PROTERIUS. See MONOPHYSITES, § 3.
|I. History.||Missionary Work (§ 5).||Organisations, Educational, Benevolent, and Others (§ 4).|
|In Colonial Days (§ 1)||II. Polity and Organization||Statistics (§ 5).|
|Independent Organization (§ 2).||Episcopal Polity (§ 1).||Brotherhood of St. Andrew (§ 6).|
|Growth and Critical Questions (§ 3).||Legislation and Administration (§ 2).||Cowley Fathers (§ 7).|
|Modern Development (§ 4).||Discipline (§ 3).|
The history of this Church, which is the lineal descendant and successor in America of the Church of England, may be said to be coeval with the voyages of Englishmen in this direction. Even when, on or about June 24, 1579, Sir Francis Drake made only a temporary landing on the coast of what is now California, his chaplain, the Rev. Francis Fletcher, held regular services out of the Book of Common Prayer, and in a manner claimed the new territory for the Church of England. In the early patents or chapters granted to Sir Humphrey Gilbert, Sir Walter Raleigh, and others who landed on the Atlantic coast, toward the lose of the sixteenth century, particular stress was laid upon the obligation to convert the heathen aborigines, and it was stipulated that the Christian faith as taught by the colonists should be in agreement with that of the same church. Records exist of baptisms performed about this time in various places, from the southernmost to the northernmost settlements, even as far as the Kennebec, in Maine, and of other public services held with more or less frequency, all of them antedating by a number of years the arrival of the Mayflower colony at Plymouth (1620). The first church-building of which there is any reliable account was erected at Jamestown, Va., under the auspices of the Rev. Robert Hunt, who had formed part of the colony that landed here in 1607. The same claim of priority is made in behalf of one erected, it is said, in the year 1607 in Maine, by those attending the services of the Rev. Richard Seymour (thought by some to have been the great-grandson of the Duke of Somerset). From this time on, the record of Church life and work is but a meager one until the close of the century, although all along the Atlantic coast there are not a few instances of a growing desire for greater religious privileges, and an equally growing sense of responsibility in the matter of Christianizing the Indians and Negroes. Many individual Churchmen in England, including the archbishops of Canterbury and the bishops of London (to whose jurisdiction the colonies were formally attached), showed more or less interest in this missionary enterprise from time to time; but it was not until the organization in 1701 of the Society for the Propagation of the Gospel in Foreign Parts that the Church began its more aggressive career in America (see MISSIONS, B., II, 4, § 4). It was, however, greatly hampered in its work until nearly the close of the eighteenth century by the utter lack of bishops. The episcopate forming so essential a part of its integrity, the want of it could not be met by any other means, although occasionally some temporary expedients were suggested, especially with reference to the due supply of ministers from among the residents. The only recourse for ordination and confirmation was to the mother-land.
For various reasons, partly political and partly ecclesiastical, and not altogether appertaining to England, the consecration of bishops for America was delayed year after year, until in the year 1784, at Aberdean, the Rev. Samuel Seabury was consecrated bishop of Connecticut by the canonical number of prelates, all of them Scottish non-jurors. In 1787 the Rev. William White was consecrated bishop of Pennsylvania, and the Rev. Samuel Provoost bishop of New York; both in Lambeth Palace by the archbishops of Canterbury and York, assisted by the bishop of Bath and Wells and the bishop of Peterborough. In 1780 the Rev. James Madison was consecrated in the same place bishop of Virginia, and in 1792 at the General Convention, held in New York, the Rev. Thomas John Claggett was consecrated bishop of Maryland by Bishops Seabury, White, Provoost, and Madison. By this fusion of the two equally valid sources of orders, all doubts were set at rest, and the controversy as to the validity of Bishop Seabury's consecration was practically ended. In the mean time, the Church was busily engaged, through its diocesan and general conventions, in completing its independent national organization. The Prayer Book, finally ratified in the year 1789, was substantially the same as that of the Church of England, from which the chief departures were the omission of the Athanasian Creed and the substitution of essential features of the Scotch communion office. This latter change was made largely through the efforts of Bishop Seabury, who had promised his influence to this effect before his consecration. Among the missionaries belonging to this period, were John and