The Brotherhood of St. Andrew was formed on November 30, 1883, by a group of young men at St. James Church in Chicago. Inspired by James Houghteling, who taught a Bible class at the parish, the twelve men committed themselves to following the example of St. Andrew, the apostle who brought Peter to Christ. Their aim was to bring men back to church by practicing personal evangelism among men and boys.As their work spread, the Brotherhood grew into a national organization with formal chapters, a shared mission, and common practices, including daily prayer and weekly efforts to connect others with the church. By the end of its first seven years, the Brotherhood boasted 15,000 members in 17 countries.Over the years, the Brotherhood evolved to meet the needs of the times. During both World Wars, it supported chaplains and service members through outreach and care, while in peacetime, it emphasized leadership development and community service. Though it once distanced itself from The Episcopal Church’s social justice efforts, it has since embraced localized service work as a form of ministry, including prison outreach and disaster relief. The Brotherhood continues to operate through local chapters, focusing on faith, community, and service.

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.

Originally called St. Stephen’s Normal and Theological School, Bishop Payne Divinity School (Petersburg, Virginia) was founded in 1878 as a branch seminary of the Virginia Theological Seminary. Its first graduate was James S. Russell, who went on to found St. Paul’s Normal and Industrial School in nearby Lawrenceville. When the school was chartered by the State of Virginia in 1884, it was renamed Bishop Payne Divinity and Industrial School in honor of the Rt. Rev. John Payne, the first Bishop of Liberia.Enrollment decreased dramatically in the 1890s following several canonical actions by the church that marginalized their African American congregations. The name was changed again in 1910 to Bishop Payne Divinity School when the school was given the power to confer the degree of Bachelor of Divinity. Maintaining an adequate budget to operate and improve the school and competing with white seminaries which began to admit black students were constant challenges that led to the decision to close the school in 1949. Its assets were transferred in 1953 to the Virginia Theological Seminary for the purpose of recruiting and educating African Americans.

Founded in 1892 as an industrial and teacher training school by Charlotte Thorn, Calhoun School (Lowndes County, Alabama) was patterned after the Hampton Institute, an industrial school for African Americans in Virginia where Thorn had taught for a short time. Thorn served as the school’s first principal until her death in 1932. Support of Calhoun was taken up by the American Church Institute in 1941 after the Institute dropped its support for St. Mark’s School in Birmingham. In 1945 the school’s property was deeded to the State of Alabama and it became a Lowndes County public school.

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.

Gailor Industrial School (Mason, Tennessee) was founded in 1905 by the Rt. Rev. Thomas F. Gailor III, Bishop of Tennessee, and first became affiliated with the American Church Institute (ACI) in 1921. The school was originally named in part for the donor, Rev. Charles A. Hoffman of New York, and then renamed Gailor Industrial School in honor of Bishop Gailor after his death in 1935.Gailor Industrial School developed into a four-year high school for girls and boys, including boarders. Fire completely destroyed the school in 1945 but it was rebuilt and continued to function. ACI appears to have discontinued funding the school in 1949. The year the school closed is not known.

Frances Joseph-Gaudet, an African American woman, founded Gaudet Normal and Industrial School (New Orleans, Louisiana) in 1900. Mrs. Gaudet raised the money necessary to buy land for the school and served as its first principal.Originally called the Gaudet Boarding School for Boys, then the Colored Industrial Home and School, it grew from a home for orphaned and disadvantaged African American children to an elementary and high school for boarders and day students.In 1921, Mrs. Gaudet turned the school over to the Diocese of Louisiana, at which time the school came under the supervision of the American Church Institute (ACI). Gaudet developed a cooperative relationship with Dillard University, an historically black university built near the Gaudet campus in 1935. The elementary portion of Gaudet’s curriculum was discontinued by 1946, and the school then became known as Gaudet Episcopal High School. ACI continued its funding until about 1955 when the school closed and the Gaudet Episcopal Home opened in the same quarters.

Founded in 1902 by Wallace A. Battle, Okolona Industrial School (Okolona, Mississippi) did not become affiliated with The Episcopal Church until 1920 when the Diocese of Mississippi and the American Church Institute (ACI) assumed oversight. When Battle became Field Secretary for ACI in 1927, his wife Effie T. Battle took over as administrative head of the school and remained until the arrival of A.M. Strange in 1933.The school had been renamed Okolona College in 1932. Strange is credited with most of the modernization of Okolona’s physical plant and equipment. In 1965 the Diocese of Mississippi decided to transfer its funding from Okolona College to areas of the state it considered having greater need. The school closed that same year. The campus remained unused until 1990 when the National Council of Negro Women purchased the site with plans of reinstating educational and other support programs for the African American community. The Okolona College site was placed on the National Register of Historic Places in 2002.

