The c.P.S.A. as a daughter of the Church of England is part of the Catholic .Church and has inherited the Historic Episcopate. In sorting cut its legal status, the C.P.S.A., unlike the Church of England came to be not an established Church, tut a voluntary religious association, free £ran state control, with its and corpus of Cancns (adopted in 1870), by which its members agree to abide. This meant that the Bishops were no longer appointed by the but elected by the Church; and their authority was defined and limited by the Constitution and Canons. Episcopal authority is inherently spiritual, and is exercised in a number of episcopal functions, which are the special ministry of the bishop. A premium! of this thesis is that the 1:e.sic unit of church organisation is the territorial diocese under the jurisdiction of one bishop. He is its Father-in-God, teacher, leader in worship ordained; he exercises discipline and presides over Synod. He is linked collegially with his clergy in the diocese; and with his brother bishops in the province, of which the Archbishop/Metropolitan is the first anaig equals, and the focus of unity of the province as a whole. The heavy demands ai the Metropolitan in his dual role as Metropolitan and diocesan bishop lead us to that the C.P.S.A. be divided into three or four provinces, being held together under a Primate.

With most studies of the seventeenth-century Church of England ending at 1642 or beginning at 1660, one could be forgiven for thinking that there could be no national church without episcopacy. Years between these dates are usually subject to isolated studies of particular issues - the failure to establish a new national Church, the rise of the radical sects, Anglican 'survivalism'. One institution, however, bridges the divide between the Laudian reformation of the 1630s and the restorations of the 1660s. This study focusses on the parishes within one administrative territory, the county of Somerset and diocese of Bath and Wells. The parochial churchwardens' accounts, a rich and continuous seam of evidence, are analysed to show the continued centrality of the parish in English religious practice, culture and government. They reveal a new perspective on old questions. What was the Laudian reformation, and why was it so successfully implemented? Why was it so controversial? Why did successive interregnum governments find it so hard to construct a new Church? Why was the Church of England so quickly restored after 1660? The parish emerges from this study as a uniquely durable and important institution, its existence the context within which the history of the English Church must be understood and explained. The humble men who served as churchwardens are revealed to have been significant instruments in religious governance, the effective utilization of them key to the success or failure of successive religious settlements.

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Thesis (M.C.S.)--Regent College, Vancouver, B.C., 1994. / Abstract and vita. Includes bibliographical references (leaves 198-210).

Thesis (J.C.L.)--Catholic University of America, 1986. / Includes vita. This is an electronic reproduction of TREN, #029-0048. Includes bibliographical references (leaves 59-64).

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Inaug.-diss.--Breslau. / Lebenslauf. "Literaturübersicht": p. [107]-110.

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<p>Nathan Söderblom, Swedish archbishop 1914 - 1931, understands his role as bishop from an integrated theological conception that episcopacy is a gift to the church and the apostolic succession a heritage of utmost value. Episcopacy is an important tool to make the churches come together. in his work for peace during the Great War it was through his position without any power that he could approach the politicians. His calling was not only for Sweden; he had a responsibility for the whole world. In the Ecumenical Cope for the 1925 Stockholm meeting Söderblom expressed his views on the importance of the Uppsala see. His duty was to speek words of peace and love to the Church, the Swedish society and to the world.</p>