Florida School Shootings TLC Partners Hearing the Owl

March 11, 2018 THE LIVING CHURCH CATHOLIC EVANGELICAL ECUMENICAL

A Little Hope on the Prairie

$5.50 World Mission livingchurch.org HolinessOct obIIer 2­3, 2018

Christ the King Spiritual Life Center, Greenwich, New York Come early for a pre­conference meet­and­greet October 1

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e h THE LIVING CHURCH THIS ISSUE March 11, 2018 | ON THE COVER NEWS I'll Take the Coal: A youngster expresses momentary displeasure at her 4 Rise in Glory: Carmen Schentrup Christmas Eve baptism — a joyful gift for the faithful members of the Sisseton ANNUAL HONORS Mission in South Dakota (see “A Little 9 2017 Living Church Donors Hope on the Prairie,” p. 16). Matthew Townsend photo FEATURES 13 NECESSARy OR ExPEDIENT? Between Scylla and Charybdis 4 By Juan M. Cabrero Oliver 16 A Little Hope on the Prairie | By Matthew Townsend 23 A Shocking History | By G. Jeffrey MacDonald 25 ‘The Living Edge of the Church’ | By Robyn Douglass CATHOLIC VOICES 27 On the Sawdust Trail | By Douglas LeBlanc CULTURES 28 Owl Calling | By Richard J. Mammana BOOKS 30 Phenomenal Sydney | Review by Jeremy Bonner 31 Kingdom Ethics | Review by Brad East 32 They Say We Are Infidels | Review by Colin Chapman OTHER DEPARTMENTS 33 People & Places 34 Sunday’s Readings

LIVING CHURCH Partners We are grateful to the Church of the Good Shepherd, Augusta [p. 35], and the Episcopal Church in Connecticut and Christ Church Cathedral, 25 Mobile [p. 36], whose generous support helped make this issue possible.

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. news | March 11, 2018

Bishops Call for Ban Rise in Glory: Carmen Schentrup on Assault Weapons

diseases, like ALS. She was going to Bishops United Against Gun Violence change the world.” has called on Episcopalians to encourage Schentrup’s funeral was held at St. legislators to ban assault weapons and to Andrew Catholic Church in Coral participate in services of lamentation Springs, as her family believed following the mass shooting at Marjorie Schentrup’s Episcopal church would Stoneman Douglas High School. be too small for the service. St. An- “The heart of our nation has been drew’s also proved too small, with broken yet again by another mass many standing at the service, the shooting at an American school,” the Herald reported. Dozens of students group said in a statement. “We offer left the funeral via charter buses in our deepest condolences to the fami- the church parking lot, bound for lies and loved ones of those who were the state capital of Tallahassee to murdered at Marjorie Stoneman Dou- fight for gun reform. glas High School in Parkland, Florida. Carmen Schentrup, 16, a student at “She is counting on all of us to … We pledge to work with the Episco- Marjorie Stoneman Douglas High pick up where she left off,” the Rev. pal Diocese of Southeast Florida to School in Parkland, Florida, and Canon Mark Sims, rector of St. lend whatever material and spiritual youth group leader at St. Mary Mary Magdalene, said in his ser- comfort we can to all those who have Magdalene Church in Coral mon at the funeral. suffered such a devastating loss.” Springs, died of gunshot wounds on “To our dear Carmen, you are a Bishops United said invocation of Feb. 14 during a mass shooting at bright, beautiful, young woman “thoughts and prayers” by political her school. bursting into the world,” Schentrup’s leaders had not yet moved them to “act Schentrup was a National Merit family wrote. “you are an amazing against their self-interests or the inter- Scholarship semifinalist, one of 10 daughter, sister, and friend. you fill ests of the National Rifle Association. in her school. She had survived ma- our lives with loving memories that “yet, as Christians, we believe deeply in jor surgery on her leg at 12, but a we will always cherish. you are a gift the power of prayer to console, to sus- statement from her family said she from God and into His arms you re- tain and to heal, but also to make evi- never tried to hide the scars. In- turn. May His divine embrace now dent the work that God is calling us to stead, she would tell inquirers that hug you so very tenderly where we do. We pray that all who have been she got them “running with the cannot. We love and miss you touched by this violent act receive bulls.” dearly.” God’s healing and solace.” Described as bright, friendly, and The others killed on Feb. 14 were: The group has called on members quick-witted, Schentrup decided to • Alyssa Alhadeff, 14 to contact “elected representatives and learn German and taught herself • Scott Beigel, 35 ask them to support legislation ban- the language. “Last summer, she • Martin Duque Anguiano, 14 ning assault weapons such as the AR- planned our family vacation to Ger- • Nicholas Dworet, 17 15, which is the gun used in most of many and played the role of transla- • Aaron Feis, 37 the recent mass shootings in our coun- tor and guide,” her parents said. • Jaime Guttenberg, 14 try; high-capacity magazines; and Angelyse Perez, who was best • Christopher Hixon, 49 bump stocks, the equipment used by friends with Schentrup early in high • Luke Hoyer, 15 the killer in the Las Vegas massacre school, told the Miami Herald that • Cara Loughran, 14 that allows semiautomatic weapons to peers “always used to tell her she • Gina Montalto, 14 fire dozens of rounds in seconds. We was going to get into Harvard or • Joaquin Oliver, 17 understand that mass shootings ac- something.” • Alaina Petty, 14 count for a small percentage of the vic- The student’s parents said she in- • Meadow Pollack, 18 tims of gun violence; that far more tended to become a scientist. “She • Helena Ramsay, 17 people are killed by handguns than by wanted to become a medical scien- • Alex Schachter, 14 any kind of rifle; that poverty, misog- tist and discover a cure for horrible • Peter Wang, 15 yny, and racism contribute mightily to the violence in our society; and that

4 THe LIVInG CHURCH • March 11, 2018 soaring rates of suicide remain a great TV journalist was fired the following who led the petition drive to rescind unaddressed social challenge. And yet, year by three news organizations after the honorary degree, accused the the problem of gun violence is com- allegations of years of sexual harass- board of hypocrisy, and rejected its plex, and we must sometimes address ment of female subordinates. “invocation of Christian values to jus- it in small pieces if it is not to over- Sewanee is the only university in the tify inaction,” reported Fleming Smith, whelm us. So, please, call your mem- United States that is owned and gov- editor in chief of The Sewanee Purple. bers of Congress and insist that your erned by dioceses of the Episcopal Eight faculty members of the School voice be heard above those of the Na- Church, and its School of Theology is of Theology wrote that some sins are tional Rifle Association’s lobbyists.” one of nine accredited Episcopal sem- worse than others, and “forgiveness They also called on Episcopalians to inaries in the country. does not cancel the serious conse- participate in a service of lamentation “We do not believe it is our place to quences of sin, nor does it require for the victims and to enter “a period of condemn the individual,” members of restoring an individual to the same discernment with us about how, the university’s Board of Regents places of honor that he had held be- through prayer, advocacy, and action, wrote. “If we condemn a person, then fore.” we can make clear to our elected repre- who among us sinners should not also Duke University, from which Rose sentatives that they must vote in the in- be condemned?” earned a bachelor’s degree and a law terests of all Americans, including law- The board said “it would be easy to degree, has also declined to revoke an abiding gun owners, in passing condemn Mr. Rose and rescind the honorary degree bestowed in 2016. life-saving, common sense gun policies.” honorary degree. It is harder not to do The university made the announce- so. The opportunity to forgive should ment in December, while also an- always be taken.” nouncing that the university’s DeWitt Rose Keeps The board promised that future Wallace Center for Media and Democ- honorary degree nominees would be racy rescinded a journalism award that Sewanee Honor questioned about their fitness for the it had presented to Rose in 2000. The University of the South, better honor, using “the same questions asked When CBS, PBS, and Bloomberg known as Sewanee, last week declined of bishop candidates” in the Episcopal terminated their contracts with him in to revoke the honorary degree it gave Church. November 2017, Rose admitted to “in- in 2016 to Charlie Rose. The veteran Claire Brickson, one of the students (Continued on next page)

March 11, 2018 • THe LIVInG CHURCH 5 news | March 11, 2018 The vote indicates a changing cli- gelical, Prebendary Simon Cawdell Rose mate in the Church of England, due in (Hereford), that the synod should “take (Continued from previous page) part to an erosion of the conservative note” rather than “welcome” the Catholic constituency. Opposition Covenant document. appropriate behavior,” but said he did from Catholic-minded synod mem- With the mood flowing strongly in not think all of the allegations were ac- bers defeated unity plans in 1972 and favor, the synod supported an curate. 1980. amendment by Canon Sharon Jones At Sewanee’s commencement cere- The other element seems to be a (Manchester) calling for further ef- mony in May 2016, Rose’s speech to consensus among the current genera- forts to complete full unity with the the graduating seniors included the tion of synod members that greater Methodists. customary blend of personal anecdotes church unity should carry more weight The final count: Bishops: 35 for, 2 and advice. One passage in his remarks than the temporary anomaly of against; Clergy: 131 for, 23 against, would later take on new meaning. Methodist ministers serving in the with 13 abstentions; Laity: 124 for, 34 “Think about what you would like to Church of England without being or- against, and 11 abstentions. be remembered for at the end of your dained by its bishops. John Martin life,” Rose said. “It is not honor. It is The synod heard commendations of not prestige. It is character. It’s in- the Covenant from two Methodist tegrity. It’s doing the right thing.” leaders. “Wherever there are distinc- Kirk Petersen tions and divisions, that means we are Abuse Claims Explode less than we can be, and less than God intends us to be,” said the Rev. Ruth The Church of England’s spending on Synod Approves Gee, a former president of the claims of sexual abuse has risen five- Methodist Conference. fold since 2014. General Synod heard Unity Report John Wesley would be angered at last week that the church dealt with an how each denomination had mostly eye-watering 3,300-plus allegations last The Anglican-Methodist unity covenant accepted the “scandal of our disunity,” year. in the United Kingdom is now firmly said the Rev. Gareth Powell, secretary These figures emerged as the church on track. On Feb. 9 General Synod gave of the Methodist Conference. braces itself to face even more intense two-thirds majority support to Mission The Most Rev. Jonathan Sentamu, scrutiny as the Independent Inquiry and Ministry in Covenant, which paves Archbishop of york, welcomed the into Child Sexual Abuse (IICSA) be- the way for interchangeability of min- proposals: “A mute button must be gins to receive evidence in Marsh. istries without the requirement that ex- switched off for the sake of the king- “This will not be an easy couple of isting Methodist ministers be ordained dom of God and the urgent need to re- years,” said the Rt. Rev. Peter Hancock, by the Church of England. connect our two church traditions.” Bishop of Bath and Wells and the A resolution approving of the The Covenant carried the day de- church’s lead bishop on safeguarding. Covenant report won an overwhelm- spite warnings that it flew in the face of “We will hear deeply painful accounts ing majority, despite loud opposition traditional Anglican teaching about of abuse, of poor response, of cover-up. from Catholic rigorists in the weeks the ordination of priests. Synod resis- We will … feel a deep sense of shame.” ahead of the synod debate. ted an amendment moved by an evan- Many survivors of clerical sexual abuse “remain deeply mistrustful, sus- picious, and angry towards the church,” he said. One in five registered NOTICE: MOVING SERVICES complaints were against clergy and other church officials. The rest con- cern members of congregations doing Skip Higgins voluntary church work. 225-937-0700 Almost one in five of the reports www.custommovers.net • [email protected] were made against clergy and other church officials, with the rest relating “Moving Episcopal clergy to new ministries since 1982.” to those who volunteer in the church. Clergy discounts • Only one survey/ 3 estimates • Major van lines represented The IICSA has received more than Full value protection plans • Late pick-up/delivery penalties* 25,000 documents and will deal with Internet satellite tracking • 24/7 cell phone contact to assure your peace of mind 36 witness statements. Independent in- CUSTOM MOVERS - FHWA Lic. #MC370752 quiries in the past two months have *Certain Restrictions apply been very critical of the church’s han-

6 THe LIVInG CHURCH • March 11, 2018 dling of allegations. beyond the chaos to community. He might die without it. Roger Singleton of the church’s na- has shown us the way. “This is not a recreational cruise tional safeguarding panel said there “We need worldwide Anglicanism ship. This Communion is about the life was “a common theme running because lives are at stake,” he said. of the world, the life of the children of through recent reports of audits, re- “This Anglican Communion is one God: all of us. And it matters.” views, and inquiries. That is a continu- of the largest human service delivery He added: “I’ve been with our broth- ing need for culture change within the systems in the world, just behind the ers and sisters in the Anglican Church church.” A minority of parish clergy Roman Catholic Church,” he said. in Ghana and I have seen where Chris- and lay members “appear unable or “There are hospitals that would not tian Anglicans and Muslims are work- unwilling to accept the need for sensi- happen without it. There are schools ing together and training local clergy ble, proportionate measures,” he said; that would not happen without it. and imams in local communities so or they “minimize the adverse impacts There are medical programs and pro- that they can engage gender-based vi- which physical, sexual, emotional or grams that save people’s lives. People (Continued on next page) spiritual abuse can have on people’s lives” or “believe that complainants are only in it for the money.” “A prolonged period of denial, par- ticularly by the church when we fail to face up to our responsibilities in this matter, can reinforce the damage done by the abuse itself,” said the Rt. Rev. Martin Warner, Bishop of Chichester. “It becomes a double abuse.” The Rt. Rev. Rachel Treweek, Bishop of Gloucester, told the synod she was “deeply ashamed that the abuse people have suffered across the church has so often been compounded by wholly in- adequate response and a lack of com- passion and understanding.” The Diocese of Chichester and the Diocese of Gloucester have been at the center of abuse allegations against Bishop Peter Ball. John Martin

PB: ‘Lives Are at Stake’

The Anglican Communion saves lives through its humanitarian ministries, Presiding Bishop Michael Curry said during a 20th-anniversary celebration of the Center for Anglican Commun- ion Studies at Virginia Theological Seminary. “I am here, and you are here, and this Communion exists, regardless of the historical circumstances that gave rise to it,” Bishop Curry said. “I know all about the British Empire, and it had nothing to do with religion. Regard- less of the historical circumstances that human beings had in mind, God had something else in mind. This Com- munion exists and we are here and this Church exists because we believe that Jesus of Nazareth has shown us a way

March 11, 2018 • THe LIVInG CHURCH 7 continues to preach, teach, and lead Doctor of Theology program at Emory news March 11, 2018 congregational retreats in the Tri-State University in 1999. | and Midwest regions. He has served as adjunct instructor ‘Lives Are at Stake’ General Seminary in Seminary of the Southwest’s ad- vanced degree programs in chaplaincy (Continued from previous page) and counseling since 2008. olence, where women are subject to ex- Two Nominees Jones directed Austin Presbyterian treme violence and cruelty; and where Theological Seminary’s DMin pro- local clergy can both intervene, pro- for Bethlehem gram for nearly a decade and served a vide safe means, and do the kind of ed- two-year term as president of the As- ucation with men and with women to The Diocese of Bethlehem has nomi- sociation for Doctor of Ministry Edu- bring the scourge of violence against nated two priests for the election of its cation. women to an end. ninth bishop: the Rev. Canon Kevin D. Nashotah House “I have seen it. And it happens be- Nichols and the Rev. Canon Ruth cause of the Anglican Communion. Woodliff-Stanley. Charges Dropped “Do you really think that the Epis- Nichols, 56, is chief operating officer copal Church in the United States and and canon for mission resources in the The Rev. David Ould, senior associate the Anglican Church in Ghana would Diocese of New Hampshire, and minister at St. John’s Anglican Cathe- really be paying attention to each other Woodliff-Stanley, 55, is canon to the dral in Sydney, has reported that if we were not family?” ordinary in the Diocese of Colorado. charges have been dropped against ACNS The search committee had chosen bishops who attended the consecration three nominees, but one withdrew of Andy Lines as a bishop. shortly before the slate was presented “The Registrar of the Appellate Tri- General Seminary to the standing committee, which bunal has written to all Diocesan Bish- oversees the election. ops, Administrators, and Chancellors Calls Biblical Scholar The election is scheduled for April to report that the Primate’s previous 28 at the Cathedral Church of the Na- referral of Bishops Davies, Condie, and The Rev. Julie Faith Parker will become tivity. Nelson for their attendance at the associate professor for biblical studies Diocese of Bethlehem ACNA consecration has now been dis- at General Theological Seminary on continued,” Ould wrote. “We had re- July 1. ported previously on the referral, and Parker was awarded the PhD in Old Nashotah Promotes particularly on the timing immediately Testament/Hebrew Bible with distinc- prior to General Synod. There had also tion from yale University. She also David Lee Jones been disquiet over the referral being holds degrees from Hamilton College announced prior to the subjects of the (BA, Phi Beta Kappa), Union Theolog- Nashotah House Theological Semi- referral being notified.” ical Seminary in New york City nary has appointed David Lee Jones, (MDiv), and yale Divinity School affiliate professor of pastoral theology, (STM). as director of its Doctor of Ministry Mouneer Anis Honored Ordained in the United Methodist program. Church (elder, New york Annual Con- A native of Bloomfield, New Jersey, The Rt. Rev. Mouneer Anis, Bishop ference), she has served as a congrega- Jones was ordained as a deacon at age of Egypt, has been honored for what tional pastor and as a university chap- 17 and ordained a Presbyterian minis- the Archbishop of Canterbury called lain (Hofstra University). She ter in October 1982. Jones completed a his invaluable contribution to the work of peace and reconciliation. He re- ceived the Hubert Walter Award for Reconciliation and Inter Faith Coop- eration on Feb. 21 during a meeting of the Anglican Interfaith Commission. The award recognizes the bishop’s re- lationship with the grand imam of al- Azhar, the leading Islamic mosque and educational institution in Alexandria. Bishop Anis was recognized for “his ability to establish deep relationships; this is largely because of his openness, creativity, and ambition to move people towards reconciliation.

