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The Girls' Friendly Society (GFS) was founded in England in 1875 as the Church’s response to the needs of girls who had left their homes behind to work in factories and mills, or as domestic servants. Recognizing the same needs in the United States and using the GFS as a model, Elizabeth Mason Edson founded the first Girls' Friendly Society in America (GFSA) branch at St. Ann's Church in Lowell, Massachusetts in 1877. Upon formation of the Massachusetts diocesan organization in 1879, a center for national activities was established.

In 1886 the Central Organization of the GFSA was formed, a constitution was adopted in 1893, and the GFSA was officially incorporated in 1895, at which time they also began making systematic reports to the General Convention of The Episcopal Church.

During the late 1800s, the GFSA established homes and centers for young working women and provided employment and housing assistance to immigrant women arriving in America. Between 1900 and 1920, they sought protective legislation for girls, worked for labor reform, and provided a number of war-related services. By 1914 there were over 46,000 members in 745 branches with 34 diocesan organizations.

Around 1929, GFSA reincorporated and changed its name to the Girls’ Friendly Society of the United States of America (GFS-USA). Ensuing years of activity included work with refugees and conferences on women in industry. In the 1950s, the GFS-USA opened its national office in New York City, became an official observer to the United Nations, and joined the newly created Girls’ Friendly Society World Council.

By 1964, after falling short of its fundraising goals, the GFS-USA began to make heavy cutbacks in programs at the national level. These reductions continued into 1966 when the GFS-USA decided to incorporate its mission with that of The Episcopal Church. As a result, in 1967, the Department of Christian Education of the Executive Council of the Episcopal Church took over responsibility for the national programs run by the GFS-USA. The diocesan and branch organizations continued to operate as before, but after the closing of the national office, many of them did not survive.

In the early 1980s, the GFS-USA reestablished its operation on a national level, however membership continued to decline. As of 2023, the GFS-USA oversees the few remaining local branches and is a member of GFS World.

Authorized by the 65th General Convention in September 1976, Venture in Mission (VIM) was a large scale fund-raising program resolved to provide mission development funding for the national church. VIM was put into motion by early 1979, and ultimately received the participation of 90 domestic and overseas dioceses. The 1979 and 1982 General Conventions continued the program with resolutions of commendation and appreciation. The original goal was to raise $100 million. By 1985 that goal had surpassed $170 million. The funds were dispersed to various diocesan programs that included community-based ministries for marginalized populations, education, lay and ordained ministry development, urban and rural work, health services, community development, the recruitment of black clergy, training in Hispanic ministries, and overseas missions projects in Costa Rica, Tokyo, Tanzania, and Uganda. The program formally concluded at the end of 1988, although disbursements from existing accounts continued for some years after.

In the midst of the Great Depression, the Joint Commission on the Forward Movement was established in 1934 by General Convention with the charge to point the Church “forward.” The Movement sponsored conferences, meetings, and training programs for leaders along with Bible study and prayer groups under the leadership of the Rt. Rev. Henry Wise Hobson. Forward Movement’s first publications appeared in 1935, including the first issues of Forward Day by Day, a daily devotional guide. In 1940, the General Convention adopted the program elements of Forward Movement as its unifying theme under the slogan of “Forward in Service.” The Joint Commission ceased to exist in 1940, although the publications effort continued in Cincinnati under Bishop Hobson and an Executive Committee.

Although Forward Movement Publications is authorized each triennium by the General Convention with the Presiding Bishop as its chair, the agency is self-funded and does not draw on the budget of The Episcopal Church. Forward Movement specializes in the publication of devotional tracts and spiritual guides, although its range of materials expanded after 1986 with the closing of Seabury Press, which was the national Church’s publishing house. Forward Movement has also published key ecumenical documents affecting The Episcopal Church as well as other works of historical and biographical importance.

In October of 1942, National Council created the Home Department, which inherited the work of the pre-existing Department of Domestic Missions and combined that work with four other pre-existing divisions of the National Council: Christian Social Relations, Christian Education, College Work, and the Youth Division. In December of 1945 the Army and Navy Division was added, and in December of 1948 the Town and Country Work Division was created.

Because it oversaw the entire domestic missionary program of the Church, the work of the Home Department was wide-ranging. Ethnic ministries were led by secretaries for Native American, African American, and Japanese mission work. It also focused on providing financial support and competent clergy for African American and Native American parishes, which were often neglected or underfunded by their dioceses.

Rural work was carried out by the Town and Country Division until 1962, when the work was returned to the oversight of the newly-formed Division of Domestic Mission. The Army and Navy Division (later renamed the Armed Forces Division) primarily supported chaplains in the Armed Forces. Other domestic work included Braille books for the blind and support for clergy serving deaf Episcopalians. The Home Department also sent women workers out into the field in various capacities. In the 1960s, most of the department’s resources was directed towards urban ministries.

In 1968, a complete restructuring of Executive Council dissolved the Home Department. The work formerly grouped under the Home Department umbrella evolved into a series of “Program” groupings, under the direction of the Deputy for Program and the Presiding Bishop.

The Department of Christian Education had its roots in the General Board of Religious Education, which was established canonically in 1910 by the General Convention for the purpose of religious instruction. As part of its efforts, it trained Sunday School teachers, developed religious curricula, organized conferences, and maintained summer schools and campus ministries.

In 1919, the General Board of Religious Education became the Department of Religious Education; instead of reporting to the General Convention, the new department now reported to the Presiding Bishop and National Council. In 1938 its name was changed to the Department of Christian Education. In 1942, the department was brought under the umbrella of the newly formed Home Department, resulting in its brief re-designation as the Division of Christian Education. It was again made a separate department in 1947.