Charles Wesley and George Whitefield, all of whom died, as they had lived, in the communion of the Church of England. The character of the church in not a few important particulars in these early days was due to Bishop Seabury and Bishop White, both of whom, while differing in many respects, were men of ability and influence, and of unswerving loyalty to their principles. In the formative stage of independent existence, the intensity of the former and the conservatism of the latter were happily combined to avoid serious errors. In connection with the political troubles arising toward the close of the eighteenth century, the Church was confronted with grave perils and difficulties. Among the, clergy, there was the strong feeling of indebtedness on every score to their fatherland which made them hesitate, naturally enough, to side with those who were ready for revolution, prepared as many of them were to recognize the injustice shown the colonies. And among the laity, this loyalty to the
The disquietude of these days and the suspicion of Toryism hid lurking in the minds of many, joined to the paucity of clergy, made the growth of the Church difficult for years. It was not until the more general appreciation of its really missidnary character, say, about 1830, that progress became wider and more evident. From that time on, this progress has continued uninterruptedly until of late its growth has increased in more rapid proportion than that of any other religious body, gaining even upon the ratio of growth in the general population of the country. It has passed safely through several crises succeeding that of the period of the war for independence. One of these was contemporaneous with the Oxford Movement in the Church of England, about the middle of the nineteenth century (see TRACTARIANISM). Under the excitement engendered by the ecclesiastical controversies involved in this movement, the parties which had for some time existed under the names of High Church and Low Church became more pronounced in their differences, and not a little acerbity of feeling was manifested. This spirit of partizanship continued to assert itself more or less for a generation, even in regard to things of a ceremonial character which, in the light of the harmony and good-will now existing, seem trivial if not utterly insignificant. Another and a momentous crisis arose out of the Civil War. Among the prominent men who participated in the scenes preceding and following this sad epoch, were many, both North and South, who were equally prominent in the church. Satisfied of their ultimate success in establishing the Confederacy, the southern dioceses set up an independent organization, and broke off all formal communication with their brethren in the North. These, however, with a charity most admirable, ignored the fact of any separation; at the General Convention held at New York, in the year 1862, the names of the seceding dioceses were regularly called and seats assigned them as before. Nor did these dioceses allow that any separation had taken place except upon purely political questions, declaring by the hands of their Committee on the state of the church that "though now found within different political boundaries, the Church remains substantially one." When the General Convention met at Philadelphia in 1865, two Southern bishops (Thomas Atkinson and Henry Champlin Lay) were present and some deputies from three Southern dioceses, one of them, the Rev. Charles Todd Quintard, being consecrated bishop of Tennessee during the session. Some anxiety as to a complete reunion was felt on account of incidents that had occurred during the war. One was the taking of arms by the Right Rev. Leonidas Polk, Bishop of Louisiana, who became a major-general in the Confederate army. His death in battle removed the first difficulty. The other was the consecration of the Rev. Richard Hooker Wilmer as bishop of Alabama without the consent of the whole Church, as required by the canons in force before the war. This matter, however, was satisfactorily adjusted, and the Church presented to a still distracted nation the first spectacle of complete reunion, the influence of which was potent in hastening the settlement of all remaining disputes, ecclesiastical, political, and social. The only case of schism with which the church had had to deal was that of the formation, chiefly by its own ministers, of what is known as the Reformed Episcopal Church (see REFORMED EPISCOPALIANS). These, with a small following of laymen, persuaded that there were in the Prayer-book what they called "Romanizing germs," in Dec., 1873, formed the organization named, under the leadership of the Right Rev. George David Cummins (q.v.), assistant bishop of Kentucky, and the Rev. Charles Edward Cheney (q.v.), of Chicago. Both of these were deposed, after they had been treated with great leniency in the hope that they would abandon their separatist attitude.
