October 7, 2012 LIVING CHURCH

Fall Book & Music Issue

THE October 7, 2012 LIVING CHURCH

CATHOLIC EVANGELICAL ECUMENICAL

Jazzy Brush Strokes on Prayers Conscience and its Limits Looking Toward Luther 2017

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THIS ISSUE | October 7, 2012 NEWS The Rev. Andrew K. Barnett, leader of the Theodicy Jazz Collective, outside Canterbury Cathedral minutes before the 4 Candidates Address Poverty Questions premiere of the “Canterbury Jazz Mass” [p. 13] David Chevan photo FEATURES Hep to the Holy 8 Conscience and its Limits By Ephraim Radner “Jazz is a great metaphor for what Jesus is 13 Jazzy Brush Strokes on Prayers calling the church to be: joyful, free, trusting, By Retta Blaney and ready to move.” —Alan Wilson, Bishop of Buckingham CATHOLIC VOICES 17 Looking Toward Luther 2017 8 By Massimo Faggioli REVIEW ESSAYS 18 The Bible Made Impossible by Christian Smith Review by A.K.M. Adam

20 From Big Bang to Big Mystery by Brendan Purcell Review by Daniel Muth BOOKS 23 Because of Christ by Carl E. Braaten 16 Review by Richard Kew 23 Who is Jesus? by Carl E. Braaten Review by Leander S. Harding 24 You Can’t Keep a Good Tune Down by Reginald Frary Review by Sister Mary Jean 25 Catholicism in Social and Historical Contexts by Curt Cadorette Review by Jonathan Malesic OTHER DEPARTMENTS ALIVING CHURCH Sponsor 16 Cultures We are grateful to St. George’s Episcopal Church, Nashville [p. 29], whose generous support helped make 28 Sunday’s Readings this issue possible. 30 People & Places

The Living Church is published by the Living Church Foundation. Our historic mission in the Episcopal Church and the Anglican Communion is to seek and serve the Catholic and evangelical faith of the one Church, to the end of visible Christian unity throughout the world.

October 7, 2012 • THE LIVING CHURCH 3 NEWS | October 7, 2012

Candidates Address Poverty Questions

The Circle of Protection movement, Romney’s vice presidential running which includes Presiding Bishop mate, who has said that his faith pro- Katharine Jefferts Schori, has released vides the basis for his budgetary pro- two video presentations by President posals. “But the United States Con- Barack Obama and Republican pres- ference of Catholic Bishops stated idential nominee Mitt Romney outlin- that the Ryan budget failed a basic ing their policy prescriptions for moral test, because it would harm fighting poverty. Circle of Protection families living in poverty.” requested the statements, released Obama Romney Campbell said that the nuns who Sept. 12, in separate letters to the two traveled with her on the bus tour politicians in early July. agree with the bishops, “and that’s “We believe that this presidential active coalition partner in, Circle of why we went on the road: to stand campaign should include a clear Protection, which advocates federal with struggling families and to lift up focus on what each candidate pro- budget principles aimed at protecting our Catholic sisters who serve them. poses to do to provide help and the poor and hungry at home and Their work to alleviate suffering opportunity for hungry and poor abroad. He told TLC that Bishop Jef- would be seriously harmed by the people in the United States and ferts Schori was one of the original Romney-Ryan budget.” around the world,” the letters said. signatories to the initiative, which But Romney said in the video “We write to request that you was launched in April 2011. released by Circle of Protection that, address this issue publicly, consis- Sister Simone Campbell, mean- as president, he would work to “pro- tently and systematically in your while, said earlier this month that tect the poor and vulnerable among campaigning.” she expects the Episcopal Church to us.” His plan, he said, focuses on Bishop Stacy F. Sauls, chief oper- sign on to a similar initiative that restoring the health of the economy ating officer of the Episcopal she is spearheading as executive and reducing the debt. He said that, Church, said that “as people of faith, director of NETWORK, a Roman while it will be necessary to make we encourage Episcopalians and Catholic lobby for justice, known as budget cuts, the government pro- congregations to view these videos the Faithful Budget campaign (faith- vides a safety net for the less fortu- and discuss the issue of poverty in fulbudget.org). nate, the sick and the elderly, and our country.” Baumgarten told TLC that the that “we have a responsibility to “We need to make clear that we Episcopal Church has declined to keep it intact for future genera- maintain poverty is a touchstone endorse Faithful Budget, adding that tions.” issue in this election,” he said, not- Circle of Protection “most accu- “I am committed to protecting ing that General Convention has rately reflects the totality of the pub- those in or near poverty,” Romney called domestic poverty a priority lic-policy positions of the General said, adding that he will work to issue for the Episcopal Church. Convention, which ultimately stem save and strengthen the nation’s The U.S. Census Bureau reported from our baptismal promise to seek entitlement programs. Sept. 13 that in 2011 the poverty rate and serve Christ in all persons.” President Obama, for his part, fell to 15 percent, down slightly from Campbell made headlines this said his faith has taught him that 15.1 percent from the year before. summer as leader of a nine-state poverty is a moral issue. During last More than one in seven U.S. citizens, “Nuns on the Bus” tour for justice. year’s heated budget battle, he said, or 46.2 million people, lived in She spoke to TLC in Charlotte, he promised to protect vital assis- poverty last year, including more North Carolina, before addressing tance for the poor. “I’ve kept that than 16 million children, the agency the Democratic National Conven- promise,” he said. said. tion on Sept. 5. He said that government cannot Alexander D. Baumgarten, direc- “[Rep.] Paul Ryan claims [his] solve every problem, but it can help. tor of government relations for the budget reflects the principles of our He said, moreover, that the budget Episcopal Church, said the church shared faith,” Campbell told the con- cannot be balanced on the backs of has been a strong supporter of, and vention delegates, taking aim at the most vulnerable. “It’s not just

Visit livingchurch.org for daily reports of news about the Episcopal Church and the Anglican Communion.

4 THE LIVING CHURCH • October 7, 2012 bad economics,” he said. “It’s cese of Texas from 2003 to 2011. tual level of growth for me.” morally wrong. … It’s not who we “I am deeply honored and hum- A native of Houston, Bishop High are as a people.” bled by the fact that the Episcopal is an alumnus of the University of The videos are available at Diocese of Fort Worth would ask the South and what is now Episco- www.circleofprotection.us. me to be their provisional bishop,” pal Divinity School. He was an eight- Gary G. Yerkey Bishop High said in a news release time deputy to General Convention by the diocese. “I am thrilled and I when elected as bishop suffragan. am excited about it and I look for- He oversaw 44 congregations in the Fort Worth Calls ward to working with laity and northeast, northwest and southeast clergy of the diocese. I’m really convocations of the Diocese of Bishop High grateful for the laity of the church.” Texas. He also oversaw the pastoral The Diocese of Fort Worth’s stand- High recalled the sense of wel- care of clergy and their families, and ing committee has called the Rt. Rev. come he experienced at Trinity renewal and prison ministries. Rayford B. High, Jr., as the third pro- Church, Fort Worth, as a freshman High and his wife, Pat, have been visional bishop of the diocese. The at Texas Christian University. married for 42 years and have three diocesan convention will vote Nov. 3 “I have a longer deeper connec- children and six grandchildren. They on the standing committee’s recom- tion with the diocese,” he said. “I did are building a home in Fort Worth and mendation. my first year of college at TCU and will move to Fort Worth in early 2013. If elected then, High will succeed went to Trinity as a person who grew “Pat and I are excited about being the Rt. Rev. C. Wallis Ohl, Jr., who has up in the Diocese of Texas and they in Fort Worth, about moving there in served as provisional bishop since embraced me. Their chaplain looked January,” Bishop High said. “Pat November 2009. High served as one after me, through Canterbury House. goes with me on visitations — she’s of two bishops suffragan in the Dio- It was the beginning of a new spiri- part of the team.”

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October 7, 2012 • THE LIVING CHURCH 5 The Monastery of the Heart NEWS | October 7, 2012 An Invitation to Now in a Meaningful Life Paperback! JOAN CHITTISTER “...reflects the creation of a new kind of quasi-monastic spirituality...” —Library Journal 9781933346571 240pp Pbk $13.95

A Private History of Happiness New! Ninety-Nine Moments of Joy from Around the World GEORGE MYERSON Offers a fresh look at everyday moments of joy as they were experienced by real people and invites us to discover the happiness in our own lives. 9781933346519 256pp Cloth $19.95 The Last Divine Office Henry VIII and the Now in Dissolution of Paperback! Gregg Conroy photo the Monasteries Hubbard: “Whenever God calls you to do something, it won’t be about you.” GEOFFREY MOORHOUSE “[An] elegant narrative.” —The Boston Globe 9781933346526 304pp Pbk $14.95 Sports and Spiritual Lessons The 67th Conference of the Episco- East Tennessee and West Tennessee. bluebridgebooks.com pal Churchmen of Tennessee tied Men listened to three speakers from sports, a favorite topic among most the sports world: former University men, to Christian faith. The confer- of Tennessee football coach Phillip ence, which drew 300 participants to Fulmer, Nashville sports broad- Raynal DuBose Conference Center Aug. 17- caster Rudy Kalis, and the Rev. 19, took Hebrews 12:1 as its theme: Colenzo Hubbard, who played foot- Studios, “Run with endurance the race set ball for the University of Alabama before you.” before becoming an Episcopal Inc. The annual meeting gathers lay- priest. Each spoke about overcom- men and the bishops of Tennessee, Historically (Continued on next page) Correct Stained Eau Claire Announces Slate of Nominees Glass, Wood The Diocese of Eau Claire has • The Rev. Richard Edwin Craig and Stone announced four self-nominated peo- III, former rector of St. John the Restoration ple in the search for its sixth bishop. Baptist Church, Portage, Wisconsin In May the diocese invited clergy to • The Rev. Arthur B. Hancock, self-nominate for the half-time posi- priest in charge at St. Andrew’s tion, which will involve overseeing Church, Ashland, Wisconsin, until 21 mostly rural congregations in December 2011 northwestern Wisconsin. • The Rev.W.Jay Lambert, rector of

Mary with Child. Trinity A 15-member discernment com- St. James Church, Leesburg, Florida Episcopal, Staunton, VA mittee has conducted phone inter- Eau Claire’s fifth bishop, the Rt. views, reviewed background checks, Rev. Keith Whitmore, resigned in Raynal Studios, Inc. held two discernment retreats and 2008 to become assistant bishop in P.O. Box 405, Natural Bridge Station, VA organized walkabout meetings for the Diocese of Atlanta. The Rt. Rev. 1.800.305.0959 the week of Oct. 7. Edwin M. Leidel, Jr., has served as Fax 540.291.2398 The four self-nominated priests are: Eau Claire’s elected provisional Email: [email protected] • The Rev. Robert Burton Clarke, bishop since August 2010. The priest in charge at Holy Apostles diocesan convention will elect the www.raynalstudios.com Church, Oneida, Wisconsin new bishop Nov. 9.

