This book - Centro de Estudos Anglicanos

344BIBLIOGRAPHIC ESSAYCharles R. Henery (Cincinnati: Forward Movement, 1986), consider the church’s domesticmissionary efforts in the American West in the late nineteenth century.Thanks in large measure to the founding of the Episcopal Women’s History Project in1980, the historiography of women in the denomination has been tremendously improvedin the past two decades. Certainly some of the most important work in the recovery ofwomen’s history has been accomplished by Mary Sudman Donovan. In A Different Call:Women’s Ministries in the Episcopal Church, 1850–1920 (Wilton, Conn.: Morehouse-Barlow, 1986), Donovan tells the stories of women who established and performed crucialsocial service ministries both in urban areas and in missionary fields after the Civil War.Two of Donovan’s published articles—“Women as Foreign Missionaries in the EpiscopalChurch, 1830–1920,” AEH 61 (1992): 16–35, and “Paving the Way: Deaconess SusanTrevor Knapp,” AEH 63 (1994): 491–502—also complement her splendid efforts in ADifferent Call. Other scholars who have produced significant work in the field of Episcopalwomen’s history are Joan R. Gundersen, “The Local Parish as a Female Institution: TheExperience of All Saints Episcopal Church in Frontier Minnesota,” CH 55 (1986): 307–22, and “Parallel Churches? Women and the Episcopal Church, 1850–1980,” Mid-America69 (1987): 87–97; Ruth Ann Alexander, “Gentle Evangelists: Women in Dakota EpiscopalMissions, 1867–1900,” South Dakota History 24 (1994): 174–93, and “ ‘The Perfect ChristianGentleman’: Women and Bishop William Hobart Hare in South Dakota Missions,”AEH 63 (1994): 335–62; Barbara Brandon Schnorrenberg, “Set Apart: Alabama Deaconesses,1864–1915,” AEH 63 (1994): 469–90; and Rima Lunin Schultz, “Woman’s Workand Woman’s Calling in the Episcopal Church: Chicago, 1880–1989,” in Prelinger, EpiscopalWomen, 19–71.Two other scholars promise to bring forth valuable studies of major institutions thathave nurtured women’s ministries in the Episcopal Church. Joanna Bowen Gillespie, whois working on a history of the Society of the Companions of the Holy Cross, discusses theorigins of this organization in “Emily M. Morgan’s ‘Religious Order’: The Society of theCompanions of the Holy Cross, 1884,” Journal of the Canadian Church Historical Society44 (2002): 83–105. Meanwhile, Fredrica Harris Thompsett is concerned with schools—for instance, Windham House in New York; St. Margaret’s House in Berkeley, California;and Bishop Tuttle School in Raleigh, North Carolina—that provided education and trainingfor women workers in the church during the first half of the twentieth century. Thompsettdiscusses some of her research in this area in “The Genuine Vocations of Windham HouseWomen, 1928–1967: An Overlooked Chapter in Episcopal Women’s Leadership,” Journalof the Canadian Church Historical Society 44 (2002): 139–61.THE TWENTIETH CENTURYAlthough no single work covers the entire history of the Episcopal Church in the twentiethcentury, several books do offer glimpses into significant periods of the last century.The circumscribed focus of his Fling Out the Banner! The National Church Ideal and theForeign Mission of the Episcopal Church (New York: Church Hymnal, 1996) notwithstanding,Ian T. Douglas gives readers an excellent sense of the national leadership of thedenomination throughout much of the twentieth century. David E. Sumner, The EpiscopalChurch’s History: 1945–1985 (Wilton, Conn.: Morehouse-Barlow, 1987), describes severalexciting decades of expansion and controversy in the mid-twentieth century. WhileJohn Booty, The Episcopal Church in Crisis (Cambridge, Mass.: Cowley, 1988), covers