St. Augustine’s Normal School and Collegiate Institute (Raleigh, North Carolina) was founded in 1867 by the Rev. J. Brinton Smith of the Freedman’s Commission and the Rt. Rev. Thomas Atkinson, Bishop of North Carolina, from the beginnings of a day and Sunday school for African American children of Christ Church Parish. Smith served as the first principal and Atkinson as the president of the Board of Trustees.In 1893 the school changed its name to St. Augustine’s School. In 1919 the school became known as St. Augustine’s Junior College, then in 1928 as St. Augustine’s College. For some time it was the only four-year liberal arts college for African Americans sponsored by the Episcopal Church. It was one of the first schools to be affiliated with the American Church Institute (ACI) in 1906 and remained under that organization until ACI dissolved in 1967. It remains a four-year liberal arts college.

After an appeal to General Convention of the need for a hospital in Raleigh, North Carolina for African Americans, St. Agnes Hospital and Nursing School was founded in 1896. The hospital occupied buildings on the grounds of St. Augustine’s Normal School and Collegiate Institute and served as both a hospital and nurses’ training school. By 1931 it had grown to a 100-bed hospital serving 2,000 patients annually.St. Agnes was affiliated with the American Church Institute (ACI) from approximately 1906 until 1958, when ACI discontinued appropriations in order to conform to its mission to support only church-related schools and in anticipation of a new county health system.St. Agnes Nursing School closed in 1959.

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.

The Rev. James Solomon Russell founded St. Paul’s Normal and Industrial School in Lawrenceville, Virginia in 1888 and served as its principal until his death in 1935. He was succeeded by his son, the Rev. J. Alvin Russell.In 1941 it began to offer a four-year degree program and changed its name to St. Paul’s Polytechnic Institute. The school’s name changed again to St. Paul’s College in 1957. At one time it was the largest of the American Church Institute’s (ACI) schools with over 1,500 students.The school was affiliated with ACI until its dissolution in 1967.

St. Philip’s Normal and Industrial School in San Antonio, Texas was founded in1898 by the Rt. Rev. James Steptoe Johnson, Bishop of West Texas, and was headed by Artemesia Bowden as its dean from 1902 to 1954.St. Philip’s was never administered by the American Church Institute (ACI), though appropriations were made to it from 1918 to 1931. It was incorporated into the San Antonio Independent School District in 1942 as St. Philip’s Junior College, affiliated with San Antonio Junior College under the control of the San Antonio Union Junior College District from 1946.It began admitting white students in 1955; in 2003 the majority of its student body was Latino.

Denmark Industrial School in Denmark, South Carolina was founded in 1897 by Elizabeth Evelyn Wright, a graduate of Tuskegee Institute. Its name changed to Voorhees Industrial School in1902, in honor of donors Mr. and Mrs. Ralph Voorhees of Clinton, New Jersey.In 1929 the curriculum expanded to include post-secondary education and the school was renamed Voorhees Normal and Industrial School. The name changed again in 1947 to Voorhees School and Junior College.In 1962 it was accredited as four-year Voorhees College, and in 2022 it became Voorhees University. The school was affiliated with the American Church Institute from 1924 to 1967.

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.

Founded in 1980 as an independent national organization of Episcopal women, the Episcopal Women's History Project has played an important role in recovering and documenting the lives of women who have made outstanding contributions to The Episcopal Church. The Project aims to raise awareness about the historic place of women in the Church and their ethnic, racial, regional, and class diversity. Since its formation, the group has produced historical resources, conducted oral history interviews, published a newsletter, distributed grants, and supported and encouraged research and scholarship related to the historical role of women in The Episcopal Church.

The Associated Parishes of Liturgy and Mission (APLM), originally called Associated Parishes, was formed in 1946 as "A fellowship of clergy and laity interested in advancing the principles of the Liturgical Movement in the life of the Episcopal Church.” The program was initially carried out by distributing printed publications useful in the parish church and by holding Liturgical Conferences throughout the nation.Membership was by invitation only until 1963, when it became open to anyone. It was at this time that the name changed from Associated Parishes to Associated Parishes of Liturgy and Mission.APLM members were instrumental in drafting and promoting the 1979 Book of Common Prayer, reestablishing the Eucharist’s primacy in worship and parish life, and championing Baptism as the foundation for Christian ministry. The organization continues to “develop and promote worship that shapes, defines, and empowers the church to live in the midst of the world as a sign, foretaste, and instrument of the promised and immanent reign of God.”

