Relevant bibliographies by topics / Anglican and Episcopal Lectionaries

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Anglican and Episcopal Lectionaries'

Author: Grafiati
Published: 4 June 2021
Last updated: 9 February 2022

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Journal articles on the topic "Anglican and Episcopal Lectionaries"

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Hawkins, Barney, and Ian Markham. "The Episcopal Church and the Anglican Communion." Modern Believing 49, no. 3 (July 2008): 17–25. http://dx.doi.org/10.3828/mb.49.3.17.

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Guild, Ivor. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 15, no. 1 (December 13, 2012): 95–98. http://dx.doi.org/10.1017/s0956618x12000877.

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To a Synod with little controversial on the agenda apart from the decision about the Anglican Covenant, the Primus in his charge at the opening Eucharist spoke of the economic wilderness through which society and the Church were travelling. The Covenant had been a response to the apparent wilderness of disagreement and disorder in the Anglican Communion, and he hoped that the Synod would express its deep commitment to the version of the Communion in which members were drawn closer to one another. The Scottish Church aspired to be fully engaged in society.
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Engelhardt, Hanns. "The Constitution of the Anglican Church in Aotearoa, New Zealand and Polynesia: A Model for Europe?" Ecclesiastical Law Journal 16, no. 3 (August 13, 2014): 340–50. http://dx.doi.org/10.1017/s0956618x14000544.

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It is a peculiarity of the European continent that there are four independent Anglican jurisdictions side by side: the Church of England with its Diocese in Europe, The Episcopal Church, based in the United States of America, with its Convocation of Episcopal Churches in Europe, and the Lusitanian and Spanish Reformed Episcopal Churches which are extra-provincial dioceses in the Anglican Communion. Alongside these, there are the Old Catholic Churches of the Union of Utrecht, with dioceses in the Netherlands, Germany, Austria and Switzerland. All of them are in full communion with each other, but they lack a comprehensive jurisdictional structure; consequently, there are cities where two or three bishops exercise jurisdiction canonically totally separately.
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Guild, Ivor. "Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 11, no. 1 (December 10, 2008): 99–101. http://dx.doi.org/10.1017/s0956618x09001732.

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Synod discussed the question of whether, by way of Covenant, some degree of regulatory certainty could be given to the Lambeth Conference as one of the Instruments of Communion in the Anglican Communion. The Synod was being asked to give commitment to the process ‘in principle’ but not to the details, and an indication of the synodical process by which the Covenant might be adopted. It was therefore remitted to the Faith and Order Board to decide how this could be done. The Bishop of St Andrews considered that the process was a means of broadening discussion; others were concerned that, if the Church committed itself to the process, it committed itself to the outcome; yet others described the whole concept of a Covenant as very un-Anglican.
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Coelho, Luiz. "IEAB’s 2015 Book of Common Prayer: The Latest Chapter in the Evolution of the Book of Common Prayer in Brazil." Studia Liturgica 49, no. 1 (March 2019): 26–42. http://dx.doi.org/10.1177/0039320718808700.

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This article provides a first look at the 2015 Book of Common Prayer produced by the Igreja Episcopal Anglicana do Brasil (in English, Episcopal Anglican Church of Brazil). This is the newest Book of Common Prayer published by an Anglican province, featuring some aspects that go beyond what has been done in terms of liturgical revision around the Anglican Communion, and suggesting some further steps that other provinces and churches might take, as they assimilate better the principles of the Liturgical Movement. It is a fully gender-neutral worship book, with expansive language to address the Divine, and a considerable amount of liturgies that deal with local customs. It also features prayers that address themes such as gender equality, environmental preservation and social justice for minorities.
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Jacob, W. M. "George Augustus Selwyn, First Bishop of New Zealand and the Origins of the Anglican Communion." Journal of Anglican Studies 9, no. 1 (September 14, 2010): 38–55. http://dx.doi.org/10.1017/s1740355310000070.