In 1880, a joint committee of the two houses constituting the General Convention was appointed to consider whether " the changed conditions of the national life do not demand certain alterations in the Book of Common Prayer, in the direction of liturgical enrichment and increased flexibility of use." The study of this important subject occupied the attention of the church for twelve years, so that it was not until 1892 that the revised prayer-book was authorized for use. No radical change was proposed; no alteration was made in the standards of doctrine, and the prevailing principles of liturgical construction and ritual were studiously maintained. What was accomplished was the correction of the few typographical errors; the elucidation of rubrical obscurities or inaccuracies; the restoration of some canticles and versicles omitted originally from the English book, special prayers for Unity, Missions, Rogation-days, etc., an altar service for the Feast of the Transfiguration, second offices for Christmas-Day and Easter Day, proper psalms for special occasions; the revision of the lectionary; the printing of the psalms and canticles with the musical colon, and of the Articles of Religion at the end of the volume, with
The work of the Church coming technically under this heading, began at the very outset of its history, even in colonial days, among the Indians and negroes. These have ever since occupied attention in continuous efforts to evangelize them and to afford them every religious privilege belonging to others. From their ranks have come a large number of clergymen who have been ordained to serve especially among their fellows. Before the Civil War multitudes of negroes in the South were numbered among the communicants of the Episcopal Church, and since that period the southern dioceses have been most diligent in seeking their spiritual welfare, with no small measure of success. The heterogeneous character of the country's population has led the Church to organize special missions for the benefit of its different elements, e.g., among the Italians, the Germans, the French, the Swedes, the Spanish, and the Jews, with the prayer-book in their several languages, and clergymen of their own races. Special work is also undertaken among the blind and the deaf, the inmates of various institutions, both benevolent and penal, as also among soldiers and sailors, etc. As to work in foreign and heathen lands, the Church early in the nineteenth century began to show her interest and sense of responsibility. In 1821, the Rev. Joseph R. Andrews (or Andrus) went to Africa, where he died shortly after beginning his labors. Others followed him at intervals, and subsequently a bishop was consecrated for work there. In 1829 a mission was inaugurated in Greece, which in its educational department is still in operation in the school at Athens, founded by the Rev. John Henry Hill and his wife. In 1835 missionaries went to China, and in 1859 to Japan. In both of these countries, the church has now several bishops with a number of other clergymen and lay-workers, both foreign and native, In Haiti, since 1875, Right Rev. James Theodore Holly, a colored man, has been in charge of church work there. In Mexico, since 1879, this church has been more or less in charge of native and reformed congregations that desired to be in communion with it, and that country is recognized as a past of its missionary field. In 1899 Rev. Lucien Lee Kinaolving was consecrated bishop of southern Brazil, and he has gathered around him an increasing number of clergymen and congregations. A similar provision for Cuba was made in the year 1904, although work had been carried on there for more than forty years. Bishops have also been consecrated of late for Honolulu, for the Philippine Islands, and Porto Rico, and already very promising results have followed upon their appointment.
