) in 1861 to the tribes near Lake Nyassa, was the outworking of this Tractarian ideal.
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GOLDIE, MARK. "ALEXANDER GEDDES AT THE LIMITS OF THE CATHOLIC ENLIGHTENMENT." Historical Journal 53, no. 1 (2010): 61–86. http://dx.doi.org/10.1017/s0018246x09990483.
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ABSTRACTIn the closing decades of the eighteenth century, Alexander Geddes (1737–1802) pressed Catholicism and the Enlightenment to the limits of their tolerance. A Catholic priest, he fled the censure of his Scottish superiors and settled in England, where he became a spokesman for the Catholic laity in their controversies with the hierarchy, and mingled in radical Protestant circles among the ‘Rational Dissenters’. In three domains, he appalled his contemporaries. First, Geddes prepared a new version of the Bible, which threatened to undermine the integrity of revelation, and offered mythopoeic accounts of the Old Testament that influenced Blake and Coleridge. Second, he embraced ‘ecclesiastical democracy’, denouncing papal and episcopal authority and proclaiming British Catholics to be ‘Protesting Catholic Dissenters’. Third, he applauded French republicanism, and adhered to the Revolution long after Edmund Burke had rendered such enthusiasm hazardous. Geddes was an extreme exponent of the Catholic Enlightenment, yet equally he was representative of several characteristic strands of eighteenth-century Catholicism, which would be obliterated in the ultramontane revanche of the following century.
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Trott, Michael J. "‘A Recurring Grief, The Rankling of a Thorn’: The Unhappy Conversion of Richard Sibthorp." Recusant History 26, no. 3 (2003): 488–99. http://dx.doi.org/10.1017/s0034193200031034.
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As an undergraduate, Gladstone was enchanted by the preaching of Richard Sibthorp, but was unsure whether he could be trusted as a sound guide. So in December 1829 he wrote to his theological mentor, Edward Craig, an episcopal minister in Edinburgh, seeking an opinion. In reply, Craig described Sibthorp as a ‘very judicious man.’ Few would have dissented.At a time of major divisions in the Protestant religious world, Sibthorp had established a reputation as a conciliator. In 1827, when the British and Foreign Bible Society was being torn apart by the Apocryphal controversy, he had been trusted by both sides to visit the Continent and report on adherence to the Society's revised rules. In the same year, he became Clerical Secretary of the Religious Tract Society, an office he held until 1836. In an inter-denominational Society, disputes over what should be published were constantly threatening to boil over and Sibthorp played no small part in ensuring that it did not suffer the convulsions that almost wrecked the B.F.B.S.
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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 important contributor to the genesis of the World Council.Archbishop William Temple, who played a key role in both the ‘Faith and Order’ and ‘Life and Work’ movements, referred to the Ecumenical Movement as the ‘great fact of our times’. This was a gross exaggeration. It is true that the movement engaged, from about 1920 onwards, a very considerable amount of the energy of the most talented and forward-looking leaders and thinkers of the Churches in the Anglican and Protestant traditions. It remained, however, marginal in the life of the Roman Catholic Church until Vatican II, despite the pioneering commitment of some extremely able people amidst official disapproval. Some leaders of the Orthodox Church took a considerable interest in the movement. However, both the official ecclesiology and the popular stance of most Orthodox precluded any real rapprochement with other Churches on terms that bore any resemblance to practicality. Even in the Anglican and mainstream Protestant Churches, the movement remained largely one of a section of the leadership. It attained little genuine popularity, a fact that was frequently admitted even by its most ardent partisans. One could well say that the Ecumenical Movement had only one really solid achievement to celebrate in 1948. This was the formation, in the previous year, of the Church of South India, the first Church to represent a union across the episcopal–non-episcopal divide. This type of union has yet to be emulated outside the Indian sub-continent.One of the aims of this article will be to try to explain why success in India went unmatched elsewhere. The emphasis will be on the English dimension of the problem, though many of the factors that affected the English situation also obtained in other countries in the Anglo-Saxon cultural tradition. This assessment must be balanced, however, by an appreciation of the real progress made in terms of improved and even amicable church relationships.
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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 controversy surrounding her thesis has focused on the narrow base upon which she made expansive claims. The concept of a feminized church, however, has attracted a number of scholars. Some, like Gerald Moran, have found evidence of the process much earlier in New England, while Mary Ryan and others have explored church membership during the Second Great Awakening of the early nineteenth century. The research continues the Northeastern focus, however, in terms of both geography and denomination. Thus historians still have no sense as to the universality of these trends. In addition, the focus has remained on church membership and cultural perceptions of women's religious role. We have precious little information on how women translated ideas about their role into the life of an ongoing religious institution.