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AbstractThis article aims to identify the significance of George Augustus Selwyn, the first Bishop of New Zealand, for the development of the Anglican Communion. It is based on evidence derived from secondary sources, most obviously the two-volume life of Selwyn written shortly after his death by his former chaplain, and on recent studies of the development of the Anglican Communion, especially the development of provincial synodical government in Australasia, and on the constitution of the Episcopal Church in the United States.The article concludes that Selwyn had ideal qualities and experiences to enable him to achieve a constitution for a new Anglican province independent of the state, and with self-government, including elected representatives of laity and clergy, as well as bishops meeting together. His commitment to creating a constitutional framework for the dioceses and provinces of the Anglican Communion, including the Episcopal Church, enabled a second Lambeth Conference to happen.
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Guild, Ivor. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 13, no. 1 (December 13, 2010): 92–94. http://dx.doi.org/10.1017/s0956618x10000876.

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A resolution recognising the need to address the Covenant carefully and prayerfully was passed after considerable discussion on the final draft of the Covenant; it was remitted to the Faith and Order Board to be given careful consideration. Questions were raised as to whether the Covenant was a reasonable and necessary instrument to strengthen the cohesion of a diverse Communion and whether it was helpful to attempt to define a single view and substitute a central authority for Anglican co-responsibility. The difficulties being faced by the Anglican Communion were being faced by every Church across the world. It was now for the Faith and Order Board to advise on what process or processes might be appropriate to be followed by the Synod to enable due consideration of the final version of the Covenant by the Scottish Episcopal Church. Questions were also asked as to whether a loose arrangement might be better suited to taking the strain and it was suggested that the Scottish Church should not be afraid of breaking with the Anglican Communion. The Primus pointed out that the process as a whole would take a considerable amount of time and it was not a process on which the Church should feel rushed.
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Thompsett, Fredrica Harris. "Inquiring Minds Want to Know: A Lay Person's Perspective on the Proposed Anglican Covenant." Journal of Anglican Studies 10, no. 1 (February 13, 2012): 42–51. http://dx.doi.org/10.1017/s1740355312000010.

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AbstractBaptism is the sacrament that incorporates Christians into the Body of Christ; 99 percent of the church are laity. The proposed Anglican Covenant's emphasis on formal authority exercised by bishops and primates changes the relationships among all Anglicans, not just bishops. This change may run against a fundamental Anglican tradition of ongoing communal reflection that acknowledges that elements of church life change because they are no longer convenient or useful in particular locales. In adopting the Anglican Covenant, are we stating that traditional Anglican polity is no longer convenient or useful for the Provinces of the Anglican Communion, including the Episcopal Church?
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Meyers, Ruth A. "The Baptismal Covenant and the Proposed Anglican Covenant." Journal of Anglican Studies 10, no. 1 (December 20, 2011): 31–41. http://dx.doi.org/10.1017/s1740355311000283.

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AbstractAn exploration of the development and meaning of the text of the Baptismal Covenant in the 1979 Book of Common Prayer of the Episcopal Church provides the basis for a discussion of the proposed Anglican Communion Covenant. The article concludes by suggesting how biblical, theological and liturgical understandings of covenant offer a perspective by which to assess the proposed Covenant for the Anglican Communion.
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Guild, Ivor. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 14, no. 1 (December 5, 2011): 111–14. http://dx.doi.org/10.1017/s0956618x11000834.

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The agenda seemed slight and uncontroversial. The General Assembly of the Church of Scotland had been stimulated by the debate on homosexual ministers but nothing in the programme of discussion for Synod seemed likely to spark such feeling and argument. The Anglican Covenant could excite members to threaten schism or lead to a divided Church but it did not look likely.
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Dissertations / Theses on the topic "Anglican and Episcopal Lectionaries"

1

McNair, Michael Stephen. "Southern Gothic : antebellum ecclesiology in Alabama, Louisiana, and Mississippi." Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/25861.