The Conference on the Religious Life (CORL) is an affiliation of religious orders in the Anglican Communion established in 1949 to spread knowledge about the religious life, present a united voice to the Church on issues, and as consultants to bishops or new communities in formation. By 1982, the Conference represented 24 member communities and 75 houses in the United States, Canada, West Indies, and Liberia. The Conference's Advisory Council served as its plenary body until 1986, when this role was assumed by the Superior's Council. In 2001, at the Annual Leaders’ Meeting in Racine, WI, the operating name of the conference was changed from the Conference on the Religious Life (CORL) to the Conference of Anglican Religious Orders in the Americas (CAROA), the name under which it operates today.

When the Church Pension Fund was established by the General Convention in 1913, no provision was made to include deaconesses. To rectify this, deaconesses formed their own not-for-profit corporation and began to raise funds.On September 30, 1927, the Retiring Fund for Deaconesses (RFD) of the Protestant Episcopal Church in the United States of America was formally incorporated to provide financial assistance to retired and disabled deaconesses who were unable to provide for themselves.Forty-five years later, on September 27, 1972, the RFD voted to change its name to The Retiring Fund for Women in the Diaconate in the Protestant Episcopal Church in the United States of America to reflect the ordination of women to the diaconate after the General Convention of 1970. It began operating under this name in 1973.The RFD has since changed names twice more, both times to acknowledge an expanded membership. In 1998 it changed its name to The Fund for the Diaconate of The Episcopal Church in the United States of America, following a 1990 vote to admit male deacons. In 2018 it changed its name to The Fund for the Diaconate of the Episcopal Church, emphasizing its availability to all deacons of The Episcopal Church and continues to operate under that name.

St. Margaret's House in Berkeley, California, had its origin in a deaconess training program initiated in 1907 by Edward L. Parsons, Rector of St. Mark's in Berkeley. Called at first St. Mark's Deaconess Training School, by 1910 it was known unofficially as St. Anne's House and officially as the Training School for Deaconesses in the Diocese of California, later the Training School for Deaconesses of the Eighth Missionary Department (1912). In 1914 it moved to a new home, St. Margaret's House, and was incorporated as the Deaconess Training School of the Pacific.The School expanded to include a School for Christian Service, a Student House for women students at UC Berkeley, and a Church Service Center. In 1930, it relocated to larger quarters near its partners in education and added a Summer School of Religion, an extension department, field service, and a retreat and conference center to its broadening spectrum of activities. Eventually it came to identify itself as a graduate school, offering, in conjunction with the Church Divinity School of the Pacific, a two-year program leading to the Master of Arts in Christian Education degree. The name of the institution was formally changed to St. Margaret's House in 1950.By the mid-1960s, the movement toward full equality for women in the church diminished the need for a separate women's training school. In 1966 the St. Margaret's House Board voted to terminate its educational programs. The Board of Trustees became the Berkeley Center for Human Interaction and Organizational Renewal, a non-profit unaffiliated with The Episcopal Church. Renamed the Strong Center in 1979, it eventually focused on the environment and became The Strong Foundation for Environmental Values, which is scheduled for dissolution at the end of 2023.

The Guild of Scholars of the Episcopal Church (the Guild) emerged in 1939 when Robert Root, Norman Pittenger, Thomas S.K. Scott-Craig, and William Eddy agreed to call together like-minded Churchmen into an association of college and university contacts with the common goal of promoting the Christian faith and scholarship in institutions of higher learning. At the first conference, held in 1940 at Hobart College and attended by fifteen scholars representing eleven institutions, the decision was made to establish a formal association within The Episcopal Church.After a second conference, also held in 1940, the group met in 1941 under the name of the Easter Conference of the Guild of Scholars. The current name was adopted in 1949, just a year before the Guild began to hold its annual meetings exclusively at the General Theological Seminary. While there were initially hopes that regional chapters would be formed as a nucleus of a national association of Episcopal teachers and scholars, by 1950 the Guild had relinquished the idea of an expanded association of local chapters in favor of a single national conference.In 1966 Virginia Harrington of Barnard College was the first woman invited as a guest; she became a member in 1968. In the succeeding years other women were invited first as guests and eventually to membership. The membership was also extended later to those in the scientific, medical, and technical fields. Membership is limited to the laity, unless a member is ordained after being admitted, with the one exception being the honorary membership granted to one of the original founders, the Rev. Norman Pittenger. The Guild continues with members from a wide range of academic and creative disciplines meeting annually to share their work, although meeting locations now vary.