In the preface to the Ordinal, it is stated that " it is evident unto all men diligently reading Holy Scriptures and ancient Authors, that from the Apostles' time there have been these Orders of Ministers in Christ's Church- Bishops, Priests, and Deacons." Accordingly, this church is constituted, as to its ministry, after this primitive manner, and since 1859 it has been the custom to place every part of the recognized territory of the United States under the jurisdiction of some bishop. This rule equally attains as to those countries which are in any formal manner under its protection. Neither does it maintain any mission in any foreign land Mthout a similar provision. Its territorial divisions are known as either dioceses or missionary districts, the former being such as are autonomous, or independent of outside aid, having authority to elect their own bishops; the latter such as are dependent for their support mainly upon the church at large and receive their bishops from the same source. Dioceses may comprise the whole or a part of the states in which they are organized, Missionary districts may form the whole or a part of any state or territory, whether within or without the United States. Thus it may
The legislation for and the administration of ecclesiastical affairs are lodged, first in the General Convention, next in diocesan conventions, and lastly in parochial vestries or mission-committees meeting occassionally. The General Convention consists of two houses: the house of bishops, comprising all bishops of the American communion; and the house of clerical and lay deputies, comprising four of each order from each diocese duly chosen by its diocesan convention. In the latter house, representatives from missionary districts and from the convocation of foreign churches are privileged to sit and speak, without the right to vote. In the General Convention, it is necessary to have a concurrent vote before any measure can become operative. The senior bishop according to date of consecration is styled the presiding bishop, to whom is delegated during the intervals between the General Conventions the administration of important and necessary affairs of a general character. An assessor to the presiding bishop, who also acts as chairman of the house of bishops during its sessions, is chosen triennially by the members of that house. No bishop elected by a diocesan convention can be consecrated unless confirmed by a majority of all the standing committees-bodies chosen annually by the various diocesan conventions as councils of advice to the bishops, and consisting, except in three or four instances, of both clergymen and laymen-and of all the bishops, except when such elections have occurred within six months of the meeting of the General Convention. In this case, the matter is settled by a concurrent vote of both houses. Rectors are chosen by the vestries of the several parishes, usually after conference with the bishop of the diocese. Missionaries are appointed by the bishop, with or without the concurrence of a diocesan committee. The vestries are chosen annually by the members of the various congregations, under the provisions of local enactment. Delegates to the diocesan conventions are elected by the parochial vestries. In some dioceses, it is requisite that both vestrymen and delegates shall be communicants in good standing; in some it is not. Only such communicants are eligible as lay deputies to the General Convention. No one can be ordained to the ministry who has not been for the appointed time first a postulant and then a candidate, nor until, after sundry examinations, he has been recommended to the bishop by the standing committee of the diocese to which he belongs. It is further required that he should present certain testimonials as to character and fit ness from a certain number of clergymen and laymen. He can not be admitted a candidate until he is at least twenty-one years old, nor ordained a priest until he is at least twenty-four years old. A bishop must be at least thirty years of age. Provision is made for the appointment of deaconesses (see DEACONESS, IIl., 2., d, § 2), who must be at least twenty-three years of age, and be properly qualified, and recommended by clergymen and laymen. There is no cognizance of sisterhoods in the general canons, it having been deemed best to leave everything relating to them in the hands of the several bishops. Lay-readers form the subject of canonical provision, and are under the immediate supervision of the bishops and of such rectors as ask for their appointment. No church-building can be consecrated until the bishop has ample assurance that there is no pecuniary debt upon it or upon the ground where it may be erected. The music of a church is under the direction of the rector. For over fifty years, the subject of cathedrals has been before the church as a practical matter. Bishop William Ingraham Kip of California was perhaps the first prelate to give it expression in 1855, a time when there was no little prejudice, even opposition, to encounter. In 1861 Henry John Whitehouse, bishop of Illinois, put it into more formal shape. To-day, there are about forty dioceses where cathedral organizations exist. In some, however, they are scarcely more than nominal establishments, and the cathedrals themselves little else than parish churches. But the idea is being gradually developed and utilized, while in the almost completed cathedral at Albany, and in the growing one at New York, the structures well deserve the name in every respect. At Washington there is also the nucleus of one worthy of the Church and the nation.