8 THe LIVInG CHURCH • March 11, 2018 Annual Fund Contributions $5,000+ David Munson The Hamilton Roddis Foundation The Rev. Paul Tracy $1,000+ Mr. and Mrs. Joseph Goldkamp Sharon M. Hansen The Rt. Rev. and Mrs. D. Bruce MacPherson The Rt. Rev. Daniel H. Martins The Very Rev. Dr. Graham Smith 2 017 The Rev. Dr. Michael Tessman L i v i n g Endowment Contributions James Gordon Vaughter The Rev. Benjamin & Dr. Shirleen Wait $10,000+ All Souls Anglican Foundation, Nichols Hills, OK Christ Church Cathedral, Nashville Mr. and Mrs. Will Beecherl C h u r c h Christ Church Georgetown, Washington, DC The Rev. Paul Tracy Church of the Ascension, Riddle, OR The Rev. Benjamin & Dr. Shirleen Wait Church of the Good Shepherd, Augusta, GA H. Boone & Violet M. Porter Foundation Church of the Good Shepherd, Dallas D o n o r s St. Martin’s Episcopal Church, Houston Church of the Holy Communion, Charleston, SC From all of us at the $5,000+ Church of the Holy Faith, Santa Fe Church of the Incarnation, Dallas Living Church Foundation, The Rt. Rev. Dr. John Church of the Transfiguration, Vail, CO and Caroline Bauerschmidt Diocese of Albany thank you for your Mr. and Mrs. R.L. Clements Diocese of Dallas The Rev. Dr. D. Stuart Dunnan Diocese of Fond Du Lac generous support, which Mr. and Mrs. David E. Mason Diocese of Fort Worth sustains our ministry. James G. Vaughter Diocese of Louisiana Diocese of Florida Diocese of Oklahoma “The Lord bless you and Diocese of Pennsylvania $1,000+ Diocese of Pittsburgh keep you: The Lord make Diocese of Southern Ohio The Rev. Lawrence Crumb Diocese of Tennessee his face to shine upon The Rt. Rev. Edward S. Little Diocese of Texas The Rt. Rev. Daniel Martins Diocese of Upper South Carolina you, and be gracious to Mr. & Mrs. Daniel Muth Diocese of Utah The Rev. Dr. Walter L. Prehn III you: The Lord lift up his Diocese of Virginia The Rev. & Mrs. E.M. Stevenson Diocese of West Texas Diocese of Springfield countenance upon you, Diocese of West Virginia and give you peace” Episcopal Church in Connecticut $500+ Episcopal Church in Minnesota (Num. 6:24-26). The Rev. Dr. and Mrs. Michael Cover Mockingbird Ministries, Charlottesville, VA The Rev. Dr. Ephraim Radner St. Augustine’s Oak Cliff, Dallas Dr. Grace Sears St. David’s Church, Wayne, PA St. Francis Church, Potomac, MD $250+ St. George’s Church, Nashville Saint James School, Hagerstown, MD The Rev. and Mrs. Matthew Olver St. Mark’s Cathedral, Shreveport, LA St. Matthew’s Church, Richmond, VA $100+ St. Peter’s Church, Saint Louis Heather Cross St. Philip’s in the Hills Church, Tucson, AZ S. Stephen’s Church, Providence, RI $5 to $99 St. Thomas Church Fifth Avenue, New York St. Timothy’s Church, Raleigh, NC The Rev. Jacob Dell Truro Anglican Church, Fairfax, VA Trinity Church, Vero Beach, FL Trinity School of Midland, TX (Continued on next page)

March 11, 2018 • THe LIVInG CHURCH 9 living church 2017 DONORS (Continued from previous page)

$500+ George V. Furrer Eleanor Lehmann The Rev. Julia M. Gatta The Rev. & Mrs. Richardson A. Libby Dan Baker Dana Hall The Rev. Robert M.G. Libby Alan D. Bauerschmidt The Rt. Rev. David B. Joslin The Rev. D. Fredrick Lindstrom Jr. The Rev. Sarah L. Bronos William Latham The Rt. Rev. Rich Lipka The Very Rev. Gus L. Franklin, SSC S.M. McAshan Charles P. Lund Joseph G. Gamble Jr. Dr. John M. McCardell Jr. The Rev. & Mrs. Frank B. Mangum The Rev. Walter Hartt The Rev. John R. Peterson The Very Rev. Ian Markham The Rev. Dr. Charles R. Henery The Rev. Dr. Fredrick A. Robinson Robert H. Massey The Rev. Dr. Ephraim Radner The Rt. Rev. Gordon P. Scruton The Rev. Dr. Loring W. McAllister Mr. & Mrs. William F. Roemer William Seymour The Rev. Christopher McCann The Rev. William Thiele Dr. Bruce W. Steinhauer The Rev. Andrew Mead Mr. & Mrs. David Wright The Rev. Dr. Laurie Thompson The Rev. Loren B. Mead Canterbury Retreat and Conference The Rev. John Tidy The Rt. Rev. James W. Montgomery Center, Oviedo, FL The Rev. Paul Walker Morgan & Susan Mullins Cathedral Church of St. Luke, Orlando, FL The Rev. Canon Edgar Wells Ernesto D. Munoz Christ & St. Stephen’s Church, New York The Rev. John B. Wheeler William Murchison Christ Church, Ponte Vedra Beach, FL Edwin Williamson The Rev. Thomas J. Norton Church of the Ascension, Lafayette, LA Christ Church, La Crosse, WI Wayne Norwood Church of the Holy Spirit, Waco, TX Church of the Redeemer, Irving, TX Emmett O’Brien Jr. Church of the Transfiguration, New York Diocese of Mississippi Louis Oats Christ the King Church, Diocese of New Hampshire The Rev. Dennis R. Odekirk Santa Rosa Beach, FL Diocese of Northern Indiana The Rev. Dr. J. Peter Pham Grace Church, New York Grace Church, Grand Rapids, MI The Rev. Nicholas B. Phelps Christ Church, Delavan, WI St. Andrew’s Church, Pittsburgh The Rev. Nathaniel W. Pierce Christ Church, Tyler, TX St. Michael’s By-the-Sea Church, Carlsbad, CA Thomas Pike Christ Church Cathedral, Mobile, AL The Rev. Donne E. Puckle The Church of the Advent, Boston The Rev. Sarah Puryear The Church of the Good Shepherd, $100+ The Rev. C. Corydon Randall Corpus Christi, TX Harry M. Roberts Church of the Savior, Allen, TX The Rev. Dr. Christopher M. Agnew The Rev. A.B. Robertshaw III The Collegiate Church of St. Paul, Frances Barr The Rev. Michelle Robertshaw Savannah, GA The Rev. Dr. Richard L.M. Barry The Very Rev. Roman Roldan Diocese of Arizona Carolyn Bartkus The Rev. Charles Rowins Diocese of Delaware Alta J. Bates The Rt. Rev. Thomas Samuel Diocese of Long Island The Rev. John C. Bender Crawford Sandefur Diocese of Maine Clinton Best Lillian T. Savage Diocese of Massachusetts The Rev. John D. Blossom Robert W. & Carol Scott Diocese of North Dakota Dr. Richard A. Bohannon Dr. Grace Sears Diocese of Northwest Texas The Rev. Richard F. Brewer Kevin Shanley Diocese of Rochester Dr. Willis E. Brown Jr. Terence Shepherd Diocese of Southeast Florida The Rt. Rev. Diane Bruce Clarence Sickles Diocese of Southwest Florida The Rev Dr. E. Allen Coffey Mr. & Mrs. Edward Simmons Jr. Diocese of West Virginia Heather Cross James W. Skardon Holy Comforter Church, Tallahassee, FL The Rev. Dr. Alexander S. Daley Andrew St. John St. Francis Church, Houston James W. Davis The Rev. Canon Edward L. Stein St. John’s Church, Troy, NY The Rev. William D. Dennler Dr. S.H. Steinberg St. Joseph of Arimathea Church, The Rev. Canon Fred Dettwiller The Rev. Donald A. Stivers Hendersonville, TN Mary K. Dodwell Dr. David J. Strang Lawrence Edson Marla Strauser Gary Glynn The Rev. Dr. Ronald Summers $250+ Mr. & Mrs. William Gretz The Rt. Rev. Eugene Taylor Sutton The Rev. Charles H. Hay Dr. Paul E. Teschan Dr. Garwood Anderson The Rt. Rev. Dorsey F. Henderson John Thies David and Elizabeth Aughinbaugh The Rev. Jordan & the Rev. Emily Hylden Janet W. Thomas The Rev. Dr. Victor Lee Austin Allan E. Iding The Rev. David C. Tontonoz The Rt. Rev. Dr. John and Caroline Edward A. Johnson Robert Tucker Bauerschmidt Thomas Kelsey The Rev. Patrick T. Twomey Michael Brown The Rev. Jonathan L. King The Rev. William D. Razz Waff Canon James Callaway Dixon Kinser Arthur E.P. Wall The Rev. Dr. Jon Davis The Rev. Donald H. Langlois The Rt. Rev. William C. Wantland Georgia T. Flournoy Peter Larsen The Rev. Janet C. Watrous

10 THe LIVInG CHURCH • March 11, 2018 The Rev. Robert W. Watson Yolaine Celestin The Rev. Arnold W. Hearn The Rev. Gregory Wilde Bruce Chapman James Heathcote The Rev. R. Samuel Williams Susanna Chatametikool The Rev. U. Dean Hekel Steve Woodward David T.H. Chee David B. Herbert Mr. & Mrs. Boyd Wright The Rev. Joan B. Clark Catherine Hilliard James Wylie Judy Clark The Rev. John M. Himes The Rev. Jervis S. Zimmerman Leroy A. Claxton Sr. The Rev. Charles R. Holder The Cavanagh Company, Greenville, RI Frank Cliff Jerome Holmes The Kellerman Foundation, Richardson, TX The Rev. Milo G. Coerper The Rev. George Holston Manakin Church, Midlothian, VA John Coleman The Very Rev. Alan B. Hooker Oxford Document Management, Anoka, MN Don Collette The Rev. Michael Houle St. Christopher’s Church, River Hills, WI Marcia Mary Cook Charles M. Howe Society of the Transfiguration, Cincinnati Matthew Cowden Nelson Huber Dorothea Coy Carole Humphrey The Rev. C. Edward Creswell Miles Humphrey $5 to $99 The Rev. J.A. Frazer Crocker Jr. The Rev. Preston B. Huntley Jr. Edwin Cromey June A. Hurst The Rev. Canon Charles G. Ackerson Dr. & Mrs. Gene Culwell Gene Hutloff Leigh & Kathleen Alexander Sharon Dahlin The Rev. Philip C. Jacobs The Rev. Paul Allick Judith Dalmasso The Rt. Rev. Charles Jenkins Ann K. Allin Mary Lynn Dell Julia Jennings The Rt. Rev. Christopher Allison The Very Rev. Mary Demmler The Rev Dr. Douglas P. Johnson Gregory Anderson The Rev. Robert F. de Wolfe The Rev. David K. Johnston Capt. Theodore O. Atwood Jr. Susan Dicamillo Vance Joyner The Rev. Avelino T. Baguyos Marion Dice The Rev. James A. Kaestner The Rev. Harvey Bale Miles Doolittle Dr. Jackie Keenan The Rev. Deola Barfield The Rev. Canon William F. Dopp William Keller Betsy Barrett Jack V. Drago E. Allen Kelley The Rev Dr. J. Brent Bates Davis Dure The Rev. George A. Kimball The Rev. Theodore Bean M. John Dyrud The Rev. Edward King The Rev. Wilfredo Benitez Allan Eckelman Linda Kinsey Helen Benton The Rev. Robert M. Elder Budd Kirby Martha Berger Kathleen L. Fell The Rev. & Mrs. H. Scott Kirby Arthur T. Berkley Jr. Dina Ferguson The Rev. Gilbert S. Larsen Mrs. John A. Berton Kristin Flanders The Rev. Canon Mark Laubach David Bickel The Rev. Charles Floyd Marilyn Leach The Rev. John E. Bird The Rev. Charles A. & Leslie Ford The Rev. Nathaniel Lee Leo Bjorlie The Rev. Leonard Freeman Leslea Lehoucq James & Kathleen Blaisel The Rev. Paul A. Frey The Rev. Theodore R. Lewis Jr. John Bonner Michael Fuller Christopher Mark Little Herman F. Bostick William Gabbard The Rev. John J. Lohmann Joan W. Bray The Rev. Elvin Gallagher The Rev. Richard T. Loring Brian Brennan The Rev. Michael Galvin The Rev. Raymond Low The Rev. Thomas F. Brereton The Rev. W. Gedge Gayle Norman Macarthur The Rev. Dr. David Bridges The Rev. J. Malone Gilliam Stewart R. MacDonald John Brooks Evelyn Goodman Alexander MacKay-Smith The Rev. Clifford Brown Joseph N. Green Jr. The Rev. Alan B. MacKillop Jason Brown The Rev. Leslie J. Groneman The Rev. Mia Chelynn Drummond The Rev. Samuel J. Browne Anne B. Gross McDowell The Very Rev. Walter B.A. Brownridge Dan Grossman Henry A. Male Kathryn Bunch Dr. Benjamin Guyer Bruce Mallonee The Rev. Matthew Burdette The Rev. Canon Samir J. Habiby Kathy Mank Arnold D. Burke The Rev. Dr. Raleigh D. Hairston The Rev. James F. Marquis The Rev. Norman C. Burke The Rev. Allen K. Hall The Rev. Karl E. Marsh Arnold D. Burke John L. Hall James Martell Jane Burkett The Rev. Edwin F. Hallenbeck William H. Martin The Rev. Arnold A. Bush Mary Margaret Hamlin The Rev. Charles P. Martin Horace Buxton The Rev. Knute Hansen The Very Rev. Kevin E. Martin The Rev. Ernest F. Campbell Russell Hargraves The Rev. Joan Pettit Mason Mary E. Campbell Donald Harrison Dr. Frank Mathews Larry Carden The Rev. Lenworth Haughton Malcolm E. McClenaghan The Rev. Canon Stephen C. Casey Alice Haynes (Continued on next page)

March 11, 2018 • THe LIVInG CHURCH 11 living church 2017 DONORS

The Rev. Jeffrey R. Richardson Church of the Heavenly Rest, Abilene, TX $5 to $99 The Rev. Chris Roussell St. Andrew’s Church, California, MD (Continued from previous page) Wayne Sanders St. John’s Church, Johnstown, NY The Rev. William P. McLemore Rosemary Sater St. John’s Church, Laurel, MS James McRae Eugene Sawney St. John’s Church, Naperville, IL The Very Rev. Stephen McWhorter Vivian Ruth Sawyer St. Mark’s Church, Honey Brook, PA Russell Merrill Philip Schatz St. Mark’s Church, King City, CA Reginald Mervine Neale A. Secor St. Mary’s Church, Arlington, VA The Rt. Rev. Rodney R. Michel The Rev. David L. Seger St. Mary’s Church, Bassett, NE The Rev. Glenworth Miles The Rev. Christian Senyoni St. Peter’s Church, Christiansted, VI Ruth B. Miles The Rt. Rev. James J. Shand The Rev. Charles J. Minifie Lois Sibley The Rev. Joseph A. Minnis Richard Skolnik In Memoriam Richard F. Mitchell The Rev. Bruce Smith James M. Mitchell Jr. Warren Smith James William Adamson James H. Morgan Eileen Smith The Rev. Dr. Dixon Barr Kenshi Morooka H.L. Smith II Philip L. Berton Sr. Pauline Morrison Gerald Snare Robert Bray Paul Morrissette John Spaeth Andrew Steven Bridges The Rt. Rev. Sue Moxley The Rev. Carol A. Spangenberg The Rev. Samuel J. Browne Mardi Muirson John Stanley Euna Coleridge Harold Myers Miriam Stauff The Rev. Dr. Robert John Dodwell Jeannette Mynett The Rev. Gordon Stenning Marilyn J. Edson Mrs. Joan Natoli Mary Stoughton The Rev. Dwight Woodbury Edwards Jerome J. Nedelka Dr. & Mrs. David S. Svahn Celia Floyd Joe Nedley The Rev. Robert Switz Dr. William L. Gaines Richard T. Neikirk The Rev. Samuel Tallman William E. Godbey The Rev. Robert Nelson Norman Taylor The Rev. Richard Humphrey Janet H. Nicholas Ruth Taylor Phebe A. Jacobs Barbara N. Nichols-Rubin Jeff Thorpe The Rev. Carl Eugene Jennings Margaret Nolde The Rev. John Charles Tolley Sr. Terry Kohler W. David Noves The Rev. Webster A. Two Hawk Sr. The Very Rev. Hope G. Koski Harriett O’Toole John Vanderstar Eleanor E. Langlois The Rev. Bryan Owen Ferol Vandeveer The Rev. Canon & Mrs. Knud A. Larsen III Larry Oxford The Rev. Canon Dr. Winfred & Angela The Rev. Richard Lehmann The Rev. Ronald W. Parker Vergara The Rev. W. Francis B. Maguire Richmond Parker The Rev. Edwin M. Ward The Rev. Richard Cornish Martin The Very Rev. Charles Parthum The Rev. Edward L. Warner Thomas Williamson Parker The Rev. W. Brown Patterson Jeffrey Watter Mary Summers Diane Pella The Rev. Dr. Eric Weaver Roger & Jean Tessman The Rev. Robert Perrino Chip Webb The Rev. John P. Thomas The Rev. & Mrs. John H. Peterson Waring Webb Webster R. Two Hawk Sr. The Rev. Philip G. Porcher David Wells Fr. Larry E. Valentine The Rev. Gerald W. Porter The Rev. Philip E. Wheaton Diane Valentine Gayle Porter Connor Wiggins Jan Wantland Kyle Potter George Wilson The Rt. Rev. Kenneth L. Price The Rt. Rev. Geralyn Wolf Edward C. Price II Ann M. Woody Honoraria Mr. & Mrs. Richard Ranger Douglas Worthington Marcia Ransom The Rev. Robert Wyatt The Rev. Jordan Hylden Bernice Reichard Mr. & Mrs. Aaron Yeargan Harry E. Kraus III John Rhodes Steven E. Zimmer The Very Rev. Neal Michell Charles A. Rhodes The Rev. Aaron Zimmerman Clare & Steven Powell Mr. & Mrs. Charles Rice David A. Zwifka Our Anglican/Roman Tradition