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The primary focus of the thesis is to examine and explain the architectural, religious, and anthropological occurrences that influenced the implementation of ecclesiology in Alabama, Mississippi, and Louisiana in the period prior to the American Civil War in 1861. Architectural, religious, and cultural developments in the region have been considered within the context of Romanticism, Cotton Capitalism, provincial architectural taste and climatic conditions, socioeconomic placement of the gentry planter class, and the liturgical developments within the Episcopal Church. The Episcopal Church was the only denomination interested in the development of the Gothic Revival and the High Church influences in the largely evangelical region creates a question of purpose. Aside from liturgical requirements, issues of taste and refinement are associated with the Gothic form and are therefore associated with the educated and wealthy Episcopal congregants. This thesis examines the information beyond any existing literature and explains how and why a variation of ecclesiology was implemented in certain Episcopal parishes in the Gulf South. The methodology for creating an argument for antebellum ecclesiology concentrates on primary sources and fieldwork. The first hand accounts of both natives and travellers in the region, the reports from the clergy, and the writings from the Episcopal planter class, all infuse to create a clear understanding of the development of the Gothic Revival and the purpose, both religiously and socially, of the style. The influence of the Oxford Movement and the English ecclesiologists is also considered when evaluating the transatlantic relationship between the American Church and Southern Anglophiles in relation to the Church of England. The theological and humanistic understanding of mankind within the confines of a slave-based economy also influenced the decision of the planter class to gravitate towards the Episcopal Church and establish an architectural presence unique to their social and economic level. Ecclesiology embodied the refinement and social position of the Episcopal Church, creating a visible and psychical manifestation of High Church principles suited for the gentry slaveholding class. By examining the architectural models of the early Episcopal Church in the Gulf South, this data establishes a pattern of the Church supporting the Gothic Revival and, in some circumstances, following the principles of ecclesiology.
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Roberts, Sandra Kay. "Teaching the Anglican understanding of eucharistic worship at St. Margaret's Episcopal Church on Fleming Island, Florida." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Gaul, Matthew Hunter. "A Problem of Modernism: A Conversation between C.S. Lewis and some Modern Episcopal Bishops." Thesis, Boston College, 2004. http://hdl.handle.net/2345/493.

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Thesis advisor: Peter Kreeft
In a letter dated 1939, C.S. Lewis wrote, “To me the real distinction is not between high and low, but between religion with a real supernaturalism and salvationism on the one hand, and all watered-down and modernist versions on the other.” Today, the branch of the Anglican Communion in America (the Episcopal Church, and to a less visible extent, the Church of England,) is contemplating a formal split along these very lines. It is popularly believed that the major issues in contention revolve around sexuality, but in America's sex-obsessed culture, sexuality is merely the most visible dividing-line. This dialogue seeks to create several fictional modernist bishops, based on both the writings of real Episcopal bishops and on Lewis' own writings, and put them in conversation with Lewis in order to examine their arguments and offer some of Lewis' own timeless wisdom
Thesis (BA) — Boston College, 2004
Submitted to: Boston College. College of Arts and Sciences
Discipline: Theology
Discipline: College Honors Program
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Robertson, Tyler W. "An Exploration and Analysis of Five Modern American settings of the Magnificat and Nunc Dimittis." The Ohio State University, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=osu1588781838113734.

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L'Hommedieu, John. "The Continuing Anglican Metamorphosis: Introducing the Adapted Integrated Model." Master's thesis, University of Central Florida, 2012. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/5395.

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The purpose of this thesis is to develop and test the Advanced Integrated Model, a typological model in the tradition of Weber's interpretive sociology, as an asset in explaining recent transformations in American Episcopal-Anglican organizations. The study includes an assessment of the church-sect tradition in the sociology of religion and a summary overview of Weber's interpretive sociology with special emphasis on the nature and construction of ideal-types and their use in analysis. To illustrate the effectiveness of the model a number of institutional rivalries confronting contemporary Episcopal-Anglican organizations are identified and shown to be explainable only from a sociological perspective and not simply as “in house” institutional problems. The present work sheds light on parent-child conflicts in religious organizations and reopens discussion about the theoretical value of ideal-types in general, and church-sect typologies in particular, when utilized from a comparative-historical perspective.
M.A.
Masters
Sociology
Sciences
Applied Sociology
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Dowland, David A. "The development of nineteenth century Anglican non-graduate theological colleges with special reference to episcopal attitudes (1820s to 1914)." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.357360.

