October 5, 2014 the LIVING CHURCH CATHOLIC EVANGELICAL ECUMENICAL

Muth Hein Hylden Jefferts Schori Ernest

October 5, 2014 THE LIVING CHURCH CATHOLIC EVANGELICAL ECUMENICAL

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The Bible ChallengeChallenge www.thecenterforbiblicalstudies.org.twww.thecenterforbiblicalstudies.org Our mission is to help as many people as possible develop a life- long prayerful, daily discipline of Bible

rreadingeading that will The Rev.Rev. MarekMarek PP.. Zabriskie RectorRector,, transform their lives. St. Thomas’ Church,Church, Whitemarsh in Fort Washington,Washingtton, PAPA The Bible Challenge crcreateseates a moremore The Founder and the committed, compassionate, contagious and Executive DirDirectorector of The articulate Christian. Bible Challenge and the Center for Biblical Studies, TToo learn mormore,e, visit: which prpromotesomotes wwwwww.thecenterforbiblicalstudies.org.thecenterforbiblicalstudies.org and see The Bible Challenge globallyglobally.. how you or your churchchurch can participate. THE LIVING CHURCH ON THE COVER THIS ISSUE October 5, 2014 THE LIVING CHURCH’s fall harvest of | book reviews begins on page 8. NEWS 4 ‘Silence Is Full of Blood’ ThinkStock FEATURES 8 Life-sized Personhood I By Daniel Muth 8 13 From Kuyper to Carl Henry I By David Hein 16 Can Virtue Be Quantified? I By Jordan Hylden BOOKS 14 The New Evangelicals I Review by Cameron Nations 20 Living wih a Wild God I Review by Katharine Jefferts Schori 22 Reading a Different Story I Review by Ronald A. Wells 23 How to Go from Being a Good Evangelical to a Committed Catholic in Ninety-Five Difficult Steps I Review by Samuel Keyes 34 26 The Christian Monitors I Review by Calvin Lane 27 Theology, Aesthetics, & Culture I Review by Robert Davis Hughes III 28 The Reading and Preaching of the Scriptures in the Worship of the Christian Church, Vol. 7 I Review by Leander S. Harding CULTURES 30 Curiosity’s Children I By Stewart Clem CATHOLIC VOICES 32 Duty and Solidarity after Mandela I By Ian James Ernest OTHER DEPARTMENTS 42 Sunday’s Readings 44 People & Places

We are grateful to the Community of St. Mary, Eastern Province [p. 43], LIVING CHURCH Partners and the dioceses of Pittsburgh and the Rio Grande [p. 44], 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.

October 5, 2014 • THE LIVING CHURCH 3 NEwS | October 5, 2014 ‘Silence Is Full of Blood’

More than a dozen members of the U.S. Congress have offered their solidarity with those targeted by the Is- lamic State (ISIS) jihadists. The three senators and 13 representatives addressed 1,000 participants in the in- augural In Defense of Christians summit at the U.S. Capitol Visitor Center. They pledged to stand with persecuted Christians, Yazidis, and other religious minorities in the Mid- dle East. In Defense of Christians united Christians of Middle Eastern descent from Iraq, Syria, Egypt, and Lebanon, along with church leaders from the Middle East representing Orthodox, Roman Catholic, and other communions in the region. They called attention to the plight of their brothers and sisters, particularly in Iraq and Syria. The summit began September 9 with an ecumenical prayer service, before the work of advocacy began in earnest the next day. Faith J.H. McDonnell photo That morning, summit delegates U.S. Rep Jeff Fortenberry speaks near the symbol used by ISIS to mark Christian homes. were transported from the Omni Shoreham Hotel to Capitol Hill to hear from the members of Congress. have been delivered on the day he was Chris Smith (N.J.), Kay Granger Before the American political lead- assassinated: “We, in this country, in (Texas), Gus Bilirakis (Fla.), Darrell ers spoke, Nina Shea, director of the this generation, are — by destiny Issa (Calif.), Joe Pitts (Pa.), and Center for Religious Freedom at the rather than by choice — the watch- Kerry Bentivolio (Mich.). Hudson Institute, and Robert Destro, men on the walls of world freedom.” “The people in this room did not professor at the Catholic University Portman introduced, with Sen. need to see two journalists beheaded of America’s Columbus School of Debbie Stabenow (D-MI), a resolu- to know how evil ISIS is,” Rep. Sher- Law, prepared the summit partici- tion calling for action to protect Iraqi man said. pants for their advocacy. Two mem- Christians. When Stabenow arrived “Now is not the time to waiver, but bers of the National Assembly of later she also stressed that it was to stand tall,” Rep. Granger said. France, M. François Pupponi and “America’s responsibility” to stop Resisting persecution of Christians Henri Jibrayel, also addressed the ISIS and protect Iraqi Christians. in the Middle East should be a “top group. Members of the House also repre- priority for all of us,” Rep. Bilirakis Following Washington protocol, sented both sides of the political said. “As we confront radical Islam, I Sens. Jim Inhofe (R-OK) and Rob Port- aisle. Democrats included Jim Mc- will never back off and I will never man (R-OH) spoke first. Inhofe shared Govern (Mass.), Anna Eshoo (Calif.), back down.” success stories from his longtime ad- Brad Sherman (Calif.), and Dan Lip- “America needs to speak with the vocacy in Africa. Portman quoted inski (Ill.). Republicans speakers moral clarity that we have not spoken from the last prepared speech of Pres- were Jeff Fortenberry (Neb.), Adam with for a long time,” Rep. Issa said. ident John F. Kennedy, which was to Kinzinger (Ill.), Rob Wittman (Va.), Rep. Pitts warned that although he

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4 THE LIVING CHURCH • October 5, 2014 believed he understood the motives for some recent U.S. foreign policy decisions, they are “failed policies” A Wake Up Call to the Church and undermined “our fight against terrorism.” Men and the Church: Is There a Future? Rep. Kinzinger, a U.S. Air Force pi- Men and the Church: Is There a Future? lot and veteran of both the Iraq and by Jay Crouse by Jay Crouse Afghanistan wars, said that soon “ISIS is going to hear the sound of a The renewal of the church in theThe 21st renewal century of thewill churchonly in the 21st century will only combat fighter jet.” take place when men in the churchtake placeare equipped when men in the church are equipped Rep. Fortenberry was accompa- to reach the unchurched man. to reach the unchurched man. nied on stage by a large posterboard Men and the Church: Is ThereMen a Future? and the Church: Is There a Future? on an easel. As he spoke, the poster leads the way to this renewed,leads local thechurch way future. to this renewed, local church future. was turned around to display the nun, the Arabic letter “N” for Jay Crouse casts a vision of a Jaypromising Crouse future casts a vision of a promising future Nasara, the name by which Middle for all men in the life of the localfor church. all men in the life of the local church. Eastern Muslims identify Christians. ISIS has spray-painted the symbol on the homes of Iraqi Christians as a Available in Kindle, Nook and Paperback: amazon.com and barnesandnoble.com threat that they would be forced to convert, pay the jizya (tax for non- Muslims), or die. It has now become a symbol of solidarity and remem- brance with the persecuted. Rep. Chris Smith and French MP Henri Jibrayel offered two haunting statements. Smith, a longtime defender of the persecuted church around the world, summarized the history of the Inter- national Religious Freedom Act (IRFA), passed by Congress and into law by President Clinton in 1998. “It should have been a game- changer,” he said, explaining how IRFA provided information on the most egregious situations of persecution around the world. But strong congregations project actions have not followed. “It’s not an annual summer seminar to for lack of knowledge,” he said. “It is renew worship, music, and the arts for the life of the world for lack of commitment.” Jibrayel reminded IDS participants of the ISIS-declared emergence of the Caliphate, calling it a “threat to both the region and beyond.” He con- demned widespread silence in the face of this Islamic threat: “In the Middle East and in Africa, silence is not ‘golden’ anymore. Silence is full of blood.” “We must act now to protect the A weeklong summer seminar in New Haven for june 19–24, 2015 people in the Middle East,” Rep. Lip- leadership teams from selected congregations to theme for 2015 inski said. · learn, create, and make connections And Rep. Bentivolio added: “Every · develop a project to deepen and extend ministries From Generation to Generation in the areas of worship, music, and the arts freedom-loving man, woman, and More information and application at child must be engaged in this fight.” · serve as future resources to other leaders or ismcongregations.yale.edu Faith J.H. McDonnell communities in their region. Application deadline is October 15.

