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158THE EPISCOPALIANS68. HEC, 264–67; and Sumner, Episcopal Church’s History, 120–30.69. “Convention Briefs,” TLC, 17 August, 2003, 10.70. According to one popular but overstated study of the social and financial powerwielded by Episcopalians, “the Englishness, formality, . . . and fundamental conservatismof the Episcopal religion have nurtured and accompanied the development of a distinctlyupper-class way of life and system of values that have dominated American business, law,and politics for 100 years”—Kit and Frederica Konolige, The Power of Their Glory: America’sRuling Class—The Episcopalians (New York: Wyden, 1978), 26.71. Rodman, Let There Be Peace among Us, 37–42; and Lewis, Yet with a Steady Beat,166–67.72. HEC, 294–96.73. Stephen M. Hall, quoted in David Hein, “Episcopalianism among the Native Americansof South Dakota,” paper presented at the Annual Meeting of the American Academyof Religion, New Orleans, November 1990, 1–2. A revised version of this paper has beenpublished as “Episcopalianism among the Lakota/Dakota Indians of South Dakota,” Historiographer40 (Advent 2002): 14–16.74. Virginia Driving Hawk Sneve, “Pastor to Indians and Non-Indians: Vine Deloria,”TLC, 12 December 1999, 14.75. Quoted in Hein, “Episcopalianism among the Native Americans,” 6; and OwanahAnderson, 400 Years: Anglican / Episcopal Mission among American Indians (Cincinnati:Forward Movement, 1997), 294. Although Indian clergy in South Dakota have often favoredthe use of native dance and song in Episcopal services, they have usually opposedthe introduction of religious practices such as the sacred pipe—Hein, “Episcopalianismamong Native Americans,” 8.76. HEC, 263–64, 300.77. “Episcopal Church Apologizes to Indians,” Christian Century 114 (1997): 1119–20.78. Quoted in Sumner, Episcopal Church’s History, 138.79. Robert S. Ellwood, The Sixties Spiritual Awakening: American Religion Movingfrom Modern to Postmodern (New Brunswick, N.J.: Rutgers University Press, 1994), 54.80. “Planning for Greater Unity,” Christian Century 116 (1999): 175–76; “Role of BishopsRemains in Question in Plan for Unity of Nine Churches,” TLC, 21 February 1999,6; Paul A. Crow Jr., “Still on Pilgrimage,” Christian Century 116 (1999): 380–82; MichaelKinnamon, “Ecumenical Rebirth,” Christian Century 117 (2000): 526–27; Jean CaffeyLyles, “Dealing with Rebels,” Christian Century 117 (2000): 781. For a thorough critiqueof the Consultation on Church Union as it existed in the late 1970s, see A Communion ofCommunions: One Eucharistic Fellowship, ed. J. Robert Wright (New York: Seabury,1979), 52–53, 89–94.81. Nelson H. Burr, “The Early History of the Swedes and the Episcopal Church inAmerica,” HMPEC 7 (1938): 113–32; Joyce L. White, “The Affiliation of Seven SwedishLutheran Churches with the Episcopal Church,” HMPEC 46 (1977): 171–86; and Don S.Armentrout, “Lutheran-Episcopal Conversations in the Nineteenth Century,” HMPEC 44(1975): 167–87. See also Suzanne Geissler, Lutheranism and Anglicanism in ColonialNew Jersey: An Early Ecumenical Experiment in New Sweden (Lewiston, N.Y.: Mellen,1988).82. “Lutheran-Episcopal Dialogue, September 1982,” in DW, 490.83. For a full discussion of the dialogue between Lutherans and Episcopalians, seeDavid Hein, “The Episcopal Church and the Ecumenical Movement, 1937–1997: Presbyterians,Lutherans, and the Future,” AEH 66 (1997): 4–29.