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12 THe LIVInG CHURCH • March 11, 2018 A teaching series on prayer book revision

Between Scylla and Charybdis

By Juan M. Cabrero Oliver about architecure, posture, musical genres, vestments, or ce- remonial. The only thing in common in our common prayer hough many of us might wish for clear sailing on in the Episcopal Church is a collection of texts. prayer book revision, we run a very real danger of get- Furthermore, the International Anglican Consultation Tting caught, like Odysseus, by a whirlpool on one determined in 1989 that our liturgical unity is not to be side and by rocky shoals on the other. We must steer be- found in a specific text, but in a pattern of worship across tween them. the churches of the Communion. Some want a new book. The list is long, but includes less “What really unites us, as with all Christians, is our one- Anselmian substitutionary atonement, more expansive lan- ness in Christ through baptism and the [E]ucharist,” the guage for humans and God, disconnecting baptismal status IALC added in 2005. “We celebrate our unity in Christ and from the Eucharist, adding language that speaks more di- seek to realize that unity through the diversity of back- rectly to the heart, and crafting more permissive rubrics. grounds and cultures within the compass of the world-wide Some really do not want a new prayer book at all; some Anglican Communion.” may want to go back to 1928. They are convinced that any Why are we so loathe to imagine an Episcopal Church new book will discard orthodoxy, that the baptismal eccle- with a variety of local worship styles? From Constantine to siology of the 1979 prayer book will give way to a new cler- Charlemagne to Gregory VII to Elizabeth I, to some pri- icalism, that we will lose any sense of sin and atonement. Be- mates in our Communion, people in power have used unity sides, they add, most parishes have not lived long enough to argue for imposed uniformity, as if we could bring unity with the baptismal ecclesiology or the freedom of the cur- about by marching in lockstep. Our unity as Christians, ho- rent book, so we do not need a new one. wever, is in Christ, who “tore down the dividing wall.” He is I would suggest that this kind of either/or thinking will one with us and the Father, and we are incoporated into his get us nowhere. In what follows I try to identify some false body in baptism and Eucharist. In imitation of the Holy Tri- dichotomies informing these positions. nity, our unity must be unity in diversity, united by love. Unity vs. diversity: Some people fear that a revised prayer Having to choose between unity and diversity is a false di- book will erode the “unity of Anglican worship.” But Angli- chotomy. can worship has never been monolithic. From the Scottish Baptismal ecclesiology vs. radical hospitality: The emp- Nonconformists using their version of the 1559 prayer book hasis on hospitality adopted by proponents of Eucharist to Anglo-Catholic clergy creating missals, local, textual, and without baptism must be evaluated. Some clergy are even ceremonial adaptation has very often characterized Anglican moved to issue a ritual proclamation within the liturgy that worship, despite attempts to control it. Perhaps for this rea- invites the unbaptized to Communion. Something, some- son the rubrics of the 1979 prayer book say almost nothing how tells them that they are not being sufficiently hospita- (Continued on next page)

March 11, 2018 • THe LIVInG CHURCH 13 (Continued from previous page) ble. On the other hand, there are many who consider the ’79 sin, salvation, the Church, its mision, and sacraments. prayer book’s understanding of the church as the commu- Originally meaning “right praise,” Christian orthodoxy in nity of the baptized very good news indeed.Although many theology refers to a pattern of belief essential to the Chris- of these Episcopalians are ready to make pastoral exceptions tian faith. This pattern, emerging mostly between the se- at the rail, they value a baptismal ecclesiology too much to cond and fourth century, must ever be cast in contemporary do away with the historic link between baptism and Eucha- language for the sake of comprehension, since language is rist. constantly evolving. There is a false dichotomy in assuming Any Christian worship worth the name, however, must be that somehow intelligibility is the opposite of orthodoxy. grounded in both God’s call to all who will respond and in Translated prayer: As Custodian of the Book of Common our incorporation into Christ. Still, are we hospitable Prayer, I am honored to be trusted with the task of certifying enough? Inviting our guests to “come on in, take what you translations. A translator myself, I know from experience want” is not hospitality but pastoral neglect. It ignores the that it is impossible to translate literally and faithfully at the church’s responsibility to accompany seekers pastorally as same time. Attempts to render one language into another they explore or rediscover the Christian life and freely de- word for word will result in awkward, sometimes unintelli- cide whether they wish to be a member of a parish. This gible phrases. In recent decades, therefore, New Testament does not mean, of course, that we will require baptismal cer- scholars have led the way to discover the importance of dy- tificates at the rail. All norms admit exceptions, especially in namic equivalence in the translation of Scripture, for literal the name of love. translations often are not only inelegant but also unfaithful Revised prayer book or not, we need both a vision of the to the meaning of the original in its original context. Church as the community of those dead and risen with Ch- Liturgical and creedal texts also must follow the same rist in baptism and a stronger emphasis on pastoral hospi- principle of dynamic equivalence in order to be faithful to tality that pays attention to the seeker, assisting any decision the original. Otherwise we run the risk of misunderstanding to become members. Having to choose between hospitality the original meaning of a phrase. Much contemporary New and baptismal ecclesiology is another false dichotomy. Testament scholarship, from the work of N.T. Wright to Elevated vs. vernacular language: Another false dicho- John Dominic Crossan and David B. Hart, has corrected tomy in the current conversation is the opposition between mistranslations of the original texts, some of which came elevated and vernacular language. It was perfectly possible into English as early as the seventh century. for Cranmer to write liturgical prayers combining the En- In sum, orthodoxy cannot possibly mean the literal trans- glish vernacular of his time with the Latin rhetoric of the lation of the original text. If so, doctrinal statements could educated class. We call this combination elevated language, never be translated faithfully, and we would all have to wors- and although it may sound exotic to us, it was not to his hip in Hebrew and Greek. Orthodoxy refers, rather, to the contemporaries. Why do we assume that such an achieve- correspondence between the original meaning of a state- ment is impossible with our vernacular and poetics? We ment in its historical and textual context and the expression need common prayer that in the best Anglican tradition of that meaning in a different context that yet remains faith- combines the vernacular with beautiful poetry. Having to ful to the original. choose between elevated and vernacular language is another I bring this up because most of the prayer book is trans- false dichotomy. lated prayer. And yet some find the prospect of translating Orthodox vs. intelligible language: Besides valuing an liturgical prayer (much of it quite ancient) into anything ot- elevated vernacular, the Anglican liturgical tradition is her than Tudor English undesirable. We should keep a Tu- equally committed to the doctrinal statements of the undi- dor version of the prayer book for those for whom it is an vided Church. Sometimes students and lovers of worship as- aid to prayer. After all, diversity of liturgical customs is a de- sume that these two concerns —intelligibility and ortho- eply Anglican trait. It is also posible, and profoundly Angli- doxy — must be at war with each other. In fact, they are fully can, to write liturgical materials that are fully contemporary, complementary. For what good is a doctrinal statement that orthodox, and beautiful. cannot be understood or, for that matter an easily unders- If it is possible, we may well ask, why is it so rare? Cer- tood prayer that contradicts the tradition? We want neither, tainly not because all poets have been taken in the rapture. but rather worship that is both orthodox and accessible on I suspect our method for writing liturgical materials is at such core theological insights as the nature of God, Christ, fault. For a liturgical text to meet the criteria of orthodoxy,

14 THe LIVInG CHURCH • March 11, 2018 contemporaneity, and beauty, its development must com- bine the work of theologians, ordinary Christians, and po- ets. The pressures of time, budgets, logistics — and someti- mes egos — often drive us to draft in committee, with the final text sounding like a collection of disparate statements lacking unity of style. I would suggest instead that a liturgi- cal production go through three stages each led by different people: liturgical scholars, lay and ordained Episcopalians, We must learn to work and published poets. The reason for this process should be clear. Practically no collaboratively, tusting each one in our Church is capable of doing all three things equally well. We must, therefore, learn to work collaborati- other’s expertise. vely, trusting each other’s expertise. Will it take longer? yes. Will it please everyone. No. is it necessary? Absolutely. please itself, let us ask, Why do so many of our contempo- The kenosis of the Church: There can be clear sailing raries avoid church at all costs? What is their understanding between Scylla and Charybdis, as long as we steer right of who we are and what we are up to? How might we better down the via media, avoiding false dichotomies. On the express our identity, anchored in the gospel, and our vision way, let us devote the energy of our anxiety into finding po- for a redeemed world? This is hard work, but it is possible, ets, and trying our humble hands at writing prayers (kno- and increasingly urgent. wing full well that they will be examined, taken apart and Finally, may we learn from the hymn of Christ’s self- probably recast). Most importantly, let us enter into deep, emptying: though we are Christ’s body, let us not regard sustained conversations about the nature of worship, the na- being his body here as something to be exploited or taken ture and mission of the Church, and the relationship bet- for granted, but empty ourselves, becoming servants to the ween Gospel, Church and kingdom. Otherwise our discus- world, since we are in the world. sions about liturgical revision will continue to sound increasingly like discussions about fashion, and there is no The Rev. Juan M. Cabrero Oliver is the ninth Custodian of the arguing about taste. Book of Common Prayer and the former president of Asso- Above all, since the Church of Christ does not exist to ciated Parishes for Liturgy and Mission.

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March 11, 2018 • THe LIVInG CHURCH 15 Built in 1882, St. Mary's Church in Old Agency, South Dakota, is one of the oldest Christian churches in the Dakotas. The recent addition of new stained-glass windows has helped to shore up the church's structure.

Photos by Matthew Townsend

A Little Hope on the Prairie Life is not easy for the people and churches of South Dakota’s Sisseton Mission. But glimmers of hope can be found by those who look.

By Matthew Townsend ministry was spent in northern Minnesota, on the Cheyenne River Reservation, and on the Standing Rock n a brightly lit basketball gymnasium lies a coffin Reservation. In retirement, however, Campbell had flanked by a kaleidoscope of hanging quilts. Stars served St. James’ Church in Enemy Swim — his family Ibloom in the center of each quilt, each star com- church where his brother had served as rector, before his posed of multicolored lozenges that converge in eight death. Families associate strongly with churches there, points, like a sun. The quilts are gifts of significance by but most members of every parish came to the funeral. the Dakota, made by women of the tribe as an expres- Episcopalians from around the state, as far as Standing sion of honor and culture, and this time they hang in Rock and Pine Ridge, ventured through the brutal win- honor of the Rev. Leslie Campbell. ter weather to attend. The house was full. Campbell — Fr. Les to all who gathered at the Enemy Campbell’s life reflected the complexity that exists Swim Community Center in the Sisseton Wahpeton Oy- among Dakota Episcopalians. They are Americans but ate (SWO) Reservation — was not just a priest to those also native. Their ancestors’ traditional beliefs and lan- who had come for his funeral. He was a friend, a father, guage were beaten out of them in boarding schools, but an uncle, a guardian, a cousin, and the last in a generation their more recent ancestors were Episcopalians who of Campbell clergy who had grown up in the church, loved the church. Many of their family members are in- sought ordination in the church, and died in the church. terested in reviving the traditional beliefs that were once Campbell, like most gathered, was a Dakota man who lost — but for them, church is their tradition. Some of cared deeply about his people, his church, and Jesus. them were in boarding schools, where they saw violence The Dec. 28 funeral was held in the community cen- and abuse at the hands of people who claimed to be ter because none of the reservation’s Episcopal churches, Christian, and many of them have relatives and friends all part of the Sisseton Mission, would have accommo- who suffered mightily from brutal attempts to “save the dated the crowd. Much of Campbell’s 42-year career in man and kill the Indian.”

16 THe LIVInG CHURCH • March 11, 2018 yet, on Sunday morning they make the drive from priest-in-charge at Our Savior. Chan also helped trans- their homes to church, they visit their relatives in the late the Book of Common Prayer into Chinese. churchyard, and they come together for Communion, Chan told TLC that he never planned on becoming when a priest is scheduled to be present. Otherwise, lay priest at a cardinal parish in New york, or moving to readers lead Morning Prayer. South Dakota. The call was set into motion when he was Episcopal Church Women is active in some parishes. reviewing a copy of THE LIVING CHURCH and saw men- Coffee hour is completed with tion of a former colleague chili, macaroni salad, and po- who was serving in South tato chips. People talk about Dakota. He called and left a family news, politics, and tele- voicemail message, which vision shows. One element is grew into an invitation to exotic: the hymns are sung in come visit. Dakota. But in almost every Chan’s objective in the Sis- other way, the experience is seton Mission has been to friendly and familiar, with lead by getting out of the way, common prayer and praise. which may speak to his longevity on the reservation; he churches of the Sisse- on average, clergy in South Tton Mission are in a far-re- Dakota spend only five years moved corner of the Dakotas. in indigenous ministry. He The Lake Traverse Reserva- leaves decisions, provided tion, of which the city of Sis- they do not violate church seton is a part, lies between canons, to the mission coun- the comparative bustle of cil and the parishes. His con- Fargo and Sioux Falls, a mil- versations with the congrega- lion acres of farmland, graz- tions are loving but blunt. The ing hills, and quiet lakes. The priest cites his background as reservation mostly falls in a strength, a way of avoiding South Dakota, extends into political correctness and gen- North Dakota, and borders erational blame games that Minnesota and its titular lake could flare up during con- to the east. While tourists flicts. Chan has also incorpo- may make the trek to Rapid rated retired clergy in the City, the Badlands, or Dead- area: the Rev. Conrad Ciesel, wood to see western South The Rev. Charley Chan completes the Christmas morning bap- the Rev. Deacon Bitsey Ciesel Dakota’s intense natural tism of a new member of Gethsemane Church, Sisseton. “you (Conrad’s wife), the Rev. beauty, far fewer people ven- don't have a choice to be born or not,” he preached. “But how are George E. Parmeter, and, be- ture to its bucolic east. you going to live? That choice is up to you. Is your life a life of fore his death, Campbell. All Four of the mission’s five repentance? If baptism means something to you, then your past have decades of experience in churches are on the reserva- has been washed clean and your new life has been sanctified.” Native American ministry. tion and have native lay lead- Together, they provide pas- ers: Epiphany in Sisseton, St. John’s in Brown’s Valley, St. toral care, Christian education, and worship to the James’ in Enemy Swim, and the 135-year-old St. Mary’s churches, most of which are at least a half hour’s drive from in Old Agency, the oldest mission church in that part of each other, even at 80 miles per hour. the Dakotas. One church is not on the reservation: St. “We’re not dealing with a situation where we have Mary’s in Webster. churches that are five or ten miles apart,” Parmeter told The five congregations share one full-time priest: the TLC. “There’s quite a bit of distance between our con- Rev. Charley Chan. Chan, who has spent 13 years as gregations. Frankly, I don’t see how one person could ad- priest-in-charge at the mission, may seem an unlikely equately do the ministry. I know what it was like, for me, deployment. Born in Hong Kong, Chan went to a board- back in the ’70s on the White Earth Reservation. ing school in California and eventually ended up at “With five congregations, there’s no way in the world Nashotah House. He was ordained in the Diocese of that Charley could be in every congregation every Sun- Colorado but has never served there. His work trou- day. It’s not physically possible,” he said. “We’re only hu- bleshooting within Chinese-speaking congregations man, and the stress gets to be too much. And I think brought him to Hawaii and New york, where he served that’s why the burnout rate is so high amongst mission as priest-in-charge at Church of Our Savior in China- clergy, because normally there’s no one we can rely on.” town in 1981. He worked in Milwaukee after that and re- Chan said the parishes receive Eucharist two to three turned to New york in 2003, where he again served as (Continued on next page)