October 5, 2014 • THE LIVING CHURCH 5 NEwS | October 5, 2014 Canon White Stays Strong For the Rev. Canon Andrew White, in his work as chaplain of St. George’s Anglican Church of Bagh- dad, the flesh may be weak but the spirit remains strong. “I have to be honest with you. I’ve never felt overwhelmed. I know I’m doing what I was made to do and what I was created to do,” White said during a forum at All Saints Church in Chevy Chase, Maryland, on Sep- tember 14. “The Lord is here, and he has never left us, even in our time of great trial.” Even in the face of violence, persecution, and killings perpetrated by the Islamic State of Iraq and Syria (ISIS), “I’ve never felt discouraged,” he told TLC, because of his deep frrme.org trust in God. “I never doubt him,” The Rev. Canon Andrew white White said. “I always love him and I tresses, clothes, water, cradles, and know he loves me.” basic medical care, said White, who Asked by TLC for his perspective has worked as an anesthesiologist. on President Obama’s national ad- This sum does not cover the cost of dress four days earlier, White said: running St. George’s. Many Christians “Speeches are speeches. We only who have left their villages are living have hope when things begin to on the streets. White also distributes change. At the moment nothing has money to indigenous churches to sup- changed. The only hope we have is port their leaders. what we can do for our people. Just “What our people have been through dropping bombs from the sky doesn’t in the last few weeks cannot really be bring us hope.” understood or spoken,” White said, de- White has led St. George’s, the only scribing the killings and massacres of Anglican Church in Iraq, since 1998; Christians, including children, by Mus- at its peak the church has served lim extremists. 6,000 Iraqis each week. All Saints has “Our people have suffered so continued to support White, known greatly. … To have your children as the vicar of Baghdad, and the killed is the most terrible,” he said. Foundation for Relief and Reconcili- “Unless we share in the suffering ation in the Middle East — of which of Christ we cannot share in the glory he is president — through its Global of Christ,” he said, after citing Ro- Outreach Program. Speaking during mans 8:17. “We [in Iraq] have shared his second visit to All Saints in recent in the suffering of Christ and in the years, he described the escalating glory of Christ.” challenge of emergency relief work What can the United States do as a to help Christian refugees who have nation to help in the face of atrocities fled their villages in terror of ISIS. by ISIS? “What America does best is It takes $100,000 per week to pro- it loves people; it stands with the bro- vide basic necessities for displaced ken,” he said. “Give us your prayers people — food, wheelchairs (for and your money, that’s all.” many disabled people), blankets, mat- During a sermon at All Saints,

6 THE LIVING CHURCH • October 5, 2014 White stressed that in addition to prayer, Iraqi Christians need protec- GTS Will Put Students to Work tion, provisions, perseverance, and peace. And he said that love is the As fall classes resume for priests-in- 20 hours per week at area parishes, force that can transform anger and training at General Theological Sem- where they will hone practical skills bitterness. inary in New York, those in their final and put lessons from the classroom “Jesus loves us and we love every- year are spending most of their time into action. one, even our enemies,” he said. on campus — and closing out a long The pioneering of this new “Wis- White has written several books, tradition. dom Year” as part of a Way of Wis- including Father Forgive: Reflections That’s because GTS will overhaul dom at General shakes up a seminary on Peacemaking (Monarch, 2013). the third-year experience for master norm of three classroom years that Sarah A.K. Ahmed, a dentist and of divinity candidates. Starting in fall has dominated since the 19th cen- 2015, third-year students will work oral surgeon who is Iraq director of (Continued on page 34) operations for the foundation, also spoke at All Saints. She noted that in July people began to stream out of AT THE LIMITS OF THE SECULAR Mosul, a home to Iraqi Christians for Reﬂ ections on Faith and Public Life 2,000 years. These Christians had Edited by William A. Barbieri Jr. Foreword by Charles Taylor “How can we meet with “Notables in philosophy, theology, and the social sciences . . . show that religion is alive and well, and is already those who hate us? I say contributing productively to the renewal of civil society to them, ‘Would you like and of political participation in a renegotiated and newly hospitable ‘secular’ sphere.” — LISA SOWLE CAHILL to come for dinner?’ ISBN 978-0-8028-6877-0 • 386 pages • paperback • $35.00 In Iraq, when you are CALVINISM AND DEMOCRACY invited for dinner, The Kuyper Center Review: Volume Four you go.” Edited by John Bowlin This volume not only examines the theological roots and

—Canon White EERDMANS historical context of Abraham Kuyper’s legacy but also assesses the prospects of democracy in our own day and considers the ways in which Reformed theology might lived alongside Muslims until the ISIS provide resources for its renewal. threat. ISBN 978-0-8028-7115-2 • 211 pages • paperback • $30.00 “There’s no order,” Ahmed said.

“There were thousands and thou- FROM GOD AS LOVE sands of people and kids …; they had The Concept and Spiritual Aspects of Agape nothing. It was filthy, it was hot, there in Modern Russian Religious Thought was no water, people were on the Johannes Miroslav Oravecz streets. From that day on we started Foreword by Paul Valliere to take care of all those Christians “A much-needed study of the historical development of who had left.” Russian theology in the modern period. . . . Sure to become a She added: “The stories I heard standard reference.” — T. ALLAN SMITH were horrible. They were sleeping on ISBN 978-0-8028-6893-0 • 536 pages • paperback • $40.00 the ground, on rocks. Some of the DIVINE COVENANTS AND MORAL ORDER women were pregnant.” But like A Biblical Theology of Natural Law White, Ahmed said she has not felt Emory University Studies in Law and Religion overwhelmed or discouraged even in David VanDrunen the face of such great need. “We cus- “Deﬁ nitely the most comprehensive and the most original tomized ourselves to the situation. work on natural law by a Reformed Christian theologian to It’s normal. . . . This is how it is.” date. . . . A major contribution to a truly substantive Jewish- Amid all his other challenges, Christian dialogue on natural law.” — DAVID NOVAK White lives with multiple sclerosis. ISBN 978-0-8028-7094-0 • 594 pages • paperback • $45.00 Asked at the All Saints forum what prayer he would wish for himself, White responded concisely: “That I At your bookstore, or call 800-253-7521 4025 can keep going.” www.eerdmans.com Peggy Eastman RECENT BOOKS

October 5, 2014 • THE LIVING CHURCH 7 Thinkstock photo Life-sized Personhood Review by Daniel Muth suspends self-awareness each day by sleeping, most advocates unconvincingly append the requirement s the unborn my neighbor? What if the question is that this ability must have been already realized and unanswerable? Taken together, five books claim may only be sloughed off temporarily. The uncertain- Ithat, for Christians at least, the answer is and has ties associated with coma patients are cited as con- always been yes. sistent counter-examples: how does one determine In The Ethics of Abortion, Christopher Kaczor, pro- with certainty whether a given loss of consciousness fessor of philosophy at Loyola Marymount, systemat- is temporary? The ability to plan develops over time ically examines the arguments in favor of legal abor- and depends on skills that are not in themselves more tion and finds each one fatally flawed. He begins by plausibly indicative of personhood than are others. examining claims that personhood begins after birth. Arguments for life beginning at birth and at various Various arguments have been advanced: that person- prior stages are examined and rejected based on sim- hood is dependent on desire, that it requires self- ilar arguments. Birth, viability, quickening, and so awareness, that this self-awareness must be experi- forth are all both variable and arbitrary. enced over time, that one must have the ability to Is, however, such a divide-and-conquer approach plan for the future. really tenable? Specific arguments may fail, but what Kaczor dispatches the first of these by, among other about the penumbra? Some abortion rights advocates things, noting the Buddhist goal of extinguishing de- offer the gradualist view, in which personhood devel- sire as a condition of achieving Nirvana. Do Buddhist ops with time and thus the wrongness of ending that masters thereby cease to be persons? Since everyone person’s life increases with his age. This may be work-

8 THE LIVING CHURCH • October 5, 2014 able in some ways, but it does not fit with the on-off nature of killing and therefore cannot successfully avoid the question of when personhood begins. Kac- zor argues that life begins at conception and that hu- The Ethics of Abortion man embryos are persons whom it is wrong to kill. Women’s Rights, Human Life, Kaczor considers a number of other related ques- and the Question of Justice tions, including functional vs. ontological definitions By Christopher Kaczor. of personhood (resolved in favor of the latter) and the Routledge Pp. 246. $39.95 hard cases for both sides: rape, incest, sex selection. Throughout, he is unafraid to point out that every previous effort made to distinguish between human beings who may be killed and persons who may not has resulted in gross injustice. Is there any reason to Persons, Moral Worth, believe that such will not be the case with efforts to and Embryos legitimize abortion? The defenses of abortion evalu- A Critical Analysis ated by Kaczor give no particular grounds for opti- of Pro-Choice Arguments mism. Edited by Stephen Napier. Springer. Pp. 283. $179 t is sometimes said that European publishers do Inot so much sell books as hold them for ransom. That is a shame, since the price will substantially limit the reach of Persons, Moral Worth, and Embryos, the third volume in the Philosophy and Medicine por- The Sacredness tion of Springer’s Catholic Studies in Bioethics series. of Human Life In it, a number of mostly Roman Catholic scholars ar- Why an Ancient Biblical Vision gue forcefully for the full personhood of human be- is Key to the World’s Future ings at the embryonic stage of development. By David P. Gushee. Eerdmans. Pp. 477. $35 The touchstone article by Alexander Pruss of Bay- lor University is unsubtly titled “I Was Once a Fetus: That is Why Abortion is Wrong.” Whatever one thinks of the title, the argument is careful and compelling. You are substantially identical to who and what you Women, Sex, were as an embryo. A fetus becomes a grownup, not and the Church a person. Several companion pieces address specific A Case for Catholic Teaching objections to the notion of substantial continuity of Edited by Erika Bachiochi. the human person from conception through adult- Pauline Books & Media. Pp. 251. $19.95 hood. The second section, on scientific considerations, includes a review by University of California psychia- trist A.A. Haspesian of literature related to fetal pain and the medical case for early onset fetal sentience. A The Early Church second piece by the University of Utah’s Maureen Condic offers a biological definition of the human on Killing A Comprehensive Sourcebook embryo that lends clear scientific support to the on War, Abortion, aforementioned continuity of the human organism and Capital Punishment based on its development as a functionally integrated Ronald J. Sider body. The book closes with considerations of the le- Edited by . gal and political aspects of pursuing justice for un- Baker Academic. Pp. 224. $27.99 born human beings. On the whole, the volume is more challenging then Kaczor’s and therefore more rewarding. As with most (Continued on next page)

October 5, 2014 • THE LIVING CHURCH 9 Life-sized Personhood (Continued from previous page) philosophical discussions — and the heart of the book is the philosophical case — there’s plenty of dry and bloodless reading herein. Given the level of passion that the subject rightly invokes, I’d have to count that a feature rather than a bug. If the authors are right — and I think their case is compelling — it is by calm deliberation and careful analysis rather than storming the barricades that the Christian Church can make her best contribution to the cause of justice for all.