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Eichner, Barbara. "Musical diplomacy in a divided city: the Lassus-Mayrhofer manuscripts." Early Music 48, no. 1 (2020): 55–74. http://dx.doi.org/10.1093/em/caz091.
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Abstract Gifts of music manuscripts continued to serve an important diplomatic function well into the 16th century. This article investigates the production, content and function of two choirbooks prepared by the Benedictine monk Ambrosius Mayrhofer of St Emmeram in Regensburg, which mainly contain sacred music by Orlande de Lassus. They were dedicated to Abbot Jakob Köplin of St Ulrich and Afra in Augsburg (1568) and the city council of Regensburg (1567) respectively. The programmatic opening motet and accompanying illuminations of the Regensburg choirbook suggest that it functioned as a politically motivated gift that helped to ‘harmonize’ the frictions within a city divided by ancient rights and new religious allegiances: Regensburg was a free imperial city with a predominantly Protestant population and council, but also harboured an episcopal see and several nunneries and monasteries (among them St Emmeram), with the Catholic Dukes of Bavaria as close and powerful neighbours. Mayrhofer’s music manuscript projects a conciliatory message that was particularly timely in the late 1560s, when the permission of Eucharistic communion under both kinds (with consecrated bread and wine) offered a short-lived hope of religious compromise.
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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 (or, latterly, the General Synod, including representatives of the pious laity) take decisions? Anglican crises have always raised these twin problems of identity and authority. In the mid-eighteenth century — from the end of the 1730s and particularly in the 1740s — the Church of England faced another crisis. The Anglican bishops had to come to terms with the movement known as the ‘evangelical revival’. Principles had to be applied to a new situation. The bishops had to decide how to categorise the new societies (or would they become new churches?) which were springing up all over England.
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Kane, Paula M. "‘The Willing Captive of Home?’: The English Catholic Women's League, 1906–1920." Church History 60, no. 3 (1991): 331–55. http://dx.doi.org/10.2307/3167471.
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Henry Cardinal Manning wrote in 1863 that he wanted English Catholics to be “downright, masculine, and decided Catholics—more Roman than Rome, and more ultramontane than the Pope himself.” Given this uncompromising call for militant, masculine Roman Catholicism in Protestant Victorian England, frequently cited by scholars, it may seem surprising that a laywomen's movement would have emerged in Great Britain. In 1906, however, a national Catholic Women's League (CWL), linked closely to Rome, to the English clergy, and to lay social action, emerged in step with the aggressive Catholicism outlined by Manning 40 years earlier. The Catholic Women's League was led by a coterie of noblewomen, middle-class professionals, and clergy, many of them former Anglicans. The founder, Margaret Fletcher (1862–1943), and the league's foremost members were converts; the spiritual advisor, Rev. Bernard Vaughan, was the son of a convert. A short list of the clergy affiliated with the CWL reveals an impressive Who's Who in the Catholic hierarchy and in social work in the early twentieth century: Francis Cardinal Bourne (Archbishop of Westminster from 1903 to 1935), Monsignor Robert Hugh Benson (a convert and well-known author), and influential Jesuits Bernard Vaughan, Charles Plater, Cyril Martindale, Joseph Keating, Leo O'Hea and Joseph Rickaby. The CWL was born from a joining of convert zeal and episcopal-clerical support to a tradition of lay initiative among English Catholics.
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Rizzuto, Claudio César. "Episcopado, Iglesia y papado en tiempos del emperador Carlos V: una aproximación a partir de los escritos y la trayectoria de Juan Bernal Díaz de Luco (1495-1556)." Studia Historica: Historia Moderna 45, no. 1 (2023): 331–59. http://dx.doi.org/10.14201/shhmo2023451331359.
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El presente artículo analiza las discusiones sobre las relaciones entre episcopado y papado en tiempos del emperador Carlos V, a partir de la figura de Juan Bernal Díaz de Luco (1495-1556). El inicio de la reforma protestante profundizó una serie de debates en el interior del catolicismo respecto del papel de los obispos y las posibilidades de intervención papal sobre los mismos. En este contexto de difícil definición, los escritos y la trayectoria de Díaz de Luco muestran una recurrente insistencia del poder episcopal en materia pastoral y de reforma eclesiástica, que chocó en varias ocasiones con cuestiones relativas a la de primacía papal. De esta manera, se considerará la complejidad de las posiciones eclesiásticas a mediados del siglo XVI.