In the matter of discipline, there are canonical provisions both general and diocesan. The duties of clergymen and laymen alike are in many instances plainly set forth, and violations of the law, both as to doctrine and manner of life, are the subject of well-matured enactments. In the General Convention of 1904, provision was made for courts of review for the trial of bishops and other clergymen. The principal subject under this heading that has occupied the attention of the church has been that of Marriage and Divorce (qq.v.). It has been felt for years that the low and injurious views upon this subject demanded stricter legislation, and the main purpose of those concerned in this has been to make it unlawful for any person divorced on any ground, even that of adultery, to marry again during the lifetime of either husband or wife. A canon to this effect was passed by a large majority of the house of bishops at the General Convention of 1904, but lost by a small majority
In early colonial days, this Church felt the need of educational institutions that should be under its auspices and direction. As early as 1691 a charter was obtained for Willlam and Mary College in Virginia, in which provision was made for the education of suitable men for the ministry, and also for the due propagation of Christianity. The first buildings were designed by Sir Christopher Wren. A number of parish-schools were also established. King's College (now Columbia University) was subsequently founded, the president of which must always be a member of this church, and the prayers used in public worship must always be taken from the Book of Common Prayer. Among the other colleges more or less directly related to the church are Trinity College, Hartford (which succeeded to Washington College, chartered in 1823), Kenyon College, Hobart College, the University of the South, St. Stephen's College, Annandale, and Lehigh University. In connection with a number of the leading denominational colleges, church-balls have been erected, and other means are in use to keep in touch with undergraduates belonging to the church. The number of parochial schools always has been small. As to boarding-scbools, there are not a few scattered in as many as thirty different dioceses, the oldest for girls, St. Mary's Hall, Burlington, N. J., founded in the year 1837. The pioneer successful school for boys is St. Paul's School, near Concord, N. H., founded in 1856 by George Cheyne Shattuck, M.D., of which the Rev. Henry Augustus Coit was the famous head-master for nearly forty years. Of theological seminaries there are no less than sixteen, in various parts of the country. Of them, the oldest (1817) and by far the largest and most important is the General Theological Seminary, in New York, with superb buildings and a liberal endowment. Each has its own excellencies, and all are supplied with able faculties, and number among their graduates many of the most eminent of the clergy. In all but one, the tuition is free; and in most of them the charge for the use of rooms is either nothing or merely nominal. There are also several training-schools for deaconesses, as in New York and Philadelphia, where thorough instruction, both theoretical and practical, is given to those who may wish to devote themselves to church work at home or abroad. Among the many other organizations of this church are the Brotherhood of St. Andrew (1883) and the Daughters of the King (1885). These are identical in their plans and operations, one for men, and the other for women; the common object being to interest more directly the younger people in the affairs and life of the church. The members are bound alike by the two rules of prayer and service. Junior departments have in view the training of girls and boys for more active membership when they shall have become adults. The Girls' Friendly Society has a large membership, and is intended to afford, under the guidance and fellowship of lady-associates, opportunities for healthy recreation and safe social enjoyment to girls and young women who are engaged in business or in domestic service. The number of hospitals, day-nurseries, orphan asylums, homes for cripples, consumptives, and aged and infirm people, houses of mercy for the fallen and incorrigible, and for other needy and afflicted persons, is constantly increasing and their capacity for usefulness constantly enlarging, as liberal donations and endowments are being made from time to time. In this practical application of Christianity, almost every diocese and missionary jurisdiction shares. Many of these institutions are either exclusively or partly under the care of sisterhoods, of which there are now working under the auspices of this church something like twenty-some of them being branches of English communities, others founded in America. Beside these, there are several communities of deaconesses. Among the clergy, there are also several religious orders, the chief of which are the Society of St. John the Evangelist, with its American headquarters at Boston, and the Order of the Holy Cross with its new and spacious monastic buildings at West Park, N. Y. Their chief work is that of preaching, holding missions, retreats, etc., although the first-named order is also engaged in parochial work. For social purposes chiefly, but not exclusively, there have been organized of late years what are known as church-clubs, with large numbers of members, confined mainly to the laity. These exist now in over thirty dioceses. There is annually a congress of delegates from these various associations. In addition to all these organizations, there are many others throughout the country, whose main object is the more direct and local dealing with and forwarding the church's work in different directions, such as mislions, Sunday-schools, temperance reform, social reform, Christian unity, etc., so that ample opportunity is afforded all the members of the church to engage in some branch of religious anti philanthropic industry. The support of the parochial, diocesan, missionary, educational, and benevolent work of the church is mainly derived from the voluntary offerings of its members. For some purposes there are assessments, laid mostly by diocesan authorities. Pew rents still obtain in some of the older and larger parishes, but over eighty per cent of the total number are now conducted upon what is known as the free church system, no seats being rented or formally appropriated. This system has grown marvelously in the past sixty years.