n The Sacredness of Human Holocaust Memorial in Berlin Jan Kranendonk/Thinkstock photo I Life, Mercer University ethi- cist David Gushee, a well-known Baptist moderate, supplies possibly the most impor- ments of the strengths of the former period and tant volume of this lot, a fully developed, carefully shows how some of its signature weaknesses con- considered evaluation of the sacredness — Gushee tributed to the sundry barbarisms of the latter. He argues (unconvincingly) that this is a better term than holds up Nietzsche as the great intellectual harbinger sanctity (primarily because the latter is used by con- of the 20th century’s cataclysms, summed up in the servatives) — of human life. He begins with the es- appalling statistic of 107 million lives cut murderously sential character of the human imago dei as the start- short. This uses a low-end estimate for those killed by ing point for both Testaments’ consideration of the Mao (to whom may be attributed another 30 million subject and the foundational biblical assumption of or so), discounts military and civilian casualties in all the incalculable worth of every individual life. the century’s wars (which could nearly double the The biblical view is traced through the life of the figure), and only includes the top 14 genocides of the early Church and the writings of the Church Fathers. 20th century. Not for naught has history been called a Gushee sees Christianity as having subsequently butcher’s bench. drifted badly from Christ’s vision and provides three Since he has expertise in the area, it is understand- illustrations of the Church divided within herself on able and somewhat welcome that Gushee then ex- life’s sanctity: the Crusades vs. St. Francis, Spanish plores the Nazi horror as his chosen illustration of colonists vs. Las Casas, and Christian anti-Semitism modern barbarity, but given the well-worn nature of vs. early Anabaptists. Alas, as with so much of the the territory it is also somewhat disappointing. I book, this section is painfully, often inexcusably, un- would have liked to find out just how Leopold II man- balanced. The crusaders and conquistadors cackle aged to slaughter 8 million in the Belgian Congo be- and twirl their mustaches, largely out of context, as if tween 1886 and 1908. Surely, Mao’s crimes demand the only plausibly Christian response to the pleas of more of an accounting. Nevertheless, the point is well Alexius I Comnenus was to send the Franciscans to made that straying from the biblical vision of the infi- negotiate with the Turks; or that the Spaniards’ per- nite value of the individual comes at a terrible price. ception of American natives could not possibly have The last section of the book examines challenges been adversely affected by the horrific stream of hu- facing the 21st century. Abortion is the first challenge, man sacrifice that met their eyes upon their first vis- with the author noting that the practice exists prima- its to the Central American mainland. Gushee could rily to prop up a disastrous sexual revolution, the bur- have made his point with less heavy-handedness. den of which falls disproportionately on the poor. He As his historical review moves through the En- notes the need for a more holistic approach to caring lightenment toward modernity, Gushee’s evaluations for the poor, but fails to give due credit to those Chris- improve immensely, as he provides judicious assess- tians who have generally taken just such an approach

10 THE LIVING CHURCH • October 5, 2014 via crisis pregnancy centers. He also examines bioethical challenges, the death penalty (again, a sadly unbal- anced discussion), human rights, nuclear weapons, human trafficking, Experience the global health, poverty, and environ- mentalism. Albeit at times frustrat- ing, this is a thoughtful, heartfelt, and deeply Christian treatment of a vi- Lands of Jesus tally important topic.

hrough the ages, the Church TCatholic has generally been supe- & the Bible rior to her surrounding culture in the empowerment and equality she offers Holy Land Tours & Bible Land Cruises to women. The various authors of Women, Sex and the Church — some academics, some well-educated stay- at-home mothers, all women — argue • Inspire Faith & Transform Lives that this remains the case today. While appreciative of modern femi- • Bring the Bible to Life in nism’s positive effects in the work- place, the authors generally consider Israel, Greece, Turkey, the movement’s embrace of the sex- Malta & Rome ual revolution to be elitist and short- sighted, particularly for poor women. 100’s of Itineraries & Dates The first four chapters capture the • main argument of the book. In the first, Laura Garcia of Boston College • Travel with EO groups or customize examines the Church’s view of the a tour for your own group complementarity of the sexes (physical and ontological), finding it well supported by sociological and biological data. She then argues for Chris- tianity’s understanding of freedom as Rev. Dr. C.K. Roberstson, the self-giving of interdependent peo- Canon to the presiding Bishop ple as superior to the more secular is Guest Speaker on understanding of freedom as unfet- The Footsteps of Paul Cruise tered autonomy. In subsequent chapters, Cassandra Hough and then Jen- October 14-27, 2015 nifer Roback Morse make the case, respectively, that nonmarital copulation is harmful to women in ways it is not to men and that marriage is Host a group uniquely advantageous. and earn free travel Erika Bachiochi, the volume’s edi- www.eotravel/host tor, argues that Catholic teaching on abortion is fully consonant with fem- For More Information inist concerns. In addition to affirm- and to Register ing the dignity of unborn children, the Church upholds the dignity of www.EO.travel (Continued on next page) 1-800-247-0017

October 5, 2014 • THE LIVING CHURCH 11 Life-sized Personhood

(Continued from previous page) their mothers as women by seeking to preserve rather Christians have a duty than attack the deep maternal bond. Other authors in the volume argue that the Vatican’s teachings on con- to be clear-eyed about the world traception, infertility treatment technology, public vs. they inhabit, and the question private callings, and even the all-male priesthood are parts of a godly humanism that serves rather than vi- of how to eradicate abortion olates the freedom and dignity of women. is worthy of debate. n The Early Church on Killing, well-known evan- Igelical theologian Ronald Sider seeks to bring together in one volume the extant writings of pre-Con- stantinian Christian authors as they pertain to What of abortion? The Church may well have been abortion, capital punishment, and warfare. Most of unanimous in her first three centuries, but should not the book consists of a guided tour of, inter alia, the the possibility of progress in this area be considered Didache, First Clement, Justin Martyr, Irenaeus, as well? Such a case would appear dubious. As more Clement of Alexandria, Julius Africanus, Cyprian, than one of the books in this collection point out, Archelaus, and Arnobius of Sicca. Long stops are modern science seems to be on the side of the early made along the way with Tertullian, Origen, and Lac- Church. What other form of advancement might be tantius, the three with the most to say on the subject, pointed to? Some may think it a lack of women’s and whose views are most strongly supported by voices in the Church, though the essayists of Women, Sider. Sex, and the Church call such easy generalizations The translations are clear and Sider’s introductory into question. and connective notes are helpful and judicious. While there’s no substitute for reading entire patristic s these books show, a broad ecumenical consen- works, the selections are generally substantial enough Asus would argue that legal abortion presents to provide context and the ancient authors are always Christians with a political rather than moral problem. a joy — and challenge — to read. The morality is clear: abortion is homicide. What is He concludes that there was little or no dispute less so is how we should live and, being Christians, among early Christians that abortion is homicide and witness in light of this fact. When the Church emerged must be rejected outright. All early Christian writers from the pain and purity of being a persecuted mi- who addressed the subject were in agreement and nority to enter the halls of worldly prominence, she there is no evidence of dispute. Likewise, capital pun- adjusted her teachings on war and capital punish- ishment was universally rejected. The situation apro- ment as a result of her responsibilities in a sin-soaked pos of warfare is more ambiguous. Sider notes con- world. What is required of Christians who inhabit a sistent rejection by early writers alongside clear technically advanced but philosophically supersti- evidence of Christians in the Roman military. His con- tious society that is naïve about technology’s ability to clusion that the latter represents a failure of some to separate copulation from procreation? live up to their leaders’ standards is admitted to be Christians have a duty to be clear-eyed about the somewhat belied by lack of evidence that the change world they inhabit, and the question of how to eradi- effected upon Constantine’s accession was particu- cate abortion is worthy of debate. There is room in larly controversial. the Church for those who wish only to make it less Regardless of whether one finds Sider’s conclu- necessary and for those who wish to make it simply sions compelling, the book makes a valuable contri- unthinkable. There is room for debate on how Caesar bution to Christian discussions of human dignity. Par- should write his laws. There is no room for us to be ticularly for those of a Catholic bent, however, the uncharitable — to one another, to our suffering sis- question of subsequent development cannot be ters, or to the smallest and least who inhabit their avoided. Christian thinking on both war and capital wombs. punishment certainly did not end in the fourth century and venerable traditions can be appealed to by Chris- Daniel Muth, principal nuclear engineer for Con- tians who do not necessarily side with Origen or Ter- stellation Energy, is secretary of the Living Church tullian on these matters. Foundation’s board of directors.

12 THE LIVING CHURCH • October 5, 2014 From Kuyper to Carl Henry

Apostles of Reason The Crisis of Authority in American Evangelicalism By Molly Worthen. Oxford. Pp. viii + 352. $27.95

The Twilight of the American Enlightenment The 1950s and the Crisis of Liberal Belief By George M. Marsden. Basic Books. Pp. xxxix + 219. $26.99

Review by David Hein

postles of Reason grew out of Molly Worthen’s dissertation while she studied at Yale with historian Harry Stout. She is now an assistant pro- A fessor of history at the University of North Carolina at Chapel Hill. Based on extensive research in the archives of such institutions as the Billy Gra- ham Center at Wheaton College, Biola University, the Church of the Nazarene, and the Flower Pentecostal Heritage Center of the Assemblies of God, her study focuses on the battles over inerrancy and authority within white evangelicalism in the United States in the past 70 years. She treats not only Billy Graham and Carl Henry of Christianity Today and the National Association of Evangelicals but also Pentecostals, Wesleyans, and Mennonites. This somewhat superficial survey of sometimes uninviting terrain can make for a bit of a slog, especially as the author fails to provide a helpful, sophisticated critique from her own vantage point. And more careful copyediting would have picked up a few mistakes in spelling and usage. But readers from an Anglican or Episcopal background might find several points of interest. (Continued on next page)