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Guedes, Berenice Lagos. "História da educação no Rio Grande do Sul, Maçonaria e Igreja Anglicana : algumas imbricações, contraduções e paradoxos (1901/1970)." Universidade Federal de Pelotas, 2010. http://repositorio.ufpel.edu.br/handle/ri/1745.

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Made available in DSpace on 2014-08-20T13:48:26Z (GMT). No. of bitstreams: 1 Berenice_Lagos_Guedes_Tese.pdf: 24121677 bytes, checksum: bc8dc00229d5d229a05dd094a790f9ac (MD5) Previous issue date: 2010-08-16
This work aims at demonstrating the link between the Anglican Episcopal Church of Brazil and Freemasonry, especially with regard to the joint influence that these two institutions have had on the History of Education in Rio Grande do Sul, interfering markedly and acting together in the fight for secular education and for other religious denominations so that they could enter into the educational space. It is analyzed their interplay, but also their contradictions and paradoxes, presenting the point of view of the Anglican Church (unknown or almost unknown in academia) on the collisions in Education, having as essential corpus the documents of the Official Journal of the Anglican/Episcopal Church, the Christian Banner editions published between 1901 to 1970 (the year prior to Law 5692/71) that reports, pari passu, all the missionary work done by the Anglican Episcopal Church of Brazil, even bringing the Educational Project to Rio Grande do Sul. It was performed an exhaustive and critical reading of the Christian Banner, doing a triangulation among the interviews of Masons (and not Masons), the Masonic and Anglican documents analyzed and the photos, seen as historical documents from the period (and even the ones that are not from this period, to clarify the evidence of what is to prove). The method of qualitative research was used, and the results were analyzed by Content Analysis and Discourse Analysis, opting for either when it was required, with results being presented in a descriptive way. It was concluded that the Anglican/Episcopal Church had strong links with Freemasonry (since its reformulation from Operative Masonry to Speculative Masonry, London, 1717) in Rio Grande do Sul, during the historical period of this work, and worked together in the creation and maintenance of the Parochial Schools of the Anglican Episcopal Church and also of the secular, but not atheist, schools, fighting together for a public school where there is freedom of conscience, religious freedom, co-education, access to education for everyone, endorsing new teaching methodologies and encouraging scientific research, although sometimes contradictions and paradoxes might appear during the practice to achieve these goals.
Este trabalho tem como objetivo comprovar a ligação entre a Igreja Episcopal Anglicana do Brasil e a Maçonaria, principalmente no que se refere à influência conjunta que estas duas Instituições tiveram interferindo de forma marcante na História da Educação do Rio Grande do Sul, atuando em conjunto na luta pela Educação Laica e para que outras denominações religiosas pudessem adentrar no espaço educacional. Analisa-se suas imbricações, mas também contradições e paradoxos, apresentando-se a visão da Igreja Anglicana (desconhecida ou quase desconhecida no meio acadêmico) nos embates sobre a Educação,tendo como corpus documental fundamental o Periódico Oficial da Igreja Episcopal/Anglicana, o Estandarte Cristão, edições publicadas no período de 1901 a 1970 (ano imediatamente anterior à Lei 5692/71) e que relata, pari passu, todo o trabalho missionário realizado pela Igreja Episcopal Anglicana do Brasil, trazendo ainda o seu Projeto Educacional para o sul do Brasil. Foi realizada uma leitura exaustiva e crítica do Estandarte Cristão no período em tela, realizando-se uma triangulação com entrevistas realizadas com maçons (e não maçons), análise de documentos maçônicos e de fotos do período (e até fora dele, para tornar mais claros os indícios do que se pretende provar), vistas as fotos também como documentos históricos. Utilizou-se o viés de uma pesquisa Qualitativa, cujos resultados foram analisados pela Análise de Conteúdo e Análise do Discurso, optando-se por uma ou outra quando se fez necessário, sendo os resultados apresentados de modo descritivo. Concluiu-se que a Igreja Eiscopal/Anglicana teve fortes ligações com a Maçonaria (desde sua mudança de Maçonaria Operativa para Maçonaria Especulativa em Londres, 1717) e no Rio Grande do Sul, no período histórico deste trabalho, e estiveram juntas na criação e manutenção de Escolas Paroquiais da Igreja Episcopal Anglicana e de escolas públicas laicas, mas não atéias, batendo-se juntas por uma escola pública onde predominasse a liberdade de consciência, a liberdade religiosa, a co-educação, o acesso à educação pelas camadas populares, referendando novas metodologias de ensino, incentivando as pesquisas científicas, em um clima de inclusividade, embora algumas vezes surgindo contradições e paradoxos na práxis para a consecução destes objetivos.
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Weishaupt, Steffen. "The development of the concept of episcopacy in the Church of England from the nineteenth to the mid-twentieth centuries." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:dff383fa-e515-457d-8b71-7a1dd5b53aaa.