6 THE LIVING CHURCH • October 7, 2012 New City Press New Releases of the Focolare

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October 7, 2012 • THE LIVING CHURCH 7 Wikimedia Commons Henri IV of France

8 THE LIVING CHURCH • October 7, 2012 Conscience and its Limits

By Ephraim Radner rejection as a case of public truth vs. private opin- ion). Rather, decision making in morally conflicted he paradox that moral protest against com- spheres of life and the building up of consensual mon procedural norms can lead to the con- norms is a matter of agreement by deliberated sub- tradiction of those very moral commitments traction, conscience retired from a host of often T cacophonous conscientious demands working at both protester and procedure have hoped to avoid — the just security of a peaceful life — is one that once in collective and individual together. In Chris- bedevils political history and certainly coherent tian and Christian ecclesial terms, there is no agree- political decision making, even within “civil institu- ment without sacrifice of conscience. tions” like churches. The notion that only a “collective” conscience can uphold cohesion and peace, Negotiating Conscience: but only “conscience” itself — individual if need be — can maintain the moral accountability for col- The Case of Henri of Navarre lectivities and individuals alike, presents a classic Let us take an example of this reality, in the case of conflict in decision making and a formidable chal- one of the first effective proponents of religious tol- lenge to the very notion of moral agreement in the eration in Europe, Henri of Navarre, eventually standard understanding of the term. In our own Henri IV of France. Caught up, and indeed an active day, the protesting consciences of women, homo- leader militarily, in the late eighteenth-century con- sexuals, indigenous peoples, environmental flicts of France whose actual dynamics and defenders, liturgical traditionalists, “prolife” motives have so exercised the debate over “reli- activists, and so on have sought to overcome the gious violence” studied by William Cavanaugh, collective commitments to certain procedures of Henri’s specifically religious convictions have debate and decision making, setting up often often been lost in cynical judgments of both politi- intractable conflicts within institutions. I would cal and confessionally partisan commentators. like to explore this conflict and challenge, but in Baptized a Roman Catholic, he was raised by his doing so to complicate the factors involved, and mother Jeanne of Navarre to be a committed thereby declassicize, as it were, the dynamic given Calvinist. In 1562 it was his father Antoine de Bour- in the example. What is involved in these kinds of bon’s decision that he become a practicing conflicts is not simply, nor can it ever be, an Catholic, but the ecclesial tie was brief, and Henri encounter between “group” and “individual,” insti- made a quick return to Calvinism. In 1572 he con- tutional demand and personal conscience, tradition verted to Catholicism once again, after the St. and truth, and so on, in the generalized modern ver- Bartholomew’s Day Massacre that had exploded on sion of the case (even in the form of its reactive the heels of his Paris wedding to Marguerite of Val- ois. But after his flight from the court, in 1576, Henri reembraced his Calvinism, which he held on This essay is adapted, with permission, from A Bru- to relentlessly, until 1593, when his succession to tal Unity: The Spiritual Politics of the Christian Church, the French throne in 1589 and consequent military out this month from Baylor University Press. victories over resisting Catholic forces were threat- (Continued on next page)

October 7, 2012 • THE LIVING CHURCH 9 Conscience and its Limits (Continued from previous page) ened by the prospect of ongoing conflict. He had but in the form of a single church, in France, that promised to receive instruction in the Catholic might take its place within the “Catholic” world.3 faith early on in his accession, and had repeatedly This “reform”-minded conviction was bound to his voiced his readiness to do so; but he passed over Calvinist commitments, but he nonetheless saw these promises again and again. His final conver- reconciliation between Catholic and Protestant as sion to Rome gave rise to his (apocryphally attrib- a religious hope, one that must cut away certain uted) remark “Paris is well worth a Mass” but, more “dogmatisms” of both sides, and must therefore, as importantly, secured the allegiance of Catholics it had for him, demand the shedding of certain fun- until then unprepared to accept a Protestant damental religious principles. The hereditary monarch. “blood” that bound him to his public duty, as Judgments on Henri’s religious commitment monarch according to the Salic law’s demand for have been varied, but generally have viewed his succession through the male line, overcame two confessional gyrations as politically opportunistic. realities: first, the obligations of his immediate Ronald Love’s detailed and persuasive examination “blood” relations — his mother’s Calvinist faith, to of this matter, however, has dis- which he was bound in nur- closed a very different picture, one ture, respect, and conviction; in which Henri struggled with but second, thereby, the Protes- competing loyalties and commit- Judgments tant religion as well. At the ments and only slowly and halt- same time, however, Henri’s ingly developed a reconstrued on Henri’s “religion” of duty to God for framework of obligation that led the sake of the people of France him to his final decisions.1 The religious and their security according competition of moral demands to the divine law also over- was unending, beginning with the commitment came the more particular ele- religious formation he received ments of confessional religion from his mother, and the diverse have been itself — hence his own ability directions he received from his to move between confessions, father. The 1572 massacre taught varied, but to dissemble at times, and to him the existential value of reli- promote the then doctrinally gious toleration, for which he generally have obscure and disturbing policy worked after 1576 in a way that of religious toleration. was unique within the political viewed his sphere of the era; but his time as a ow does one describe the captive “Catholic” in the court confessional Hinterior deliberations of taught him also the “need for Henri’s conscience in all of effective duplicity,” a moral imper- gyrations as this? Love’s account deals ative whose profile had gained with his more conceptual con- considerable attention during the politically siderations, for example, his century in many venues, and reframing of the monarchy’s whose attraction proved crucially opportunistic. religious basis, or his willing- substantive.2 In this way, Henri ness to follow a (fairly com- distinguished himself slowly from mon) “providential” reading of his theological paragon, Calvin, and from the lat- historical outcome, whereby God’s favor would ter’s demand for a complete congruence between rest upon the prevailing religious party in the con- personal belief and public behavior and profession. flict, or indicate through the movement of even Rather, Henri came to understand that the Chris- political events the right path to follow.4 But con- tian does indeed often stand within a “conflict of flicts of commitment remained part of Henri’s per- obligations,” and as a monarch especially, and thus sonal discernment until virtually the moment of his there is a need at times to “separate” “private belief formal entry back into the Catholic Church. He and external conformity.” His religious goal, in his sought counsel from religious leaders and political own words (and never achieved), was a reformed advisers from both confessions, and continually Catholicism, “cleansed” for the sake of the country, struggled with the competing claims of “persever-

10 THE LIVING CHURCH • October 7, 2012 ance in his faith” and “public utility,” whose advocates were found in both camps. Indeed, among those most insistent on his conversion to Catholicism were several Huguenot leaders, convinced as they were that their religious colleagues would gain more by a Catholic Henri than through the ongoing vicissitudes of the armed struggle.5 Not all Calvin- ists held to this view, of course, and Henri was personally threatened with damnation by several Huguenot preachers in the case he abjured. But a final discussion with Catholic and Protestant clergy came to a common conclusion, or at least one Henri was able to identify, that is, that he would not lose his soul and could indeed find personal salvation as a Catholic. “It was the last encouragement he needed to make up his mind,” writes Love.6 Although Henri took pains to announce his finally decided reem- brace of Catholicism as something based on his “conversion of heart” and sincerity of faith, he would pri- vately tell Protestant representatives that “I have not been persuaded [to abjure] by any other theology than the necessity of state.” Still, it was an act that he also described in these terms: however strongly he remained a Calvinist in his “conscience” “it is necessary that I lose myself for your of Henri’s development, its lack of system, and its sake.”7 ongoing open-endedness, at least in terms of its implied substance, even after his final conversion. hat, in the end, was this “necessity of state” Nor would a simple “pragmatism” properly capture Wfor which Henri was willing to “lose himself” the breadth of engaged meanings that Henri juggled while hiding away his Calvinist “conscience”? In a and at various points decided to fix for specific pur- word, it was “peace,” the promotion of truces and poses. Family loyalties and deference to their wis- armistices, the withdrawal of foreign military inter- dom, theological convictions, political obligations, ventions, the staunching of religious bloodshed and personal ambitions, the force of reason, affective internecine conflict.8 And to this end, Henri agoniz- sorrows and experienced joys, the passions of ingly reordered the pieces of his moral and reli- communal ties, and so on: all these formed a part of gious convictions, trying different arrangements, Henri’s moral repertoire of conscience, and none working through various sequences and syllogisms, exhausts it, nor does their synthesis imply a single carrying through with sometimes conflicting integrated moral system. Rather, some things were actions, creating new meanings. While one might set aside for others. We might say that Henri nego- wish to claim that finally Henri adopted a hierarchy tiated over time his own multiple consciences for of goods, with social order at the top, such a the sake, as he saw it, of the common good, under- description would not capture the fluid character stood simply and concretely as the security of the (Continued on next page)

October 7, 2012 • THE LIVING CHURCH 11 Conscience and its Limits

(Continued from previous page) Notes

common person.9 How does one finally describe 1 Ronald S. Love, Blood and Religion: The this kind of deliberation and “internal” consensus, Conscience of Henri IV, 1553-1593 (Mon- which of course cannot be detached from external treal: McGill-Queen’s University Press, 2001). alignments of conviction? It should be said that not all readers of Love’s In any case, Henri’s example subverts the simple painstaking study agree that Henri’s interior mythology of conscience that stands behind much feelings can ever be known with any degree modern discussion of consensus and dissent. To of certainty. But this itself indicates the com- say simply that “one must follow conscience” plexity that lies behind the too neat modern hardly touches the actual texture, not so much of notion of “conscience” itself. Michael Wolfe, any moral decision making, but of a decision mak- in his equally stimulating The Conversion of ing that ultimately aims at or at least gives rise to Henri IV (Cambridge, Mass.: Harvard Uni- public security, or “peace” within a conflicted con- versity Press, 1993), examines Henri’s context where the norms of common life are them- version from the perspective of his Catholic selves at issue. Henri’s own drama was one not of subjects. Not only does he demonstrate the hewing to a process but of orchestrating new pro- profound religious and confessional stakes cedures of common life that were, however, bound at issue in their eyes — the wars, that is, up with accepting claims from the older processes were indeed religious at root — but he in place. Neither procedure nor its conscientious deliberately prescinds from evaluating resistance explains the character of his effective Henri’s own personal convictions precisely choices. Nor ought any one to think, in any parallel because he sees the entire episode as demonstrating a shift from private conscience in religious matters to public conformity as the criterion of Christian integrity Neither procedure within the evolving French nation. 2 Love, Blood and Religion, p. 76.

nor its conscientious 3 Cf. Love, Blood and Religion, p. 307.

resistance explains 4 Cf. Love, Blood and Religion, pp. 150-58 and 273-74.

the character of 5 Love, Blood and Religion, p. 275. his effective choices. 6 Love, Blood and Religion, p. 277. 7 Love, Blood and Religion, p. 280.

8 Cf. Love, Blood and Religion, pp. 284, 307.

way, that Christian ecclesial decision making can 9 Something like this judgment is given by achieve or evade substantive outcomes for the his contemporary de Thou, in the opening good by simply pitting the procedural traditions of Dedicatory Letter to Henri of his Historiae an institution against personal and conscientious sui temporis (Paris, 1604). Given de Thou’s protest. own notions regarding “religion,” he is in fact painting Henri as a person of a certain The Rev. Ephraim Radner is professor of historical kind of conscience, but the narrative he theology at Wycliffe College, Toronto, and a member offers of the king’s various allegiances fits of the Living Church Foundation. well with the picture sketched here.