October 5, 2014 • THE LIVING CHURCH 13 The New Evangelicals Expanding the Vision of the Common Good From Kuyper By Marcia Pally. Eerdmans. Pp. 288. $20

n The New Evangelicals, Marcia Pally — a profes- to Carl Henry sor at New York University and Fordham Univer- (Continued from previous page) Isity who lectures on faith and culture — provides a Worthen has several pages on C.S. Lewis, “a sherry- fresh study of an oft-discussed group in the American drinking Oxford don [who] seems a strange match religious landscape. Yet she allows evangelicals to for conservative American evangelicals” (p. 119). Al- speak for themselves rather than putting words in the though Lewis did not accept the theory of biblical in- mouths of individuals represented by plots on a graph errancy and was strongly influenced in his thinking by or numbers in a table. at least one Roman Catholic, J.R.R. Tolkien, evangel- The book is split into two main sections (“Church icals took him to heart: “Evangelical readers other- and State” and “Robust Religion within Liberal Democ- wise inclined to agree with fundamentalist A.W. Tozer racy”) that are further split into sub-sections and chap- — ‘If it’s Christian, it’s true. If it’s fiction, it’s false’ — ters. Over the course of the book, Pally traces the his- could trust Lewis’s novels because their author had torical roots of evangelism and fundamentalism in the explained so plainly what he believed” (p. 119). Thus United States and the ways in which these groups have Lewis appealed to conservative evangelicals at both engaged in political discourse, as well as the way that Christianity Today and the Moody Bible Institute. the changing political landscape has necessitated new The fundamentalist Bob Jones, Jr., found Lewis to be avenues of involvement around such a true Christian. And Wheaton College began its fa- social issues as abortion, gay marriage, mous Lewis collection under Clyde Kilby (p. 120). and the environment. In a section called “Scandalous Conversions,” Pally’s analysis includes well-known Worthen discusses evangelicals who, in the 1970s and pastors Greg Boyd, Joel Hunter, and 1980s, decided they needed more depth in their Chris- Bill Hybels. David Gushee, professor tian lives and sought it in those communions, such as at Mercer University, also appears Anglicanism and Eastern Orthodoxy, that had richer prominently, explaining ways in which resources in both liturgy and tradition. While a pro- new evangelicals employ Scripture to fessor at Wheaton College, Robert Webber, the son of navigate political and ethical dilem- Baptist missionaries and a Bob Jones University mas. Pally includes a few charts that graduate, started reading the Church Fathers on wor- compare New Evangelicals’ stance on ship and the sacraments. He became an Episcopalian certain issues against those of the Moral Majority, and and in 1985 published Evangelicals on the Canter- distills the New Evangelical perspective through the bury Trail. Worthen paraphrases Webber’s account: words of Shane Claiborne: “Extrastate emphasis with “These evangelicals and many others … had drifted a more counter-cultural approach” (p. 208). into the Anglican Communion because their home Central to Pally’s analysis stands the argument that churches failed to awe them with God’s mystery, pro- secular, liberal democracy remains the greatest se- vide a sense of membership in the church universal, curer of religious freedom — a dictum she repeats in or nurture a holistic spirituality that included private almost every chapter. Indeed, she argues, it is only contemplation and intellectual engagement as well thanks to a strident separation of church and state as evangelism and activism” (p. 163). that we enjoy any religious freedom at all. She believes Another section concerns the imaginative turn evangelicals within the Moral Majority undermined within evangelicalism in the past several decades, this traditionally evangelical belief; in some sense Pally represented in part by conservative Christians’ inter- sees new evangelicals as striving to return to evangel- est in Tolkien, Lewis, and Charles Williams. Belong- icalism’s roots. ing to ecclesiastical bodies often characterized by an Though the evangelicals Pally studies might be anxious rationalism, some evangelicals started to “new,” the questions she poses on page 16 are ever-rel- surrender their deep suspicion of the imagination evant: “The problem is not whether devout faith is in- and to accept it as a possible pathway to truth. This herently incompatible with liberal democracy but imaginative turn challenged an emphasis on proposi- rather, what are the religious beliefs and political prac- tional truth. These evangelicals awakened to fresh tices that advance vibrant religious life, liberal democ- possibilities of “divine truth in all art forms” (p. 121). racy, and economic fairness? Are there examples A professor at Wheaton College came to appreciate where all are robust?” what he called “a sacramental sense of life” (p. 122). Cameron Nations Episcopalians might also find the material here on Sewanee, Tennessee liturgical renewal and the charismatic movement of

14 THE LIVING CHURCH • October 5, 2014 interest, though many such readers will already be for providing a common ground for a cultural con- largely familiar with the histories of these events. sensus [based on the humane ideals of Weste rn civi- lization] could not be long sustained” (p. xxi). n altogether more stimulating work is The Twi- By the second half of the 1960s, the story grows A light of the American Enlightenment, by George more familiar: American society changed radically M. Marsden, Francis A. McAnaney Professor Emeri- as the 1950s “consensus culture collapsed,” and only tus of History at the University of Notre Dame. A “the vestiges of the old Protestant establishment” re- model of clear writing and thoughtful analysis, this mained (p. xxvi). The various movements that came book should be read by anyone concerned about the along (women’s rights, rights for cultural minorities, future of the American polity. Twilight not only pro- and gay rights) retained some of the civil rights move- vides a historical account of how our society became ment’s “rhetoric of justice and equality,” but their so divided but also offers a plausible way to, if not stances were “now reshaped by the frameworks of unify the body politic, at least deal in a more pro- identity politics.” As a result, “rather than grounding found manner with the polarities. reforms in a universalized moral order,” their under- Marsden offers a way through pluralism that truly standings were based on “perceptions and experi- respects difference, including the one major bit of di- ences unique to their group” (p. 67). In the ideology versity that has been overlooked in our seasons of of multiculturalism, consensus became a dirty word identity politics: religious affiliation. He moves be- as “numerous competing and often strident interest yond an exclusive, secularist strict separation, which groups each presented the first principles of their re- demands privatization of religion and drives the reli- spective causes as self-evident” (p. 130). gious voice from the public square, to a real pluralism In a fractured society, “mainstream America lacked that takes religious commitments seriously (p. 159). the theoretical resources for constructing a more But first Marsden offers an account of recent Amer- truly pluralistic way of dealing with the relationships ican history that expertly weaves together engaging of varieties of religion to public life” (p. xxvii). To narrative and perceptive commentary. He makes it meet the challenges of this transformed polity, Mars- clear that both the American mainline Protestant es- den offers a compelling alternative in Abraham tablishment and the secular establishment of the Kuyper (1837-1920), a pastor in the Reformed Church 1950s and early ’60s was founded on a liberal-centrist who served as prime minister of the Netherlands appreciation for Enlightenment ideals of freedom from 1901 to 1905. This paradigm transcends the “in- and justice absent the undergirding Enlightenment clusive pluralism” of the “progressive consensus,” commitment to transcendent moral standards that which embraced the diversity of race, class, and gen- prevailed at the time of the American founding. Most der but “left mainstream American culture with little strikingly, through the examples of Walter Lippmann concern for incorporating real religious diversity into and Martin Luther King, Jr. (pp. 44, 65), who were at its public life” (p. 156). odds with the mainstream elite on this matter, Mars- As “confessional pluralism” or “principled plural- den points up a crucial omission that the nation’s ism” (p. 166), the Kuyperian approach rejects the il- theologian, Reinhold Niebuhr, was unable to paper lusion that a national consensus can be built on a over with pages of careful but ultimately defective foundation of ideological neutrality; it accepts that theological prose (p. 119). fundamental differences exist in “underlying faiths Thus, Marsden writes, “the mainstream thinkers and commitments” (p. 167). It combines the principle of the 1950s,” notwithstanding that they shared many of “confessional pluralism” in the public sphere with of the cultural assumptions and political beliefs of a respect for “a multiplicity of authorities” in society the founders, lacked the founders’ faith in “a Creator — from government to families, businesses, churches, who established natural laws, including moral laws.” schools, and so forth (p. 169). By the 1950s, despite the era’s apparent cultural con- Marsden’s is a bold, worthwhile proposal. His quite servatism, most mainstream American thinkers had readable essay could be studied with profit not only “left such eighteenth-century enlightenment views by individuals but also in discussion groups. behind.” Their alternative position was that “societies developed their own laws, rather than discov- ering them in the fixed order of things.” As a result of David Hein is the author of Noble Powell and the this shift in viewpoint, these recent thinkers’ “hopes Episcopal Establishment in the Twentieth Century.

October 5, 2014 • THE LIVING CHURCH 15 What Money Can’t Buy The Moral Limits of Markets By Michael J. Sandel. Farrar, Straus, and Giroux. Pp. 244. $27 He Became Poor The Poverty of Christ and Aquinas’s Economic Teachings By Christopher A. Franks. Eerdmans. Pp. 207. $27

Can Virtue Be Quantified?

Review by Jordan Hylden

Own Me.” Thus apparently reads the tattoo under the left bicep of one Cathy Reisenwitz, a 28-year-old jour- “Inalist and libertarian advocate, according to a recent article in The New York Times Magazine. Reisenwitz and others, the Times reports, are part of an increasingly influential movement that seeks to apply this fundamental premise across the board. Politics, economics, culture, health care, drugs, sex, you name it: whatever the question may be, more liberty is the answer, and any constraint on the freedom of the choosing individual is the problem. This is not a new movement, to be sure. Readers of Milton Friedman and Friedrich Hayek have warned us away from the road to serfdom for quite some time, and Robert Nozick’s an- archic utopia gives off by now the distinctly mildewed aroma of a Woodstock reunion festival.

