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SOCIAL AND INTELLECTUAL CHALLENGES 10721. Quoted in ECUS, 274.22. The Chicago-Lambeth Quadrilateral of 1888 is still one of the official statementson ecumenical relations of both the Anglican Communion and the Episcopal Church.23. Samuel McCrea Cavert, The American Churches in the Ecumenical Movement,1900–1968 (New York: Association Press, 1968), 28; HPEC, 347; and AR, 92–93.24. Allen C. Guelzo, For the Union of Evangelical Christendom: The Irony of the ReformedEpiscopalians (University Park: Pennsylvania State University Press, 1994),58–59; MM, 359; and HEC, 148–50.25. MM, 362–63 (Muhlenberg quoted on 363).26. “Muhlenberg Memorial, 1853,” in DW, 209.27. Charles Pettit McIlvaine, Righteousness by Faith (1864), quoted in Diana HochstedtButler, Standing against the Whirlwind: Evangelical Episcopalians in Nineteenth-CenturyAmerica (New York: Oxford University Press, 1995), 192–93.28. MM, 373–76; and HPEC, 273.29. Franklin S. Rising, Are There Romanizing Germs in the Prayer Book? (1868),quoted in Guelzo, For the Union of Evangelical Christendom, 66.30. Butler, Standing against the Whirlwind, 193–95, 203–5.31. Quoted in Guelzo, For the Union of Evangelical Christendom, 81. See also Butler,Standing against the Whirlwind, 205.32. Quoted in HPEC, 274. The bishops were very concerned about what was takingplace in the Roman Catholic Church at this time: preparations were being made for thepronouncement of papal infallibility, which took place at the meeting of Vatican CouncilI in 1870.33. Guelzo, For the Union of Evangelical Christendom, 67–68; HPEC, 282–85; andMM, 376–87. See also “Pastoral Letter on Baptismal Regeneration and Eucharistic Adoration,1871,” in DW, 66–68.34. MM, 326.35. James DeKoven, “The Canon on Ritual, 1874,” in DW, 73–77 (quotation on 76).According to the historian T. J. Jackson Lears, the Anglo-Catholic sacramental beliefs thatEpiscopalians like DeKoven defended allowed elite Americans in the late nineteenth centuryto protest against the rise of modern industrialism without fully rejecting the materialisticculture in which they lived—see T. J. Jackson Lears, No Place of Grace:Antimodernism and the Transformation of American Culture, 1880–1920 (New York: Pantheon,1981), 198–203.36. HPEC, 285.37. Guelzo, For the Union of Evangelical Christendom, 155–94 (“The Declaration ofPrinciples,” quoted on 155–56).38. Butler, Standing against the Whirlwind, 211–12. In 1998, the Reformed EpiscopalChurch reported a membership of about 6,850 communicants.39. AR, 246–47.40. Pamela W. Darling, New Wine: The Story of Women Transforming Leadership andPower in the Episcopal Church (Cambridge, Mass.: Cowley, 1994), 18–21; and DC, 52–67.41. DC, 68–75.42. Darling, New Wine, 23–26.43. Julia Chester Emery, “Forty-Fifth Annual Report of the Woman’s Auxiliary to theBoard of Missions, 1915–1916,” in DW, 433.44. DC, 76–78, 83–84; and BHEC, 77.