Integrity, Inc. was established in 1974 as a network of gay and lesbian Episcopalians, their families, and allies. Sparked by Louie Crew’s newsletter Integrity Forum, the first chapter formed in Chicago under James Wickliff, followed by the inaugural national convention in 1975 at the Cathedral of St. James, Chicago. Over time, the organization grew to over 70 chapters across the U.S. and Canada.Integrity made a significant institutional impact at the Episcopal Church’s 1976 General Convention in Minneapolis, most notably contributing to the passage of resolution A069, affirming the full dignity and inclusion of homosexual persons. That same year, the Rev. Malcolm Boyd publicly came out during Integrity’s national convention in San Francisco. In 1977, Ellen Marie Barrett, a former co-president, was ordained by Bishop Paul Moore, Jr., marking a milestone in LGBTQ+ inclusion in the ordained priesthood.Integrity fostered ecumenical relationships with organizations such as Dignity (Catholic), Lutherans Concerned, and the Metropolitan Community Church. Its national structure, driven largely by lay volunteers, coordinated local chapter activities and organized annual conventions. Advocacy efforts centered on influencing policy decisions at The Episcopal Church’s General Conventions. The Fund for Integrity, Inc., established in 1981, supported its mission financially. The organization formally dissolved in 2022.

St. Paul's Within-the-Walls in Rome, Italy, was originally established in 1859 as Grace Church. The name was changed to St. Paul’s in 1871 after the city of Rome ceased to be governed by the Vatican and the building of non-Roman Catholic churches was allowed within the walls of the city. In 1872, ground was broken on a new church, with construction completed in 1880.A major restorative project of the church began in 1975 and was completed in the 1980s. With its mosaics and Italian Gothic architecture, St. Paul's is in harmony with its Roman setting. Since the end of the Second Vatican Council, St. Paul's has embraced the Roman Catholic Church's call for ecumenism and commissioned doors to commemorate the historic event. St. Paul’s houses the Joel Nafuma Refugee Center which provides ministry to political refugees and forced migrants who travel through Rome.While St. Paul’s is a member of the Convocation of Episcopal Churches in Europe, it maintains its own Board of Trustees. Together, the three boards (which also includes the St. James Episcopal Church in Florence, Italy) manage endowments for the churches in the convocation.

St. James Church was founded by several Americans in Florence, Italy in 1850 after the Tuscan parliament passed legislation permitting churches of other denominations. It was officially recognized in 1867.The Church was originally meant to be a place of worship and community for English speaking people in Italy, but has moved to become a multilingual and multicultural congregation.While St. James is a member of the Convocation of Episcopal Churches in Europe, it maintains its own Board of Trustees. Together, the three boards (which also includes St. Paul’s Within-the-Walls in Rome, Italy) manage endowments for the churches in the convocation.

In the fall of 1911, deaconesses gathered for a week long retreat at St. Faith’s House for Deaconesses in St. Louis, Missouri and began to create a more formal organization. The National Conference of Deaconesses originated with the Central Committee of Deaconesses that first met in St. Louis, Missouri on October 21, 1916. The deaconesses used this Central Committee as an annual gathering prior to the triennial National Conference. The first National Conference was held in October 1919, in Detroit, Michigan and met every three years at the same time and city as the Church’s General Convention.From the beginning, the deaconesses lobbied the General Convention for revisions to the Canons of the Church to establish clear requirements and responsibilities for their Order, just as any other clerical office requires. This line of reasoning evolved to the point that the deaconesses desired the same rights and privileges as their male counterparts. The Conference remained active throughout the 1950s. By the 1960s and 1970s, the Conference was advocating a canonical means to allow women deacons to become priests. Following a change to the Canons in 1970 that allowed women to be ordained as deacons the Conference became less active, but remained listed in the Episcopal Church Annual until the 1978 edition.