12 THE LIVING CHURCH • October 7, 2012 Theodicy Jazz Collective leads the morning service at Canterbury Cathedral, premiering the five-movement “Canterbury Jazz Mass” for choir and jazz octet. Diane Barnett photo

Jazzy Brush Strokes on Prayers

By Retta Blaney

ne Sunday morning this past June, seven American revolutionaries and the Canterbury OCathedral choir staged an assault on the sensibilities of 800 worshipers, who reacted in a most un-British way: they applauded for several minutes. The cathedral dean, Robert Willis, was gobsmacked. “English people don’t clap in church,” Willis declared, calling the service “an absolute tri- umph” and thanking the young Americans for “loosing up the whole church.” Those rebels who shook up centuries of Anglican tradition were the seven musicians of the Theodicy Jazz Collective. They were in England for the world premiere of their commissioned work, the five-movement “Canterbury Jazz Mass.” “It’s a really neat way to put brush strokes on prayers, to bring them to life in a really cool way, a blending of ancient and modern,” says the Rev. Andrew K. Barnett, Theodicy’s 28-year- old founder and band leader.“Jazz brings freedom into structure so there’s room for the Spirit to move. It’s finding a middle path between freedom and structure. That’s an Anglican idea.” (Continued on next page)

October 7, 2012 • THE LIVING CHURCH 13 Jazzy Brush Strokes on Prayers

David Chevan photos (Continued from previous page) the prayers they knew, the musicians — on trombone, That Spirit will be moving again when “Canterbury bass, drums, piano and vocals — backed them with Jazz Mass: Tradition, Innovation and Christian Dis- appropriate rhythms. In the case of the psalm, for cipleship” has its American premiere Oct. 24 at Yale instance, everyone sang the eight-measure antiphon, Divinity School, accompanied by the choir of the while the congregation read the verses as musicians “super Anglo-Catholic” Christ Church of New Haven. improvised. “I hadn’t really thought of jazz as a middle way,” “A big part of that was we were not just playing at Barnett says. “I really stumbled into it, but now I see them. We went out of our way to include them in it has potential for Christian community.” singing with us,” Barnett says. “We want mystery, spice Barnett is an Episcopal priest, music director and in our life, for beauty that connects us with the holy. environmental science teacher at the Darrow School, Jazz is a good way to do that.” a private boarding school, and worship developer at And that was how Barnett began to see jazz as evan- Zion Lutheran Church in Pittsfield, Massachusetts. gelism. During an 80-minute phone interview from his home “People just started coming. It really took off, espe- in New Lebanon, New York, he recalled being drawn, cially with young families. It was uninhibited joy, and seemingly by accident, into this calling, which he now it was consistent with the gospel. It was an important sees as “the evangelism of the 21st century.” seed, that service.” Raised an Episcopalian at St. Luke’s Church in Min- The seed continued to bear fruit when Barnett neapolis, he had little experience with jazz until, as a enrolled at Berkeley Divinity School at Yale and student at Oberlin College, he was asked to start an brought his jazz evangelism to the Episcopal Church evening service for students at Christ Episcopal of St. Paul and St. James in New Haven, where he Church. An organist who also played in a Christian served as music director through his last two years of rock band, Barnett considered those the only two school. During that time, he says, attendance nearly forms that represented church music. He and Sarah doubled and giving nearly tripled. Politz, a classmate who played the trombone, began to “It became a robust, hearty community and every- flavor the liturgy with the rhythms and the blues of jazz. body there sort of felt the joy with the music or the It worked so well they were asked to play at Trinity mood of the blues,” he said. “It was a deep call for Episcopal Cathedral in Cleveland. Over two years this action. It empowered people to keep on following “morphed into a jazz service” that combined the Jesus.” Eucharist with improvisation. While parishioners said He began hearing comments from parishioners

14 THE LIVING CHURCH • October 7, 2012 Rehearsals for the Theodicy Jazz Collective (left) and the choir of Canterbury Cathedral (below).

about how the service carried them through the week. In preparation and as a way to refine their work, the “It kept me going too. It reminded me this music is ensemble, which also includes David Chevan, Charlie so packed with liberation and filled with joy you Dye and Jonathan Parker, played 98 times between almost can’t help but move, and that gives people the September 2011 and June. will to keep going, and the church too.” “The group really came into its own,” Barnett said. Barnett’s next step of jazz evangelism seemed as “We played jazz in church every Sunday. The project much a “stumble into” as his others. Each year Berke- was accidental but it was filled with the cooperation ley students made a pilgrimage to Canterbury Cathe- of the Holy Spirit.” dral. Barnett had no way of knowing just how much While on tour the group played for a confirmation this experience would change his life. service at St. Peter and St. Paul’s Church in Great Mis- “When I heard the first note from the choir they had senden. Bishop Wilson sensed tension from congre- me,” he said. gants upon learning that they would be hearing jazz in Wanting to hear more, he asked David Flood, the church. He assured them: “Jazz is a great metaphor for organist and master of choristers, if he could attend a rehearsal. Flood said yes, and Barnett invited him out for a drink afterward. The setting was as appropriately ancient and new as what was to come out of that meeting — a dimly lit 400- year-old pub with a man at an upright piano playing Abba and other songs from the 1970s. Flood and Barnett escaped to the back room and Barnett played a recording of some of Theod- icy’s liturgical jazz, then took a bold leap and asked if the group could play at Can- terbury. “It was such a ridiculous thing to do,” he said. “They’re the mother church of the Anglican Communion. They don’t mess around.” But Flood recognized that Theodicy was onto something, and he agreed that the group would return in a year with a commissioned work. From that time Barnett and sax player Will Cleary, whom Barnett credits with being the major what Jesus is calling the church to be: joyful, free, force behind the Jazz Mass, composed music “com- trusting, and ready to move.” pletely from scratch” to accompany the ancient Latin Many of the venues have invited Theodicy to return. prayers of the church: Kyrie, Gloria, Doxology, Sanc- The group will also offer “Rhythm, Blues, and Procla- tus and Benedictus. Ann Phelps, the group’s singer, mation” in February 2013 at Sewanee, the University planned the ten-day trip, which grew to include offer- of the South. ings at Sheffield Cathedral, two other churches and the “It’s evangelism for the 21st century because it’s so seminaries at Oxford and Cambridge. The tour ran on multicultural — rhythm of Africa, instrumentation a $15,449 budget. Berkeley Divinity School at Yale, and harmony from Europe,” Barnett says. “It’s God’s the Yale Institute of Sacred Music, the Evangelical people’s yearning for liberation. I hope it will be a Education Society of the Episcopal Church, and Can- model of progressive evangelism and send people out terbury Cathedral were major sponsors. The tour was to be the hands and feet of God.” also sponsored (in smaller part) by donations from St. Mary’s Primrose Hill, Sheffield Cathedral, Oxford Uni- Retta Blaney is the author of Working on the Inside: versity, Cambridge University, and Alan Wilson, Bishop The Spiritual Life through the Eyes of Actors. She of Buckingham. lives in New York City.

October 7, 2012 • THE LIVING CHURCH 15 The Christian religion is concerned with ultimate and not temporal things. It is concerned with the development of human personality — the salvation of souls, and not primarily with matters of politics, sociology, rural economy, or agricultural practice; but we have already seen that human development and salvation — development, that is, towards the ultimate goal — necessitates an “environment.” Man’s sojourn in this fleeting world necessitates a body and a mind and a spirit united in one being; and it is the whole personality which gives rise to its environment, for good or evil. If, therefore, The Land is a truly pur- poseful synthesis, the whole of its life and work should become relevant to its religion; all its primary aspects should form an interconnected whole. All things other than evil spring from God, and it is plain that all material aspects of The Land spring from that quality of fertility which is inherent in His creation. Man is sus- tained by this creation of the Father and redeemed by the Sacrifice of the Son, but man is one unit, the Father and the Son is one God. The idea of Rural Synthesis, therefore, suggests some combination of temporal and eternal values; an interconnection between the Chris- tian religion and agriculture by means of a personality that both worships and works. —Martin Thornton, Rural Synthesis: The Religious Basis of Rural Culture (1948)

The roots of the “civilized” cultures are in ideas — a few quite basic ideas which the men of any given culture hold in common, or perhaps rather, assume in common about the ultimate purpose and meaning of human life as a whole. The differences between cultures, all- embracing as they seem to be on first examination, are always reducible to the differences between the things different cultures take for granted about human life. From these root ideas grows the common “pattern of life” of that particular culture, covering every aspect of human living with consistent customs and conventions and convictions. At bottom, these groups of ideas which the men of a culture take for granted in common, are more or less theological in content, though they may not be theologically expressed, and have their application in every possible field of human behavior. It is because theological ideas mould culture irresistibly, and men, large masses of men, can and sometimes do change their theological ideas, that human history can never settle down into biological or economic or even geographical determinism. —Dom Gregory Dix, Jew and Greek: A Study in the Primitive Church (1953) CULTURES

16 THE LIVING CHURCH • October 7, 2012 CATHOLIC VOICES Looking Toward Luther 2017 By Massimo Faggioli more ad orientem (to Eastern Ortho- One remarkable fact of Benedict doxy) than to the Reformation. XVI’s pontificate has been the desire to his year’s meeting of the Ratzinger On the other hand, nothing seems maintain the academic stature he T Schülerkreis (student circle), to be moving much in ecumenical acquired in the 1960s and to “apply” it which met Aug. 30 through Sept. 3 at relations between Rome and the to his teaching as a pope. In this sense, Pope Benedict XVI’s summer resi- churches of the Reformation, at least on many issues — ecumenism in 2012, dence at Castel Gandolfo, focused on at the official bilateral level. More new evangelization in 2011, interpre- ecumenical relations among Roman realistically, the ecumenical focus of tation of the Second Vatican Council in Catholics, Lutherans, and Anglicans. the 2012 meeting of the Ratzinger 2010 — Ratzinger’s Schülerkreis has Meeting Aug. 30 through Sept. 3 at Cas- Schülerkreis can help us cast a light offered the pope and his inner circle a tel Gandolfo, Pope Benedict XVI and on this present moment of ecu- kind of “personal think tank,” an alter- his former students engaged in dis- menism in the Roman Curia. It is not native to what the Roman Curia is cussions led by Ulrich Wilckens, a an accident that the 2012 meeting already supposed to do (but is not retired German Lutheran bishop, and of the Ratzinger Schülerkreis was always able or allowed to do). The Charles Morerod, Bishop of Geneva, Schülerkreis seems in this way to be Lausanne, and Fribourg. not only the formalization of occasions Ratzinger’s Schülerkreis has always of informal consultations that every been ecumenical in its network of pope has with experts, but also contacts and interests. The circle another example of the complex rela- formed after Joseph Ratzinger was tionship between Benedict XVI and elevated to Archbishop of Munich in the Roman Curia. 1977, but such a group existed infor- The work of the pope with the mally even before. The pope’s biog- Curia has huge consequences for the raphers narrate that as a young pro- future of ecumenical and interconfes- fessor Ratzinger took his students in sional relations. In the history of ecu- 1967 to Basel (Switzerland) to visit menical relations, John Paul II will be Karl Barth. At that time Barth was remembered especially for the “Joint studying the document of the Second Declaration on the Doctrine of Justi- Vatican Council on Revelation, the fication” (1999) with the Lutheran constitution Dei Verbum, for his World Federation, probably the most important book Ad Limina Apos- important bilateral ecumenical agree- tolorum: An Appraisal of Vatican II ment involving the Roman Catholic (1968). In 1975 the group met with Church in the last 50 years. Wolfhart Pannenberg to discuss chris- Thus far, the pontificate of Benedict tological issues. In 1978 Ratzinger’s largely based on Walter Cardinal XVI has signaled a shift in the ecu- Schülerkreis met with Heinrich Kasper’s very important Harvesting menical policy of Rome with the apos- Schlier, a former Lutheran who had the Fruits: Basic Aspects of Chris- tolic constitution Anglicanorum converted to Catholicism in 1953. tian Faith in Ecumenical Dialogue Coetibus (Nov. 4, 2009). The reception The Rev. Stephan Horn, president (Continuum, 2009). of Anglicanorum Coetibus in ecu- of the Ratzinger Schülerkreis, has The choice of this book by the menical milieus has been far from hinted about possible Roman Catholic Ratzinger Schülerkreis means, among uncontroversial. It will be interesting preparation for the 500th anniversary other things, acknowledging the work to see whether the Schülerkreis of of the Lutheran Reformation (1517- of Kasper, probably the most impor- 2012 will open Benedict XVI’s pontifi- 2017). Some have even said that Rome tant theological “opponent” of Cardi- cate towards a new path of ecumeni- might be willing to prepare a common nal Ratzinger, especially in the famous cal relations. mea culpa with Lutherans for 2017, in debate on ecclesiology in the years an attempt to reconcile and build a 1999-2001. After Cardinal Kasper’s Massimo Faggioli is assistant professor shared memory of past interconfes- long and successful tenure as pres- at the University of St. Thomas in St. sional relations. Such a development ident of the Pontifical Council for Paul, Minnesota. His most recent books would mark a noteable change in Pope Promoting Christian Unity (1999- are Vatican II: The Battle for Meaning Benedict’s understanding of ecu- 2010), the leadership of his successor, (Paulist, 2012) and True Reform: Liturgy menism, which in the first seven years the Swiss Cardinal Kurt Koch, has and Ecclesiology in Sacrosanctum Con- of his pontificate has looked much been so far difficult to evaluate. cilium (Liturgical Press, 2012).