16 THE LIVING CHURCH • October 5, 2014 now available in paperback

It is not a new movement, but if arenas means the loss of goods that the Times gets our cultural moment are destroyed just to the extent that right, it is a movement with new they are bought and sold. power. America is a nation weary of Take, for instance, the long line war, whether of the cultural or the that always awaits down at the DMV, military variety, and it is very tempt- airport security, or the amusement ing to believe that our problem is too park. Would it not be more efficient much moral conviction: that too and fair to open up such lines to mar- many people believe too many things ket forces, to allow those who most the faiths of the too strongly, and want to impose value jumping ahead to pay for the postwar presidents them on everyone else. It is tempting, privilege? We do this now at airports From Truman to Obama in other words, to suppose that we and amusement parks, of course, By David L. Holmes can call a truce by placing a morato- though not yet at that old Bolshevik Author of the acclaimed rium on moral conviction in our com- holdout, the DMV. But the more The Faiths of the Founding Fathers mon life, by agreeing to disagree, by places that we do this kind of thing, paper, $24.95 | 978-0-8203-4680-9 draining away the moral constraints Sandel points out, the more two cloth, $29.95 | 978-0-8203-3862-0 on our life together so that every in- problems emerge. First, there’s the “A treasure trove. . . . An extraordinary dividual can be free at last to choose problem of inequality: is it quite fair, job. . . . His short portraits never fail a style of life in accordance with the after all, that the rich be shooed to delight.”—Church History dictates of his or her own heart. ahead in line, while the rest of us ugapress.org twiddle our thumbs? The more that hough it is tempting, Michael markets matter in our common life, T Sandel, the prominent Harvard the more money matters: in old train political philosopher, would have us stations like Grand Central in Man- reconsider. In What Money Can’t hattan, rich and poor alike enter the Buy he gives a markedly different city like gods; in airports like JFK analysis than Cathy Reisenwitz of the and LaGuardia, such a privilege is af- problems we face and the solutions forded only to Gold Star Medallion we need. “The problem with our pol- members. itics,” he suggests, “is not too much The second problem is that of cor- moral content but too little. It fails to ruption. While this problem does not engage with the big questions people much rear its head in airport secu- Custom All-Season Chasuble really care about,” and rather than al- rity, one confronts it head-on in is- lowing individuals to answer such sues as various as pornography, pros- big questions for themselves, it in titution, surrogate motherhood, cash Cottonpatch fact answers them by default, sub- incentives for good grades, cap-and- mitting them to the powerful forces trade pollution permits, blood dona- Designs of market rationality. Sandel’s book, tion, and even sports. The issue is the work of a master teacher, is in simply explained. In many arenas of Liturgical Arts essence an extended illustration of human life, if one seeks first not the Studio the ever-increasing reach of market goods internal to the activity but in- Uniquely handcrafted vestments forces in our common life, coupled stead its external rewards, the very and paraments. with a plea to stop for a moment and goods of the activity are corrupted Faith-inspired art quilts think about what money can and can- or lost. If you marry for money rather and processional banners. not buy. The answer to all of our than love, you have missed out on Custom designed to enhance problems, in other words, is not just the real good of marriage. If you play worship space. more liberty, if the expansion of free- professional sports for love of money www.cottonpatch-designs.com market values into more and more (Continued on next page) [email protected] (512) 426-4175

October 5, 2014 • THE LIVING CHURCH 17 Can Virtue Be Quantified?

(Continued from previous page) natural “Great Economy,” and so we elide the fact of rather than for love of the game, you have “sold out,” our dependence upon that which we did not and can- and the local sports talk radio station will let you not create. have it. When we forget our dependence, the economic For many important goods of our common life, we claims of Aquinas or Aristotle can sound strange in need language that goes beyond the freedom to our modern ears. But if we accept Berry’s insight, choose. We need to say more than “I Own Me”: we along with those of Sandel, we can start to see our need to say something about what human flourishing way into understanding Aquinas’s way of thinking. To looks like, if we are to avoid corrupting that which is say, with both Aquinas and Aristotle, that “exchange priceless. As Sandel puts it, if we are to name and re- value” must be subordinated to “use value” is just an- sist a world in which everything is up for sale, “we other way of saying that our society should have mar- need the moral vocabulary of corruption and degra- kets but not be a market. dation,” which means “to speak, implicitly at least, to Aquinas takes on board the use/exchange value dis- conceptions of the good life,” in a “spiritually charged tinction from Aristotle, since for him it seems a fitting language that gestures toward higher ways of living way of describing the real value of the created goods and being.” This will mean bringing our “moral and that God made, within which human flourishing finds spiritual convictions into the public square,” as war- its place. Modern Westerners, Franks suggests, often weary and afraid of imposition as we may be. But find this deeply counter-intuitive, assuming instead there is no alternative. Any supposed libertarian truce with John Locke (and Cathy Reisenwitz) that we are will only mean that markets (and K Street, and Madi- “proprietary selves”: the basic owners of our selves, son Avenue) will make our decisions about the good souls, and bodies. Assuming instead that we are not life for us. our own but God’s, Aquinas cannot allow for any economic arrangement wherein exchange values, the andel’s book leaves off where such a discussion prices we pay for goods in the marketplace, are un- Sabout the good life must begin; his book succeeds tethered from use values, their given place in the in provoking a conversation that the unexamined as- Great Economy. From this flows the requirement of sumptions of free-market liberalism so often stop be- the just price and the just wage, and the prohibition fore it can start. Christopher Franks’s fine book He against usury, of which Archbishop Justin Welby has Became Poor, a lucid and careful study of the eco- lately made much. As Franks knows, there is no neu- nomic teachings of Thomas Aquinas, is a very good tral calculus by which we may arrive at useful defini- place to continue that conversation. Ultimately, no tions of such terms, but the presumption that we can discussion of “the good life” will get very far without do ethics via a neutral calculus apart from the delib- a normative account of human flourishing and com- eration of a virtuous community is a modern notion mon life, and arguably cannot do without a theologi- that Aquinas does not share. cal account of the goods that God made for us to enjoy. Aquinas gives us such an account; his “moral and quinas pushes further than Aristotle, of course. spiritual convictions” are up front for all to see. In A Much of Franks’s book is an attempt to show how other words, though Franks goes where economists and why Aquinas transformed Aristotle’s economic and many others today fear to tread, he goes pre- ethics, in the direction of the evangelical poverty that cisely where Sandel points us. his mendicant Dominican order professed. Though Franks, an ordained Methodist elder and professor some self-professed Thomist discussions of economic of religion at High Point University, opens his book ethics seem to proceed as though Aristotle straight, with a discussion of a Wendell Berry essay, “Two no chaser, would do just as well, Franks insists upon Economies.” As Berry reminds us, the human econ- integrating Aquinas’s appropriation of Aristotle with omy of exchanged goods always already exists within his devotion to the poor Christ and his strong defense a larger natural economy of created goods, upon of mendicant poverty. which it depends. Too often, Berry suggests, we forget What results, according to Franks, is not only the that our little human economy only exists within the deference to nature that Aristotle recommends, but

18 THE LIVING CHURCH • October 5, 2014 also a humility that corresponds to the “lowliness of the cross,” to the “ontological poverty” of Christ. While Aristotle recognized our dependence upon nature, he did not see that the heart of nature finally is “the self-surrendering love of the Trinity” that reveals itself in the “logic of self-abasement” of the self-emptying God who became incarnate as a poor man and died on a cross. Dependence upon nature, then, is re- configured in Aquinas as “the extreme humility and exposure of the poor Christ.” Mendicant poverty is a fitting way of life for Christ’s disciples, as beggars refuse to secure their dignity or limit their vulnerable dependence, trusting wholly in God’s provision and embracing the most self-abased humility. As such, the Ten Commandments find their telos in the evangelical counsels of perfection — poverty, chastity, and obe- to Abraham, a wealthy man, as nonetheless a biblical dience — for it is as such that the self-emptying char- exemplar of righteousness who showed his readiness ity of Christ is embodied in this life. to renounce all that he had, even his son Isaac. For Franks, Abraham’s example should not allow us to ranks’s book is a welcome challenge, as it forces “justify bypassing the counsel of poverty,” since we Fus not only to think again about the place of eco- are all called to embrace the “charitable self-giving nomics within nature’s Great Economy, but also about that we grasp best by attending to the evangelical how the self-revelation of God in Jesus Christ might counsels.” No doubt this is true, for the counsels di- change our understanding of nature itself. In the rect us to offer everything up to God. But what level book’s introduction, Franks suggests that his work of “self-abasement” and vulnerable dependence does can be seen as an exercise in de Lubacian Thomist in- this self-giving require? terpretation, such that if successful, it would stand as Episcopalians might be tempted to set that bar part of the case for the integration of grace and nature rather low, but Franks’s book is a helpful warning in Aquinas over against the neo-Thomist school that that we should take care to remember our Lord’s would press for a sharper distinction. words: blessed are the poor, for theirs is the kingdom Certainly, there must indeed be a significant differ- of heaven. If it’s hard enough to think our way out of ence between Aristotle’s magnanimous nobleman, the “I Own Me” individualism of free-market liberal- dignified and not dependent upon his friends, and the ism, it’s even harder to live as disciples of the poor poor and humble, happy barefoot friar, to whom the Christ who challenged the rich young ruler to sell all gift of grace has sunk into his bones. But it is not en- that he had. Not only are we called to defer to nature’s tirely clear that Franks’s reading of Aquinas avoids limits, but to follow the example of the poor widow running afoul of the dictum that grace does not de- who gave her last mite, trusting in God to provide. stroy nature. An excessive emphasis upon a christo- How do we lead our own financial lives, and how do logical “logic of self-abasement” would seem to run we lead our churches and institutions, planning for the risk of construing the God-world relation com- the future and stepping out in faith, while not forget- petitively, as one might see for instance in some of the ting that the future is not ours to secure? And not for- more troubling spiritual writings of Simone Weil. getting that there is nothing we have, even by nature, Franks is careful to note that neither the cross nor that we have not received? poverty is an end in itself, but this important reminder seems to be in tension with certain of his formula- The Rev. Jordan Hylden is a doctoral candidate in tions. Feminists may well receive his book with some theology and ethics at Duke University Divinity unease, and perhaps with good reason. School and a 2014 Fellow of the Episcopal Church Moreover, as Franks acknowledges, Aquinas points Foundation.