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The purpose of this thesis is to examine the Church of England’s understanding of ‘episcopal’ episcopacy and ordained ministry, including their ecclesiological implications and ecumenical consequences. Special attention is given to the refusal of interchangeability of ordained ministers with ‘non-episcopal’ churches (whilst allowing inter-communion), on the grounds that they lacked a ‘historic succession’ of bishops (cf. The Meissen Declaration and Agreement). This claim gives the adjective ‘episcopal’ a denominational, (quasi-)sacramental connotation (hence the inverted commas). Official Anglican statements today claim that the concept of episcopacy in a ‘historic succession’ is and always has been an integral part of ‘Anglican’ teaching as part of its ‘Catholic’, pre-Reformation heritage, whereas it appears that before the nineteenth century the Church of England had been defined largely in territorial and institutional terms. This faced challenges both from without and within, with an increasingly secular and multi-denominational context in Britain (with Non-conformists slowly gaining equal social and political rights) and in the face of the emergence of the Anglican Communion (and ecumenism in the twentieth century). This required the Church of England to forge a distinctive, trans-national, denominational identity for itself and for ‘Anglicanism’ (which can be described as the ‘Anglicanization of the Church of England’). In the first half of the nineteenth century, the English episcopate exercised a more active leadership role (the ‘episcopalization of the Church of England’), creating bishoprics in overseas dependencies and strengthening the influence of the Church of England there and also that of the episcopate (a colonial aspect of the ‘Anglicanization’). In the second half of the nineteenth century the bishops established interchangeability of ministers with formerly English, ‘Episcopal’ churches. This development occurred at the high point of Anglo-Catholic and ritualistic influence (which resulted in a ‘Catholicization of the Church of England’, opposed by Evangelicals and High-churchmen of the pre-Tractarian type). The nature of ‘Anglicanism’ was increasingly interpreted as ‘catholic’/‘Catholic’. In the twentieth century the notion of a ‘historic succession’ of bishops eventually appeared in official documents, whereas earlier statements had been insisting on the ‘historic episcopate’, but open to an understanding in the sense of ‘apostolic succession’ or a divinely instituted or sanctioned, or simply ancient form of government (episcopacy as esse, plene esse or bene esse of church). The eventual adoption of the notion of succession, however, the crucial characteristic of the esse model, meant a ‘theologization’ of Anglican ecclesiology in the late nineteenth and early twentieth centuries with a distinct ‘catholic’ character, which explains the refusal to agree on interchangeability of ministers with ‘Protestant’ churches, now on theological grounds.
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McCaffrey, Kiera Maureen. "Episcopal split tests faith and law." Thesis, 2010. http://hdl.handle.net/2152/ETD-UT-2010-05-1254.

