This book - Centro de Estudos Anglicanos

342BIBLIOGRAPHIC ESSAYappear in the June 1984 issue of HMPEC (vol. 53). For a thorough analysis of the Quadrilateraland of statements on it by later Lambeth conferences, see Henry Chadwick, Traditionand Exploration: Collected Papers on Theology and the Church (Norwich:Canterbury, 1994), in which the discussion about interpretations of the term “historicepiscopate” is especially helpful.One of the most enduring institutional expressions of nineteenth-century Episcopal theologicalprinciples was the church boarding school. As David Hein argues in “The HighChurch Origins of the American Boarding School,” Journal of Ecclesiastical History 42(1991): 577–95, such schools were not simply carbon copies of the British public schoolsbut were designed to embody high church sacramental ideas. The prototypical boardingschool was meant to be a spiritually nurturing community in which students would graduallygrow in grace through the ministrations of the church. David Hein, ed., A Student’sView of the College of St. James on the Eve of the Civil War: The Letters of W. WilkinsDavis (Lewiston, N.Y.: Mellen, 1988), describes one of the earliest and most influentialboarding schools of the Episcopal Church. In addition, David Hein, “The Founding of theBoys’ School of St. Paul’s Parish, Baltimore,” Maryland Historical Magazine 81 (1986):149–59, recounts how one Episcopal charity school, which later became a bastion ofprivilege, was originally founded to aid the education of Baltimore’s poorest children.Another important study that explores the influence of religious beliefs on the largerculture of the United States in the late nineteenth century is T.J. Jackson Lears, No Placeof Grace: Antimodernism and the Transformation of American Culture, 1880–1920 (NewYork: Pantheon, 1981). Lears discusses the fascination with medieval Catholicism thatarose among the American cultural elite, especially a number of clerical and lay leaderswithin the Episcopal Church, at the turn of the century. According to Lears, the Anglo-Catholic movement functioned both as a protest against modern society and as a meansby which some upper-class Americans comfortably adjusted themselves to modernity.THE CHURCH AND SOCIAL ISSUESReaders seeking a general historical overview of Episcopal ideas on social issues shouldconsult Robert E. Hood, Social Teachings in the Episcopal Church (Harrisburg, Pa.: Morehouse,1990). Hood analyses the denomination’s social policy statements and resolutionson four major areas: peace and war, race, sexuality, and economic affairs. A recent workthat places Anglican teachings within the broader social framework of life in Great Britain,Canada, and the United States is Paul T. Phillips, A Kingdom on Earth: Anglo-AmericanSocial Christianity, 1880–1940 (University Park, Pa.: Pennsylvania State University Press,1996). Phillips discusses a wide variety of Christian leaders who sought to apply theirreligious faith to issues of economic and social distress. Similarly helpful is Bernard KentMarkwell, The Anglican Left: Radical Social Reformers in the Church of England and theProtestant Episcopal Church, 1846–1954 (Brooklyn, N.Y.: Carlson, 1991).Although, as Harold T. Lewis wryly notes in the introduction to his Yet with a SteadyBeat: The African American Struggle for Recognition in the Episcopal Church (ValleyForge, Pa.: Trinity Press International, 1996), “the term ‘black Episcopalian’ approachesthe status of oxymoron” (p. 1), his book provides a superb scholarly introduction to allaspects of Afro-Anglican history. Not only is Lewis’s narrative highly informative, but hisbibliography also lists many other examples of essential reading in this field. J. CarletonHayden is another significant scholar of the African American presence within the Epis-