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times each month, instead of once, because of the sup- other agencies fall under the tribe’s purview. The tribe port of retirees. also owns and operates three casinos. Sisseton, which at “I just play the Bishop of Sisseton,” he joked. 2,500 is the largest population center on the reserva- “They see us functioning together as a team,” Parme- tion, is a mixed community (both native and white) that ter added. “And we all bring different skills to the table.” is not administered by the tribe. It resembles most towns of its size in the Upper Midwest. Poverty is visible A Challenging, Complicated Ministry throughout the reservation, as it is throughout rural This team, and its lay support structure, often finds itself America. facing challenges that would be foreign to many minis- With modern, familiar life come modern, familiar tering within the Episcopal Church. Many caricatures of problems. life on the reservation exist. Both clergy and tribal mem- “Drugs and alcohol are the major problem we have bers told TLC that they see two common misconcep- here,” Clifford LaFontaine Jr., lay reader and member of tions of reservation life: that people are either living in St. Mary’s in Old Agency, told TLC. Clifford — or tipis and spend their days admiring the plains on horse- “Coke” to everyone — also works as a tribal police offi- back, or that every last person is a drug addict or alco- cer. holic who gets lost among the slot machines. Neither of LaFontaine said the tribe has considered using ban- these is an accurate portrait. ishment — the expulsion of people from the reservation Adequately explaining life on the reservation and its — as a means of fighting an epidemic in addiction. Deal- myriad complexities without a book — and a decade of ers would be the most likely target, but so far, no one has ethnographical research — is perhaps impossible. But been banished. “I know that we have people that should there are things a short-term visitor might notice. have been,” he said. To Episcopalians, the tribe’s structure may look some- Mike LaFontaine, also a lay reader at St. Mary’s and what familiar: the tribe has a chairman (not a chief) and brother to Coke, said drugs like methamphetamine are council of leaders from each of seven tribal districts. As further exacerbating problems among families that be- with deaneries, disagreements within and among dis- gan in the 1950s, when alcohol entered reservation life. tricts happen. The tribe, which is based in Old Agency “That broke up families, or you lost the family nucleus,” within a headquarters of glass, brick, and hardwood that Mike told TLC. “Mom and dad are always drunk, and evokes traditional tipi structures, is not the only entity the kids were being neglected. Nowadays it’s drugs and operating within the reservation. The federal govern- alcohol, single-parent families, losing the guidance, los- ment is present through Indian Health Service (IHS), a ing your faith, and losing your hope.” department of Health & Human Services that ostensibly He said under such conditions, people on the reserva- provides free healthcare to federally registered natives tion begin to lose connection with God, and guidance (complaints about the program and its limitations are does not necessarily come easily. “you can sit and pray to frequent). The Bureau of Indian Affairs (BIA), part of God, and God’s not going to say with a booming voice, the Department of the Interior, has jurisdiction over You need to do this. This is how you need to help yourself about 100,000 acres of trust land and some roads within in order to help your children in order to make life better.” the reservation. Another worry on the reservation: the high suicide Road signs help drivers know they have entered Na- rate, common among indigenous groups in North tive American lands, but it is pretty easy to pass through America. “One thing I am really concerned about are the the Lake Traverse Reservation without realizing it: it all suicides,” said Grace Frazier, a member of Gethsemane looks pretty normal. Tipis are used in certain cere- Church in Sisseton. Many suicides occur among youth. monies [TLC, Dec. 24, 2017], but residents live in homes IHS reports that native youth are 3.5 times more likely to indistinguishable from any other North American kill themselves than other groups, nationwide. house. They drive cars and work as police officers, “I don’t know what they think, or were thinking, to school teachers, lunchroom cooks, and nurses. Many make them take their own life,” Frazier told TLC. work in the tribal structure, engaged in essential serv- “The more they think, the more scared they are,” said ices, civic projects, and social welfare endeavors. The Chan, whose tenure on the reservation is now almost tribe provides and distributes goods to the elderly and triple the average of those in indigenous ministry in the poor. It has its own police service and ensures that South Dakota. “The more scared they are, the more de- non-natives who lease land on the reservation are in pressed they are, because what they see is hopelessness.” compliance with tribal code. It runs a bison farm and re- Bruce DuMarce Sr., also at Gethsemane, agreed. “I cently opened a spacious, well-stocked grocery store in think a lot of them see no way out. There’s no help, no Sisseton. It operates a treatment center for those in re- circle like our people used to have.” covery. Schools, a college, a court system, and several The hopelessness Chan mentions is a two-edged

18 THe LIVInG CHURCH • March 11, 2018 The Sisseton Mission runs a scholarship fund to help Dakota youth go to college, whether at the local Sisseton Wahpeton College (pictured) or off the reser- vation. The funds provided are modest, but the interaction is not. “Five hundred dollars for a four-year program is peanuts, but it is a signal of support, a sign of encouragement to them to go,” Fr. Chan said. “I try to explain that education, probably, is the quickest way to break the curse of poverty.”

sword. Not only does it affect those on the reservation the elder has to teach you. you come in not so much to touched by poverty, suicide, addiction, and depression, be the teacher but to be taught first. Then you go teach- but it can attract personalities who seek to solve “the In- ing, later. After you earn respect from the community, dian Problem.” then you do the teaching.” “[Fr. Chan] has probably done more suicide funerals Other less humble motivations might lead people to in two months than I’ve done in my entire ministry as a native ministry: the desire to be seen ministering to the priest,” the Rt. Rev. John Tarrant, Bishop of South most needy, a sense of guilt, or an impressive line on a Dakota, told TLC. “I would say part of Fr. Chan’s faith- résumé. James Kurkowski of St. Mary’s in Webster said fulness is he had no illusion that he was going to fix any- some clergy and others come from the east with such thing. But, by gum, he has been committed to being motivations, but they do not stay long. “They’re out here present amidst the brokenness, and some things have for a few years and they go back,” he told TLC. “I’m sure been healed.” that the cocktail conversation is, ‘Well, I have a handle Tarrant, who grew up in Michigan, was consecrated in on the Native American issue because I spent three years 2009, and will retire in 2019, said attempts to “fix” prob- out there’ — versus people who live here, who have spent lems in South Dakota should be avoided. their whole life here.” Likewise, Conrad Ciesel said those coming in to min- A story by Campbell, shared with TLC a few days before ister should be respectful and humble. “People who are he died, illustrates how challenging ministry can be for a not Indians come in with the attitude of oh, well, I’ll lifelong resident of an environment where miracles can teach you,” he said. “Come in with humility — learn and have a limited shelf life. After ordination and study, Camp- listen first, before you speak.” bell focused on the power of healing through Christ. This means, he said, letting go of what is learned in “When I was out at Standing Rock, this lady had come seminary: the call to take charge and make sure things to me at about 10 or 11 o’clock at night. She had tears in get done. “you don’t do that when you come into a Na- her eyes and said, ‘My friend is laying in the hospital up tive American community. you come, you listen, and by Fort yates. Would you come and have prayers?” you learn. you learn who’s the elder and listen to what (Continued on next page)

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Campbell and the woman journeyed to the hospital. “Sure enough, she was laying there, almost in a coma. She had cirrhosis, her stomach was bloated.” The three of them held hands to pray. “We had prayers — and then I forgot about it. The following weekend, I went out to get the mail. Here this lady was coming, walking down the street.” The woman approaching Campbell was the same he had prayed for in the hospital. Her bloating was gone and her health had improved remarkably. “She thanked me. I told her, ‘Don’t drink again. Quit your drinking.’ So, she did — for a while. She started drinking again, and she died two weeks later.” Several Dakota Episcopalians pointed out that the “Indian problems” of addiction and suicide are com- mon throughout America among all races and back- The Rev. Bitsey Ciesel, deacon in the Sisseton Mission, reading the grounds, especially in rural contexts where opportunity gospel on Christmas eve. and hope are more limited. “Humans learn to adapt no matter what environment in Aberdeen — which is not part of the Sisseton Mission they’re in, or forced into. We have adapted to the life — says racism is still present in Aberdeen. we’re living now out of necessity,” DuMarce told TLC. Zephier, who is also chairman of the diocese’s Nio- He said the tribe, after being pushed into South Dakota brara Convocation of native churches, said native youth following the Minnesota Uprising of 1862, decided to come into contact with racism in Aberdeen as soon as fight by adapting. “I think that’s what we’re doing now. they land on high school basketball teams. We’re learning how to live the life that we’re forced into. “When they get into high school, they always get cut Not because we want to. We’d rather live the way we used from the team,” he told TLC. to 500 years ago. I know I would, because we wouldn’t Linda Simon of St. Mark’s agrees with Zephier. She have meth, we wouldn’t have alcohol.” grew up on the Cheyenne River Reservation in central Norbit Bellonger, senior warden at St. Mary’s in Old South Dakota and eventually wound up in Aberdeen. Agency, echoed DuMarce’s thoughts, adding that these “My son went to high school there, and he was a very struggles did not originate among natives. “Everything good basketball player and was 6-2. He was on the started in ’52, ’53, when you guys — white people — bench; he never played.” opened liquor to the Indians,” he told TLC. “Everything More recently, Simon’s grandson has gone through changed. So, don’t blame us, blame yourself.” similar frustrations and decided to abandon playing. Facing nothing but cuts, “the Indian kids have nothing “The Most Racist State” there,” Simon said. One problem is more unique to the Dakota people, and Racism, of course, does not end after high school. Ze- to indigenous peoples worldwide: they find themselves phier’s experience working with Native Americans in at the mercy of a kind of racism that ridicules and de- South Dakota is extensive: he spent years working for humanizes them to an incredible extent. the BIA in Aberdeen, which is about an hour west of the “you’ve got to live with it everywhere you go,” Bel- Lake Traverse Reservation. He told TLC more than a longer said. “Every place, it’s there.” The problem is not handful of stories about natives trying to get an apart- new. Bellonger, an elder in the church, shared a story of ment and finding it had suddenly been rented, applying Dakota Episcopalians being unwelcome at Gethsemane for a job that had just been filled, and trying to buy a car in the 1970s, when the church was still primarily white. that was no longer available. “There’s a lot of racism around here,” DuMarce said. “It’s just something that is ingrained in Aberdeen.” he That racism ranges from the quotidian to the said. “It doesn’t change.” grotesque. Frazier said slights are common: people may And Dakota Episcopalians say racism is growing be “nice to you but then say bad things to your back.” worse. DuMarce said he has heard South Dakota de- DuMarce added that such insults are learned at home, scribed as “the most racist state in the Northern Hemi- where white parents teach white children how to think. sphere. I believe it, from what I’ve seen. There’s people “Oh, those f’ing Indians, you stay away from them. It’s who have been run over here, Native Americans, and passed down like that.” nothing is done.” The Rev. Richard Zephier, priest at St. Mark’s Church DuMarce compared the violence to lynching. He

20 THe LIVInG CHURCH • March 11, 2018 shared the story of Justin Redday, a native man who, in 18 points higher than the next-highest state (Montana). March 2000, was walking along a highway and was About 10 percent of the state’s population is native. struck by Mark Appel, 17. “He backed up and ran over him again.” Assimilation and Termination Redday’s ribs were crushed. Appel loaded Redday into Last year’s struggle over the fate of an oil pipeline run- the back of his truck and drove around for several hours ning through the Standing Rock Sioux Reservation in before leaving him at Sisseton Public Health Hospital. North Dakota — along with a November oil spill just He died there. “Nothing happened,” DuMarce said. Ap- outside of the Lake Traverse Reservation — highlighted pel was indicted for vehicular homicide but then the pain felt by natives who see the justice system, polit- charged with a DUI, according to The New York Times. ical systems, and age-old prejudice stacked against them. The more recent case of Savanna LaFontaine-Grey- Such struggles over land and water are not new. Ze- wind of Fargo shows how incredible violence against phier and Simon both described how damming prac- natives can unfold. LaFontaine-Greywind, a member of tices in the ’40s and ’50s left many people homeless — the Spirit Lake Tribe in North Dakota, was eight months and often flooded the richest farmland available on pregnant when her neighbor, Brooke Lynn Crews, lured reservations. the woman to her apartment on Aug. 19, 2017. Crews at- Simon said that on the Cheyenne River Reservation, tacked LaFontaine-Greywind, performed a crude Ce- the Army Corps of Engineers had placed markers indi- sarean section to deliver the baby, and then killed La- cating high water once dam construction was complete. Fontaine-Greywind. The woman’s body was found in “I lived down along the old river, the original Missouri the Red River. The baby, who survived the brutal proce- River,” she said. “There were a lot of trees where our dure, is now with her father. house was, our corrals, our pens, our horses. When the Crews has been sentenced to life without parole. A let- water started backing up and started coming up and ter from the United Tribes of North Dakota said, “Dur- coming up, we stayed there until the water was at the ing the gatherings and prayers for Savanna, we heard corrals. It started coming into our corrals — last minute, story after story from families who also have women in we had to move,” she said. their families missing or with unsolved murders. … The “We moved up on the flats. That water came over the murder of Savanna illustrates a much larger problem of mark. It came way up past what they actually said it was epic proportions.” going to do. It had taken over everything.” According to “We have so many missing and murdered indigenous the Partnership with Native Americans, 8 percent of the women,” said Sylvana Flute of Gethsemane. Flute told reservation was submerged when the dam was com- TLC that women have disappeared into and from the pleted in 1948. “man camps” that have sprung up in the Bakken oil When the flooding came, Simon had been in a boom. Cheyenne Agency boarding school but was moved to a This concern — human and sex trafficking — is school in Eagle Butte, in the center of the reservation. At shared by the tribe, Dakota Episcopalians, and clergy of first, she was bused back and forth to school. “Then, one the church. The dioceses of North Dakota and South night, when we got home, we had to pack all of our Dakota have partnered to produce pamphlets about hu- bags. They took us back up to Eagle Butte. They put us man trafficking, which are available in churches like St. in a dormitory that was made for 58 girls. They moved Mary’s in Old Agency. A UTO grant has helped fund all the little girls, the first-graders all the way to the programming as well. 12th-graders, in one dorm. I had 12 beds in a room that Mike LaFontaine, who tracks registered sexual of- was supposed to have four. We were stacked in there.” fenders for the tribe, said women who are physiologi- After new dormitories were finished, other girls we cally addicted to drugs are at higher risk. moved out. “They don’t take it to get high, but to avoid with- The effects of the flooding continue to this day. drawal,” he said. “They’re vulnerable to prostitution, sex “It was a trying time,” she said. “It was sad for us.” The trafficking, because of that.” new dormitories that were built also included asbestos. Racism does not express itself only when natives are “Now, people who are my age have strange diseases like victims of crimes — it is also felt keenly when they are scleroderma and a lot of cancers. the perpetrators. Stories of the justice system charging “Our cemeteries were moved. Who we think is buried natives with maximum sentences are common on the there might not even be the person in that grave.” An- reservation. In 2016, 52.8 percent of federal cases in other problem has emerged: the water that once rose has South Dakota involved Native America defendants, ac- fallen again. “My sister fishes a lot, and there’s an area cording to the United States Sentencing Commission. down there where the bones are coming back up. That is the highest such percentage in America, almost (Continued on next page)

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They’re not animal bones.” It has been declared illegal harsh discipline. Some people have fond memories of for non-tribal members to visit that area, Simon said, be- their time in boarding school — but reports of physical, cause of looting that has occurred from gravesites that psychological, and sexual abuse within church-run were not moved. schools are also commonplace and well-documented. Simon’s experience raises one of the most complex Irene Rondell of St. James’ Church, Enemy Swim, and sensitive issues among Native Americans: the long- chose to attend boarding school. “I wanted to go to reaching shadow of efforts to assimilate Native Ameri- boarding school. I wasn’t forced to, I wanted to,” she cans into white culture, and the abuses that followed suit. told TLC. After historical policies of warfare and forced re- “I only went one year,” she said. She described strict discipline at the now-defunct St. Mary’s Episcopal School for Indian Girls, as well as some meager meals — toast and tea for Sunday dinner. “If you didn’t break your bread in a certain way, four ways, those nuns would walk around and hit your hand with a ruler.” Rondell, a lay reader, said her grandmother would send care packages of apples, oranges, and cookies — of which she saw none. “They’d all just rot away in this big barrel they kept them in,” she said. Valorie Augustson, also a lay reader at St. James’, told TLC that the boarding schools seemed to have a chilling effect on her father. “I always wondered why he never talked Dakota to me,” she said. “He did to his mom, my grandma. They talked back and forth all the time. But he never talked to me in Dakota.” She said she has concluded the trauma — beatings for Crucifix in St. John's Church, Brown's Valley speaking Dakota in the schools — must have lingered in the back of his mind. “It brought back too many mem- ories. I don’t know. It just seems unreal that people would treat people like that, but they did.” moval, the federal government settled into a plan of as- Sam Crawford, a lay reader at Gethsemane and hus- similation, often Christianization or acculturation. In band to Sylvana Flute, said he observed similar signs of 1934, the Indian Reorganization Act — the Indian New trauma with his grandmother. She was forced to learn Deal, informally — attempted to restore native manage- the piano at the Pipestone Indian School. ment of land, education, and self-rule. By the 1940s, “My grandmother could play the piano so beautifully,” however, a new policy had emerged: termination, that is, he said. “But she would never play it.” ceasing to recognize Native Americans as Native Amer- When he became an adult, his aunt and uncle also icans. Made official in House Concurrent Resolution told him why his grandmother kept a hidden garden in 108 in 1953, this policy sought to dissolve tribes, halting the woods: to keep her children safely out of sight. “They federal recognition and BIA support. The Indian Relo- used to hide their kids back then,” he said. “They’d come cation Action of 1956 followed, attempting to move pop- around to take them to boarding school.” ulations from reservations to urban areas. During Pres- ident Lyndon Johnson’s administration, the government The second half of this article will appear in the next issue responded to pressure from the American Indian and of TLC and is available at livingchurch.org. Look for an civil rights movements, and the policy was informally interview of Bishop John Tarrant in a future issue. ended. Termination was officially repudiated in 1988. Through assimilation and termination efforts, off- Those interested in making donations may send checks to: reservation boarding schools served a crucial role. Many Sisseton Mission, c/o Charley Chan, 716 7th Ave W., Sis- students matriculated by way of force or kidnapping, seton, SD 57262. Checks should include a memo for spe- even into the 1950s. The schools were founded by the cific needs, such as propane and utility bills, or scholar- BIA and by Christian churches, including the Episcopal ships. Large donations (more than $1,000) should be sent Church. The schools sought to eliminate indigenous through the Diocese of South Dakota via Bishop John Tar- culture, religious practice, dress, and expression through rant: [email protected] or 605.494.2020.

22 THe LIVInG CHURCH • March 11, 2018 A Shocking History What happened at church-run Native American boarding schools was abusive, traumatic, and buried.