October 7, 2012 • THE LIVING CHURCH 17 REVIEW ESSAY Biblicism Reconsidered Review by A.K.M. Adam agree on the meaning and implica- the difficulty of actu- tions of an infallible, clear, authori- ally living by the bib- Several years ago, Christian Smith tative text, how can biblicism stand? licists’ teachings, the provoked a controversy with a study Smith devotes his first chapter to Bible’s own ambiva- of Christian teenagers’ spirituality. setting out the problem in greater lence about its bibli- Smith and his collaborators found detail. He surveys the various char- cist attributes, and several more awk- that most teens adhere to “moralistic acteristics and emphatic claims made ward consequences for biblicists (one therapeutic deism,” a theology that on behalf of a biblicist reading of the might add “the amount of energy and bears only superficial and tenuous Bible, and confronts these character- money devoted to sustaining bibli- links to historic Christian teaching. istics with the divergent conclusions cism, which could be put to work on As debate over those conclusions reached by various biblicist denomi- behalf of sick, hungry, ill-clothed continues, Smith has written another nations. If biblicism were a true, brethren”). With these four chapters, controversial treatise, this time claim- coherent approach to Scripture, one Smith sets out a lucid, forceful case ing that one of the most prominent would reasonably expect it to lead to against the biblicism he has described. ways of interpreting Scripture — that substantial harmony (if not outright which he identifies as “biblicism” — unanimity) among its adherents — n the second half of the book, cannot be carried through in a coher- but Smith displays disagreement and ISmith proposes an alternative to ent way. discord at every turn. biblicism, though he emphasizes that Smith defines “biblicism” as “a the- The second chapter details the real- he advances this proposal provision- ory about the Bible that emphasizes ity of interpretive pluralism, even ally, subject to refinement. The fifth together its exclusive authority, infal- among the bastions of biblicism. chapter, then, makes a case for inter- libility, perspicuity, self-sufficiency, Smith cites a catalogue of contro- preting Scripture in a comprehen- internal consistency, self-evident verted topics on which biblicists have sively christological key. Explicitly meaning, and universal applicabil- arrived at opposed conclusions: invoking Karl Barth as a forebear, ity” (p. viii). In the name of his evan- polity, worship, predestination, Sab- Smith advocates reading the Bible “as gelical sympathies, he disputes the bath-keeping, slavery, gender roles, a divine word of revelation spoken possibility of such an approach; this money, nonviolence, spiritual gifts, by God through and to humans, the lends particular focus to his argu- and perhaps most prominently the key authority for coming to the truth” ment, since he aims to distance him- theology of the Atonement. Smith and “as a witness and testimony to self from “liberalism,” the conven- hammers the powerful point that no the Word of God, Jesus Christ” (p. tional alternative to “biblicism.” theory within biblicism can account 124). This, Smith imagines, will dis- for biblicists’ own disagree- solve many of the problems that gave ments. rise to biblicism, while refocusing The Bible Made Impossible After a short third chapter in them on a more appropriately evan- Why Biblicism Is Not a Truly which Smith situates biblicism gelical subject: Jesus Christ. Evangelical Reading of Scripture in historical, sociological, and Smith’s sixth chapter explains ways By Christian Smith. Brazos. Pp. xiv + 220. $22.99 psychological contexts that help of thinking about Scripture that do him account for its development not oversimplify the complexities that Smith makes a case that a truly evan- and popularity, he goes on in the arise in biblical interpretation, or flat- gelical reading of Scripture must fourth chapter to display a wide array ten out the ambiguities apparent in take account of “persistent interpre- of problems that arise from bibli- the Bible. He points out that biblicism tive pluralism” (p. x), the undeniable cism’s internal contradictions. He doesn’t fit with the way language and fact that advocates of biblicism points to explicit biblical admonitions communication operate in real life. themselves disagree about how best that biblicists nonetheless ignore, Smith also makes the helpful point to interpret Scripture, how Scripture incoherent distinctions between “cul- that the Bible may function as an applies to contemporary life, and turally relative” teachings and uni- authority without it including every- what theological and moral conclu- versally binding teachings, the out- thing (noting apposite biblical passions should be drawn from reading landish passages for which biblicists sages about human ignorance, growth the Bible. If even biblicists cannot must devise uneasy rationalizations, in understanding, and the Spirit’s role

18 THE LIVING CHURCH • October 7, 2012 in forming and guiding the church). nificant help towards his goal (James much to offer Smith). By invoking Smith concludes by nominating K.A. Smith’s The Fall of Interpreta- witnesses mainly from the ranks of “critical realism” and speech-act the- tion, for instance). He might even risk accredited evangelicals, Smith limits ory as the basis for an interpretive citing non-evangelical (or non- the scope of his proposed alternative way forward. Critical realism “fos- Barthian) scholars whose work aims and the extent to which it might prove ter[s] openness and humility in at a theological goal concordant with attractive to non-evangelical readers inquiry, criteria for sorting through his (Stephen Fowl, for instance, has (Continued on next page) more and less compelling interpreta- tions of evidence, and truly personal … involvement in the process of pur- suing truth” (pp. 152-53); speech-act DAVID LAWTHER JOHNSON theory helps readers recognize and understand linguistic expressions as more than mere propositional asser- Learning from My Father tions.

he first part of Smith’s book offers LESSONS ON LIFE AND FAITH Ta starkly forceful challenge to biblicism; it is not obvious, though, that his challenge will deter biblicists. His “This beautiful book provides a way to look at the most important own analysis suggests that biblicists questions in life. It is a guide to understanding faith and love, meaning adhere to this perspective for reasons and belief. . . . An inspiring work.” other than strictly rational proposi- — WALTER ISAACSON tional ones. Smith’s careful, sympa- thetic, but unwavering exposition of “Learning from My Father is, quite simply, a beautiful book — eloquent, the problems with biblicism draws deeply moving, quietly passionate, and wise. . . . It calls us to attentive- together points that have oft been ness, responsibility, joy, and love. In offering this gift to his father, made, but less often so well-framed. Johnson has gifted all of us.” Indeed, the primary drawback to the — E. J. DIONNE JR. first section is the possibility that it may provoke non-biblicists to treat “This book models a faith both devout and questioning, full-blooded their biblicist neighbor even less and elegant. It is at once an afﬁ rmation of tradition and a call to trust respectfully and thoughtfully than the vitality of the tradition to meet all the complexity of unfolding life they already do. in this world.” The second half of the book atten- — KRISTA TIPPETT uates the force of the first half by trying to build a post-biblicist interpretive approach while relying mostly ISBN 978-0-8028-6708-7 on accredited evangelical scholars. To the extent that these scholars 159 pages · paperback sound a note that Smith’s readers $15.00 already accept, this section is redun- dant; and to the extent that they rep- resent positions unacceptable to evangelical readers, the section does At your bookstore, little to reassure the audience that or call 800-253-7521 the post-biblicist position can prevail, www.eerdmans.com especially since Smith himself has moved from evangelical Protes- tantism to the Roman Catholic 2548 Church. Smith’s difficulty here is exacerbated by his omission of works that would provide very sig-

October 7, 2012 • THE LIVING CHURCH 19 REVIEW ESSAY Biblicism Reconsidered Exegesis and Evolution (Continued from previous page) — a twofold loss that diminishes the Review by Daniel Muth impact of what might be a very important book. What is man that thou art mindful of him, Christian Smith brings important and the son of man that thou dost care for him? insights to the problems of biblical interpretation. One may hope that Yet thou hast made him little less than God, they will have a positive influence. and dost crown him with glory and honor Nonetheless, an attentive reader —Psalm 8:4-5 (RSV) will observe some notable problems. At the most obvious, this The psalmist’s question is among humanity’s most common and at the seems to be a popular book, but it is same time most poignant. Who does not wonder at the human mystery laden with 32 pages of footnotes; when confronted with the marvel of a child’s birth, the staggering genius of and it seems to be addressed to a Shakespeare, the grinding evil of the Nazi horror, or the glories of the God- evangelicals (presumably “bibli- Man, the crucified Savior who lives? cists”), but it reasons toward a per- In his very fine film Das Leben der Anderen (The spective contrary to the character Lives of Others), Florian Henckel von Donnersmarck of biblicism itself. Smith argues on sets the ruthless, self-serving inhumanity of party the terrain of interpretation theory apparatchiks Anton Grubitz and Bruno Hemf against and theological hermeneutics, but the simple but — given the film’s setting in 1984 East shows relatively little acquaintance Germany — increasingly frustrated decency of play- with the literature of that field; wright Georg Dreyman. Between the two sides is set might someone else not have con- Gerd Wiesler, a talented but bloodless surveillance tributed a helpful idea to his trea- specialist assigned by the ambitious Grubitz to spy on tise? It would be a shame if non- (and hopefully destroy) the innocent Dreyman so biblicists used this essay simply as that senior party official Hemf can steal the latter’s a warrant to sneer at biblicists, or if girlfriend. In the end, Wiesler sacrifices his career to (ex-)biblicists embraced this as the save Dreyman. It is Wiesler’s observation of Dreyman’s ability to love, his last word on non-biblicist interpre- loyalty to his dissident friends, and his ability to appreciate the joys of tation. Smith has constructed a Bertolt Brecht’s poetry — particularly when set against the drabness of his powerful, articulate case for per- own solitary existence and the vile pettiness of his superiors — that moves suading uneasy biblicists to see and ultimately humanizes the heretofore calculating spy. their way to stepping away from a In a not-inconsequential sense, it is of course odd to talk about a man biblicism they can no longer live being “humanized.” After all, the film does not depict its hero as changing with. As an exit strategy, it excels, species. His physical and mental as far as a non-biblicist can guess. abilities remain throughout As a work of constructive interpre- exactly what they were. In a sin- From Big Bang to Big Mystery tation theory, it covers ideas already ful world, one could scarcely say Human Origins in the Light better expounded by others, though that love and beauty are any of Creation and Evolution they may not carry the evangelical more natural human traits than By Brendan Purcell. New City Press. Pp. 365. $34.95 credentials that might reassure lust or avarice. On what basis Smith’s audience. Readers who rel- would one say that Dreyman, and ultimately Wiesler, are more properly or ish The Bible Made Impossible fully human than Grubitz or Hemf? should thus go on to read more widely in the discussion of stoutly his is the philosophical matter that Fr. Brendan Purcell, adjunct pro- theological, theoretically sound bib- Tfessor of philosophy at Notre Dame University in Sydney, sets out to lical interpretation. examine. He begins by asking if there is a “barcode for humanity,” a telltale sign by which we can ascertain whether what we are speaking of is human, The Rev. A.K.M. Adam, lecturer in examining the age-old answers provided by both the ancient Greeks and New Testament at the University Judeo-Christian Scriptures that the chief human distinctive is the capacity of Glasgow, is author of Faithful for self-transcendence. Development of this part of the theme, however, is Interpretation (2006) and co-author laid temporarily aside while the author enters into a long, detailed, and of Reading Scripture with the utterly fascinating examination of the development of homo sapiens as a Church (2006), among other books. species.