Founded in 1951 by Episcopal priest, the Rev. David A. Works, the North Conway Institute (NCI) was an ecumenical organization focused on shaping alcohol policy through education and advocacy rather than promoting abstinence. Initially based in New Hampshire and later in Boston, NCI’s work extended beyond New England, influencing national church bodies and government agencies. Its staff served on numerous boards, and the organization was known for its interfaith approach and emphasis on collaboration.Works strove for NCI to be a catalyst in the church and society. He encouraged people and groups to come together to face the problems of alcoholism. The Institute sponsored conferences, seminars and created working partnerships with government organizations and private sector businesses. Yearly conferences hosted by NCI brought together leaders within different disciplines to share and discuss information and to propose solutions to problems caused by alcohol. Doctors, clergy members, government workers and business leaders were among those that attended the summer conferences.During the 1950s and 1960s, NCI worked at the forefront of discussion concerning drunk driving. In 1956 and 1959, North Conway Institute co-sponsored the Governor's Conferences on "Drinking Drivers." In 1963, North Conway Institute worked with the Institute for Safer Living of the American Mutual Liability Insurance Company to host a Conference on Church Action for Highway Safety.NCI was also instrumental in forming The Ecumenical Council on Alcohol Programs (TECAP). This group created the first policy guide written by an interdisciplinary and ecumenical board which accepts the use of alcohol by church members. The Ecumenical Council on Alcohol Programs involved Protestants, Catholics, Jews and several secular agencies.During the 1960s many groups concerned with alcohol problems widened their emphasis from care of the alcoholic to include prevention of alcohol problems. NCI was involved in this movement through sponsorship of the 1968 annual NCI conference which explored how the church could help prevent problem drinking. During this same time, NCI worked with the National Council of Churches Task Force on Alcohol Problems to introduce the 1967 Cooperative Commission on the Study of Alcoholism report to the public. This report was the result of a six year study by an interdisciplinary committee funded by a $1.1 million grant from the National Institute of Mental Health. The report proved controversial at the time because it supported the changing of drinking practices and attitudes as a way to prevent future problems with alcohol in American culture. Specifically the government report called for a lower drinking age and encouraged the responsible use of alcohol by youth in such environments as church and sporting events.Much of NCI's influence in government and industry resulted from the experience of its leader David Works who served as a consultant for federal, state and church agencies. Works was once called "the prophet the church did not want to listen to," by the Rev. J. David Else, president of the National Episcopal Coalition on Alcohol. In 1955 Works was appointed chairman of the U.S. Government Commission on Alcoholism among American Indians. This was the first action concerning alcoholism taken by the federal government after Prohibition. During the 1970s Works served as chairman for numerous committees including the National Council of Churches Task Force on Alcohol and Drug Problems, a U.S. Department of Transportation study on drunk driving programs, the Conference for Religious Leaders of the National Safety Council and the Massachusetts Drug Rehabilitation Advisory Board.NCI also quietly helped hundreds of families and individuals affected by alcohol problems. Many of the resources collected at the NCI offices and brochures published by NCI were shared with pastors, friends and associates who were trying to help a family member or employee with an alcohol problem.

The Evangelical Educational Society of the Protestant Episcopal Church was organized in November 1866 as a “general Education society” uniting the diocesan Societies of New York, Massachusetts, Ohio and Virginia [and possibly Maryland] with the Divinity Students’ Aid Society in Philadelphia. Twenty years later, it changed it’s name to the Evangelical Education Society of the Protestant Episcopal Church (EES).EES occupied an important place in the polity of The Episcopal Church in the late nineteenth and early twentieth centuries. It was a strong and representative voice for promoting the thread of “rational religion” that dominated worship and clerical leadership in The Episcopal Church up to the post-Reconstruction period. It did this by supporting the education of men for ministry; sponsoring gatherings, conferences and workshops; publishing books and pamphlets; aiding campus evangelism and theological rigor; and providing biblically-centered Christian education.EES expanded its membership in the 20th century by merging with the Protestant Episcopal Society for the Promotion of Evangelical Knowledge (PESPEK) in 1949 and the Episcopal Evangelical Fellowship (EEF) in 1961. Although a membership organization for most of its history, it shifted to a grant-making organization in the 1990s with an annual donation drive replacing membership dues. Grants are disbursed through the Evangelism for the 21st Century (E-21) grant program, established in 1977, to support emerging forms of lay and ordained ministries.In 2014, the EES Board changed the organization’s name to the Episcopal Evangelism Society. It continues to support clerical education, publish books and newsletters, and award grants.

