10. Whitefield’s moveable pulpit
11. John Wesley and his Friends at Oxford
12. Old Chapel, Clarke County, Virginia
13. Charles Inglis
14. William Smith
15. William White
16. Samuel Seabury
17. Seabury and White
18. The elderly William White
19. Sarah Wentworth Apthorp Morton
20. Absalom Jones
21. William Meade
22. John Henry Hobart
23. Philander Chase
24. Benjamin Bosworth Smith
25. James Hervey Otey
26. Jackson Kemper
27. Trinity Church, Portland, Connecticut
28. William Augustus Muhlenberg
29. James DeKoven
30. Levi Silliman Ives
31. Constance and Companions
32. Enmegahbowh
33. Indian Prisoners and Ladies Archery Club
34. The House of Bishops in 1892
35. Mary Abbot Emery Twing
36. Julia Chester Emery
37. Margaret Theresa Emery
38. Phillips Brooks
39. William Reed Huntington
40. Theodore Roosevelt at the Laying the Foundation of the Washington National Cathedral
41. Kamehameha IV
42. Emma
43. John Joseph Pershing
44. St. Francis Mission
45. George Wharton Pepper with Henry J. Heinz
46. Deaconess Harriet Bedell
47. Li Tim Oi and Joyce Bennett
48. “The Episcopal Church Welcomes You”
49. Christian Living Conferees
50. John Walker
51. All Souls Church, Berkeley, California
52. John Elbridge Hines
53. John Maury Allin
54. The Washington National Cathedral
55. Barbara Harris and David Johnson
56. Harold S. Jones
57. Desmond Tutu and Edmond Browning
58. Edmond Browning’s Institution Service
59. Gluten-free Communion
60. Frank Tracey Griswold
61. V. Gene Robinson
62. Katharine Jefferts Schori
1. A Partial List of Colonial Commissaries
2. The Episcopal Church in the Original Thirteen States
3. Dioceses in States Admitted to the Union 1791–1859
4. Response to the Oxford Movement in the House of Deputies (1844)
5. Ratio of Church Members and Communicants
6. African American Bishops in the Domestic and Overseas Dioceses of the Protestant Episcopal Church
7. Baptized Membership (1986–1996)
8. Women Bishops in the United States
Those who are acquainted with the two prevision editions of this work will see much in it that is familiar. For major portions of the book, the narrative remains unchanged. Yet there are, however, some significant differences. These differences are the results of five factors: incorporation of the insights of new scholarship, the extension of the narrative to include the fifteen years since the publication of the last edition, adoption of some new conventions about terminology, the correction of errors, and the inclusion of information excluded from the earlier edition that subsequent years of teaching have shown to be of interest to students of the history of the Episcopal Church.
Most of the new scholarship that I have sought to incorporate concerns the English Reformation, the institution of slavery, the state of Christianity in the eighteenth century, the American Civil War, and the creation of Anglican Communion in the nineteenth century. In most cases readers will have to refer to the notes to see the new sources on which I have relied.
The years from 1999 to 2014 have been important ones for the Episcopal Church, a period that includes important ecumenical agreements, the election of the first woman as presiding bishop, the consecration of the first openly gay bishop, a major schism, and growing tension in the Anglican Communion. I appreciate the opportunity given to me by Church Publishing to extend the narrative to include these elements.
The two major places in which I have adopted new terminology concern the succession of bishops and the language used to identify members of the colonial Church of England. I have adopted the language used in recent ecumenical discussions and referred to continuity in ordinations running back to the early church as “episcopal succession,” rather than “apostolic tradition” or “apostolic succession.” The latter terms are used in contemporary ecumenical