20 THE LIVING CHURCH • October 7, 2012 REVIEW ESSAY This Far by Faith Tradition and Change in the Episcopal Diocese of Pennsylvania Edited by David R. Contosta Following a discussion of the With telling detail and compelling narrative the understanding of nature in a number essays in This Far by Faith track the origins and of settings, the author embarks on a evolution of an important diocese that charted a generally well-informed evaluation middle way for American Christianity over four of the philosophical limitations of centuries. Throughout the book the authors show a modern physical science, pursuit of diocese struggling with such varied but intersecting which can inform but not answer the issues as a changing geographical and demographic vital anthropological questions. He compass race doctrinal disputes discipline and considers implications of modern personality. This Far by Faith opens the red door to physics, particularly the “anthropic” the whole church from pulpit to pews. In doing so it coincidences. (Various physical con- provides a most sensitive and sensible examination stants and basic relations of matter of a diocese as a living organism. It also provides make possible a universe of suffi- a model for writing church history hereafter. It is cient complexity such that intelligent then a book that transcends its subject and invites life might develop; for instance, had anyone interested in American religion to consider strong atomic forces been just a its method and meaning. —Randall M. Miller touch weaker, no atom larger than St. Josephs University helium would have been possible.) pages | illustrations | $. cloth Fr. Purcell notes that the natural sci- ences presuppose a theory of knowledge and reality that arises from a penn state press particular cultural matrix. This sadly abbreviated section is N. University Drive USB Suite C | University Park PA | [email protected] .. | followed by a generally judicious discussion of evolutionary biology that takes proper note of the fact that Dar- win himself paved the way for much latter-day “creation/evolution” debate via his unfortunate penchant for let- Evensong ting careful scientific work be par- tially undercut by a frequency of unscientific philosophizing. The Dar- BY BROOKS FIRESTONE winian status quaestionis circa 2010 Evensong comes in for some generally illumi- Just published, is a new book about discovery, love and the power of church choir nating discussion as a prelude to sev- and sacred music. From Big Bang to Big Mystery eral chapters’ examination of recent Human Origins in the Light discoveries in the fields of paleontol- Author Brooks Firestone, without prior singing ex- of Creation and Evolution ogy (hominid studies) and paleoan- perience, decided to join his wife in the choir By Brendan Purcell. New City Press. Pp. 365. $34.95 thropology (study of the earliest “A compelling story of one couple who at St. Mark’s-in-the-Valley, Los Olivos, CA at the human remains and artifacts). believed dreams are possible at any age” surprising age of sixty five. Singing lessons and This is where the book really takes music theory study led him from the choir to off. The hominid sequence is followed choral groups, and singing around the world. Mr. Firestone and his wife have sung to- from its pre-australopithecine moor- gether in concerts in The Royal Albert Hall, London, the Strasburg Cathedral, St. Peter’s ings to the apex of not-quite-human Rome, and many other singing adventures. development of the Neanderthal, on The couple had the great pleasure of singing Evensong in the Guildford Cathedral, the contemplation of which Purcell England fifty years after they were married there by Kate’s father, Dean Walter Boulton. spends considerable energy. Purcell’s attention is drawn to this particular This inspirational book not only explores the historical background of choral singing in evolutionary dead-end due to the con- Episcopal, Anglican and other places of worship, but defines “not settling” and dis- siderable literature available on the coveringrenewed passion in findinga vital activity and purpose in one’s retirement subject. He sides with those who years. reject the notion that Neanderthals $14.95, 316 pages (Continued on next page) Available at selected book stores and amazon.com (Kindle also available)

October 7, 2012 • THE LIVING CHURCH 21 REVIEW ESSAY Exegesis and Evolution

(Continued from previous page) adapted (evenly sized teeth, low lar- book’s title refers to the phylogenetic were human (debate on the matter is ynx, etc.) to producing the vast range origin of humanity while the “Big acknowledged) based on the lack of of sounds necessary for linguistic Mystery” is the difficult journey to any indication of self-awareness (tool expression. discover what it is to be human. use but no design, burials but no Following these physiological grave goods, no evidence of symbol- “grace notes” are two that enable r. Purcell spent fifteen years ization or language). He follows this “exteriority”: symbolization (this Fresearching paleontology and with the intriguing question of section includes a fascinating dis- related fields and their relationship whether hominid studies are a branch cussion of the religious symbolism to anthropological philosophy (his of zoology or anthropology (the evi- of the Lascaux cave paintings) and field of specialization) in preparation dence would seem to indicate the for- language (animal communication for this book. The results are striking mer) and a discussion of whether a involves a subject-object relation- and impressive. This is a philosophi- human revolution actually took place ship but lacks speaker-listener self- cal vice theological work with the (the indications are that it did, but awareness, meaning, in novelist embodied human person as the focus. paleontology or anthropology may Walker Percy’s striking imagery, that Natural science is given its full due, not be up to the task of explicating an animal has more in common with but is clearly and properly recognized human emergence). the planet Saturn than with a human as being of limited value. It can being), abilities which together con- explore the world of the Neanderthal his last question brings Purcell stitute a capacity for shared mean- and describe brain chemistry, but is Tback to the earlier matter of a ing. The final two “chords in the useless in explaining Alyosha Kara- “barcode for humanity” and marks human sonata” are understanding mazov vs. Josef Stalin. Not for naught the move from tracing the history of (the ability to accept and die for the does the author leave off discussion paleontology/anthropology to explo- truth — embodied by Sophie Scholl, of scientific materialism (save as an ration of its discoveries. He begins who was executed by the Nazis in occasional foil for deeper thinkers) with the von Donnersmarck film, tak- 1943 — is contrasted with the life of during the final third of the book. ing a fictional composition, “Sonata untruth lived by her executioners) It can scarce be news by now that for a Good Man,” played by Dreyman and freedom (atheist scientism’s those who are most desperately wrong as an ode to a slain friend, as a theme attempts to maintain biological about God are invariably wrong about for examining seven “grace notes” in determinism are contrasted with, humankind (cf. Rom. 1). Clear think- the sonata (i.e., the key components inter alia, Kierkegaard’s under- ing about the latter, of the sort pre- of the barcode for humanity). standing of freedom as unselfish- sented here, can only be of help in the The first is the genetic evidence of ness). Purcell closes out the section task of heeding the former. And such an African “Eve” (he notes that the by examining the “human person’s clear thinking is alas in short supply in 98% correspondence between chimp limitless orientation to horizons of an age that all-too-clumsily conflates and human DNA is not all that signif- beauty, meaning, truth and good- desire with identity (hence the dubi- icant; whales and hippos are at 97%). ness” by once again focusing on the ous invention of gender identity) and Unlike most other species, human Nazi horror, this time contrasting presumes that wanting is sufficient DNA is a 99.99 percent match; we are Jewish Auschwitz victim Etty Hille- justification for having. For an incar- very closely related to one another. sum’s love of God and man with national religion such as ours, careful Second is the correspondence of the Albert Speer’s culpable incuriosity thought about the human body, its human body plan to human culture. about his National Socialist col- development, specified complexity, Our children take a long time to grow leagues. The contrast simply cannot and mysterious nature, is cause for up, giving time for human beings to be made in other than moral terms. rejoicing. There is much in this rich learn the vast knowledge needed for The book closes out by contem- book to inspire the Christian theolo- human survival compared with other plating the intrinsically relational gian (literalists of both the liberal and species. Also unique to humankind is nature of the human person, the ori- biblicist stripe will be disappointed) menopause, which occurs roughly gin and identity of the individual and to inform the general reader. halfway through the maximum lifes- (acknowledging the full humanity of pan, enabling the unique female the unborn, even at the zygote stage) Daniel Muth, principal nuclear engi- human feature of cultural nurturing and humanity’s continuity, and dis- neer for Constellation Energy in the after childbearing has ceased. The continuity, with the cosmic and evo- Baltimore region, is secretary of the third is the connection of the enlarged lutionary process. The reader is Living Church Foundation’s board brain to a vocal tract uniquely reminded that the “Big Bang” of the of directors.

22 THE LIVING CHURCH • October 7, 2012 REVIEW ESSAY BOOKS

Because of Christ Who is Jesus? Memoirs of a Lutheran Theologian Disputed Questions and Answers By Carl E. Braaten. Eerdmans. Pp. 224. $18 By Carl E. Braaten. Eerdmans. Carl Braaten’s journey from mis- Pp. vii +147. $20, paper sionary kid in Madagascar to pro- For many years, Carl Braaten has fessor at the Lutheran School of intelligently reasserted classical Theology in Chicago is interesting, Lutheranism and the ecumenical enriched by fascinating insights great tradition in the face of faddish into the theological stars who revision. He has done this with élan crossed his path and influenced his and a talent for the memorable thinking. polemical phrase worthy of Luther I shuddered at his effusive affir- himself. Braaten was once asked if a mation of Paul Tillich, but the best child baptized by a trendy pastor in bits appear subsequently and it was the name of the Parent, the Child, and worth pressing on. the Spirit would be saved. Braaten The Lutheran tradition has always answered that the child would cer- seemed to be a close cousin to of “aging white males.” tainly be saved but the pastor would Anglicanism, although in many ways The chapter in which Braaten certainly go to hell. In this tidy vol- theologically more stable than North presents the way this happened and ume, designed for adult education in American Anglicanism has been in how it affected him, including his local parishes, he presents a user- the last several generations. The premature resignation from his friendly introduction to the theology story takes off when Braaten pro- tenured post at the Lutheran School of the person and work of Jesus in vides helpful insights into the of Theology in 1991, is the most inci- light of the challenges presented by processes of this other ecclesial sive of the book. Without anger and the popular work of new questers for family. with a thrifty use of words he the historical Jesus such as Dominic Developments in the theological explains from a Lutheran perspec- Crossan and Marcus Borg. world of the 1970s and 1980s were tive the consequences of “the The quest for the historical Jesus Braaten’s wakeup call. As feminist hermeneutics of suspicion … poi- as opposed to the Christ of faith is an theology rose to prominence he real- soning the wells of theology in the old project, the beginning of which is ized the substance of trinitarian and church” (p. 125). often identified with Hermann christological doctrines of the In partnership with Robert and Reimarus (1694-1768). The project ancient Church were under assault. Blanche Jenson, the Braatens estab- came into its heyday in the 19th cen- Applying inclusive language to the lished the Center for Catholic and tury with the production of “lives of Godhead opened a can of theologi- Evangelical Theology in Northfield, Jesus” supposedly constructed from cal worms. Braaten’s instinct is Minnesota. The early watchword of a strictly historical perspective free summed up in the worlds of his the center was “A Call to Faithful- from creedal influence. This first friend and colleague, Robert W. Jen- ness,” and it fielded two confer- quest for the historical Jesus was son: “A church ashamed of her ences under that title. It might have deconstructed by Albert Schweitzer God’s name is ashamed of her God” been a good alternative title for this (1875-1965). Schweitzer found that (p. 113). memoir of a man who has spent his these pseudo-scientific portraits of A floodgate had been opened and whole life seeking to be faithful to the historical Jesus were really self- the Church and its theological sem- Christ — intellectually faithful, and portraits of the moral and theological inaries were being overwhelmed by willing to pay the high price that prejudices of liberal Protestantism. many of the contemporary “isms” goes with taking the high road of Students of the famous demytholo- of American culture. In the name of creedal integrity. gizer Rudolph Bultmann renewed a inclusivism, for example, serious I read this book on trains, planes, “second quest” for the historical Jesus. theological reflection rooted in the and in the local Honda dealer while As in the first quest, these scholars historic canons and corpus of the my car was serviced. I could do this tried to develop the faith of Jesus with- faith became the interest of just one because it is engagingly written, out reference to faith about Jesus, and more pressure group within the honest, and humble. their work sputtered out. Now with body politic of the Church — one The Rev. Richard Kew the Jesus Seminar begun by the late that was taken increasingly less Ridley Hall Robert Funk (1926-2005) comes the seriously, partly because of its quota Cambridge, England (Continued on next page)