October 5, 2014 • THE LIVING CHURCH 19 Living with a Wild God A Nonbeliever’s Search for the Truth About Everything By Barbara Ehrenreich. Grand Central Publishing. Pp. 256. $26

BOOKS Barbara Ehrenreich’s Theophany

Review by Katharine Jefferts Schori Ehrenreich comes from a long and proudly atheistic lineage of savvy poor people who have seen religion here’s a story long told about a man who grew used to oppress: “When the pious bow down before up on Crete during the Second World War. One the powerful or, in our own time, the megachurches Tmorning a Nazi motorcyclist crashed near his celebrate wealth and its owners, the ‘good’ and perfect house and in the wreckage he discovered a broken God is just doing his job of legitimizing human elites” side mirror. He took a shard and, blunting its edges, (pp. 214-15). Her search for meaning takes her through turned it into a plaything, learning to shine light into a remarkable range of investigation — training as a sci- dark corners. Eventually he discovered this to be a re- entist (of several sorts, though her PhD is in physical flection of his life’s meaning (see Robert Fulghum’s It chemistry), tireless exploration, ventures into induced Was on Fire When I Lay Down on It). alternative states of consciousness, as well as unin- Barbara Ehrenreich’s lively narrative begins in a vited and repeated experience of the numinous. As a similar search for meaning. In a remarkably frank ac- teenager, she met “a world that glowed and pulsed count — candid in the ancient sense of light-bearing with life through all its countless manifestations, incandescence — she shares something of her ado- where God or gods or at least a living Presence flamed lescent journal, describing a radically self-centered out from every object” (p. 215). Her honest confronta- young woman, her struggles, and eventual emergence tion with that irrefutable experience leads to a life’s into understanding herself as a member of a wider wrestling: is this simply misfiring synapses, mental community, a species with more than one member. disorder, psychosis, or is there something more? She does not stop at the end of adolescence, but con- This Wild God evokes the search of a true scientist tinues the journey into her eighth decade. This is a (a seeker after wisdom), and a recognition of the rad- spiritual autobiography, albeit in possibly unfamiliar ical otherness of what underlies all that is. She may language. claim to be an unbeliever still, yet she seems to have Living with a Wild God is a brutally clear and hon- “given her heart” (as credo means giving one’s heart, est example of the kind of account claimed by many rather than belief as often understood as assent to of the unchurched and unreligious around us today. If particular postulates) to the wild creativity of the uni- you want to understand why Christianity struggles to verse. Ehrenreich evinces the knowledge of a mystic explain itself, read this. If you want a glimpse of the and sage, as did Meister Eckhart — who saw God as “spiritual but not religious” milieu in which we live “one whose ‘nature … is to give birth,’ over and over, and move and have our being as Western Christians, eternally, in every human soul that will make room for read this. If you want a deeper sense of the struggles him.” And she herself begins to discover that meaning between Western and Global South Christianity, read as she finds room in her own soul for “other members this. If you want to re-encounter and re-enliven your of the same species” (p. 225). own spiritual journey, read this. Ehrenreich’s account challenges the churched and

20 THE LIVING CHURCH • October 5, 2014 Cottonpatch Designs Liturgical Arts Studio Uniquely handcrafted vestments and paraments. the religious to go deeper into our Faith-inspired art quilts and processional banners. own understandings of who and Custom designed to enhance worship space. what God is, and what that means for our lives. Our often easy reliance on www.cottonpatch-designs.com inherited language rather than the liv- [email protected] (512) 426-4175 ing (and fiery) Word has made us in- comprehensible or unbelievable not Custom Advent Stole only to “cultured despisers” but to many who are deeply hungry for meaning and relationship with Some- Christ, meeting you in a personal view thing or Someone beyond themselves. These seekers rightly reject the Black White Chi Rho boxed-up, domesticated, precisely de- Ministries fined versions of God so glibly pro- Teaching claimed around us. A deity truly worthy of that heart-giving relationship Preaching must be far more than a predictable Sharing list-checker, a puppeteering despot, a judgmental moralist, or an ultimate Nice Divine Person. The God of Abra- ham, Isaac, and Moses is the one who Share your faith @ BWXP.org claims to be “I am who I am” or “I will be who I will be,” not the predictable sort claimed by fundamentalists of all stripes. Ehrenreich’s encounter in the desert was not unlike that of Moses. The account we have of his theophany does not indicate an immediate and unquestioning response. We hear something of his myriad questions, as we have also learned the wrestling of many others — Jacob, Joseph, and Jesus himself. Ehrenre- ich’s meaning making emerges both from her repeated encounters with otherness in the created world and in the learned reality of relationship with other human beings (she has been a committed and effective community organizer and advocate of justice). Her ascription of agency may not use the same language, but the results have some real coherence with what the Church is out to be and do. Read and enter the conversation — and see what sorts of cardiac con- version might result!

The Most Rev. Katharine Jefferts Schori is the Presiding Bishop and Primate of the Episcopal Church.

October 5, 2014 • THE LIVING CHURCH 21 BOOKS Home to the Global Block Party

Review by Ronald A. Wells world is changing rapidly, and perhaps feel a bit disoriented in a global culture ’ve been reading a lot about his- being newly constructed on what tory and memory, and working Thomas Friedman calls a “flat earth.” Iwith two friends on their memoirs. With scholarly precision and care I therefore read with pleasure the for documentation, VanZanten urges memoir of a third friend, Susan Van- an enlargement — spatially and psy- Zanten’s Reading a Different Story. It chically — of our places of origin: to appears in the new Turning South se- make the acquaintance of new neigh- ries, under the general editorship of bors in our nearby-yet-global world. Calvin College’s Joel Carpenter. Under her winsome direction we are Like all good books of memoir this glad to meet the likes of Chinua one is not mainly or simply about the Achebe, J.M. Coetzee, Martha Nuss- life of the author (that would be auto- baum, Charles Taylor, Antjie Krog, and biography), but about the connection her current research interest, Nigerian between the writer’s own story and the writer Ngozi Adichie. We sense our subjects in which we are interested. So new kinship with the neighbors we did we follow VanZanten through her not know we had. I found myself an- Reading a Different Story stages of religious and intellectual de- ticipating our first block party, as it A Christian Scholar’s velopment. We begin with her up- were: the new food we’ll taste, the mu- Journey from America to Africa bringing in a small rural community in sic we’ll hear, and the dances we’ll By Susan VanZanten. Washington state and her conservative learn. Baker Academic. Pp. 144. $19.99 life in the Dutch-American Christian VanZanten began her life in scholar- Reformed Church. ship with a dissertation on Moby-Dick. We go along on the journey from the She surprises here by returning to evangelicalism of Westmont College, Melville — with a new perspective on in the West discover “them” amid glob- to the high academic culture of Emory a familiar scene. Ishmael, the narrator alization. Rather, as we have long University, to the worldview rigor of of Moby-Dick, tells of the friendship he known but perhaps not fully under- Calvin College, and finally to the developed with the cannibal Quee- stood, all human beings bear the im- warmth of Wesleyan spirituality at queg. When they have finally landed age of God as brothers and sisters. We Seattle Pacific University. She is now the whale, and the carcass is tethered are already one, notwithstanding the an Episcopalian, and her journey re- to the side of the ship, Ishmael and “otherness” of a fallen world that minds me of another writer gone on Queequeg must work together. It is would divide people by nation, race, the Canterbury trail, T.S. Eliot, who grim business, as Queequeg is lowered and gender. On the monkey rope, we described himself as a person with a onto the dead animal to guide hooks see each other as God wants us to be. Calvinist heritage and a Puritan tem- as the whale is ripped apart. Ishmael is If this seems appealing, read Susan perament. VanZanten’s journey, like bound to his friend for safety purposes VanZanten’s delightful book. Like Tom Eliot’s, took her to various places, and by a rope tied to each of their belts,a Bodett’s hotel chain, VanZanten’s book finally back home where, like him, she “monkey rope.” As VanZanten writes: will keep the light on as you return knew the place as if for the first time. “Humanity is inexorably linked in a home, and recognize it in a new way. What did VanZanten learn along the vast chain of relationships that brings In any case, you’ve got to get ready for way, in a quarter century? How did a together cannibal and Christian, har- the block party with the new neigh- U.S. national, trained in American lit- pooner and bowman, grand captain bors, where, with gratitude, by grace, erature, become a scholar of African and common sailor. … Moby-Dick, of- we’ll be all we were meant to be. literature and an advocate of global- ten considered the quintessential ization in academic life, especially American novel, is an exemplary Ronald A. Wells, professor emeritus of among Christian academics? This is global novel about the multiple mon- history at Calvin College, directs the an interesting story. key ropes of life.” Symposium on Faith and the Liberal Her short, engaging book will re- For VanZanten and those who fol- Arts at Maryville College in Ten- ward anyone who might know that the low her lead, it is not so much that we nessee.

22 THE LIVING CHURCH • October 5, 2014 How to Go from Being BOOKS a Good Evangelical to a Committed Catholic in Ninety-Five Difficult Steps Truth in Labeling By Christian Smith. Cascade. Pp. 205. $24.