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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 bishop's claim, on the grounds, as argued by the islanders, that they were subject to the bishop of Winchester. In the event, Winchester was not to enjoy its newly rediscovered rights for long. The islands were already in the process of establishing their own churches, using French Calvinist forms of worship and a fully synodical system of church government. From 1576 the islanders governed themselves without reference to episcopal authority, which was not to be re-established, in Jersey, until the reign of James i, and in Guernsey that of Charles ii. When challenged the islanders defended their position by claiming that they were indeed part of the diocese of Coutances, and that they were following the best practice of the reformed churches in that diocese.This story is well established in outline, largely through the labours of island historians, but above all through the work of two impressive nineteenth-century French historians. A. J. Eagleston made accessible a good deal of this work, including his own researches, but unfortunately his book had to be posthumously published and is therefore rather piecemeal. D. M. Ogier has now published a valuable study of the Reformation in Guernsey. It traces the internal history in depth, stressing the conservatism of the bulk of the population and skilfully elucidating the crucial question of ecclesiastical property, before going on to its main concern, the impact of the Presbyterian discipline on island society. Although Ogier acknowledges the significance of relations between the English crown and various French parties in explaining events, he does little to elucidate these interactions; nor does he display much interest in the personalities involved in his story. This article will attempt to explain both the reluctance of successive English governments to challenge the rights of the bishop of Coutances, and the apparent inability of the Elizabethan government to prevent French Protestant refugees moulding the island churches in their own image. It will also look at some of the leading figures involved, most notably one John Aster, dean of Guernsey, a prime mover in the events of the 1560s, whose career in military administration before his ordination at the age of fifty has not been noticed; and more generally it will emphasise the link between militant Protestantism and the worlds of diplomacy and espionage.
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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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Kronenburg, Hans. "Episcopus Oecumenicus. toward a Liturgical Theology of Episcopacy for a United Protestant Church: A View from the Protestant Church in the Netherlands." Studia Liturgica 39, no. 1 (2009): 80–98. http://dx.doi.org/10.1177/003932070903900106.
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Abadía Quintero, Carolina, and Antonio José Echeverry Pérez. "De la intransigencia a la tolerancia. La Acción Católica y los discursos del Episcopado Vallecaucano sobre la violencia, el protestantismo y las ideas comunistas (1940 – 1965)." Reflexión Política 20, no. 40 (2018): 167–79. http://dx.doi.org/10.29375/01240781.3447.
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La historia política de Colombia en el siglo XX estuvo marcada por un continuo protagonismo y activismo político poco homogéneo de la Iglesia católica. El presente artículo, a partir del análisis de correspondencias y actas obispales que se encuentran en diversos archivos episcopales vallecaucanos, intenta describir y explicar cuáles fueron las opiniones y posturas de distintos obispos vallecaucanos entre 1940 y 1965, frente a la violencia política y la presencia de grupos comunistas y protestantes en el departamento del Valle del Cauca. Estos discursos deben ser entendidos bajo la propuesta de “Acción católica” y los discursos de intransigencia religiosa liderados por el episcopado colombiano para reaccionar a las propuestas laicistas que se presentaron en Colombia en el periodo mencionado.
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Dotterweich, Martin Holt. "Conciliar authority in Reformation Scotland: the example of the Kennedy/Davidson debate, 1558–63." Studies in Church History 33 (1997): 289–306. http://dx.doi.org/10.1017/s0424208400013309.
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‘For to the most parte of men, lawfull and godlie appeareth whatsoever antiquitie hath received’, complained John Knox in his 1558 First Blast of the Trumpet against the Monstrous Regiment of Women – and indeed for Knox and his fellow Protestants, the question of historical pedigree was troublesome. Catholic polemicists frequently posed some form of the question, ‘Where was your Church before Luther?’, and contrasted this problem with their own historical continuity, unbroken since the apostle Peter. Knox’s homeland of Scotland saw comparatively little sixteenth-century theological debate, but as in Reformation disputes on the continent, in Scotland historical superiority was claimed by Catholic and Protestant alike. A useful means of legitimation for either side, as Knox had said, was to demonstrate greater similarity to the primitive Church than one’s opponent. The appeal to superior historical precedent was particularly central to one Scottish debate, the printed theological exchange between Quintin Kennedy and John Davidson, and here it was slightly unusual in that these authors focused on the general council, rather than the papacy or episcopacy, as the means of historical legitimation.
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Gravely, Will B. "“Invisible” Strands in African Methodism: A History of the African Union Methodist Protestant and Union American Methodist Episcopal Churches, 1805–1980. By Lewis V. Baldwin. ATLA Monograph Series 19. Metuchen, New Jersey: Scarecrow Press, 1983, xv + 275 pp. $25.00." Church History 54, no. 3 (1985): 420–21. http://dx.doi.org/10.2307/3165706.
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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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