October 7, 2012 • THE LIVING CHURCH 23 BOOKS Who is Jesus? (Continued from previous page) third quest for the historical Jesus. faith. Yes, it is a matter of faith born of Authors like Funk, Borg, and Crossan the Spirit accessible to any ordinary argue that Matthew, Mark, Luke, and layperson and not a work of the intel- John got it wrong and the real Jesus lect that only a few highly skilled prac- has remained hidden until the publi- titioners of historical scholarship can cation of their books. perform” (p. 30). You Can’t Keep With careful scholarship, patience, There are chapters with discussion and a knack for expressing theological questions on the divinity of Christ, the a Good Tune Down … No Matter How Hard the Choir Tries truth in accessible language Braaten meaning of the cross, the reality of the By Reginald Frary. Canterbury Press. does for the third quest what resurrection, Christianity and the Pp. 130. $12.99 Schweitzer did for the first — defend- world religions, and faith and politics. It’s always good to laugh at ourselves. ing the necessity of faith, as a gift of the An excellent resource for people and This “final collection of tales from the Holy Spirit. Writes Braaten: “The real pastor. choir” — there were four predeces- Jesus who reveals God to us remains The Rev. Leander S. Harding sors — records an 80-year choir vet- hidden to all those who did not come Trinity School for Ministry eran doing exactly that (he died to him through a personal and living Ambridge, Pennsylvania recently at 91). His tales come from a variety of English parishes, mostly rural and, one hopes, mostly fictitious, where choir, organist, and vicar wage war over hymn tunes, cassocks, and orange plastic chairs. There are many subtle and very British ways of dealing with interfering wardens, innovating vicars, and the lady who wants your 225-937-0700 choir stalls for her garden. Somehow the choir almost always wins, but no one’s feelings are really hurt. These stories are funny, yes, in a low-key way, showing how persistent our human self-will can be. Ameri- FINE VESTMENTS AND PARAMENTS cans might handle these situations a FINE VESTMENTS AND PARAMENTS little differently, and probably more abrasively, but human quirks are THE MISSION BOOKSTORE much the same everywhere. Cliff Chally OF NASHOTAH HOUSE livingchurch.org But perhaps there’s another level AN EPISCOPAL SEMINARYCliff Chally 2777 MISSION ROAD of wisdom here, in this author’s expe- NASHOTAH, WI 53058-9793 for daily news updates rience of several generations watch- Most books seen in The Living Church are available. and other services ing fads come and go. It is often the Ask about clergy and church discounts. [email protected] 818.631.6111 [email protected](262) 646-6529 818.631.6111 “ordinary people,” choir members and the like, who sense the strength and value of Tradition, even if their grasp of it is a little limited. It’s more than just “We’ve always done it this way”; it’s often: “hold fast that which is good.” One can only hope that some- FINE VESTMENTS AND PARAMENTS thing of this spirit will survive the cul-FINE VESTMENTS AND PARAMENTS tural tsunamis of this 21st century. The book would make a good small gift for a choirmaster, or for almost Cliff Chally Cliff Chally anyone who enjoys the lighter side of parish life. Sister Mary Jean [email protected] 818.631.6111 Greenwich, New [email protected] 818.631.6111

24 THE LIVING CHURCH • October 7, 2012

FINE VESTMENTS AND PARAMENTS FINE VESTMENTS AND PARAMENTS

Cliff Chally Cliff Chally

[email protected] 818.631.6111 [email protected] 818.631.6111 Catholicism in Social and Historical Contexts An Introduction By Curt Cadorette. Orbis. Pp. 288. $20, paper most contemporary Catholics … the Mass has become a moving ritual in The trouble with the which people can draw on their cul- past is not that it is a ture and language to express their foreign country; it’s faith in God and Jesus” (p. 219). right outside our win- Cadorette occasionally lapses into dow. The trouble is glibness, as when — in a book on rather that the recent Catholicism in historical context — past occupies most of he dismisses historians, saying that our visual field. A map they “revel in fighting over when a of the past, then, will particular historical moment begins display our local biases and ends, what makes it what it is, (à la Saul Steinberg’s and whether the concept even view from 9th Avenue) unless we makes sense at all!” (p. 178). aim a telescope at the horizon and Cadorette’s story has a liberal examine the faraway territory in Catholic moral that the Church has detail. only recently returned to anything As Curt Cadorette admits at the like the inclusive, socially transfor- outset of this flawed undergraduate mative vision it offered in its earliest textbook, it is hard to give a decent years. Thus Aquinas’s Summa “sim- full account of Catholic history. ply does not mesh with the political Authors must make difficult choices and social assumptions associated about focal points. Cadorette, whose with the modern world” (p. 114), Vat- main concern is the development of ican II lowered the “drawbridge Roman Catholic social teaching, raised by Trent and Vatican I” (p. 222), chooses to concentrate heavily on and with theological “near repres- the 20th century, entirely ignoring sion” lifted after Vatican II, “there was other eras. Nearly one-third of the a tremendous burst of contextual the- book’s pages are devoted to the ological activity” (p. 223). Church since the reign of Pius XII: This may all be true. But to make the era of Vatican II, inculturation, the argument without more careful and the emergence of liberation the- consideration of sources from across ology. In this period, led by prophetic the centuries is to betray the spirit of figures like John XXIII and Gustavo doctrinal development that John Gutiérrez, the Church “is returning to Henry Newman, perhaps the greatest its roots as a multicultural form of liberal Catholic thinker, insisted Christianity” (p. 261). upon. Earlier in the book, Augustine is Undergraduates, even at Catholic one distant point of interest, receiv- colleges, often know little of Catholi- ing a full chapter’s attention, but cism. They need to be taught in a between him and the 13th century way appropriate to their mode of lies the Big Empty. Cadorette has understanding. Cadorette admirably almost nothing to say about the cul- attempts to reach students where ture of monasticism, missionary they are. Without better scholarship efforts in Asia and Northern Europe, supporting his narrative, however, or the Way to Canossa. student readers will not develop an To give this sweeping account, appreciation for how to draw their Cadorette sometimes avoids getting own map of the territory. bogged down in scholarly details. Jonathan Malesic For instance, he offers no eviden- King’s College tiary support for the claim that “For Wilkes-Barre, Pennsylvania

October 7, 2012 • THE LIVING CHURCH 25 NEWS | October 7, 2012

(Continued from page 7) “But whenever God calls you to do Kalis soon realized his purpose was something, it won’t be about you.” to use sports to help inspire and The men of Tennessee’s dioceses touch people’s lives. He quoted impressed Fulmer: “To hear a group Proverbs 16:9: “The human mind of men singing as proudly as you all plans the way, but the Lord directs were singing a few minutes ago the steps.” touches your heart.” Hubbard, executive director of Wheat Hotchkiss Emmanuel Episcopal Center in Memphis, spoke on the Saturday SACRED MURALS STUDIO evening of the gathering. He played Bishop Tweaks Icon-Writing Workshop football at Alabama under the leg- Presented by Russian Iconographer endary Paul “Bear” Bryant, winning Blasphemy Law Philip Davydov a national championship in 1973. Bishop Samuel Azariah, moderator 29 October -2 November 2012 Growing up poor and playing for of the Church of Pakistan, hopes St. John the Evangelist Church Bryant, Hubbard learned to perse- Pakistan’s government will consider 189 George St., New Brunswick (NJ) USA vere. “I’ve learned to value not quit- repealing a clause regarding blas- 5-9 November, 2012 ting,” he said, quoting Bryant: “If you phemy. All Saints of North America Orthodox Church have dedication and pride and never Bishop Azariah, a member of the 397 Melvin Ave., Hamilton (ON) Canada quit, you’ll be a winner. For the price World Council of Churches’ Execu- of victory is high, but so are the tive and Central Committees, said a To sign up and for more information, rewards.” WCC hearing on “Misuse of the blas- visit www.sacredmurals.com Describing his long-running min- phemy law and the plight of religious or e-mail [email protected] istry in inner-city Memphis, Hubbard minorities in Pakistan” provided an likewise spoke of hardship and suc- opportunity for Christians along with cess: “I’m here to tell you that no their Muslim partners to “register matter what we have to endure, we their concern and protest against win in the end.” And then he added: abuse of the law.” The international

A Nashotah-Oxford Covenant Nashotah House Theological Seminary in Wisconsin and St. Stephen’s House, Oxford, signed “Strengthening the Bonds of Affection: A Mutual Covenant for Ministry” in Oxford Oct. 4. The covenant pledges the efforts of both seminaries to the work of mutual ministry and prayer. It calls for a joint mission statement, shared prayers, programs and seminarians and a mutual sabbatical structure. “Both St. Stephen’s House and Nashotah House share a common and rich ancestry, emerging from the Catholic Revival of the 19th century,” said the Rt. Rev. Edward L. Salmon, Jr., Nashotah House’s dean and president, “and by working together we can be a monumental blessing to our church and to our world.” The Rev. Canon Robin Ward, principal of St. Stephen’s House, considers the opportunity invaluable and historic. “St. Stephen’s House and Nashotah House are the preeminent Anglo-Catholic seminaries serving the Anglican Communion today,” he said. “Affirming our common heritage while seeking new ways to expand our vision together will plant seeds that, by God’s grace, will produce fruit — fifty-, sixty- and even a hundredfold.”

26 THE LIVING CHURCH • October 7, 2012 ATTENTION ALL CLERGY IN RECOVERY RACA (Recovered Alcoholic Clergy Association) RETREAT October 22-24, 2012 Stratosphere Hotel in Las Vegas, Nevada RACA is hosting a retreat from Monday, October 24 at 4:00 PM hearing met in Geneva Sept. 17-19. until 10:00 AM on Wednesday, October 26 at the Stratosphere Hotel in Las Vegas, Nevada (www.stratospherehotel.com). The blasphemy law provision has Registration: Send $40.00 and your name and address to Fr. Henry A., existed since Pakistan’s founding in 621 Mayflower Rd #204, Claremont CA 91711. ([email protected]). 1947. No government during the first Accommodations: You are responsible for making your own hotel forty years felt the need for any reservations at the very reasonable cost of $35.00 per night which includes changes until General Zia-ul-Haq the resort fee. Meals are taken either in the hotel or in nearby restaurants. introduced a number of amend- The retreat is AA based under Fr. Henry’s leadership. ments to the Pakistan Penal Code in For more information visit RACA’s web site www.racapecusa.org. the 1980s at the behest of Islamic parties. The amendments were made to The Episcopal The statutes related to religion, including sections 295 to 298. Since then the B Episcopal and C clauses of section 295 in the Musician’s Musician’s Pakistan Penal Code have been used Handbook to victimize religious minorities. The Handbook 56th Edition blasphemy cases have resulted in Lectionary Year C death penalties and mob-instigated 2012-2013 violence. 1-800-211-2771 Commenting on the recent case of Rimsha Masih, an 11-year-old girl livingchurch.org accused of blasphemy, Azariah said that “churches in Pakistan, media and civil society in the country have raised their voices against this case. $250 $500 $1,000 $5,000 $25,000 Planned Giving This is evidently a proof of the misuse of the law.” JACKSON KEMPER SPONSORS “Rimsha’s case is one among many.” Adapted from the WCC A gift of $500 or more Bishop Kemper, the Episcopal Church’s first missionary bishop, zealously Recognize preached the Gospel and built the Christ’s Body church on the frontier. Your gift at the Archbishop Bernard Ntahoturi of Sponsor level helps THE LIVING CHURCH Burundi has challenged fellow members of the Inter-Anglican Standing in its evangelical mission of proclaiming Commission on Unity, Faith and God’s good news to all peoples. Order to “recognize the body of Christ when we meet each other.” “When people look at us today, Visit livingchurch.org/donations to see a full list of giving options can they see beyond divisions within the Communion to recognize the body of Christ?” he asked, as the commission gathered in Dublin for Help Us Carry on the Legacy its fourth meeting Sept. 13. Mem- bers of the commission are also Your faithful support makes it possible for THE LIVING sharing their visions for the Anglican CHURCH to continue to offer the very best independent Communion, affirming their com- news reporting and theological teaching. Thank you! mitment to promoting and enrich- ing a common future. THE LIVING CHURCH FOUNDATION Adapted from ACNS

October 7, 2012 • THE LIVING CHURCH 27 SUNDAY’S READINGS | Pentecost 19, October 7 THE LIVING CHURCH First reading: Job 1:1; 2:1-10, Ps. 26 Alternate: Gen. 2:18-24, Ps. 8 • Heb. 1:1-4; 2:5-12 • Mark 10:2-16 VOLUME 245 • NUMBER 8