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Upset with what they say is the increasingly heterodox stance the national leadership of The Episcopal Church, Episcopalians in Texas and throughout the country are leaving their denomination and aligning under Anglican bishops. In a last-grasp effort to hold on to property and assert control over an often dissident flock, the leadership of The Episcopal Church is arguing Canon law in the unlikeliest of places: the secular courtroom. As parishes and even whole dioceses country break free of the hierarchy and declare themselves independent from the national church, two lawsuits in Texas are raising the stakes and asking the government not just to intervene in land disputes, but to go further and determine the organizational structure of the faith.
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Books on the topic "Anglican and Episcopal Lectionaries"

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Introductions to the scripture read in worship. Harrisburg, PA: Morehouse Pub., 1991.

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Historical Society of the Episcopal Church. Anglican and Episcopal history. Austin, Tex: Historical Society of the Episcopal Church, 1987.

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Church, Episcopal. Episcopal eucharistic lectionary. Wichita, Kan: St. Mark's Pub., 1991.

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The Anglican vision. Cambridge, Mass: Cowley Publications, 1997.

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Episcopal Church. Domestic and Foreign Missionary Society. Episcopal life. New York, N.Y: Domestic and Foreign Missionary Society of the Episcopal Church, 1990.

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Goodyear, Sarah. Episcopal haiku. New York: Seabury Books, 2007.

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Goodyear, Sarah. Episcopal haiku. New York: Seabury Books, 2007.

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Anderson, Owanah. 400 years: Anglican/Episcopal mission among American Indians. Cincinnati, Ohio: Forward Movement Publications, 1997.

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Alec, Wyton, ed. The Anglican chant Psalter. New York: Church Hymnal Corp., 1987.

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Anglican young people's dictionary. Harrisburg, Pa: Morehouse Pub., 2004.

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Book chapters on the topic "Anglican and Episcopal Lectionaries"

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Smith, Brian. "The Scottish Episcopal Church." In The Wiley-Blackwell Companion to the Anglican Communion, 441–51. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch40.

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Branco, Gustavo L. Castello, and Marcus Throup. "Igreja Episcopal Anglicana do Brasil (The Anglican Episcopal Church of Brazil)." In The Wiley-Blackwell Companion to the Anglican Communion, 538–46. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch49.

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Nhial, Abraham Yel. "The Episcopal Church of Sudan." In The Wiley-Blackwell Companion to the Anglican Communion, 199–203. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch18.

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Blankingship, A. Hugo. "The Episcopal Church of Cuba." In The Wiley-Blackwell Companion to the Anglican Communion, 526–37. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch48.

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Dogue-Is, Mary Jane L. "The Episcopal Church in the Philippines." In The Wiley-Blackwell Companion to the Anglican Communion, 341–43. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch30.

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Hawkins, J. Barney. "The Episcopal Church in the United States of America." In The Wiley-Blackwell Companion to the Anglican Communion, 508–15. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch46.

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Anis, Mouneer Hanna. "The Episcopal/Anglican Church in Jerusalem and the Middle East." In The Wiley-Blackwell Companion to the Anglican Communion, 272–88. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch25.

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McCullough, Michael E., Andrew J. Weaver, David B. Larson, and Kimberly R. Aay. "Psychotherapy with mainline Protestants: Lutheran, Presbyterian, Episcopal/Anglican, and Methodist." In Handbook of psychotherapy and religious diversity., 105–29. Washington: American Psychological Association, 2000. http://dx.doi.org/10.1037/10347-005.

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Mosher, Lucinda Allen. "Renewing Our Pledge: The Episcopal Church’s Engagement with Islam and Muslims." In Christian-Muslim Relations in the Anglican and Lutheran Communions, 93–110. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137372758_6.

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Macdonald, John A. "Dioceses Extra-Provincial to Canterbury (Bermuda, the Lusitanian Church, the Reformed Episcopal Church of Spain, and Falkland Islands)." In The Wiley-Blackwell Companion to the Anglican Communion, 464–73. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch42.

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