This book - Centro de Estudos Anglicanos

BIBLIOGRAPHIC ESSAY 341inant rationalism of the colonial Church of England, a number of Episcopal leaders soughtto create a new evangelical identity for their denomination during the early years of theAmerican republic. Diana Hochstedt Butler, Standing against the Whirlwind: EvangelicalEpiscopalians in Nineteenth-Century America (New York: Oxford University Press, 1995),analyzes this movement by focusing on Charles Pettit McIlvaine of Ohio. Butler chartsthe rise and decline of the evangelical party in the Episcopal Church during McIlvaine’slifetime. The fracturing in the ranks of the evangelical party caused by the ReformedEpiscopal schism of 1873 is the subject of Allen C. Guelzo, For the Union of EvangelicalChristendom: The Irony of the Reformed Episcopalians (University Park, Pa.: PennsylvaniaState University Press, 1994). Guelzo not only chronicles the early history of theReformed Episcopal Church but also skillfully illuminates the theological and liturgicalideas of Episcopal evangelicals in the mid-nineteenth century. Another intriguing study ofthe conflict between high church and evangelical Episcopalians is Richard Rankin, AmbivalentChurchmen and Evangelical Churchwomen: The Religion of the Episcopal Elitein North Carolina, 1800–1860 (Columbia: University of South Carolina Press, 1993).Rankin argues that the white male elite in North Carolina embraced high church Anglicanismas a defense against those who threatened their social hegemony by espousing theegalitarian spirituality of evangelicalism: middle-class and lower-class whites, enslavedAfrican Americans, and upper-class women.Although far less scholarly attention in recent years has been devoted to nineteenthcenturyEpiscopal liberalism than to either the evangelical or the high church parties, theprincipal features of this movement can still be discerned in studies of individual leaders.The open-minded “evangelical catholicism” of William Augustus Muhlenberg and hisMemorial movement, for example, are examined both in Alvin W. Skardon, Church Leaderin the Cities: William Augustus Muhlenberg (Philadelphia: University of PennsylvaniaPress, 1971), and in E.R. Hardy Jr., “Evangelical Catholicism: W.A. Muhlenberg and theMemorial Movement,” HMPEC 13 (1944): 155–92. Certainly the quintessential figure ofthe broad church movement is Phillips Brooks, whose formative years are the subject ofJohn F. Woolverton’s excellent book, The Education of Phillips Brooks (Urbana: Universityof Illinois Press, 1995). An older but still valuable biography of Brooks is Raymond W.Albright, Focus on Infinity: A Life of Phillips Brooks (New York: Macmillan, 1961). Biblicalscholar and Presbyterian-turned-Episcopalian Charles Augustus Briggs stood at thecenter of the controversy between theological conservatives and modernists in the latenineteenth century. His ideas and intellectual career are analyzed very perceptively in MarkStephen Massa, Charles Augustus Briggs and the Crisis of Historical Criticism (Minneapolis:Fortress, 1990). William Porcher DuBose, the most original and creative theologianof the Episcopal Church, has gained welcome attention in Robert Boak Slocum, TheTheology of William Porcher DuBose: Life, Movement, and Being (Columbia: Universityof South Carolina Press, 2000). And William Porcher DuBose: Selected Writings, ed. JonAlexander (New York: Paulist Press, 1988), not only reproduces significant portions ofthe theologian’s work but also offers a fine introduction to his spiritual and intellectualdevelopment.The Chicago-Lambeth Quadrilateral of 1886–88, a key nineteenth-century documentthat continues to influence church life more than a hundred years later, has been the subjectof scholarly inquiry over the years. See especially Essays on the Centenary of the Chicago-Lambeth Quadrilateral, 1886/88–1986/88, ed. J. Robert Wright, published as ATR, supplementaryseries no. 10 (March 1988), and the articles on the Chicago-LambethQuadrilateral by John Woolverton, Stephen Neill, John Gibbs, and Jaci C. Maraschin that