By G. Jeffrey MacDonald

ne of the darkest chapters in American history remains largely un- known as records from federally funded, church-run boarding Oschools for Native Americans collect dust in obscure vaults at local historical societies and universities. But now a new push aims to bring national attention to what happened when more than 250,000 children were removed, often forcibly, from their families and taught to despise everything Indian in themselves. “The churches were not just complicit. They were participatory,” said Christine McCleave, executive officer of the Native American Boarding School Healing Coalition (NABS), a nonprofit agency building a database of Third grade, outdoor lesson survivor accounts. “They received federal funding and helped carry out the policy.” NABS hopes that locating records and sharing stories on a prominent stage might spur a reckoning akin to Canada’s Truth and Reconciliation Commission (TRC), which found in 2015 that 6,000 aboriginal children had died in that country’s residential schools, where poor nutrition and abuse were rife. In the United States, however, the key to confronting this painful history will be voluntary church participation, according to NABS. The group is calling on U.S. denominations, including the Episcopal Church, which ran at least 18 Native American boarding schools, to lead the way among U.S. de- nominations by mapping its boarding school records and helping bring hard realities to light. “We need the churches,” said Denise Lajimodiere, a NABS board member and North Dakota State University professor with a forthcoming book of Small boys’ reading room boarding-school survivors’ stories. “We need your church, the Episcopal Church, to research your schools: where they were, when they were estab- lished, how many students were there. It would be recognition of what was done to us.” Church initiatives will be crucial because suing the federal government to compile records and be held to account (as happened in Canada) is not fea- sible in the United States. A federal statute of limitations shields the U.S. gov- ernment from liability in cases dating to the mid-20th century and earlier. That means a lawsuit will not compel the creation of a TRC like Canada’s. And because state statutes also make lawsuits in old cases difficult to bring, the process will most likely be driven by moral, rather than legal, imperative. “Only the churches can make this happen,” said David Wallace Adams, professor emeritus of history at Cleveland State University and author of Ed- ucation for Extinction: American Indians and the Boarding School Experience, 1875-1928. “It’s not going to come from the federal government. It’s got to come from the churches.” At issue is the challenge of coming to grips with how whites sought to as- similate American Indians in the 19th and 20th centuries. Church-run Carpenter work — cabinet making schools played a prominent role, especially from 1871 to 1890, under a new federal policy to treat Indians not as separate nations but as people in urgent (Continued on next page)

March 11, 2018 • THe LIVInG CHURCH 23 A Shocking History

(Continued from previous page) need of assimilation. The federal gov- tions with boarding school ties should up a sense of “authentic Native identity” ernment contracted with Episco- confront the ugly side of this past, re- in children and youth. palians, Roman Catholics, Presbyteri- pent for harm the schools did, and The church has, however, laid re- ans, Quakers, and other Christians to work toward reconciliation. lated groundwork by repudiating the run schools and teach Indians to think “People are surprised, if not Doctrine of Discovery, which was used and act like European-Americans. shocked, to learn about this history. It’s to invalidate indigenous people’s Away at boarding schools, Indian something we just don’t know about,” claims to land. children learned English and trades Palmer said. “you have to give people a In 2009, 2012, and 2015, General while also being taught to abandon tra- measure of time for it to sink in and for Convention directed all dioceses to ditional dress, languages, and customs. a measure of grieving to happen.” “examine the impact” of the Doctrine “Kill the Indian in him and save the The checkered nature of the board- of Discovery on indigenous people. In man” said Capt. Richard Pratt, whose ing-school legacy hits close to home 2012, a General Convention resolution philosophy permeated the program. for Bradley Hauff, the Episcopal called for equipping dioceses with Church schools operated as agents Church’s missioner for indigenous tools to “document and explain the of assimilation into the 1970s, al- ministries. Both his parents had good church’s historical role, negative and though many closed or lost federal boarding-school experiences overall in positive,” in living by the Discovery funding after 1890, Adams said. the 1930s and ’40s, he said via email. Doctrine. Despite these commitments, What happened at the schools, His mother attended St. Mary’s School stories of church-run boarding schools which number at least 351 according for Indian Girls, an Episcopal school in in the United States remain hidden to a NABS database, was often tragic, Springfield, South Dakota. But he said from the broader public. say those who have interviewed sur- that other elders experienced night- Native American boarding school vivors. One woman, now 72, told Laji- marish cruelty at boarding schools, history has not been ignored within modiere that she was molested by and the system was deeply flawed. the Episcopal Church. Hauff is part of adults at Chamberlain Indian School “The enforced assimilation process an ecumenical group that discusses re- in South Dakota from age four to 10, of Indian children that was carried out lated issues twice a year. Staffers at the resulting in hospitalization for psychi- by the federal government in partner- Archives of the Episcopal Church in atric treatment. ship with several Christian denomina- Austin are just beginning to document Lajimodiere’s late father learned car- tions was part and parcel of the worst boarding-school experiences, includ- pentry in boarding school and told of genocide in human history, and it took ing a planned trip next fall to the Nava- frequent beatings. One classmate died place right here in the United States,” joland Area Mission region to collect from damaged kidneys after lashings Hauff said. oral histories, said director Mark from a studded belt. Every boarding Some churches have already re- Duffy. But the church needs to do bet- school had a cemetery, she said. She pented. On behalf of the Anglican ter, in his view. counted 220 gravesites on grounds at Church of Canada, Primate Michael “The scattered disregard that the Chemawa Indian School in Salem, Peers apologized in 1993, saying that church has given to its recorded his- Oregon. “we tried to remake you in our image, tory in native lands has served to hide “I wonder to this day whether my taking from you your language and the a story that should be in front of us father had to build a casket for that lit- signs of your identity.” Last year, the and addressed as part of our mission of tle boy,” Lajimodiere said. Presbyterian Church (U.S.A.) apolo- racial reconciliation goals,” Duffy said While often horrific, the history was gized “to those who were and are part of via email. not entirely grim. Learning trades ‘stolen generations’ during the Indian- What is missing, Duffy told TLC in sometimes led students to gainful liveli- assimilation movement, namely former a phone interview, is funding. At a cost hoods after graduation. Church schools students of Indian boarding schools, of about $350,000, denominations with were more tolerant of Native languages their families, and their communities.” ties to boarding schools could index than government-run schools, Adams To date, the Episcopal Church has not their respective records and fulfill the said. Some former students are grateful apologized for operating Native Ameri- NABS request. The job could perhaps for the Christian faith they learned at can boarding schools, despite calls from be completed within a few months, he boarding school, said Paula Palmer, a within the church to do so. Last year at said, if the National Endowment for Quaker sociologist who has researched the United Nations Permanent Forum the Humanities would fund a grant Quaker-run boarding schools for Na- on Indigenous Issues, Hauff called on and denominations would share re- tive Americans. all churches and governments involved maining costs. Still, after complying with the NABS in “genocide and assimilation of Indige- Canadian Christians are now urging request to locate and analyze Quaker nous people,” including boarding U.S. churches to go beyond indexing records, Palmer believes all denomina- schools, to apologize and invest to build written records. They should do as

24 THe LIVInG CHURCH • March 11, 2018 Canada did and convene public fo- rums, as well as one-on-one interview opportunities, in which survivors may tell their stories for the record, said the Rev. Karen Hamilton, who served as General Secretary of the Canadian Council of Churches when the TRC report came out. Bringing this history to the surface will be important, not only to the tribes but also to the churches, she said. “We have done wrong, and it’s the right thing to do what can be done to make it right,” Hamilton said. “But more important is the theological case: we cannot witness to the gospel of Je- sus Christ and the Lord of life, who has created us all in the divine image, with- out addressing this.” This sense of imperative is resonat- ing with U.S. Christians who say it is time for churches to walk their talk on justice and Native Americans. “It’s one thing for the churches to cry out against what the government is do- ing that’s unjust, but it’s another thing for the churches to say, Oh yeah, we’ve got our own dirt in this part of history too,” said Steven Martin of the National Council of Churches. “This is why Jesus Alice Springs, 2015 Bahnfrend/Wikimedia Commons photo said, ‘Don’t point out the speck in some- body else’s eye unless you’re willing to look at the log in your own.’ That’s ap- plicable to the individual and to the in- stitutions, including the church.” Making boarding-school stories widely known will surely be difficult, ‘The Living Edge of the Church’ observers say, especially when it trig- gers feelings of disbelief, shame, or Australia’s Aboriginal peoples may become anger. But some believe that in the wake of last year’s Standing Rock missionaries to the country’s wider church. protests, which brought together church and Native American activists By Robyn Douglass to oppose the Dakota Access pipeline, denominations might finally be ready n our suburban parish kitchen, there is a large freezer. It is stocked with to take this step. casseroles for hungry families, and a packet or two of frozen lamingtons “I pray for not just lip service, not just Ican always be found. fancy words,” said Sarah Eagle Heart, Lamingtons — squares of sponge cake dipped in chocolate and coconut former program officer for Native — are an Australian delicacy. They are a popular item for bake sales, and American/indigenous ministries in the they are sold every year to support the work of the Anglican Board of Mis- Episcopal Church. “I really pray for ac- sion (ABM). tion because that’s what our commu- And while parishioners are faithful in their support of ABM by buying nity needs. And I’m hopeful right now lamingtons, new development projects by the organization show how the because I feel like we are so close. … church’s notion of mission in Australia’s Red Centre is thawing. Our own communities are beginning to An estimated 70 percent of this vast continent is desert, and 80 percent heal. Our grandmas are finally sharing of Australians live on the coastal rim. Alice Springs is a small town almost their stories. We’re at that tipping point (Continued on next page) right now.” o

March 11, 2018 • THe LIVInG CHURCH 25 ‘The Living Edge of the Church’

(Continued from previous page)

bang in the center and a regional hub for the many remote Aboriginal communities that live in Australia’s heart. ABM reconciliation officer Celia Kemp has found her work in that heart. One of her most recent projects has been the develop- ment of two apps for daily reflections for Lent and after — more than 10,000 people took up the Lenten series, Into the Desert, which featured her photographs and medita- tions. It is also available as a booklet. The apps are available at bit.ly/ABMapps. “God led me here,” Celia Grant says of her work in the Australian For Kemp, the desert has been the biblical place of desert. Gabriele Delhey/Wikimedia Commons photo refuge. She was trained in medicine and law, and her busy urban working life was shattered by illness. She withdrew as ever, but the Church needs to find new ways to com- to the Campfire in the Heart, a Christian community in municate them,” she said. The Australian church “has a Alice Springs, and is finding abundant life in the desert. huge amount to learn from Aboriginal and Torres Strait Is- ABM offered her part-time reconciliation and advocacy lander Christians, and if we are able to give them space to work, and it has grown from there. be who they are called to be in Christ, and then listen to “God led me here,” she told TLC. what they have to say, I believe it will be the renewing of She stresses that is part of an ABM reconciliation team the church.” working with the Australian Aboriginal Bishop and the Such a renewal, led by Aboriginal Christian spirituality, National Aboriginal and Torres Strait Islander Anglican might require Australian Anglicans to grasp the idea that Council. mission is now coming from Aboriginal Christians and not Some of that work is administrative support and con- something that is brought to them. necting with various groups and projects, particularly The Rt. Rev. Chris McLeod is assistant bishop in the those that support Aboriginal Christians in the “Top End,” Diocese of Adelaide and is Australia’s only active Aborigi- the northern expanse of the Northern Territory. nal bishop. But some of her most exciting work is learning from the His ministry is to listen to and serve Aboriginal people spirituality of Aboriginal and Torres Strait Islander Chris- in the diocese and the wider church. And he has a unique tians. “I believe indigenous Christianity is extraordinary,” perspective on both indigenous and European traditions. Kemp said. “It has so much to offer and is not sufficiently “I think Aboriginal spirituality deeply connects to the heard. It hasn’t been given the priority which it should land,” Bishop McLeod told TLC. have. “It is born from the land. It therefore deeply connects “It really is the living edge of the Church.” Aboriginal people to the land whereby we are one with the The desert is hardly an easy place to settle. Summer land. Many Aboriginal people talk about the earth as our temperatures regularly surpass 100 degrees; winter nights mother. are well below freezing. Aboriginal communities struggle “It is a spirituality that is born from over 50,000 years of with great difficulties: endlessly shifting and labyrinthine continual occupation of the land. It is the longest contin- government policies, displacement from land past and ual spiritual tradition in the world. It is also one of the most present, and violence. Kemp describes it as “a legacy of resilient — surviving, and adapting to, colonialization.” woe.” McLeod said the connection with the land is the key to But she loves the mix of ideas and cultures in the Alice, the church’s interest in Aboriginal understanding of Chris- which she says is “amazing and inspiring and confusing tianity. and challenging.” “Many contemporary Australians are interested in Abo- And expressions from the heart — the artwork and po- riginal spirituality because of these things. It connects us to etry and prayers that come from Aboriginal communities the land rather than seeing our environment as something — offers a real possibility for reconciliation between black purely to be used and dominated,” he said. and white Australia, and regeneration for the church. “Many Australians are still searching for an Australian “Aboriginal and Torres Strait Islander art and liturgy identity and feel. I believe that Australia’s longest-surviving and theology is alive,” Kemp said. She quoted Dietrich continuous culture may have something to teach them.” Bonhoeffer’s analysis of the Church in his day as needing to be silent for a time until it could speak again in a trans- Robyn Douglass is a journalist based in Adelaide, South forming way. Australia. She attends St. Oswald's Church, Parkside, in sub- “The deep truths carried by the Church are as important urban Adelaide.

26 THe LIVInG CHURCH • March 11, 2018 CATHOLIC VOICES On the Sawdust Trail

By Douglas LeBlanc tween the with-it kids and their square quite achieved, to my great shame). In parents, which gave it a flavor of for- time he became a regional coordinator or about the first decade of my life, bidden fruit. for Faith Alive. nearly everything I thought about But then the Billy Graham Crusade Graham’s influence in my life con- FGod centered on St. Luke’s Epis- came to town, stopping at LSU’s Tiger tinued past that time. In the library at copal Church in Baton Rouge, which in Stadium in 1970. Mom sang in the cru- my public high school, I spotted a mag- those years was a broad church with a sade’s choir, just as she sang in the azine called Campus Life. That led me spice of Anglo-Catholic piety. I served as an acolyte for years, and worked to look very pious each time I donned a black cassock and white sur- plice. I fantasized about a church fire in which I saved the processional cross. My family grew close to Fr. Donald George, a blind priest who served as a missionary to Barbados. But my understanding of the gospel was impoverished. I thought it amounted to this: God is holy, we are not, and at the end of time our lives will be measured for the balance be- tween good deeds and evil deeds. I knew Jesus died on the cross, but I thought it was because he was too good for this world and the time when Wikimedia Commons photo he was present in it. In the early 1970s, God brought choir at St. Luke’s. I cannot remember to the awkwardly named HIS, pub- many changes to the spiritual life of the if Dad attended the crusade with us, lished by InterVarsity Christian Fellow- LeBlanc household. My older brother, but Graham’s message — which in- ship, and later to Christianity Today, Randy, became a Jesus Freak, as hip- cluded references to Jesus’ Second which Graham helped create in 1956. pies-turned-converts were called then, Coming and the Last Things — began While attending LSU, I became part through a coffeehouse ministry called sowing seeds that what my brother had of InterVarsity. By about then I finally the Looking Glass. discovered might not be so fanatical found the word for what I had become My father was bewildered and after all. — evangelical — even while remaining thought Randy had joined a cult. Dad What sealed my father’s spiritual an Episcopalian. began reading Scripture more, and I awakening was the Faith Alive move- I have since learned that evangeli- think he was searching for a verse in ment, which visited St. Augustine’s in cals have a rich history in the Church which Jesus said, “Follow me, but don’t North Baton Rouge. My parents at- of England and the Anglican Com- be a nut about it.” tended, and when Faith Alive’s leaders munion. When a fellow Episcopalian I adored my older brother, in the invited parishioners to commit their associates the word with fundamental- way that causes older brothers endless lives to God, Mom and Dad re- ism or the cartoon figure of Elmer grief: I wanted to hang out with him, to sponded. Gantry, I invoke William Wilberforce be friends with his friends, and to let The change in Dad was phenome- of blessed memory. some of his hippy magic rub off on me. nal. The man who came home drunk Through Graham’s crusade I came Because of this, I responded well when with some frequency and had spent the to a deeper understanding of what it Randy helped me grasp the more per- night in jail on a DWI arrest suddenly means to be a Christian, and I learned sonal nature of Jesus’ death on the lost his interest in drinking. His tem- to be an unapologetic evangelical. I cross. It took the Jesus Movement for perament shifted from steady agitation give thanks for the creative tensions me to learn about the Atonement. and occasional yelling to gentleness that come into my life as an evangelical For a time the faith I shared with my and only rare touches of anger. He Episcopalian, and I give thanks for brother felt like a great struggle be- stopped cursing (something I’ve never Billy Graham. o

March 11, 2018 • THe LIVInG CHURCH 27 CULTURES Owl Calling

By Richard J. Mammana British Columbia and the Diocese of New Westminster to serve the reli- n the first half of 1974, a book gious and medical needs of residents about a Canadian Anglican during much of the 20th century. The priest spent 19 weeks on The CCM, fondly known as “God’s Little New York Times’s best-seller Ships,” operated hospitals, mission list, in company with John boats, retirement homes, and sea- ILeCarré’s Tinker, Tailor, Soldier, Spy planes. and Richard Adams’s Watership Down. The book was Margaret ike all European contact with Craven’s I Heard the Owl Call My indigenous persons, the CCM’s Name, first published in Canada in Lwork was complex. There were 1967, but catapulted to fame by a elements of literacy, obstetric care made-for-television movie broadcast and dentistry, religious education and on CBS in the week before Christmas the like, held in difficult tension with wilderness. But this is not the case for in 1973. It went on to sell more than cultural destruction and shaming, Craven, who depicts genuine a million copies, and was translated language and ritual loss, and deraci- encounter and exchange between the into a dozen languages. The book’s nation of many kinds. And even as Kwakiutl and their priest, as well as plot is as simple as the factual back- the mission sought to alleviate the Brian’s essential differentiation of ground for it is complex, and I Heard problems of poverty and alcohol himself from other outsiders (includ- the Owl Call My Name remains an abuse in both settler and native com- ing a visiting American anthropolo- enduring Anglican classic. munities, it participated ineluctably gist). It is a work of its time, but goes The book’s title comes from a in the larger fixed dynamics of dis- further and deeper in some impor- tribal legend of the Kwakwaka’wakw possession and lopsided power. tant ways than other contemporary people of the Pacific Northwest (the Into this social milieu, described fiction did. The failure to veer into novel calls them Kwakiutl, in the with real sympathy and keen obser- cliché is rooted in the author’s spiri- usage of the time), according to vation, Craven has her fictional tual orientation; the last lines of her which owls can foretell the deaths of bishop send a fictional young priest autobiography, Again Calls the Owl, humans by calling out their names. It named Mark Brian. The priest’s are from Hooker’s Laws: is set in an undetermined recent past internist has diagnosed him with an in the First Nations communities of unidentified terminal illness. In a Though for no other cause, yet for this, Kingcome Inlet, a fjord on the cen- diocesan culture that would be That posterity may know we have tral British Columbia coast north- inconceivable today, the doctor Not loosely through silence west of Vancouver. The local informs the bishop, rather than the Permitted things to pass away as in a dream. industries are logging, fishing, and patient, of the diagnosis. The bishop canning. European colonial contacts then sends Brian to Kingcome to die, There is also abundant perspective with these communities began in the but there also to live out his Christian from her months-long visit to the late 18th century, and Anglican mis- priesthood more fully during the life Kwakiutl and their fjords in the early sionary activity under the direction he has left. His teachers will be the 1960s. This extensive trip to British of Alfred James Hall (1853-1918) Kwakiutl, their land and its inhabi- Columbia was the beginning of produced translations of portions of tants, his isolation and his relation- Craven’s friendship with the Rev. Eric the New Testament and the Book of ships, his learning to see and know in Powell, the basis of the novel’s pro- Common Prayer into Kwak’wala ways to which he was unaccustomed tagonist. Powell was a dedicated from the mid-1880s. in metropolitan Vancouver. priest who served remote British By the time of the novel, settler In other hands, this plot line would Columbia communities for decades, Anglo-Canadians and communities have devolved quickly into a churchly but the terminal illness so important of First Nations in the region were reflection on the Noble Savage, the to the novel is fiction; Powell had a under the care of the Columbia uncorrupted stock character who spinal injury and severe condition for Coast Mission, an organization imparts intangible wisdom or virtue which Craven says simply, “he swal- incorporated by the Diocese of to an outsider visiting an unspoiled lowed pain pills.”