EDITORIAL Executive Director and Editor Christopher Wells The Body [email protected] • Ext. 15 ho will deliver us from this we receive the good at the hand of Managing Editor John Schuessler body of death? Praised be our God, and not receive the bad?” Job [email protected] • Ext. 11 W Associate Editor Douglas LeBlanc Lord Jesus Christ who delivers us asks (2:10), persisting in integrity. [email protected] • 804-608-9732 from the curse and sting of death, Job is mythic patience for all of Graphic Artist Amy Grau [email protected] • Ext. 13 the trials of mortal existence, a sea chapter one and chapter two, sitting of troubles, by hiding us in the sanc- in ashes, scraping himself with a BUSINESS AND FULFILLMENT tuary of his flesh. For the Word, “He potsherd, until, beginning in chapter Office/Business Manager Ruth Schimmel [email protected] • Ext. 20 [who] is the reflection of God’s glory three and continuing to the end of Fulfillment Manager Thais Jackson and the exact imprint of God’s very chapter 37, he says “Why?” and [email protected] • Ext. 21 being,” became flesh (Heb. 1:3). He “How long?” and “If this is punish- ADVERTISING assumed forever our nature and ment, should it not fit the crime?” Advertising Manager Tom Parker [email protected] • Ext. 16 flesh, and thus our deliverance will and “Why was I even born?” He feels Advertising Associate Amber Muma be, come what may, in the flesh. God this despair because wounds have [email protected] • Ext. 12 will deliver us from this body of been etched in his flesh. Job looks at death by defeating death and thus himself and says, “This is my body, BOARD OF DIRECTORS restoring the body to an ordered and this is my broken body.” Then, the President: The Rev. Thomas A. Fraser, Riverside, Ill. beautiful and exquisite existence. ending: “The Lord blessed the latter Vice President: Miriam K. Stauff, Wauwatosa, Wis. The body will then flow in the move- days of Job more than his begin- Secretary: Daniel Muth, St. Leonard, Md. ning.” A riddle! Moral arguments Treasurer: G. Thomas Graves III, Dallas, Texas ment of grace without resistance, The Rt. Rev. Anthony J. Burton, Dallas, Texas supple and free, light and nimble. fail! The just and righteous man suf- The Rt. Rev. D. Bruce MacPherson, Alexandria, La. Spiritualized, it will still be a body, fers. Still, he is raised in the body. Richard J. Mammana, Jr., New Haven, Conn. firm and sensory. What God has put together, let no The Rt. Rev. Daniel H. Martins, Springfield, Ill. Behold what the Lord God has one put asunder. “Let no one” is a Howard M. Tischler, Albuquerque, N.M. done. Having created the first jussive subjunctive, a real command EDITORIAL AND BUSINESS OFFICES human being from dirt and air, hav- acknowledging that “what God has Mailing address: ing given this person the power to put together” is continually threat- P.O. Box 514036, Milwaukee, WI 53203-3436 name every living creature, God ened. Satan is going to and fro on observes that the man is without a the earth. Marriages that begin in Shipping Address: 816 E. Juneau Avenue, partner. Living and naming are not love fail. So Jesus recalls the begin- Milwaukee, WI 53202-2793 enough. The great physician goes to ning of love, bodies made for union. Phone: 414-276-5420 work, dripping the drug of sleep into This reminder will not itself save Fax: 414-276-7483 the man. Then, opening his side, he every marriage, but it will offer hope E-mail: [email protected] pulls out a rib from which he forms and strength to many in the time of www.livingchurch.org a woman. The man sees that she “is trial. After addressing marriage, THE LIVING CHURCH is published biweekly, dated Sunday, by the Living Church Foundation, Inc., at 816 E. Juneau bone of my bones, and flesh of my Jesus invites to himself “little chil- Ave., Milwaukee, WI 53202. Periodicals postage paid at flesh” (Gen. 2:23). They become one dren,” whom we may interpret as Milwaukee, WI, and at additional mailing offices. flesh; thus their differentiation both the fruit of marriage and a title SUBSCRIPTION RATES: $39 for one year; $78 for two returns to oneness. In this way they for the disciples themselves. Notice years. Canadian postage an additional $10 per year; Mexico and all other foreign, an additional $63 per year. enter through their bodies into the why people bring their children: “In mystery of communion. order that he might touch them” POSTMASTER: Send address changes to THE LIVING CHURCH, (Mark 10:13). Touching them, Jesus P.O. Box 514036, Milwaukee, WI 53203-3436. Subscribers, Behold what Satan has done. Satan when submitting address changes, should please allow observes the body’s vulnerability. thinks, “This is my body; for I cre- 3-4 weeks for change to take effect. Satan speaks to the Lord: “Skin for ated many worlds” (Heb. 1:2). THE LIVING CHURCH (ISSN 0024-5240) is published by skin! All that people have they will THE LIVING CHURCH FOUNDATION, INC., a non-profit organization serving the Church. All gifts to the Foundation give to save their lives. But stretch are tax-deductible. out your hand now and touch his Look It Up MANUSCRIPTS AND PHOTOGRAPHS: THE LIVING CHURCH bone and his flesh, and he will curse Read Ps. 26:12. Keep your feet cannot assume responsibility for the return of photos or manuscripts. you to your face” (Job 2:4, 5). “So securely on the ground. Satan went out from the presence of © 2012 The Living Church Foundation, Inc. All rights reserved. No reproduction in whole or part can be made without per- the Lord, and inflicted loathsome Think About It mission of THE LIVING CHURCH. sores on Job from the sole of his foot Not “This is my soul,” but “This is to the crown of his head” (2:7). “Shall my body.”

28 THE LIVING CHURCH • October 7, 2012 SUNDAY’S READINGS | Pentecost 20, October 14 First reading: Job 23:1-9, 16-17, Ps. 22:1-15 Alternate: Amos 5:6-7, 10-15, Ps. 90:12-17 • Heb. 4:12-16 • Mark 10:17-31 The Son of God Listens, and Speaks he prophetic voice is vile to a an answer. He insists that God will Ttransgressing beast. “They hate not come in the greatness of his the one who reproves in the gate, power, but will “give heed to me” and they abhor the one who speaks (Job 23:6). But God does come in the truth” (Amos 5:10). And yet the power, answering while not answer- moral order the prophet presumes is ing the moral question. the very foundation of any attempt Who are we? We are the good peo- Abundant Life to construct a just and equitable ple of God. We are the sons and society. “Establish justice in the daughter of Adam. We are loving St. George’s Church, Nashville, is a grow- gate, that the Lord, the God of hosts, and good. We are corrupt, petty, and ing and vibrant parish committed to a gra- will be gracious” (Amos 5:15). It is a bad. We are trying to get away with cious expression of Anglicanism within moral law with a simple arithmetic. something. We do good and then the Episcopal Church. Our reason for Love the good, establish justice, and ask, “What good is goodness?” Into being is “to receive, live and share the the Lord will be gracious. Trample this moral misery, God sent his Son, abundant life of Jesus Christ.” We see this the poor, afflict the righteous, take the one “who in every respect has purpose statement as the spiritual DNA bribes, push aside the needy, and been tested as we are, yet without embedded within each and every parish the Lord will break out against your sin.” He sympathizes with our weak- ministry. house like fire. In our increasingly ness and feels our moral plight. He is Our common life flows out of a primary secular society, many doubt that the the way, the truth, and the life. He is commitment to beautiful, reverent and Lord God acts, but still believe good- Logos, he is a recapitulation of our relevant Anglican worship that places the ness deserves goodness and evil humanity, its restoration to a pris- crucified and risen Christ at the center. deserves evil. That which a man tine design. He is the answer to How Our expanding discipleship ministries rest sows, he reaps. long? on the conviction that all Christians can The prophet, however, would Because he has been with us, has be empowered to carry on the Lord’s work. have nothing to say if the logic of his been and is our very selves, we have With strong support (and challenge) from reasoning followed hard upon the nothing to fear. “We approach the professional staff, more and more of our execution of any particular act, good throne of grace with boldness” (Heb. learning in Christ is lay-led, feeding a or evil. If justice were swift and fair, 4:16). Jesus listens. He also looks. dynamic leadership pipeline for the who would dare offend? Instead, His transfixing eyes go out to us. He future. And by placing the Great Com- transgressors, escaping punishment, sees who we are, and this inner see- mandment and the Great Commission are emboldened and sense with a ing is his love. Seeing us, he loves us, ever before us, we look beyond comfort- sinister joy their success in tricking and says, “There is one thing you able parochialism to an even more delib- the law. Let others do what is right, lack” (Mark 10:21). Every day he erate missional orientation, generous and I do what I want. Let others con- says this. passionate in outreach and evangelism. sider the common good, I consider In this dangerous world, we yearn my advantage alone. The poor at my for the restoration of every shat- St. George’s Episcopal Church gate: I push them aside with disgust tered fragment. Jesus is that restora- 4715 Harding Road Nashville, Tennessee 37205 and move on to my next financial tion. Jesus is a huge open ear to our 615-385-2150 gain. cries. He is a flaming eye that www.stgeorgesnashville.org At the other end of this moral wounds us in love. He speaks. spectrum, the good person may A LIVING CHURCH Sponsor search in vain for his requisite reward. Even worse, he may suffer for righteousness’ sake, and if his Look It Up heart adheres to the one true God, Read Mark 10:21. Treasure in heaven? he may feel that the divine hand is Jesus has a Word. “heavy despite my groaning” (Job 23:1). Still, in all this moral mess, in all this “delay,” a cry goes out. How Think About It long! Job would put his case before Grace is auxilium opportunum, the the Almighty, his mouth is filled with right help at the right time! It is also a arguments, he awaits and expects piercing word: “You lack one thing!”

October 7, 2012 • THE LIVING CHURCH 29 PEOPLE & PLACES

Appointments curate, St. John’s, Waterbury, 1983-87; rec- can Communion. In June of that year he tor, St. John’s, Guilford, 1988-89; interim joined the staff at the Episcopal Church The Rev. Bruce Baker is priest-in- ministry, 1988-96; rector, St. John’s, Sandy Center, rechristening Diocesan Press Serv- charge of St. Mary’s, 100 W. Windsor Hook, 1989-91; and rector, Grace Church, ice as Episcopal News Service. St., Reading, PA 19612. Stafford Springs, 1992-94. She is survived by Earlier in his career Solheim worked for The Rev. Stephen McGehee is associ- Bill Hamilton of Longmont, her husband of Lutheran, Presbyterian, and United Church ate for Pastoral Care at Advent, 141 61 years; two sons, David K. Hamilton of Vir- of Christ publications. He was the founding Advent St., Spartanburg, SC 29302. ginia Beach, VA, and Brian Hamilton of editor and designer of Event, a monthly Arlington, TX; two daughters, the Rev. Julie magazine on social issues (1968-74); asso- Retirement Mudge of Wynantskill, NY, and Ellen Latanzi ciate editor of A.D. Magazine (1977-83); of Longmont, CO; one sister, Marian Knight editor of World Encounter (1984-88), and The Rev. Canon David M. Baumann, of Texas; and eight grandchildren: Ruth, the associate director of interpretation for the SSC, as rector of Blessed Sacrament, Rev. Hannah, and Lydia Mudge; Bethany world mission office of the Lutheran Placentia, CA, after Nov. 4. Cheaqui, Phoebe Latanzi; and Christian, Church in America. He also edited Alyssia, and Brenna Hamilton. Grapevine, a monthly newsletter of the Deaths Joint Strategy and Action Committee. James E. Solheim, founding director of Former Presiding Bishop Frank T. Gris- The Rev. Blanche Heywood Hamilton, Episcopal News Service, died Aug. 8. wold III said that Solheim, “in the midst of the first of three generations of women He was 73. highly charged and emotional issues, in her family to be ordained to the A native of Thief River Falls, MN, Sol- always managed to remain focused and priesthood, died July 14 at Longmont heim was a graduate of St. Olaf College, objective in his reporting. [CO] United Hospital. She was 82. Luther Seminary and Columbia University. He is survived by his mother, Verna Sol- Born in in Fort Worth, Texas, she was a His first job in the Episcopal Church was heim Kaisler of Thief River Falls; brothers graduate of Texas Woman’s University, Den- as communication director for the Diocese Ron Solheim of Fergus Falls, MN, and Rod ton, and Union Theological Seminary in of Massachusetts, a position he accepted Kaisler, Eagle, IN; sisters Jill Kaisler Kezar New York. She was ordained deacon in 1983 in early 1989, a few weeks before the Rt. of Thief River Falls and Ardeth Kaisler and priest in 1984. All of her congregational Rev. Barbara C. Harris became the first Lewon of Surprise, Arizona; and three ministry was in the Diocese of Connecticut: woman ordained as a bishop in the Angli- nieces and six nephews and their families. The 56th Episcopal Musician’s Handbook Lectionary Year C, 2012-2013