As a result of the Executive Council’s reorganization in 1968, the Department of Christian Education was integrated into the Section I (Service to Dioceses) program group alongside the Home Department, General Division of Research and Field Study, and General Division of Women’s Work with their functions being combined and streamlined to improve organizational flexibility. From 1970 to 1973, there was no staff officer in charge of religious education. The work was briefly carried out thereafter under the direction of a Program Group on Education, followed by an Education Committee headed by an Educational Officer of Executive Council, until the Office of Religious Education was established. Today, educational responsibilities are carried out by different formation ministries within The Episcopal Church.

Organized in 1964, the Executive Council is the chief oversight body for implementing the programs and corporate business of The Episcopal Church in matters affecting its domestic and foreign mission, its ecumenical relationships, and its place in civil society. The Executive Council is the direct successor body to the National Council (1919-1963) and inherits the role held by the Board of Missions of the Domestic and Foreign Missionary Society (1835-1918). The Executive Council marks the consolidation of authority for the implementation of national and international work of the Council under the single executive office of the Presiding Bishop. Membership is composed of individuals elected by General Convention, Provincial Synods, and ex-offico members.

The Joint Commission on Renewal was formed as the result of a call for Church renewal from the House of Bishops during its 1966 meeting. The group of 18 members was appointed by Presiding Bishop Hines in January 1967 and initially called the Committee to Develop a Council. Its task was to prepare a report for the House of Bishops meeting in September of that year.

The group presented a document that was frank in describing the immense difficulty of navigating the deep tensions in the Church, but that argued for the absolute necessity of continuing the work of renewal. The committee felt that the process of renewal would have to be developed ecumenically and requested the creation of a successor committee, which was approved by the 1967 General Convention. As a result, the Joint Commission on Renewal was formed, answerable not only to the House of Bishops but to the entire General Convention.

The Commission’s main task was to report to the Special General Convention in 1969. At that session, the Commission’s resolution declaring the Church’s readiness to participate ecumenically in a process of renewal was passed by both Houses. The Commission also set up a “gathering space” for attendees to participate in discussion after sessions in a casual setting, fostering openness and dialogue. At the 1970 General Convention in Houston, the Commission reported that its main task had been accomplished and, by its own recommendation, was dissolved.

The National Graduate Training Center (Windham House), which opened in 1928, was one of several training centers that raised up a cadre of women able to minister to people in domestic and foreign venues who were in need of health care, education, and spiritual guidance. Only some of the participants went on to become deaconesses, while most took their vocational interest as a serious lay calling.

The history of Windham House falls into three periods.

From 1928 to 1943 the program of living, worshiping, and studying together was initiated and developed, and some basic convictions and groundwork about the program were established.

From 1944 to 1959 the two-year, fourfold program of study was inaugurated and carried out.

In the years 1959 to 1967 the program took a more exploratory path in an effort to stay current in the midst of rapid cultural change.

The Windham House program was terminated on June 30, 1967 and the property was leased and eventually sold to the Parish of Trinity Church, New York City for the operation of Trinity Institute, a center for the continuing renewal of the ministry of the Church.

The American Church Institute for Negroes, begun in 1906 and renamed as the American Church Institute in 1961, was the institutional Church’s response to the alarming disparity between educational opportunities for African Americans and privileged whites within the church. The organization’s strategy was to train African Americans to be successful tradesmen, businessmen, teachers, and clergy who would return to their communities and spread the benefits of their education to others.

The ACI made it a practice to give support to only one school in any state, although exceptions were made for Virginia and North Carolina. Six other southern states were homes to the ACI schools (Alabama, Georgia, Mississippi, Louisiana, Tennessee, and South Carolina), and one school in Texas received funds from ACI but was never officially brought under its oversight. The eligibility criteria for a school to qualify for ACI support included that the school be located in the area of greatest concentration of African Americans in its state and that it receive financial support from all of the dioceses in its state.

The ACI was formally dissolved in 1967 after a reevaluation of the usefulness of its mission in light of integration.

Founded in 1895 by white and black community leaders, Fort Valley High and Industrial School was transferred to the control of The Episcopal Church in 1918 and was later renamed Fort Valley Normal and Industrial School (Fort Valley, Georgia), which operated as a two-year junior college. In 1939 Fort Valley Normal and Industrial School and the State Teachers and Agricultural College were combined by the State of Georgia to become part of the state’s university system.

Fort Valley was no longer expressly administered by the American Church Institute (ACI) after 1939 but the vast majority of its institutional appropriations continued to derive from ACI through at least 1959 and perhaps until the dissolution of ACI in 1967. The Dioceses of Atlanta and Georgia also contributed support to the college. In 1949 the school was designated as Georgia’s land-grant institution for African Americans. In 1966 a four-year liberal arts public college continued as Fort Valley State University.

St. Mark’s School (Birmingham, Alabama) was founded in 1891 as an outgrowth of St. Mark’s Church, with financial support from J. A. Van Hoose, a white Episcopal deacon and the 10th Mayor of Birmingham. It was the first institution in the city to offer secondary education to black students and was initially established as a girls’ boarding school.

St. Mark’s was an American Church Institute (ACI) school from 1912 to 1941 when it was dropped due to the exorbitant expense necessary to renovate its buildings. Calhoun School in Lowndes County, Alabama was brought under ACI oversight in its place. It is uncertain whether the school continued to operate after 1941.