28 THe LIVInG CHURCH • March 11, 2018 argaret Craven (1901-80) was born in Montana but Excerpts Mgrew up in Washington when it was among the newest states On a Sunday in late March there occurred another of those small unfor- admitted to the Union. A Phi Beta gettable happenings Mark had grown to expect. The snow was gone. Day Kappa graduate of Stanford, she after day the rain had fallen patiently. When Mark shook up the fire in began a career in journalism in her the big round stove and rang the church bell, he noticed that the leaden early 20s in the hope of working as a sky, which had overhung the village all winter long, seemed less dark and short-story writer and novelist, but gloomy. During the communion service, just as he spoke the old, old suffered a major setback because of words, “Therefore, with Angels and Archangels and with all the company eye ailments, including early-onset of heaven,” bright light suddenly filled the church and all the bowed heads cataracts, that made it difficult for lifted to see the sun glistening on the snows that crowned [the mountain], her to write for long periods of time. and it seemed to Mark that he felt the burden of the winter lift as from a She fell back on newspaper work for common shoulder, and heard the sigh of gratitude rise from a common the San Jose Mercury Herald and heart. became a regular contributor to The Saturday Evening Post for decades, All day long he moved down the longest, the loveliest of all the inlets, and but still longed to write longer-form it seemed to him that something strange happened to time. When he had fiction. Following a medical break- first come to the village, it was the future that loomed huge. So much to through that improved her eyesight plan. So much to learn. Then it was the present that had consumed him significantly, she was 66 years old — each day with all its chores and never enough hours to do them. Now when she published her first novel. time had lost its contours. He seemed to see it as the raven or the bald Craven’s vision declined again after eagle, flying high over the village, must see the part of the river that had one more novel and an autobiogra- passed the village, that had not yet reached the village, one and the same. phy, but a posthumous collection, The Home Front (1981), pulled Slowly, as the needles fell, the waters of the inlet grew less clear, and on together a group of her shorter work the river floated the first green leaves of the alders. When the nights for what had become an interested cooled, the little berry bush burned crimson under the great, dark cedar, audience. She never married, living and on one deep green island side, a single cottonwood turned gold. in Sacramento with her twin brother and mother until their deaths. Craven’s work is notable for its employment of real literary skill to couldn’t do a thing with you,” she by indigenous persons — a decision depict a world that would have been tells a sometime Bishop of New West- the Episcopal Church’s House of strange to many of her readers, par- minster, likely Godfrey Philip Gower Bishops made in 2009. Today both ticularly the Americans who read it (1899-1992). the Episcopal Church and the Angli- with such eagerness after the 1973 can Church of Canada support the CBS broadcast featuring Tom he full half-century since the spiritual leadership of indigenous Courtenay of Doctor Zhivago and first publication of I Heard the persons on official levels in new con- Dean Jagger of White Christmas and TOwl Call My Name has seen a texts of jurisdictional, national, and Elmer Gantry. (In an unusual deci- sea change in relations between international law. sion for the time, all of the First church bodies and North American I Heard the Owl Call My Name was a Nations roles in the television adap- indigenous persons. The Primate of small if now largely forgotten step in a tation were played by tribal mem- the Anglican Church of Canada, the necessary healing, highlighting the bers; it was filmed on the western Most Rev. Michael Peers, issued a hard work of disparate persons who side of Vancouver Island.) detailed apology in 1993 for ecclesi- found themselves sharing life and its She reflects with a mixture of sur- astical support of residential schools difficulties because they shared a prise and delight in her autobiogra- that perpetrated decades of abuse and church and its Lord. The novel still phy about the commercial success of intergenerational trauma; it was repays careful reading for the beauty of the book: “It is strange when a pro- issued in English, East Cree, French, its prose, the insightfulness of its narra- fessional creative writer turns out a Gwich’in, Inuktitut, Inuvialuktun, tive descriptions, and the sensitivity of story that becomes so successful. It is Maliseet, Mi’kmaq, Mohawk, its depiction of a priest changed by and not the critics who let him know. It is Naskapi, Oji-Cree, and Plains Cree. changing for his people. the readers.” And she brings humor In 2010, the Canadian church’s Gen- to informing acquaintances in British eral Synod passed a motion repudiat- Richard J. Mammana is the archivist Columbia that she would write about ing the Doctrine of Discovery — the of the Living Church Foundation and them. “I tried my best to make you a concept that European explorers a member of the Connecticut Acad- nice, plump, short, jolly bishop, but I “found” the lands already inhabited emy of Arts and Sciences.

March 11, 2018 • THe LIVInG CHURCH 29 BOOKS

Reformation Anglicanism in New South Wales

Review by Jeremy Bonner Phillip Jensen was once chairman. Though Cameron includes a chapter A few more efforts made on the historical origins of the Diocese To please the Sydney group of Sydney, her focus is on the post- And we shall very likely be 1945 transformation of an admittedly Completely in the soup low church but still mainstream body And on other hand into a leading voice in the Global An- If Queensland sets the pace glican Future Conference (GAFCON). The Reformation might as well In so doing she necessarily engages Have never taken place with Australian Anglican commenta- tors who see Sydney not merely as ec- o runs the “Hymn for the Consti- centric but as a perverter of the essen- tution Committee” written in tial qualities of the Anglican via media. S1950 by Francis Batty, Bishop of While Cameron takes a far more posi- Newcastle, which typifies so well the tive view of Sydney’s development gulf that has opened in the past half- (pointing, for example, to the work of century between the Diocese of Sydney Phenomenal Sydney Sydney Anglicare as proof that a com- and the wider Anglican Church of Anglicans in a Time of Change, mitment to mission does not preclude Australia (ACA). While Sydney is per- 1945-2013 social justice), she implicitly concedes haps best known to outsiders as the By Marcia Cameron that Sydney’s emphases are very much home of Moore College, principal bas- Wipf and Stock. Pp. 324. $38 its own, whether in her extended dis- tion of Australian Evangelical teaching cussion of the role of women within and scholarship, and the brothers the diocese or the vexed question of Phillip Jensen (former Archbishop of lay presidency of the Eucharist. Sydney) and Peter Jensen (former dean should become so muted, it was in Even more telling has been the man- of St. Andrew’s Cathedral), the renais- keeping with an evangelical ecclesiol- ner in which Sydney has cultivated ties sance of Reformation Anglicanism in ogy that finds the locus of the Church with such bodies as the Church of Eng- New South Wales has a far more com- at the congregational level. land in South Africa (an evangelical plicated backstory to which Marcia “It is in the parishes,” writes group outside the Anglican Commun- Cameron has brought a sympathetic Cameron, “that the evangelism and ion) rather than the Church of the (she is, after all, “formed by and grate- teaching and discipling takes place, Province of South Africa and its more ful to the Diocese of Sydney”) but far and the bishop, if he earns the respect recent adoption of an ordinance that from uncritical pen (p. 5). of the rectors and laypeople, has an has allowed it to receive into fellow- In the decades that followed the Sec- advisory role” (p. 9). Authority in ship independent evangelical churches ond World War, Sydney underwent a Sydney, then, has increasingly been planted in other Australian dioceses transformation that left bishops like vested in such bodies as the Anglican without the consent of the local ordi- Hugh Gough (the “last of the English- Church League, in which Broughton nary. men”) and Harry Goodhew increas- Knox, principal of Moore College Such a model (also pursued by the ingly at odds with a majority within from 1959 to 1985, played a promi- Anglican Mission in America in the their diocese. While it might seem nent role, and the Reformed Evangel- United States and the Anglican Mis- strange that episcopal leadership ical Protestant Association, of which sion in England in the United King-

30 THe LIVInG CHURCH • March 11, 2018 dom) proclaims a vision that favors the Bebbington Quadrilateral (biblicism, crucicentrism, conversionism, and ac- tivism) over the Chicago-Lambeth Quadrilateral. The increasing sense of separation from the Anglican Church In Captivity to the Zeitgest of Australia has only been exacerbated Review by Brad East since 1992 by the New South Wales Supreme Court’s determination that tanley Hauerwas once remarked the ACA Constitution had no author- that evangelicals have two strong ity over the Anglican dioceses of Aus- Ssuits: Jesus and energy. This book, tralia. While Scandrett v. Dowling con- a product of evangelicalism if ever ferred on other dioceses the ability to there was one — though one of its au- ordain women to the priesthood, it thors recently disabused himself of that also left Sydney “free to begin more tribe — has Jesus and energy in spades. church planting, to refashion liturgy, Its goal is to center Christian ethics on and to engage in evangelism unfettered the person, teaching, ministry, story, by the Constitution” (p. 167). and work of Jesus Christ, summarized No account can deal with every facet particularly in the Sermon on the of life in the same level of detail. Mount, and the volume of words and Cameron’s extensive reflections on the topics covered is great. The goal is Kingdom Ethics ordination of women contrast starkly laudable, and the authors are ad- Following Jesus with the minimal detail accorded lay mirably earnest (another evangelical in Contemporary Context presidency or, indeed, the debate about trait), but the effort is doomed from Second Edition homosexuality, both highly germane the start. That is not to say the book By David P. Gushee and Glen H. Stassen to the present-day struggles of the An- lacks merits or cannot be used with Eerdmans. Pp. 550. $40 glican Communion. Greater detail on profit, only that it fails in its principal the more recent history of Moore Col- goals as a single work, united by an al- lege and on the partnerships being de- most exclusive focus on Jesus. comes to conclusions amenable to cul- veloped under GAFCON might also I say almost because Gushee — tural trends. Sometimes yes, sometimes have been revealing. coauthor with Stassen of the first edi- no. I share Gushee’s principled opposi- Taken as a whole, however, this vol- tion of this book in 2003, but solely re- tion to capital punishment, war, abor- ume is instructive not only for Aus- sponsible for the extensive revisions to tion, and laissez-faire capitalism. The tralian Anglicans, but also for those in- this second edition — does not exclude moral proposals of the book are nei- terested in the dynamics of church all other moral norms and sources of ther liberal nor conservative. What I growth and in the expanding partner- authority, though the ones he does in- mean, rather, is that the book is ar- ships between the Global South and clude are haphazard and curiously cho- rested, and in a way determined, by the evangelicals in the Global North. As sen. There are long stretches of the fractious political and culture wars of the author of a history of the Diocese book that read as a kind of hypothetical the United States in the early 21st cen- of Pittsburgh, I am struck both by the exercise in which Christian ethics has tury. This is always the implicit, and similarities and the differences be- nothing to work with except the Gospel sometimes the explicit, subtext of the tween the two dioceses. Inter-diocesan of Matthew, the Book of Isaiah, modern work. As the new introduction says, the comparisons may ultimately prove a biblical scholarship, and contemporary first edition had become outdated, and better guide to success and failure than science. Across hundreds of pages of so it “must change where fresh thinking models reliant on comparing either ostensibly theological moral reflection, and fresh evidence require change” (p. parishes or provinces, being both large the tradition of the Church between, xiii). The approving references to (“re- enough to exclude outliers yet small say, the death of Paul and the birth of cent,” “growing,” “increasing”) trends in enough to enjoy an identity grounded Bonhoeffer receives only the occasional Millennials’ beliefs as a kind of warrant both in a global confession of faith and glance, and almost always as a foil. In for or evidence of an argument’s cor- in a particular ecclesiastical context. effect, Gushee maintains evangelical- rectness serve little purpose beyond ism’s reductive biblicism and simply holding out the authors’ hope that per- Jeremy Bonner is the Michael Ramsey comes to different conclusions than haps Christians are finally coming Fellow for Anglican Studies at the Uni- usual. The Bible is shrunken down to a around to the right views — theirs. versity of Durham. He is author of handful of books with operative au- More often than not, the book’s pri- Called Out of Darkness into Mar- thority, now supplemented by the mary interlocutor is not a scholarly op- velous Light: A History of the Episco- parochial wisdom of the age. ponent of the proposed argument, but pal Diocese of Pittsburgh, 1750-2006 The result is a book in captivity to rather the unthinking populism of the (Wipf & Stock, 2009). the zeitgeist. Not, note, because it (Continued on next page)

March 11, 2018 • THe LIVInG CHURCH 31 BOOKS

work of St George’s Anglican Church They Say We Wages of War in Baghdad under the charismatic leadership of the Rev. Canon Andrew Are Infidels Review by Colin Chapman White, including its extraordinary On the Run medical work and the tragic abduction from ISIS his is a compelling account of and murder of five leaders of the con- with Persecuted sustained contact with Chris- gregation who were returning by car Christians Ttians in Iraq and Syria as they from a conference in Jordan. in the Middle East have suffered under the rule of ISIS. My one reservation about this book By Mindy Belz Mindy Belz is the editor of World, and is that there is not enough reflection on Tyndale. Pp. 374. $15.99 has covered wars in a number of dif- the foreign policies of the United States ferent countries, making regular visits and its allies, which have done so much to Iraq and Syria between 2003 and to create the context in which ISIS out” (p. 283). And an Armenian arch- 2015. This very readable book ought to came into existence and Christians be- bishop in Baghdad says, “It’s only a open the eyes of Western Christians to came so vulnerable. There are plenty of matter of time—thirty years, and no the unintended consequences of the references throughout the book to re- Christians will remain in the whole re- Iraq War of 2003 and the rise of ISIS sults of American policies, like the lack gion” (p. 209). that has led to the decimation of the of planning before the war for the re- If these many threads were drawn Christian community. building of the country, the complete together more powerfully, might Belz describes how she travelled and disbanding of the 400,000 soldiers of American and British Christian read- worked alongside many Iraqi Chris- the Iraqi army, and the dismantling of ers be forced to be more critical of their tians, and her racy, journalistic style the Baathist civil service. governments’ policies that have so ob- weaves together helpful explanations There is a very revealing passage in viously contributed to the almost com- of the complex history and politics of which a former director of the U.S. plete destruction of the Christian com- the region. She records the real feel- Committee for Refugees and Immi- munity? Might they perhaps be forced ings of many Christians and others grants explains why the U.S. Adminis- to conclude that the whole war of 2003 who have lived through these conflicts. tration was so unwilling to offer asy- was a disaster? This book deserves to Readers will surely be deeply moved lum to refugees who were suffering for be read by all who are painfully aware by the vitality of these Christian com- religious reasons. of the increased persecution of Chris- munities, their love for their country, “To admit the Christian refugees, in tians worldwide. But perhaps concern their sense of being rooted in the Arab essence, would be to acknowledge the for persecuted Christians needs to go world, their love for enemies, and their political failure of the Iraq War and the hand in hand with a more critical extraordinary courage and persever- United States’ failed policies in Iraq,” analysis of all the different reasons for ance in the face of the deliberate tar- Belz writes (p. 168). One Iraqi Chris- this persecution. geting of Christians through kidnap, tians tells the author, “America has de- rape, murder and the destruction of stroyed our country” (p. 167). Another The Rev. Colin Chapman is visiting lec- their churches. says, “Religiously I am gone. Ethnically turer at Arab Baptist Theological Semi- There are many references to the I am cleansed. Culturally I am wiped nary in Beirut.

Kingdom Ethics serve the book’s arguments well. concern about, such as climate change, Avoiding straw men and considering, racism, and bioethics. Gushee is cor- (Continued from previous page) for example, a formidable proponent rect that Christians have something pews. Doubtless there are any number of capital punishment’s justice, like Ed- significant to say on such issues. In fact, of unhealthy, unchristian views at large ward Feser, or an influential critic of they have said many significant things, in American churches; and one can liberal disestablishment, like Oliver seeking the will and guidance of the understand, in an introductory text O’Donovan, would have made for far risen, living Jesus, in and through the such as this one, the desire to speak to more substantive treatments of these members of his body. This body in- them, on their level. I am sure this and similar contested issues. cludes the living as well as the dead, not book has been and will continue to be As it stands, Jesus alone, like its just the present but also the past: the most profitably used as a gateway for cousin sola scriptura, is insufficient for whole communion of saints. One won- young evangelicals to a wider spec- the ambitions of Kingdom Ethics. This ders what difference consulting them trum of ethical and political options is most evident in the closing chapters might have made for this book. than their upbringing may have of- of the book, which become increasingly fered. The problem is conflating audi- untethered to anything the Jesus of the Brad East is assistant professor of theol- ence with interlocutor. This does not Gospels taught, did, or even expressed ogy at Abilene Christian University.

