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A classic best-selling manual on Episcopalian faith for lifelong followers, newcomers, and those wishing to sample and explore the beliefs and organization of the denomination. The original Episcopal Handbook, published in 2008, was an instant classic and has been a best-seller ever since. Still providing helpful and insightful information about the Episcopal ethos with a certain amount of whimsy and complete accessibility, this revision maintains the best features of the original work, but adds an update and an expansion on the church today. This revision highlights Episcopal diversity—including more women and people of color in the biographical material—and focuses more on Episcopal, rather than Anglicans. Additions to this edition include updated illustrations, an expanded glossary, and new sections on church governance, the origins of religious belief, and a capsule summary of church history. The Handbook is suitable for use in Sunday school, confirmation classes, inquirer sessions—and for everyone from visitors to vestries.
In this book, James Griffiss provides an introduction to the Anglican tradition. After discussing the Episcopal Church today and the ways in which it has changed over the past fifty years, Griffiss shows how the Anglican approach has been lived out in its history, spirituality, mission, worship, and approach to Scripture. Throughout, the book stresses the place of Anglicanism in the late twentieth century and its ability to be both flexible and traditional in rapidly changing cultures. Includes a study guide, list of resources, and suggestions for further reading.--From publisher's description.
Explores seismic shifts in American life and the opportunities and challenges each presents to the church today. And calls for a return to Episcopal basics and insist that faithfully engaging a changing world might be the most truly Anglican practice of all.
A comprehensive, quick reference for all Episcopalians, both lay and ordained. This thoroughly researched, highly readable resource contains more than 3,000 clearly entries about the history, structure, liturgy, and theology of the Episcopal Church—and the larger Christian church worldwide. The editors have also provided a helpful bibliography of key reference works and additional background materials. “This tool belongs on the shelf of just about anyone who cares for, works in or with, or even wonders about the Episcopal Church.”—The Episcopal New Yorker
Theology disconnected from mission is not Christian theology at all. The pastors, professors, and missionaries writing Theology and Practice of Mission provide a clear biblical-theological framework for understanding the church's mission to the nations. Toward that goal, the book holds three major sections: God's mission, the church's mission, and the church's mission to the nations. Part one explores the canon of Christian Scripture from narrative and systematic angles, explaining how the mission of God-to redeem a people who will be a kingdom of priests to the praise of his glory, bear witness to his gospel, advance his church, and dwell with him forever on a new heaven and earth-is communicated in the Bible's four movements: Creation, Fall, Redemption, and Restoration. Part two sees the mission of God's people in the light of God's mission, emphasizing not only preaching and church planting but also gospel witness in every dimension of human culture-glorifying God in family, church, work, community, through the arts, sciences, education, business, and the public square. The writers encourage us to live missionally, leaving all of our resources at God's disposal for the sake of his kingdom. Finally, part three contends that the North American church must come to terms with its missional calling-just as international missionaries do-and gives a starting point and parameters for conceiving the church's mission to all people groups and cultural contexts. Chapters here include ones on unreached people groups, Muslims, Hindus, Buddhists, and Postmoderns.
John Russell Denyes paints a stirring portrait of the Malaysia Mission of the Methodist Episcopal Church, highlighting the challenges and rewards of sharing the Christian message in a remote and unfamiliar land. This book is a must-read for anyone interested in the history of Christian missions and the impact of the Christian message on cultures and societies around the world. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
This unique collaboration by academic historians, Oneida elders, and Episcopal clergy tells the fascinating story of how the oldest Protestant mission and house of worship in the upper Midwest took root in the Oneida community. Personal bonds that developed between the Episcopal clergy and the Wisconsin Oneidas proved more important than theology in allowing the community to accept the Christian message brought by outsiders. Episcopal bishops and missionaries in Wisconsin were at times defenders of the Oneidas against outside whites attempting to get at their lands and resources. At other times, these clergy initiated projects that the Oneidas saw as beneficial—a school, a hospital, or a lace-making program for Oneida women that provided a source of income and national recognition for their artistry. The clergy incorporated the Episcopal faith into an Iroquoian cultural and religious framework—the Condolence Council ritual—that had a longstanding history among the Six Nations. In turn, the Oneidas modified the very form of the Episcopal faith by using their own language in the Gloria in Excelsis and the Te Deum as well as by employing Oneida in their singing of Christian hymns. Christianity continues to have real meaning for many American Indians. The Wisconsin Oneidas and the Episcopal Church testifies to the power and legacy of that relationship.
"A collection of essays tracing the history of the Episcopal Church in Pennsylvania, with emphasis on the greater Philadelphia area. Includes discussions of the diversity of practice and belief within the church, and between the church and the wider national culture"--Provided by publisher.
This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1914 edition. Excerpt: ... CHAPTER XT. PONTIFICAL MASS AT THE THRONE. ARTICLE I. PREPARATIONS. 67 I. At the High Altar1. 1. Six wax candles, lighted, and if the Ordinary is cele brant, a seventh2. 2. The altar should be richly ornamented with flowers, and reliquaries may be placed between the candlesticks. 3. Antependium of the same color as the vestments3. 4. The Canon cards are removed. II. At the Altar of the Blessed Saqrament. 1. Six wax candles, lighted. 2. Kneeling-desk, draped in green. (Glossary.) 1 "Si in altari, in quo celebrandum erit, Ss. Sacramentum asservatur, ab eo in aliud transferendum est, ne propterea ritus et ordo caeremoniarum, qui in hujusmodi Missa servandus est, turbetur." (Caer. Ep. I, c. 12, n. 8.) 2 "Candelabrum septimum tantum apponitur in missa solemni non autem in missa defunctorum, neque in vesperis; et solummodo adhibetur celebrante Episcopo loci ordinario, non vero celebrante Episcopo extraneo, neque administratore, neque suflraganeo, neque abbate, neque quibuscumque praelatis Episcopo inferioribus celebrantibus." (De Herdt, Prax. Pont., I, 93.) -- "Crux ante altius candelabrum in medio cereorum positum locabitur." (Caer. Ep. I, c. 12, n. 12.) 3 "Antipendium apponendum est ad quodcumque Altare, nisi ipsa structura Altaris, lapidea, vel lignea, decore ornata sit metallo, vel lapide pretioso, vel figuris, aut per modum tumbae sit confecta. Attamen in solemnioribus festivitatibus etiam pro hujusmodi Altari requiritur, aut saltern convenit pallii pretiosioris ornatus." (Van der Stappen, III, Q. 44.) (67) III. On the Credence at the Epistle Side. 1. The chalice with purificator, paten, host and pall, burse with corporal, covered with the subdeacon's humeral veil. The chalice veil is placed not over the chalice but on the credence1. 2....