At the end of the year 1910, there were in the United States and dependencies 67 dioceses and 26 missionary districts; in foreign lands there were 11 missionary districts or dioceses. Of clergymen, there were in 1909 103 bishops and 5,516 priests and deacons, in all 5,619. There were 8,017 parishes and mission-stations; 50,153 Sunday-school teachers and 455,495 pupils. The total number of communicants, including the missionary districts, was 929,117, which would give a total membership
The Brotherhood of St. Andrew is an organization of laymen operating in the Protestant Episcopal Church in the United States, in the Church of England, and in their branches wherever found. Its object is " the spread of Christ's king6. Brother- dom among men, especially young hood of St. men." It is composed of men and boys of all ages and conditions, who recognize that as baptized churchmen they are pledged to do the will of God, in trying to help other men to know our Lord through his Church. The brotherhood began as a parochial gild in St. James' Church, Chicago, on St. Andrew's Day, 1883, when twelve young men, with the approval of their rector, W. H. Vibbert, and under the leadership of Mr. James L. Houghteling, who is the founder of the brotherhood, agreed to follow the example set by St. Andrew in bringing St. Peter into a personal acquaintance with the Messiah, as recorded in John i. 40-42. They adopted two rules: (1) "To pray daily for the spread of Christ's kingdom among young men"; (2) "To make an earn est effort each week to bring at least one young man within the hearing of the Gospel of Jesus Christ, as set forth in the services of the Church and in young men's Bible classes." Their efforts were successful beyond expectation, and similar gilds were formed in several dioceses. In 1886 thirty-five of these gilds united in a general organization known as the Brotherhood of St. Andrew in the Protestan Episcopal Church in the United States. There are now in this country about 1,000 active senior branches, or chapters, with a total membership of about 12,000, and 500 junior chapters with a total membership of about 6,000. The junior department consists of small bands of Christian boys who are trained not only to live straight but to help other boys to live straight. They join entirely for what they can give and not for what they can get, and there are no amusements or attractions of any kind. The minimum age for membership is twelve, but most of the boys average sixteen and are usually boys who have been confirmed. The object of this department is the spread of Christ's kingdom among boys. In addition to this it acts as a training ground for membership in the senior order. It is the only society of the kind in the world, abandoning as it does almost all the usual methods by which boys are reached and influenced, everything except definite and real religious work for other boys being barred out. While the membership of the brotherhood consists entirely of laymen, the brotherhood works only by the approval of the clergy, no chapter being allowed to exist without the written consent of the rector or minister in charge. The chapters are independent in all particular and local affairs, but are dependent upon and responsible to one another as regards the interests and obligations common to all. Any baptized man is eligible for membership, but membership can be had only through a local chapter.
A convention is held each year, at which every chapter in good standing is entitled to be represented. The convention appoints a national council which is charged with the executive direction of the brotherhood. This council maintains an office in the Broad Exchange Building, Boston, Mass., as headquarters for the brotherhood, through which the different chapters are brought into communication with one another. It publishes the international brotherhood monthly magazine, St. Andrew's Cross, and other literature about brotherhood work and methods.
The Society of Mission Priests of St. John the Evangelist (sometimes called the Evangelist Fathers or the Cowley Fathers) is a religious community of clergymen in the Anglican Communion founded at Cowley, a southern suburb of Oxford, England, in 1865. The first members were Richard Meux Benson (vicar of Cowley, the parish within which the community was organized), Simeon Wilberforce O'Neill, and Charles Chapman Grafton, an American clergyman (who afterward became bishop of Fond du Lac in Wisconsin). The institution is worthy of commendation as being the first successful attempt since the Reformation to organize a religious community of men in the Church of England. The dedicated life of women in sisterhoods had been revived some years earlier. Other brotherhoods have been formed since. From the first the community at Cowley had the informal sanction of the bishop of Oxford (Samuel Wilberforce), to whom as clergymen its members were necessarily responsible for ministerial licenses. Bishop Wilberforce's successor continued the same friendly relations with the community, and when the statutes and rule were formally established, he gave them his official sanction and became visitor of the society. It is the declared purpose of the society that its members should be subject in all canonical matters to the bishop of the diocese in which they may be resident or working, while for personal and community purposes they are as free as other clergy men to adopt obligations not inconsistent with their ministerial duties. The object of the society is thus stated in its statutes: "The Society of the Mission Priests of St. John the Evangelist has been formed for the cultivation of a life dedicated to God according to the principles of Poverty, Chastity, and Obedience, and will occupy itself irr works both missionary and educational, both at home and abroad, for the advancement of the kingdom of Christ, as God in His good Providence may seem to call."