32 THe LIVInG CHURCH • March 11, 2018 THE LIVING CHURCH PEOPLE & PLACES Guided Missile Battalion at Fort Bliss, Tx. FOUNDATION, INC. He was vice president and assistant man- Kathleen Alexander, Potomac, Md. ager of Andress Motor Company, and Dr. Garwood Anderson, Nashotah, Wis. Ordinations acquired the R.H. Miller Insurance Co. After Priests retiring, Andress managed his family’s tim- The Rt. Rev. Dr. Stephen Andrews, berlands. Toronto, Ont. Dallas — Pedro Lara and Ryan Pollock Andress served as a deputy to eight con- The Rt. Rev. Dr. John C. Bauerschmidt, Kansas — Bianca Elliott and Katie Knoll secutive General Conventions. He proposed Nashville, Tenn. Lenon a resolution multiple times to move the Richard Clements, Oklahoma City, Okla. Los Angeles — Mark David Bradshaw, church’s headquarters out of New york City. The Rt. Rev. Christopher Cocksworth, Susan Holliday Cardone, Robin Lynn Kass- General Convention approved a resolution in Coventry, England abian, Elizabeth Grace McQuitty, Edward 2012 to relocate the Episcopal Church Center Frank Mikovich, and Gethin James Wied but not to sell the building. The Rev. Dr. Michael B. Cover, Milwaukee, Wis. Maine — Kerry Mansir He was preceded in death by his first wife, Heather Cross, New York, N.Y. Maryland — Lewis Bradford Sally Tatum Andress, with whom he had four Prudence Dailey, Oxford, England Massachusetts — Duncan Hilton and children. He is survived by his wife, Oneta Amanda March Hancock Andress; a son, Weston Andress; The Rev. Dr. D. Stuart Dunnan, Hagerstown, Md. New Jersey (for Springfield) — Allen Mit- daugthers Elizabeth Steedman, Laura Beaver, The Most Rev. Gerald James Ian Ernest, Mauritius suo Wakabayashi and Diane Carole and Collier Smith; a stepson, Kendall Han- Neva Rae Fox, Somerville, N.J. Mumma-Wakabayashi cock; a stepdaughter, Allyson Kinzel; 13 The Rev. Dr. Andrew Goddard, London, England Northwest Texas — Rebecca Ruth Kello, grandchildren; a brother, Miller Andress; and associate rector and chaplain to the Episcopal a sister, Joan Williamson. The Rt. Rev. Daniel G.P. Gutiérrez, Campus Ministry at Western Kentucky Uni- Philadelphia, Pa. versity The Rev. Thomas C. Davis Jr., a chap- Carrie Boren Headington, Dallas, Texas Southwest Florida — Joe Hudson laincy veteran of the Vietnam War, died Wesley Hill, Ambridge, Pa. Southwestern Virginia — Anne Grizzle Jan. 13 in Anderson, SC, surrounded by Marie Howard, Jacksonville, Fla. West Missouri (for Kansas) — Mark his family. The Rev. Canon Jordan Hylden, Dallas, Texas Ohlemeier A native of Laceyville, PA, he was a gradu- West Tennessee (for Kansas) — Robert ate of Washington and Lee University and The Most Rev. Dr. Josiah Idowu-Fearon, Clay Calhoun Drew University. He was ordained deacon in London, England West Texas — Mike Woods 1957 and priest in 1958. He served parishes Catherine Whittinghill Illingworth, Western Louisiana (for New Jersey) in Massachusetts, Pennsylvania, and South Los Angeles, Calif. — Wayne Fletcher Carolina. The Rev. Jay C. James, Raleigh, N.C. Western Michigan — Michael J. Wood Moved by the experiences of his young Western North Carolina — Erin Minta parishioners during the Vietnam War, he Elisabeth Rain Kincaid, Dallas, Texas Maxfield-Steele joined the U.S. Army as a military chaplain. The Rev. S. Thomas Kincaid III, Dallas, Texas While he was in Vietnam, his young family The Rt. Rev. Dr. Graham Kings, London, England Received lived in Pennsylvania. Richard J. Mammana, Jr., New Haven, Conn. He is survived by a brother, Samuel Davis; East Carolina — Eugene O. Wayman a sister, Frances Lowe; daughters Pamela The Very Rev. Ian Markham, Alexandria, Va. West Missouri — Jonathan Callison Hopkins and Andrea Davis Walker; sons The Rt. Rev. Daniel H. Martins, Springfield, Ill. Thomas Davis III and Stephen Davis; and The Rev. Mark Michael, Potomac, Md. Retirements eight grandchildren. When Fr. Davis wrote “An Advent Letter” The Rt. Rev. Steven A. Miller, Milwaukee, Wis. David MacDonald The Rev. , as rector of for TLC in November 1969, war was part of Daniel Muth, Leland, N.C. St. Luke’s, Sea Cliff, Ny; add: 3799 S. Atlantic his focus: “Lord Jesus Christ, I am thinking Ave., Daytona Beach Shores, FL 32118 The Most Rev. Bernard Ntahoturi, about your birthday. I know where you will Rome, Italy The Very Rev. Douglas Wm. McCaleb, as spend it. In Vietnam where men and boys The Rev. Matthew Olver, Nashotah, Wis. dean of Trinity Cathedral, Miami fight even though they do not want to be ene- The Rev. Vicki Natzke, as rector of St. mies of anyone, and in city slums and nursing The Rev. Andrew Petiprin, Nashville, Tenn. John the Evangelist, Wisconsin Rapids, WI homes, and wherever in the world people are David R. Pitts, Baton Rouge, La. The Rev. Henry Penner, as deacon at St. alone and afraid.” Martin-in-the-Fields, Keller, Tx Dr. Colin Podmore, London, England The Rev. Vincent Schwahn, as rector of St. The Rev. Nicholas T. Porter, West Brattleboro, Vt. Mark’s, Van Nuys, CA The Rev. Charles R. Summers died The Rev. Dr. Walter L. “Chip” Prehn, Ellicott City, Md. The Rev. Karen Watson, as priest at St. Feb. 8 in Springfield, MA, after a brief ill- Elizabeth’s, Holdrege, and St. Paul’s, Arapa- ness. He was 87. The Rev. Dr. Ephraim Radner, Toronto, Ont. hoe, NE A native of Philadelphia, he was a graduate Dr. Grace Sears, Richmond, Ky. of Ursinus College, Philadelphia Divinity The Very Rev. Dr. Graham M. Smith, Hillsboro, Ore. Deaths School, and the University of Pennsylvania. He was ordained priest and deacon in 1955. The Rev. Leigh Spruill, Nashville, Tenn. Redden Thaddeus Andress II, a long- He served churches in Illinois, Iowa, Massa- The Rt. Rev. Dr. George Sumner, Dallas, Texas time deputy to General Convention and chusetts, New Jersey, Wisconsin and most The Rev. Canon E. Mark Stevenson, Hamilton, N.J. a U.S. Army veteran, died Feb. 20, in recently at St. Andrew’s Church in Long- Minden, LA. He was 85. meadow, MA. Dr. Shirleen S. Wait, Atlantic Beach, Fla. A native of Minden, he was a graduate of Fr. Summers is survived by his daughter, Dr. Christopher Wells, Milwaukee, Wis. the University of the South and Harvard Uni- Andrea Taupier; four grandchildren; and two The Rt. Rev. Jo Bailey Wells, Guildford, England versity. He served in the Army’s Corporal great-grandchildren. The Rt. Rev. and Rt. Hon. Dr. Rowan Williams, Cambridge, England March 11, 2018 • THe LIVInG CHURCH 33 THE LIVING CHU RCH SUNDAy’S READINGS | 4 Lent, March 11 VoLUMe 256 • nUMbeR 4 Num. 21:4-9 • Ps. 107:1-3, 17-22 • Eph. 2:1-10 • John 3:14-21 eDIToRIAL Executive Director and Editor Dr. Christopher wells Managing Editor John schuessler Sin and Salvation Senior Editor Douglas Leblanc Associate Editors he people had food, but they up with him and seated us with him in Dr. Jeff boldt Tdeemed it miserable. Rejecting the heavenly places in Christ Jesus” The Rev. Dr. Zachary Guiliano what fell from heaven, they com- (Eph. 2:6). We do not go to the throne The Rev. Canon Jordan Hylden News Editor plained of having “no food and no wa- of grace; we are already there. We do Matthew Townsend ter” (Num. 21:5). They spoke against not stand near Jesus; we are “in Christ Associate Editor for International News John Martin God and against Moses. Given the Jesus.” The life of Christ is imputed to Assistant Editor The Rev. emily Hylden context, judgment is inevitable; but as us as pure gift. “By grace you have been Correspondents happens so often in Bible stories, the saved” (Eph. 2:5). “This is not your G. Jeffrey MacDonald The Rev. Mark Michael judgment is strange. “The Lord sent own doing; it is the gift of God” (Eph. Kirk Petersen poisonous serpents among the people, 2:8). It is accepted through faith, to be and they bit the people, so that many bUsIness AnD FULFILLMenT sure, but faith is always “through him” Office/Business Manager Ruth schimmel Israelites died” (Num. 21:6). “Death (John 3:17). Administrative Assistant beverly Mantyh has passed [pertransit] though every Jesus is the bronze serpent. Looking human being, because all have sinned” to him, we believe; and believing, we ADVeRTIsInG Advertising Manager Carrie Knight (Rom. 5:12). Sin infects like a poison, concentrate our gaze. Christ awakes a and opens a wound that will not close, deep and personal trust that leads to MARKeTInG an issue of blood no doctor can heal. eternal life (John 3:15). While faith Kevin shanley & Associates “Whether it be recognized or no,” says leads one to heavenly places, it also ARCHIVes Karl Barth, “there runs through the plants each person in the soil of daily Richard J. Mammana, Jr. story the line of death” (The Epistle to life, in all the works for which we have boARD oF DIReCToRs the Romans, p. 172). been created in Christ (Eph. 2:6). President: The Rt. Rev. Dr. John C. bauerschmidt, nashville An incarnational optimism may give Jesus is our way of life; he is what it Vice President: Dr. Grace sears, berea, Ky. a counter voice, but it cannot overrule means to be true (Eph. 2:10; John secretary: The Rt. Rev. Daniel H. Martins, springfield, Ill. the obvious reach of sin and death. Sin 3:21). Just as we live with him in Treasurer: The Rev. s. Thomas Kincaid III, Dallas is not merely a transgression, but the heaven even now, we live upon the Richard Clements, oklahoma City, okla. biting and destructive consequence earth. We live with the one who has Marie Howard, Jacksonville, Fla. Richard J. Mammana, Jr., new Haven, Conn. that follows. It is a vicious form of self- overcome the world, the one who will The Rev. Canon e. Mark stevenson, Hamilton, n.J. destruction that both Augustine and not leave us comfortless. And yet in Luther aptly describe with the Latin tag the world we find tribulation. incurvatus in se: turned in upon or We are saved in Christ Jesus. In him, eDIToRIAL AnD bUsIness oFFICes against oneself. God sent the serpents, we have everything. And yet we still Mailing address: P.o. box 510705 but in a sense they are the direct result wait. We wait for “the immeasurable Milwaukee, wI 53203-0121 of sin and embody the misery of self- riches of his grace” (Eph. 2:7). We wait shipping Address: inflicted wounds. Thus we live as exiles for the good works to which we are 816 e. Juneau Avenue in a barren land subject to biting called. We wait for his coming again. Milwaukee, wI 53202 beasts. It is not a beautiful picture, but We wait because there is no end to Phone: 414-276-5420 it is the newspaper. It is every scandal, grace upon grace. Fax: 414-276-7483 e-mail: [email protected] every fall. The Old Adam is on earth www.livingchurch.org doing his work marvelously. THe LIVInG CHURCH is published 22 times per year, dated sunday, by “you were dead through the tres- Look It Up the Living Church Foundation, Inc., at 816 e. Juneau Ave., Milwau- kee, wI 53202. Periodicals postage paid at Milwaukee, wI, and at passes and sins in which you once Read Numbers 21:9. additional mailing offices. lived, following the course of this sUbsCRIPTIon RATes: $55 for one year; $95 for two years. world, following the ruler of the power Canadian postage an additional $10 per year; Mexico and all other foreign, an additional $63 per year. of the air, the spirit that is now at work Think About It PosTMAsTeR: send address changes to THe LIVInG CHURCH, among those who are disobedient” Look at Jesus. P.o. box 510705, Milwaukee, wI 53203-0121. subscribers, when submitting address changes, should please allow (Eph. 2:1-2). The passions of the flesh, 3-4 weeks for change to take effect. disordered as they are, lead one by one THe LIVInG CHURCH (Issn 0024-5240) is published by THe LIVInG CHURCH FoUnDATIon, InC., a non-profit organization serving the to the gates of death (Ps. 107:18). But Church. 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34 THe LIVInG CHURCH • March 11, 2018 SUNDAy’S READINGS | 5 Lent, March 18 Jer. 31:31-34 • Ps. 51:1-13 or Ps. 119:9-16 • Heb. 5:5-10 • John 12:20-30 Purge Me and I Will be Clean he New Covenant sealed in the is idolatry)”; get rid of “anger, wrath, Tbroken body and shed blood of malice, slander, and abusive language Christ pertains to the house of Israel from your mouth. Do not lie to one and the house of Judah (Jer. 31:31-34). another” (Col. 3:5, 8-9). In writing “put It reaches back to God’s promise to to death” and “get rid of,” St. Paul pre- Christ at the Center Abraham, whose descendants would sumes moral effort, but the principal Good Shepherd strives to be an effective be born not merely of flesh, but pre- actor in the soul’s purgation is always congregation for Jesus Christ in the eminently of faith. In a homily on the the Spirit of Christ. context of the 21st century. We Epiphany, Leo the Great repeats a sum- The new life of Christ is a new being. understand that the people of God, mons: “Let it enter, let it enter.” The as- “you have stripped off the old nature deployed and dispersed in their homes, sembly waits for the subject, finally with its practices, and have put on the neighborhoods, workplaces, and hearing, “Let the fullness of the na- new nature” (Col. 3:9-10). The vest- communities are the primary means of tions, let the fullness of the nations, en- ments of Christ are the swaddling sharing good news of Jesus and offering ter into the family of the patriarchs” bands of a new birth. Put on “compas- (Sermon 3, on the Epiphany). sion, kindness, lowliness, meekness, caring service in the community in his The covenant of Jesus Christ is and patience, forbearing one another name. global in scope. It is directed to every … forgiving each other; … Above all Our aspirations are summed up in this family, language, people, and nation, these put on love, which binds every- statement of purpose: and while it providentially takes public thing together in perfect harmony” The people of God of the Church of the shape and is transmitted through the (Col. 3:12-14 RSV). This progress to- Good Shepherd desire to join with God one, holy, catholic, and apostolic ward new virtues will, humanly speak- in His redemptive mission in the world. Church, it is also takes deep root in ing, require work and sacrifice, but the We humbly and prayerfully seek His persons. “I will put my law within mysterious inner working of Christ grace in this journey which honors Jesus them, and I will write it on their hearts; brings it about, nonetheless, as sheer Christ as the center of our communal, and I will be their God and they shall gift. familial, and individual lives. be my people. No longer shall they “Unless a grain of wheat falls into We understand that our life together is teach one another, or say to each other, the ground and dies,” says Jesus, “it re- shaped by these signs gathered from “Know the Lord,” for they shall all mains means just a single grain; but if prayerful and guided discernment: know me, from the least to the great- it dies it bears much fruit” (John • We will grow in our discipleship and est” (Jer. 31:33-34). “With my whole 12:24). Growing in Christ involve pain in our willingness to encourage others in heart I seek you,” the Psalmist says. “I and death, much fruit and new life. their own discipleship of Jesus Christ. treasure your word in my heart.” “I will The great Henri de Lubac addresses • We offer our lives as active partners meditate on your precepts.” “I will not the Spirit’s impetus to ever deepening in God’s mission remembering that we forget your word” (Ps. 119:10, 11, 15, growth, saying, “In this abandonment, are people blessed with an amazing array 16). the believer finds at once his torment of gifts and abilities to bless others. The life of Christ transmitted by the and his joy” (The Christian Faith, p. • We seek out those who are lost or left Spirit into one’s “inward being,” into 256). out for caring service and to hear good the “secret heart,” is a life of beneficent Take up your cross that your joy may news of Jesus, the Good Shepherd. purgation (Ps. 51). “Wash me thor- be full. • We stand on an Anglican heritage oughly from my iniquity, and cleanse and traditions that guide and shape our me from my sin” (Ps. 51:2). “Purge me common life, ministry, and mission for with hyssop, and I shall be clean” (Ps. Look It Up today. 51:7). “Create in me a clean heart, O Recite Psalm 51 slowly. • We sustain children and young God, and put a right spirit within me” people and their families, and those of (Ps. 51:10). The Spirit of Christ, there- every generation, striving together to fore, meets the human heart in a crisis Think About It know, love, and serve our Lord Jesus. of both death and new life. The old “By loving your neighbor,” says St. Au- We welcome conversation about the Adam dies; the new Adam takes root. gustine, “you purge your eyes to see mission of the Church. Please contact us. To state the matter with imperatives, God” [Diligendo proximum purgas ocu- “Put to death, therefore, whatever in los ad videndum Deum] (Tract. 17, St. Church of the Good Shepherd you is earthly: fornication, impurity, John). 2230 Walton Way, Augusta, GA 30904 passion, evil desire, and greed (which 706.738.3386 | goodshepherd-augusta.org