The Society of St. Margaret is a religious order of the Anglican Church with related but independent chapters on several continents. The order began in 1856 at East Grinstead, England under the guidance of by John Henry Neale. Houses followed in London at St. Saviour’s Priory in 1870 and St. Margaret’s House in Boston, Massachusetts in 1873.The Sisters who arrived in Boston in 1873 were invited to help minister to the sick at Boston’s Children’s Hospital, a ministry that ended in 1917. The order's mission evolved into hospital care, health and wellness of women and children, education in pursuit of community, and a supportive religious enclave for independent women seeking a spiritual life and motivation. The Boston chapter purchased their first permanent site in Louisburg Square in 1881 and began to generate mission houses throughout the East and in Canada. St. Monica’s infirmary (Joy Street) and later St. Monica’s Home in Roxbury continued in operation until 1988 as a ministry to the elderly. The other nearby institution, in Duxbury, Massachusetts, was a summer camp program for girls and summer residence for the Sisters. The Duxbury property became the permanent House for the Society with the closing of the Roxbury convent in 2011.Other houses and missions that were established are Montreal (1885), Toronto (at Bracebridge, closed in 1944), Philadelphia (1884), New Hartford (near Utica, NY, n.d.), New York (Oliver St., closed 1956), Newark (St. Barnabas’ Hospital, closed 1923, and House of Prayer, 1939), and Lexington, Kentucky (St. Agnes House, 1975). Most notably, the Sisters established a mission in Port au Prince, Haiti, in 1927, where they opened a school for children with disabilities, founded a home for elderly women, and established an orchestra, among other ministries. The Society continues its ministries in Boston, New York City, and Port-au-Prince to this day.

The Living Church Foundation, Inc. began in 1928 as the Church Literature Foundation. This non-profit religious corporation was established with two purposes: to publish Episcopal literature and, more specifically, to support The Living Church in the years the publication operated at a loss.In the Spring of 1952, after over two decades of this financial relationship, Morehouse-Gorham Co. transferred ownership of the publication to the Church Literature Foundation. Clifford Morehouse resigned as editor on April 30, ending fifty-two years of his family’s editorial oversight, and on May Day of that year, The Living Church became the Foundation’s flagship publication.Eleven years later, in 1963, the Church Literature Foundation changed its name to The Living Church Foundation, Inc. to reflect its continuing stewardship of The Living Church. It still operates today as a 501(c)3 non-profit organization that publishes twenty issues of the magazine a year.

The Rural Workers Fellowship (RWF) was first organized in 1924 in Madison, Wisconsin at the National Episcopal Conference of Rural Workers, with which many of its leadership maintained a long relationship. The Fellowship’s founding bylaws stated its purpose as: (1) to promote the interest of the whole ministry to the Church in rural communities; (2) to increase the fellowship among those interested in such services; and (3) to aid the National Council in its service to the rural and field workers. While maintaining its operational independence, the RWF was very closely aligned through mission and personal relationships to The Episcopal Church’s National Council.For many years the Department of Christian Social Service’s Division of Rural Work led the effort to support rural ministry and provided a subsidy to the RWF to that end. In 1934, the Division of Rural Work was abolished and the Department of Christian Social Service continued the work of rural church promotion as best it could.In 1941, there was revival of the RWF in the life of the national body as the National Council reorganized and rural work became a part of the Department of Domestic Missions. In 1946, the Fellowship was incorporated and in 1947, a new constitution and bylaws were adopted. In 2005, the Rural Workers Fellowship was renamed the Rural Ministries Network. The RMN appears in The Episcopal Church Annual in 2017, however, by 2019 it was no longer listed.

The first issue of “The Witness was published on January 6, 1917. The Rt. Rev. Irving Peake Johnson, of Colorado, was the first editor-in-chief and also formed the first board of directors for the publication. William B. Spofford succeeded Johnson as editor. In the earlier years, The Witness combined traditional church news and advertising with impassioned editorials concerning workers' rights and other issues of religious and social consequence.Sometime in the 1940s, Irving Johnson and William B. Spofford, along with several other men, established the Episcopal Church Publishing Company (ECPC) that continued to publish The Witness. After Spofford’s death in 1972, publication temporarily ceased. Resuming in 1974 after the formation of a new board of trustees, the first issue featured the irregular ordination to the priesthood of 11 women deacons in Philadelphia.Although it had undergone changes in frequency of publication and appearance, The Witness retained its emphasis on social action and justice in light of the gospel. Its roots remained Episcopal, but its readership ecumenical. Publication ceased in 2003.