Review by Samuel Keyes evoke a wince or two, but it rings true. birth control). A book on becoming Catholic is sure Smith offers a consistent reminder he audience for this book is, as to include criticisms of evangelicalism, to be patient in the quest for the Christian Smith admits up but they do not come across as mean- truth. Do not assume, for example, Tfront, specific. Smith writes for spirited. Smith makes no claim that that you know what the Roman self-identifying evangelical Christians his 95 steps will always work; he ac- Catholic Church teaches until you who have, for whatever reason, be- knowledges at every turn that serious read about it yourself and talk with gun to consider Roman Catholicism. Christians may come to different con- her members. Smith does not imag- The difficult steps are exactly what clusions. Yet the general injunction is ine that reading Ineffabilis Deus will they say they are, even when the sec- to take the self-observations of evan- suddenly convince evangelicals of ond-person imperative format begins gelicals and stick with them to the end. Mary’s conception without original to wear on the reader’s nerves. These If you are annoyed at something about sin, but it is likely to clear up some are not 95 reasons to become Catholic, evangelical Christianity, he suggests, false perceptions of the teaching. or to leave Protestantism, but 95 in- stay annoyed. If you grow weary of it, What is most challenging about the structions that move one toward be- keep asking why you’re growing book is probably what for most ing a Catholic. weary. Keep pushing at the cracks, Protestants (including, probably, In background to Smith’s method keep questioning the anomalies. many Anglicans and the supposed stands Thomas Kuhn’s work on para- It’s fair to say that many evangeli- via media) is the hardest to believe: digmatic shifts in science. Moving cals on the Canterbury trail already not a particular doctrine, but the role from evangelicalism to the Catholic have taken many of the steps (11. of doctrine in Church life. For Smith, Church takes, Smith thinks, more than Read some church history. 12. Start the Catholic Church provides a much simple convincing; it involves a radical to wonder where the New Testament greater degree of freedom and nu- and systemic reformation of “normal came from. 13. Read J.R.R. Tolkien). ance than many Protestants want to science.” Such change starts with the Smith acknowledges, in fact, that An- admit. It is the Catholic balance of slow recognition of anomalies in the glicanism — especially high-church personal and written authority, of current system. Only after such anom- Anglicanism — is a kind of way sta- dogma and mystery, that allows the alies begin to accumulate at an unde- tion for many between evangelical- truest expression of unity in diver- niable rate can the old, normal give ism and Roman Catholicism. If this sity. But it is hard to see this as true way to the new. book has any use for Anglicans, then, without going through the paradigm There is no denying that Smith it is to press against those things that shift of the 95 steps. knows “normal science” evangelical- still divide even many self-described ism from the inside. The opening chap- Anglo-Catholics from Rome (71. Im- The Rev. Samuel Keyes is priest-inter (before any of the 95 steps) gives a prove your understanding of papal charge of St. Paul’s in Greensboro, broad-brush description of the evan- infallibility. 77. Start questioning the Alabama, and a doctoral candidate gelical normal. This description may human control impulse of artificial in theology at Boston College.

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Church Publishing Products can be ordered through any Episcopal, religious, VisitV ChurchPubliblishing.org for more information. or secular bookstore; through any online bookseller; or direct from Cokesbury Books are availableava as eBooks. Sign up ononline to receive our eNews! October 5, 2014 • THE LIVING CHURCH 25 The Christian Monitors The Church of England and the Age of Benevolence, 1680-1730 By Brent S. Sirota. Yale. Pp. 376. $65

BOOKS England’s Self-diminished Church

Review by Calvin Lane societies aimed at reforming man- building up a moral, Christian nation. ners, promoting Anglicanism, and But it was this very emphasis that led rent Sirota has produced a beating back rival Christian bodies many to move quite a distance be- wonderful monograph that sprang up on the eve of the 18th cen- yond the conceptual walls of the Bdraws together a variety of tury. Certainly the high-church move- church. topics: the character of post-restora- ment had worked for strong institu- In pluralistic, liberal democracies tion and post-revolutionary Angli- tions, but the strength of Anglicanism today we almost instinctively think canism, the origins of the voluntary in the next century would be found in of churches functioning within the benevolent societies that so marked the voluntary societies and their public square and the question we life in the Church of England in the charitable goals. And these were ex- ask is to what degree religious bodies 18th century, and certainly the tremely successful. should factor in the civil life of a na- processes of what may be called The results of this success cap- tion. Christians often lament the de- (with qualification) secularization. ture Sirota’s attention. He argues cline of influence, but the very place Certainly by the end of the 17th cen- that this charitable boom birthed a — strong or weak — in the public tury, the Church of England, its bish- full ideology of national benevo- sphere is entirely different from the ops, and its prayer book had been re- lence and, moreover, that this ideol- church existing primarily within the stored and, through coercion and the ogy actually outstripped the very superstructures of the modern state. evolution of “dissent” as a category Anglicanism with which it was orig- In other words, churches exist along- of religious expression, the estab- inally associated. This is a critical side other voluntary associations. lished church was on a strong con- shift in interpretation: while we are Modern tax codes like those set in stitutional footing. regularly told that secularization the United States classify churches as The Clarendon Code (1665) re- emerges from the privatization of re- well as other religious bodies with quired that one had to receive Com- ligion and its gradual exclusion from philanthropic groups, societies to pre- munion according to the prayer book the public sphere, Sirota suggests vent animal cruelty, and clubs that in order to hold public office. But af- that Anglicans, through these volun- raise money for college scholarships. ter the Glorious Revolution and the tary projects, moved from church to All of these groups — churches in- Toleration Act (1689), those who the world and thereby achieved a cluded — are understood to be work- chafed against the shape and charac- different mode of public engage- ing for the good of the public. There is ter of the church no longer lobbied ment. a fascinating tension, as Sirota puts it, for major changes (as Puritans had Surely Anglicanism rode high in because “in the modern world, the for over a century) but were allowed these years with expansion in the non-negotiability of the sacred per- freedom of worship and the chance new world and missionaries from sists within a sphere of public life en- to form dissenter churches. Sirota the Society for the Propagation of tirely constituted by the negotiable” asks: Did any of this inspire a lively the Gospel marching off in different (p. 259). This is a lively text and it of- piety in the populace? directions. Sirota wants us to see fers a new way to understand the evo- In the last years of the 17th cen- private individuals filled with con- lution of religious expression — be- tury, he tells us, churchmen began to viction taking it upon themselves to lief and practice — at the dawn of develop a wide array of “instruments do good work out in the world: feed- “modernity.” of Anglican confessionalization.” ing the poor, clothing the naked, Missionary efforts like the Society for housing the orphan. This is not secu- The Rev. Calvin Lane is affiliate pro- the Propagation of the Gospel, build- larization as disenchantment or de- fessor at Nashotah House and priest- ing schools and hospitals, forming lo- sacralization. On the contrary, these in-charge of St. Mary’s Church in cal libraries, and a cadre of religious people believed themselves to be Franklin, Louisiana.

26 THE LIVING CHURCH • October 5, 2014 BOOKS God in Culture

Review by Robert Davis Hughes III

avid Brown is one of the most interesting and challenging Anglican theologians writing to- Dday. After a distinguished career at Durham University, Brown is now professor of theology, aesthetics, and culture and Wardlaw Professor at the Uni- versity of St. Andrews. He is scheduled to give the William Porcher DuBose lectures at Sewanee October 1 and 2. This collection of essays resulted from a conference at St. Andrews hosted by the Institute for The- ology, Imagination, and the Arts, of which Brown is a fellow, held in September 2010. The conference cele- Theology, Aesthetics, & Culture brated a monumental publishing achievement of five Responses to the Work of David Brown books: a companion pair in 1999 and 2000 (Tradition Edited by Robert MacSwain and Taylor Worley. and Imagination: Revelation and Change and Dis- Oxford. Pp. xiii + 313. $125 cipleship and Imagination: Christian Tradition and Truth), and a closely related trilogy, God and En- chantment of Place: Reclaiming Human Experience (2004), God and Grace of Body: Sacrament in Ordi- nary (2007), and God and Mystery in Words: Expe- persons have their primary experience of the tran- rience through Metaphor and Drama (2008; all Ox- scendent through their engagement with pop culture. ford University Press). This collection consists of the Third, this self-manifestation of God is best under- papers given at the conference plus seven additional stood in an interplay between incarnation (seen as contributions to round out the representation of radical embodiment and historicity) and sacrament, points of view and topics and books covered. The broadly conceived, as the unique contribution of the collection incorporates an introduction by Robert Christian gospel. MacSwain, essays covering each of the five books, a Fourth, all these taken together point to a radical response from Brown, and a concluding postscript by kenosis or self-emptying of God in the process of in- Taylor Worley. carnation that has serious theological consequences, A number of major themes emerge from Brown’s including, Brown believes, for the development of work and receive comment from the theologians, po- Christ’s humanity after the Ascension. ets, artists, and dancers among the contributors. First, Brown argues, the self-disclosive revelation of God, hese are large theological themes, painted, as it while certainly found in the Bible, nevertheless con- Twere, on an immense canvas. The essays in this tinues, and includes not only authoritative tradition collection, each by a distinguished practitioner, not and liturgy of the Christian Church, but also the texts only give a good sense of the scope of Brown’s work; and practices of other religions, and indeed all di- they also locate the discussion of Brown’s thought in mensions of human experience. a number of vital and interesting conversations, fre- Second, this means that both Christian practice and quently making critical contributions to those dia- theologizing should expect to find God’s self-expres- logues. Most of the essayists here are decidedly sion and its human reception manifest also in art and friendly to Brown’s projects, usually pushing him to culture — both in “high” culture and at the popular go even further in the directions he is pioneering. level that is so often ignored or despised. Brown’s Taken with Brown’s responses and the helpful com- own work is rich with analysis of specific examples ments by MacSwain and Worley, the collection as a from all levels of culture, and he argues that many (Continued on next page)