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Find detailed information at challenging us when we need it! We seek someone to 290 Pratt Street | Box 52, Meriden CT 06450 www.iowaepiscopal.org/Bishop/deploymenttransitions. love us, someone who will walk alongside us in dis- cerning our journey and expressions of faith. Ames is 203.639.3501 | episcopalct.org a college town and a great place to live, within com- muting distance of greater Des Moines. The church is The Episcopal Church in Connecticut is RECTOR: St. Mark’s Episcopal Church in Fort across the street from Iowa State University, a major blessed by both its long history and Dodge, Iowa, seeks a full-time rector: a compassionate, science and technology institution with 36,000 stu- strong leader helping to guide the parish into the future, dents. 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Recognizing the importance and current chal- Protestant church lenges of lifelong Christian formation, the candidate HOLY HIKES™ ECO-MINISTRY — launch a chap- in Alabama. will have exceptional capacity for contextual formation, ter in your diocese of this growing network of eco-min- particularly in and among underrepresented cultures and istries committed to rebuilding Communion with all of Initially, all traditions.The successful candidate will exhibit passion God’s creation and worshiping God in the beauty of the Protestant for theological education and the agility to move outdoors. More info online at www.holyhikes.org between academy and public square. Specialization in denominations one or more of the following areas identified as a prior- met together in a ity would be especially welcome: Christian formation in Latino/Hispanic communities, spirituality of aging, frame building faith formation in early childhood, curriculum assess- The that stood on the ment and development, discipleship and missional com- Episcopal present site. munities, leadership and mission. Candidates for the Music ian’s position should have earned a terminal doctoral degree Handbook Denominations departed over time to prior to August 2019. 61st Edition All VTS faculty are expected to contribute to their fields Lectionary Year B build their own houses of worship 2017-2018 and to the life of the church through research and writ- further west, leaving the Episcopal ing; participate in daily seminary worship; advise stu- congregation on its own. e present dents; share in the work of committees; and live in faculty housing on campus. An Episcopal Seminary, building was begun in 1835 and VTS is committed to preparing individuals to equip the consecrated by Bishop Leonidas Polk of people of God for service in the world. A community Louisiana in 1842. Reconstructions life centered in worship and study is central to our for- The essential guide for mation of leaders for preaching, teaching, pastoral care, church musicians and followed hurricanes in 1906 and 2005. reconciliation and social justice. VTS is committed to clergy who are responsible diversity at every level of its life and mission. Persons for maintaining standards In April 2005, Christ Church was from underrepresented minorities are encouraged to for music in the liturgy. designated the Cathedral Church of the apply. Salary and academic rank will depend on experi- Diocese of the Central Gulf Coast. ence and qualifications. livingchurch.org/emh Priority will be given to applications received by April 800.211.2771 15, 2018. Please apply online through the VTS employ- ment pages. A LIVING CHURCH Partner The LiViNg ChurCh Partners

springfield, Illinois SPONSORS DIoCese oF sPRInGFIeLD 821 s. second st. • 217.525.1876 episcopalspringfield.org Vail, Colorado CHURCH oF THe TRAnsFIGURATIon salina, Kansas 19 Vail Rd. • 970.476.0618 sAInT FRAnCIs CoMMUnITY seRVICes episcopalvail.com 509 e. elm st. • 785.825.0541 www.st-francis.org bradenton, Florida CHRIsT CHURCH shreveport, Louisiana 4030 Manatee Ave. w. • 941.747.3709 sT. MARK’s CATHeDRAL christchurchswfla.org 908 Rutherford street • 318.221.3360 www.stmarkscatheral.net Jacksonville, Florida DIoCese oF FLoRIDA Hagerstown, Maryland 325 n. Market st. • 904.356.1328 sAInT JAMes sCHooL diocesefl.org 17641 College Rd. • 301.733.9330 stjames.edu orlando, Florida DIoCese oF CenTRAL FLoRIDA new York, new York 1017 e. Robinson st. • 407.423.3567 sT. THoMAs CHURCH cfdiocese.org FIFTH AVenUe 1 west 53rd st. • 212.757.7013 sarasota, Florida saintthomaschurch.org CHURCH oF THe ReDeeMeR sT. MARTIn’s CHURCH, HoUsTon 222 south Palm Ave. • 941.955.4263 new York, new York redeemersarasota.org TRInITY wALL sTReeT 74 Trinity Pl. • 212.602.0800 Vero beach, Florida trinitywallstreet.org nashville, Tennessee TRInITY CHURCH DIoCese oF Tennessee 2365 Pine Ave. • 772.567.1146 Tonawanda, new York 3700 woodmont blvd. • 615.251.3322 trinityvero.org DIoCese oF wesTeRn new YoRK edtn.org 1064 brighton Rd. • 716.881.0660 savannah, Georgia episcopalwny.org nashville, Tennessee sT. JoHn’s CHURCH sT. GeoRGe’s CHURCH 1 w. Macon st. • 912.232.1251 Raleigh, north Carolina 4715 Harding Pike • 615.385.2150 stjohnssav.org sT. TIMoTHY’s CHURCH stgeorgesnashville.org 4523 six Forks Rd. • 919.787.7590 sttimothyschurch.org sewanee, Tennessee CoMMUnITY oF sT. MARY Cincinnati, ohio soUTHeRn PRoVInCe DIoCese oF soUTHeRn oHIo 1100 st. Mary’s Lane • 931.598.0046 412 sycamore st. • 800.582.1712 stmary-conventsewanee.org diosohio.org by the generous gift of the Rt. Rev. & Mrs. D. Bruce MacPherson oklahoma City, oklahoma ALL soULs’ CHURCH Dallas, Texas 6400 n. Pennsylvania Ave. • 405.842.1461 CHURCH oF THe InCARnATIon allsoulsokc.com 3966 McKinney Ave. 214.521.5101 oklahoma City, oklahoma incarnation.org DIoCese oF oKLAHoMA 924 n. Robinson Ave. • 405.232.4820 Dallas, Texas episcopaloklahoma.org DIoCese oF DALLAs 1630 n. Garrett Ave. wayne, Pennsylvania 214.826.8310 sT. DAVID’s CHURCH edod.org 763 s. Valley Forge Rd. • 610.688.7947 stdavidschurch.org Dallas, Texas sT. MICHAeL AnD ALL AnGeLs Providence, Rhode Island 8011 Douglas Ave. • 214.363.5471 s. sTePHen’s CHURCH saintmichael.org 114 George st. • 401.421.6702 CHURCH oF THe ReDeeMeR, sARAsoTA sstephens.org (Continued on next page)

The LiViNg ChurCh seeks to build up the body, urged on by the love of Christ (see 2 Cor. 5). To become a TLC Partner, please contact Christopher Wells: [email protected] or (414) 292-1240. The LiViNg ChurCh Partners SPONSORS GUARANTORS

(Continued from previous page) Mobile, Alabama new orleans, Louisiana Durham, north Carolina CHRIsT CHURCH CATHeDRAL DIoCese oF LoUIsIAnA sT. sTePHen’s CHURCH 115 s. Conception st. 1623 7th st. • 504.895.6634 82 Kimberly Dr. • 919.493.5451 Houston, Texas 251.438.1822 edola.org ststephensdurham.dionc.org THe CHURCH oF sT. JoHn christchurchcathedralmobile.org THe DIVIne Potomac, Maryland Philadelphia, Pennsylvania 2450 River oaks blvd. Tucson, Arizona sT. FRAnCIs CHURCH DIoCese oF PennsYLVAnIA 713.622.3600 sT. PHILIP’s In THe HILLs 10033 River Rd • 301.365.2055 3717 Chestnut st., ste. 300 sjd.org 4440 n Campbell Ave. stfrancispotomac.org 215.627.6434 520.299.6421 diopa.org Houston, Texas stphilipstucson.org Grand Rapids, Michigan DIoCese oF TeXAs GRACe CHURCH Pittsburgh, Pennsylvania 1225 Texas Ave. • 713.520.6444 Carlsbad, California 1815 Hall st. se • 616.241.4631 DIoCese oF PITTsbURGH epicenter.org sT. MICHAeL’s bY-THe-seA gracechurchgr.org 325 oliver Avenue, suite 300 2775 Carlsbad blvd. 412.721.0853 Houston, Texas 760.729.8901 Minneapolis, Minnesota episcopalpgh.org sT. DUnsTAn’s CHURCH stmichaelsbythesea.org ePIsCoPAL CHURCH 14301 stuebner Airline Rd. In MInnesoTA Charleston, south Carolina 281.440.1600 Denver, Colorado 1101 w. broadway Ave. CHURCH oF THe HoLY saintdunstans.org sAInT JoHn’s CATHeDRAL 612.871.5311 CoMMUnIon 1350 washington st. episcopalmn.org 218 Ashley Ave. • 843.722.2024 Houston, Texas 303.831.7115 holycomm.org sT. MARTIn’s CHURCH sjcathedral.org st. Louis, Missouri 717 sage Rd. • 713.621.3040 sT. PeTeR’s CHURCH Columbia, south Carolina stmartinsepiscopal.org Meriden, Connecticut 110 n. warson Road DIoCese oF UPPeR ePIsCoPAL CHURCH 314.993.2306 soUTH CARoLInA san Antonio, Texas In ConneCTICUT stpetersepiscopal.org 1115 Marion st. • 803.771.7800 CHRIsT CHURCH 290 Pratt street, box 52 edusc.org 510 belknap Pl. 203.639.3501 Jackson, Mississippi 210.736.3132 episcopalct.org DIoCese oF MIssIssIPPI nashville, Tennessee cecsa.org 118 n. Congress st. CHRIsT CHURCH CATHeDRAL washington, D.C. 601.948.5954 900 broadway • 615.255.7729 west brattleboro, Vermont CHRIsT CHURCH, GeoRGeTown dioms.org christcathedral.org JeRUsALeM PeACebUILDeRs 31st and o sts. nw P.o. box 2020 • 802.254.0068 202.333.6677 Albuquerque, new Mexico Corpus Christi, Texas jerusalempeacebuilders.org christchurchgeorgetown.org DIoCese oF THe RIo GRAnDe CHURCH oF THe GooD 6400 Coors blvd. nw sHePHeRD Milwaukee, wisconsin orlando, Florida 505.881.0636 700 s. Upper broadway CATHeDRAL CHURCH sT. MARY oF THe AnGeLs dioceserg.org 361.882.1735 oF ALL sAInTs 6316 Matchett Rd. • 407.855.1930 cotgs.org 818 e. Juneau Ave. stmaryangels.org santa Fe, new Mexico 414.271.7719 CHURCH oF THe HoLY FAITH Dallas, Texas ascathedral.org oviedo, Florida 311 e. Palace Ave. • 505.982.4447 CHURCH oF THe GooD CAnTeRbURY ReTReAT holyfaithchurchsf.org sHePHeRD & ConFeRenCe CenTeR 11122 Midway Rd. 1601 Alafaya Trail • 407.365.5571 Cooperstown, new York 214.351.6468 canterburyretreat.org CHRIsT CHURCH goodshepherddallas.org 46 River st. • 607.547.9555 Parrish, Florida christchurchcooperstown.org Dallas, Texas DIoCese oF soUTHwesT sT. AUGUsTIne’s oAK CLIFF FLoRIDA Garden City, new York 1302 w. Kiest blvd. • 214.371.3441 8005 25th st. e. • 941.556.0315 DIoCese oF LonG IsLAnD staugustinesoakcliff.org episcopalswfl.org 36 Cathedral Ave. 516.248.4800 Fort worth, Texas Augusta, Georgia dioceseli.org DIoCese oF FoRT woRTH CHURCH oF THe GooD 2900 Alemeda st. sHePHeRD Greenwich, new York 817.244.2885 2230 walton way • 706.738.3386 DIoCese oF ALbAnY fwepiscopal.org goodshepherd-augusta.org 580 burton Rd. • 518.692.3350 albanyepiscopaldiocese.org Midland, Texas savannah, Georgia TRInITY sCHooL oF MIDLAnD THe CoLLeGIATe CHURCH new York, new York 3500 w. wadley Ave. oF sT. PAUL THe APosTLe GRACe CHURCH 432.697.3281 1802 Abercorn st. • 912.232.0274 802 broadway • 212.254.2000 trinitymidland.org stpaulsavannah.org gracechurchnyc.org navasota, Texas Indianapolis, Indiana Troy, new York CAMP ALLen DIoCese oF InDIAnAPoLIs sT. JoHn’s CHURCH 18800 FM 362 • 936.825.7175 1100 w. 42nd st. • 317.926.5454 146 1st st. • 518.274.5884 campallen.org indydio.org stjohnstroy.org ASSOCIATES san Antonio, Texas Phoenix, Arizona boston, Massachusetts Hendersonville, Tennessee DIoCese oF wesT TeXAs DIoCese oF ARIZonA DIoCese oF MAssACHUseTTs sT. JosePH oF ARIMATHeA 111 Torcido Dr. • 210.824.5387 114 w. Roosevelt st. 138 Tremont st. • 617.482.5800 103 Country Club Dr. dwtx.org 602.254.0976 diomass.org 615.824.2910 azdiocese.org stjosephofarimathea.org salt Lake City, Utah Las Vegas, nevada DIoCese oF UTAH wilmington, Delaware DIoCese oF neVADA Allen, Texas 75 s. 200 east • 800.343.4756 DIoCese oF DeLAwARe 9480 s. eastern Ave., ste. 236 CHURCH oF THe sAVIoR episcopal-ut.org 913 wilson Rd. • 302.256.0374 702.737.9190 110 s. Alma Dr. • 214.785.1612 dioceseofdelaware.net episcopalnevada.org ofthesavior.org Charlottesville, Virginia MoCKInGbIRD MInIsTRIes Maitland, Florida Greenwich, new York Dallas, Texas 100 w. Jefferson st. CHURCH oF THe GooD CoMMUnITY oF sT. MARY sT. MATTHew’s CATHeDRAL 434.293.2347 sHePHeRD eAsTeRn PRoVInCe 5100 Ross Ave. • 214.823.8134 mbird.com 331 Lake Ave. • 407.644.5350 242 Cloister way • 518.692.3028 episcopalcathedral.org goodshepherdmaitland.com stmaryseast.org Fairfax, Virginia Denton, Texas TRURo AnGLICAn CHURCH Miami, Florida Henrietta, new York sT. DAVID oF wALes 10520 Main st. • 703.273.1300 DIoCese oF soUTHeAsT DIoCese oF RoCHesTeR 623 ector st. • 940.387.2622 truroanglican.com FLoRIDA 3825 e. Henrietta Rd. ste. 100 stdavidsdenton.org 525 n.e. 15 st. • 305.373.0881 585.473.2977 Richmond, Virginia diosef.org www.episcopalrochester.org Houston, Texas DIoCese oF VIRGInIA sT. FRAnCIs CHURCH 110 w. Franklin st. • 800.DIoCese orlando, Florida new York, new York 345 Piney Point Rd. thediocese.net CATHeDRAL CHURCH CALVARY–sT. GeoRGe’s 713.782.1270 oF sT. LUKe 61 Gramercy Park n. sfch.org Charleston, west Virginia 130 n. Magnolia Ave. 646.723.4178 DIoCese oF wesT VIRGInIA 407.849.0680 calvarystgeorges.org Irving, Texas 1608 Virginia st. e. ccslorlando.org CHURCH oF THe ReDeeMeR 304.344.3597 new York, new York 2700 warren Cir. • 972.255.4171 wvdiocese.org santa Rosa beach, Florida CHRIsT & sT. sTePHen’s redeemer-irving.org CHRIsT THe KInG CHURCH CHURCH Appleton, wisconsin 480 n. County Hwy. 393 120 w. 69th st. • 212.787.2755 Lubbock, Texas DIoCese oF FonD DU LAC 850.267.3332 csschurch.org DIoCese oF noRTHwesT 1051 n. Lynndale Dr. ste. 1b christthekingfl.org TeXAs 920.830.8866 new York, new York 1802 broadway • 806.763.1370 episcopalfonddulac.org Tallahassee, Florida CHURCH oF THe nwtdiocese.org HoLY CoMFoRTeR TRAnsFIGURATIon soCIeTY oF MARY ePIsCoPAL CHURCH 1 e. 29th st. • 212.684.6770 Tyler, Texas AMeRICAn ReGIon 2015 Fleischmann Rd. littlechurch.org CHRIsT CHURCH superior: Fr. John D. Alexander 850.877.2712 118 s. bois d’Arc • 903.597.9854 114 George st. hc-ec.org Chapel Hill, north Carolina christchurchtyler.org Providence, RI 02906-1189 CHURCH oF THe HoLY FAMILY somamerica.org south bend, Indiana 200 Hayes Rd. • 919.942.3108 waco, Texas DIoCese oF noRTHeRn chfepiscopal.org HoLY sPIRIT CHURCH InDIAnA 1624 wooded Acres Dr. 117 n. Lafayette blvd. Kinston, north Carolina 254.772.1982 574.233.6489 DIoCese oF eAsT CARoLInA holyspiritwaco.com ednin.org 705 Doctors Dr. • 252.522.0885 diocese-eastcarolina.org Charlottesville, Virginia Des Moines, Iowa CHRIsT CHURCH DIoCese oF IowA Raleigh, north Carolina 120 High st. w. • 434.293.2347 225 37th st. • 515.277.6165 sT. MICHAeL’s CHURCH christchurchcville.org iowaepiscopal.org 1520 Canterbury Rd. 919.782.0731 seattle, washington Lafayette, Louisiana holymichael.org DIoCese oF oLYMPIA CHURCH oF THe AsCensIon 1551 10th Ave. e • 206.325.4200 1030 Johnston st. • 337.232.2732 winston-salem, north Carolina ecww.org ascensionlafayette.com sT. TIMoTHY’s CHURCH 2575 Parkway Dr. • 336.765.0294 Delavan, wisconsin Portland, Maine sttimothysws.org CHRIsT CHURCH DIoCese oF MAIne 503 e. walworth Ave. 143 state st. • 207.772-1953 Fargo, north Dakota 262.728.5292 episcopalmaine.org DIoCese oF noRTH DAKoTA christchurchdelavan.com 3600 25th st. s. • 701.235.6688 boston, Massachusetts ndepiscopal.org THe CHURCH oF THe ADVenT 30 brimmer st. • 617.523.2377 Pittsburgh, Pennsylvania theadventboston.org sT. AnDRew’s CHURCH 5801 Hampton st. 412.661.1245 standrewspgh.org When you come together to eat, wait for one another.

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