Lay brothers are associated with the priests in dedication to the religious life, but they have no share in the government of the society. No one is allowed to take the life vows until he is thirty years of age, nor until he has passed through a lengthened term of probation. The superior general is elected every three years at a greater chapter of the society. All other officers are appointed by him, including the superiors of provinces, as in America, India, and South Africa.
The society has branch houses in Boston, U. S. A., Bombay and Poona, Capetown and Kaffraria. Beside their direct missionary work, the external occupation of the Fathers is largely in conducting re-
BIBI.IOGRAPHY: S. D. McConnell, Hist. of the American Episcopal Church, New York, 7th ed., 1897; S. Wilberforce, History of the American Church, ib. 1849; J. S. M. Anderson, Hist. of the Church in the Colonies, 3 vols., London, 1856; W. S. Perry, Historical Collections Relating to the American Colonial Church, 5 vols., Hartford, 1870-78; idem, Handbook of the General Convention of the P. E. Church, Giving its Hist. and Constitution, 1876-80, New York, 1881; idem, Hist. of the American Episcopal Church>, 1687-1888, 2 vols., Boston, 1885; idem, The Episcopate in America, New York, 1895; H. G. Patterson, The American Episcopate, Philadelphia, 1878; W. White, Memoirs of the Protestant Episcopal Church, New York, 1881; R. E. Beardsley, Hist. of the Church in Connecticut, 2 vols., Boston, 1883; W. Benham, Short Hist. of the American Church, New York, 1884; J. G. Wilson and Others, Centennial Hist of the P. E. Church in the Diocese of New York, 1785-1886, ib. 1888; L. Coleman, Hist. of the Church in America, ib. 1895; C. C. Tiffany, Hist. of the P. E. Church in the U. S., ib. 1895; M. Dix, Hist. of the Parish of Trinity Church in . . . New York, 4 vols., ib. 1898-1907; A. L. Cross, The Anglican Episcopate and the American Colonies, ib. 1902; Lucy C. Jarvis, Sketches of Church Life in Colonial Connecticut, New Haven, 1902; G. W. Peterkin, Hist. and Record of the P. E. Church in . . . W. Virginia, Charleston, W. Va., 1902; D. D. Addison. The Episcopalians, New York, 1904; G. Hodges, 300 Years of the Episcopal Church in America, Philadelphia, 1907; W. Updike, Hist. of the Episcopal Church in Narragansett, R, l., 3 vols., Boston, 1907; A. B. Richmond, American Episcopal Church in China, Baltimore, 1908; Papers and Speeches of the Church Congress in Boston, May, 1909, New York, 1909; M. D. Haywood, Lives of the Bishops of North Carolina, Raleigh, N. C., 1910. On doctrine, law, and polity consult: A. A. Benton, The Church Cyclopcedia, Philadelphia, 1884; J. A. Andrews, Church Law, Columbus, O., 1885; W. F. Hook, Church Dictionary, London, 1887; G. Hodges, The Episcopal Church; its Doctrines, Ministry, Worship and Sacraments. New York, 1892; G. H. Humphrey, Law of the P. E. Church, ib. 1895; W. J. Miller, American Church Dictionary, ib. 1902; F. W. Westcott, Catholic Principles as Illustrated in the Doctrine, Hist. and Organization of the American Catholic Church in the U. S., Milwaukee, 1902.
Calvin College. Last modified on 06/03/04. Contact the CCEL.