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STILL AVAILABLE! The 55th Episcopal Musi- cian’s Handbook (Year B) now just $5 with your pur- chase of the 56th edition TO ORDER WITH MC/VISA, CALL TOLL-FREE AT 1-800-211-2771 CLASSIFIEDS SOUTHPORT, CT TRINITY EPISCOPAL CHURCH Pequot Ave. & Center St. COLLEGE SERVICES CHURCH FURNISHINGS [email protected] (203) 255-0454 Website: trinitysouthport.org DIRECTORY FLAGS AND BANNERS: Custom designed Episcopal flags The Rev. Nicholas T. Porter, r; The Rev. Dawn Stegel- and banners by Festival Flags in Richmond,VA. Please contact mann, c ARIZONA us by phone at 800-233-5247 or by E-mail at fest- Sun H Eu 8 (Rite I), 10 (Rite II); MP Mon – Fri 7:30; H Eu & NORTHERN ARIZONA UNIVERSITY Flagstaff [email protected]. Healing Wed 11 CHURCH OF THE EPIPHANY FOR RENT EPISCOPAL CANTERBURY FELLOWSHIP WASHINGTON, DC www.nau-canterbury.org (928) 774-2911 PRIVATE BAY COTTAGES: With kitchens and screen ALL SAINTS (301) 654-2488 allsaintschurch.net Email: [email protected] porch. 3&1 or 2&1 below Gulf Coast seasonal rates. Call 3 Chevy Chase Cir., Chevy Chase, MD 20815 The Rev. Megan Castellan, chaplain (251) 928-7844. The Rev. Ed Kelaher, r; the Rev. Tom Malionek, assoc; Sun 8, 10:30, 5:30 (during school year, followed by dinner) the Rev. Alex Large, asst CONDO FOR RENT: Episcopal family in Palm Desert, CA, Sun 8, 9 & 11 and close to St. Margaret’s Church, has 3-bedroom, 3-bath CALIFORNIA condo to rent for Thanksgiving, Christmas, New Year and the UNIVERSITY OF CALIFORNIA Irvine BRADENTON, FL CANTERBURY UCI Season. South-facing looking across double fairway to the CHRIST CHURCH 4030 Manatee Ave. West Website: canterburyirvine.org mountains. Email: [email protected] christchurchswfla.org (941) 747-3709 E-mail: [email protected] The Rev. Joel Morsch, r; Deacon Gretchen Platt The Rev. Dr. Fennie Hsin-Fen Chang, chap ICON WRITING WORKSHOP Sun HC 7:30 (Rite I), 9 (Contemporary) & 11 (Rite II) Mon HC 12 (Rite I); Wed. HC 12 & 6:30 (Rite I) SACRED MURALS STUDIO DISTRICT OF COLUMBIA Icon-Writing Workshop LIHUE, KAUAI, HI AMERICAN UNIVERSITY – District of Columbia by Russian Iconographer ST. MICHAEL & ALL ANGELS 4364 Hardy St. at Umi BOWIE STATE UNIVERSITY – Bowie, MD Philip Davydov stmichaels-kauai.org (808) 245-3796 GALLAUDET UNIVERSITY – District of Columbia The Rev. William B. Miller, r GEORGETOWN UNIVERSITY – District of Columbia 22 - 26 October 2012 Sat Eu 5:30, Sun Eu 7:30 & Eu 9:45 THE GEORGE WASHINGTON UNIVERSITY – District of Columbia HOWARD UNIVERSITY – District of Columbia St. John the Evangelist Church ELLSWORTH, ME ST. MARY’S COLLEGE – St. Mary’s City, MD 189 George St. ST. THOMAS TRADITIONAL ANGLICAN UNIVERSITY OF MARYLAND – College Park, MD New Brunswick (NJ) USA 373 Bangor Rd. (207) 326-4120 WESLEY THEOLOGICAL SEMINARY – District of Columbia Sun MP & HC 10; Sat Evensong 3; Holy Days as announced To sign up and for more information Diocese of Washington Campus Ministries Website: www.edow.org/ministries/campus/index.html visit www.sacredmurals.com PASSAIC, NJ ST. JOHN’S Lafayette and Passaic Avenues Office of Academic Ministries: (202) 537-6552 or email [email protected] Website: stjohnspriestpassaic.com (973) 779-0966 The Rev. William C. Thiele, r [email protected] POSITIONS OFFERED Sun Low Mass 8, Sung Mass 10:30, HD anno. ILLINOIS UNIVERSITY OF CHICAGO Chicago FULL-TIME RECTOR: Grace Church, Waycross, GA. Call CARLSBAD, NM (and other Hyde Park schools) or email Dave Callaway at [email protected] or GRACE CHURCH 508 W. Fox St. (575) 885-6200 BRENT HOUSE, THE EPISCOPAL CENTER AT THE (912) 287-0948 for a copy of our profile and other informa- The Rev. Rod Hurst, r gracecarlsbad.org UNIVERSITY OF CHICAGO tion. www.grace-episcopalwaycross.com. Eu Sun 8:30, 10:30 (Sung), Wed 10; MP/EP/B as posted 5540 S. Woodlawn Ave. (773) 947-8744 Website: www.brenthouse.org E-mail: [email protected] FULL-TIME RECTOR: The Chapel of Saint John the SARATOGA SPRINGS, NY The Rev. Stacy Alan, chap BETHESDA Washington St. near Broadway Divine, Champaign, IL, a lively and diverse congregation Academic year services: Sun H Eu (with vegetarian bethesdachurch.org (518) 584-5980 5:30 12 offering mindful ways to worship, learn, and serve, ministers The Very Rev. Marshall J. Vang, r; the Rev. Paul Evans, supper) (Brent House); Thurs H Eu (Bond Ch) to the community of Champaign-Urbana, Illinois, and the cam- assoc pus at the University of Illinois. We cherish the rich liturgical Sun 8, 10 (Sung); Wed 12:10 and musical traditions of the Anglican Church and are cur- IOWA rently seeking a new rector for our church: a member of the NORTH AUGUSTA, SC UNIVERSITY OF IOWA Iowa City Episcopal Church who has post-ordination parish experience; THE CHURCH OF THE HOLY TRINITY TRINITY EPISCOPAL CHURCH a pastor who is passionate about God in Christ and who has a 160 Merovan Dr.; 29860 (319) 337-3333 www.trinityic.org vision for living the implications with joy. We seek a listener holytrinityna.org (803) 341-0075 The Rev. Raisin Horn, chap who will discover how valuable our inclusivity and diversity is Sun Eu 10 Su 7:45, 8:45, 11; Ev & Supper Last Sun 5; Compline 1st & to us and use the strength that it gives us to grow our congre- HENDERSONVILLE, TN 3rd Wed 8 gation. Visit our Rector Search page at ST. JOSEPH OF ARIMATHEA (615) 824-2910 www.chapelsjd.org/search or contact our search committee at The Rev. Joseph B. Howard stjosephofarimathea.org [email protected]. The search will remain open until Sun 8 (Rite I) & 10:30 (Rite II) MARYLAND 5:00 p.m. on Friday, October 12. UNIVERSITY OF MARYLAND College Park DALLAS, TX EPISCOPAL/ANGLICAN CAMPUS MINISTRY DIRECTOR OF LEADERSHIP GIFTS: Virginia Theolog- CHURCH OF THE INCARNATION 3966 McKinney Ave. Website: www.edow.org/eacm ical Seminary, Alexandria, VA. Please see employment listing Website: incarnation.org (216) 521-5101 E-mail: [email protected] on website www.vts.edu. Send resume to [email protected]. The Rt. Rev. Anthony Burton Student Residence: Episcopal Student Center Sun 7:30, 9, 11:15, 5 The Rev. Dr. Peter M. Antoci, chap RICHMOND, VA Sun 6:30 ST. MATTHEW’S EPISCOPAL CHURCH (804) 288-1911 Website: stmatthewsrichmond.org SUMMER SERVICES Email: [email protected] RHODE ISLAND BROWN UNIVERSITY Providence The Rev. Charles D. Alley, Ph.D.; the Rev. Mario Gonzalez RHODE ISLAND SCHOOL OF DESIGN DIRECTORY del Solar, D. Min. SAINT STEPHEN’S CHURCH Sun H Eu 8 & 10:30 KERNVILLE, CA EPISCOPAL CAMPUS MINISTRY ST. SHERRIAN 251 Big Blue Rd. (760) 376-2455 MILWAUKEE, WI Website: www.sstephens.org The Rev. Bob Woods ALL SAINTS’ CATHEDRAL (414) 271-7719 The Rev. Michael G. Tuck, Episcopal Campus Minister Sun 11 818 E. Juneau Ave. ascathedral.org Sun H Eu 8, 10; Evening Prayer [Student Service] 5, followed by dinner SAN DIEGO, CA Sun Masses 8, 10 (Sung). Daily Mass, MP & EP as posted ALL SAINTS’ (619) 298-7729 Website: allsaintschurch.org LUTHERAN TENNESSEE Sun 8 & 10; Tues 7 & 12; Wed 9:30; Fri MP 9; Fri 9:30; Sat 9 SEWANEE: THE UNIVERSITY OF THE SOUTH BOULDER, CO MOJAVE, CA Website: www.sewanee.edu ST. AIDAN’S EPISCOPAL CHURCH (303) 443-2503 HOPE & RESURRECTION CHURCHES ALL SAINTS’ CHAPEL saintaidans.org [email protected] K and Inyo Sts. 1 block east of Carl’s Jr. (909) 989-3317 735 University Ave., Sewanee 37383 The Rev. Mary Kate Rejouis The Rev. William R. Hampton, STS (931) 598-1274 [email protected] Sun 8 & 10:30 Sun Eu 9 The Rev. Thomas E. Macfie Jr., University Chaplain and Dean of All Saints’ Chapel Sun H Eu 8, 11, Choral Evensong (1st Sun of month) 4, CHURCH DIRECTORY KEY Light face type denotes AM, bold face PM; add, address; anno, Growing in Grace 6:30; Mon-Fri MP 8:30, EP 4:30 announced; A-C, Ante-Communion; appt., appointment; B, Benediction; C, Confessions; Cho, Choral; Ch S, CHAPEL OF THE APOSTLES Church School; c, curate; d, deacon, d.r.e., director of religious education; EP, Evening Prayer; Eu, Eucharist; Ev, 335 Tennessee Ave. , Sewanee 37383 Evensong; ex, except; 1S, 1st Sunday; hol, holiday; HC, Holy Communion; HD, Holy Days; HS, Healing Service; (931) 598-1478 [email protected] The Rev. Dr. James F. Turrell, Sub-Dean of the Chapel of the HU, Holy Unction; Instr, Instructions; Int, Intercessions; LOH, Laying On of Hands; Lit, Litany; Mat, Matins; MP, Apostles Morning Prayer; P, Penance; r, rector; r-em, rector emeritus; Ser, Sermon; Sol, Solemn; Sta, Stations; V, Vespers; Mon-Tues-Fri H Eu 12; Wed H Eu 11; Thurs H Eu 5:45; v, vicar; YPF, Young People’s Fellowship. A/C, air-conditioned; H/A, handicapped accessible. Mon-Fri MP 8:10, Mon-Tues-Wed-Fri Evensong/EP 5:40 New Fall Books from MOREHOUSE PUBLISHING

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