October 5, 2014 • THE LIVING CHURCH 27 BOOKS God in Culture

(Continued from previous page) whole certainly meets the hope expressed by MacSwain that it would not only introduce readers to the main lines of Brown’s contribution, and locate them in the context of other academic thought, but also make an original contribution to the discussion of the topics raised (pp. 9-10). As such, the book will be of substantial value as an introduction to Brown’s thought for those not familiar with it, and be of significant interest to those already engaged with Brown in thinking on these things. The Reading and Preaching In the hope of assisting the conversation, I close with two of the Scriptures in the Worship observations of my own. Brown and his friendly critics, as most of the essayists here would be, seem to argue for the of the Christian Church, Volume 7 religious and theological significance of a wide variety of ex- Our Own Time periences of the transcendent, embodied in a broad range of By Hughes Oliphant Old. Eerdmans. cultural contexts. Fair enough. But there is also a broad Pp. xx + 714. $55 range of theological criticism of the “Romantic” mode of ap- propriating and interpreting such experience that seems almost taken for granted here, including such voices as BOOKS Nicholas Lash, Denys Turner, Grace Jantzen, and Owen Thomas. Some of these voices lurk in the background of these essays, but none is allowed to come fully center stage to chal- Glory Has lenge both the criteria for adjudicating experiences of the transcendent and the whole manner of receiving and reading them in a Romantic mode. (Graham Ward’s essay seems Not Departed to me to come closest to raising these issues.) Is deep poetic insight really the same kind of thing as divine experience in Review by Leander S. Harding God’s sovereign revelation? Are Christian mystics really a kind of religious “genius” akin to artistic genius? The con- ughes Oliphant Old is dean of the Insti- versation would be enriched by sustained focus on these tute for Reformed Worship at Erskine questions and the voices on the anti-Romantic side. HTheological Seminary in Columbia, Second, several of these essays seem to assume a tension South Carolina. He has over the course of a between interpreting experiences of God’s immanence as in- long and distinguished career been engaged in carnational on the one hand and as sacramental on the other the project of documenting the preaching of (see especially Hart’s essay and Brown’s response at pp. the Scriptures in the Western Church. This vol- 273-74). This tension would be largely dissipated, I think, by ume treats the 20th century with an emphasis a deeper engagement with Karl Rahner’s thought on the on the post-World War II period. It is a won- sacramental character of the Incarnation itself (prefigured in derfully comprehensive survey. the work of Anglican theologians such as DuBose and Included are treatments of mainline preach- Charles Gore), and what Rahner intends by the concept of ers such as William Sloane Coffin, Jr., Fred Real Symbol at the heart of the trinitarian processions, Cre- Craddock, James Forbes, Fleming Rutledge, ation, Incarnation, Church, and particular sacraments. A and William Willimon, an entire chapter on good beginning has been made here in Richard Viladesau’s Billy Graham, another on the new breed of essay and Brown’s response to it (p. 274), but I hope Brown Presbyterians including Tim Keller, then long and his friends will continue to explore the possible con- chapters on “Protestant Preaching in Black nections to Rahner’s sacramental theology. A measure of Africa,” “Liberation Theology in Latin Amer- this book’s excellence is that it does not merely acquaint one ica,” “Vatican II and American Catholic Preach- with the status quo of Brown’s work but, even more, ing,” “Black Preaching” in America, “The prompts further conversation. Charismatics,” and “The Young Churches of East Asia.” The Rev. Robert Davis Hughes III is Norma and Olan Mills Dean Old gives well-documented summaries Professor of Divinity, emeritus, at the University of the and thematic analyses of sermons. The empha- South’s School of Theology. sis is on reporting, with critique kept to a min-

28 THE LIVING CHURCH • October 5, 2014 imum. His evaluations have the feel an Episcopal priest and acclaimed hearing a lot of Scripture in their ser- of a savvy and learned pastor. When author. Of Rutledge he says that mons” (p. 219). Oliphant does weigh in he is short on even in mainline American Protes- Old is capable of appreciating academic jargon and practical about tantism, “[w]hen the Word is truly preaching emphases outside his Re- the missional and catechetical conse- preached, the glory has by no means formed tradition and has a good sec- quences of the preaching described. departed” (p. 43). tion on sacramental themes in the Reviewing a sermon by James Anglicans will be especially inter- Roman Catholic Church. In the Forbes at the National Cathedral in ested in the chapter on Britain and emerging churches of East Asia he 2005, Old shows how Forbes has the preaching of John Stott, Dick Lu- finds a style of expository preach- transferred the revival style to a tra- cas, and Nicky Gumbel. All three of ing that is identical to what John ditional liberal Protestantism. “The these preachers managed to fill Calvin was doing in Geneva. congregation is asked to reach out empty churches in the heart of one of This is an extremely useful book. to those who are standing around the world’s most secular and skepti- Students of preaching will be chal- and promise to each other to work cal cities. In all of these preachers Old lenged to place their approaches to for the kingdom. What this appar- finds a careful attention to the biblical Scripture and the preaching task ently means is supporting environ- text. Of Stott, Old says: “The sermon within the vast spectrum on display mental issues, showing up for the is not the preacher’s word but God’s here. I would have enjoyed even more right demonstrations, and voting for Word” (p. 478). Global South Angli- commentary by the author. Old has politically correct candidates. These cans, including Festo Kivengere, done the Church a remarkable serv- acts have taken the place of deci- Samuel Crowther, Janani Luwum, ice by this encyclopedic effort. sions for Jesus” (p. 35). He is appre- and Peter Akinola, also get a thor- ciative of the generous orthodoxy ough review. Old says of Crowther The Rev. Leander S. Harding is that he finds in Methodist William and Akinola, “The Anglicans of Nige- rector of St. Luke’s Church in Willimon and in Fleming Rutledge, ria, apparently, are accustomed to Catskill, New York.

October 5, 2014 • THE LIVING CHURCH 29 CULTURES

Curiosity’s Children

By Stewart Clem achievements such as space travel, it. It’s almost a cliché now to point a split atom, cloning, and the infor- out how much our postmodern pple has released its much- mation revolution, and then society relies on images and other anticipated iPhone 6. I con- announced: “The computer revo- visual media, but it is startling to A fess that, while I am no lution holds out the prospect that think about how different our stranger to Apple devices myself, I the digital library could become everyday experience of the world can’t help but think of a certain an international citadel for the is from that of our ancestors. It’s vice whenever these annual unveil- pursuit of curiosity.” remarkable how quickly I can find ings occur. It’s probably not a vice Indeed. directions, read the latest head- that you’ve heard mentioned very This should not surprise anyone, lines, or download a newly often, at least as a vice. You won’t I imagine. Most people today con- released album. I wonder what the find it in any list of the seven sider the expansion of knowledge ancients, some of whom had to deadly sins or referenced in the to be an undoubted good. I memorize entire books as part of Decalogue, at least not explicitly, remember, as a child, seeing their education, would think of but I believe it’s something that has posters on the wall of my elemen- the access we now have to libraries a firm grip on many people in our tary school gym that said things and virtually all kinds of data on day and has silently woven itself like “Knowledge is the key” or, the Internet. into the fabric of our culture. The even more hauntingly, “Knowledge Technological advances notwith- vice I have in mind is curiosity. I’m is power” — but the key to what? standing, the question still needs not the first person to classify it as The power to do what? And who is to be asked: have our advances in a vice. St. Thomas Aquinas, in his to teach us what we should know knowledge made us smarter? Have Summa theologiae, describes curiositas and why? Most people would prob- they made us morally superior? as such, a perversion of true wis- ably point out that knowledge Have they made us holier? We’ve dom (II-II 167). leads to things that make our lives all heard the reports and surveys I realize that this may sound better. But there is still something of the state of education in Amer- strange to some. Many would con- incomplete and unsatisfying about ica; we’ve heard about the high sider curiosity an undisputed this answer. The motto seems to be school graduates who can’t name virtue. Most college admissions “leave no stone unturned, there is the nations bordering the United offices declare that they are look- always more to know, the more States. Most of us at some point ing for students who display “intel- information the better.” As long as have received the classic email that lectual curiosity.” When James the information is accurate, it is reproduces a public school exami- Leach was chairman of the worth our time and energy to pur- nation from the 1800s, beating us National Endowment for the sue it. over the head with the fact that Humanities, he spoke at the Uni- Increased knowledge and access we’ve lost something in our educa- versity of Virginia on the topic “Is to information have saved many tional system. But why, then, are There an Inalienable Right to lives and vastly improved our liv- we so convinced of the unquali- Curiosity?” Since “the cornerstone ing conditions. None of us would fied proverb that “knowledge is to democracy is access to knowl- enjoy the same quality of life if it the key”? How much more infor- edge,” he suggested, “the curious weren’t for the technology mation needs to be available and pursuing their curiosity may be brought about by advances in how many more laptops need to mankind’s greatest if not only human knowledge. Perhaps it’s be handed out before we begin to hope.” He added that the driving best simply to adapt to our soci- question the truth of this state- force of curiosity has led to ety’s changes and make the best of ment?

30 THE LIVING CHURCH • October 5, 2014 I wonder if the unencumbered the sake of knowing, or to experi- thirst for knowledge that is so glo- ence for the sake of experiencing. I rified in our culture has brought think we might even be able to with it an inclination toward vice, expand our definition to include or a particular kind of vice, that any desire for knowledge that might otherwise go under the doesn’t ultimately aim at wisdom radar. It’s easy to point the finger at or understanding, but I’ll leave that scientists and academics and criti- aside for now. Regardless, we cize their obsession with knowl- should be careful to note that, like edge and information, but I’m any vice, it comes in degrees. It thinking just as much about sorts Roger Rössing and Renate Rössing, photographers could be as serious as what Augus- Deutsche Fotothek/Creative Commons of information that ordinary peo- tine describes as “a vain inquisi- ple encounter every day, whether tiveness dignified with the title of it’s stock market updates, celebrity example he gives: there is a differ- knowledge and science” or as dis- gossip, sports statistics, or your ence between the morbid fascina- creet as the lure of the daytime best friend’s tweets. tion of wanting to look at a talk show playing on the TV in the I’m not trying to suggest that mangled corpse at the scene of an doctor’s waiting room. this vice, curiosity, is something accident and, say, a doctor who One of the difficulties in recog- new; in fact, it is very old. We studies a cadaver to increase his nizing the vice of curiosity perhaps might even be able to make the knowledge of the human body. lies in the fact that its outcomes case that it was the original sin. St. Each age is of course prone to are not always immediately obvi- Augustine, in his Confessions, particular virtues and vices, and I ous. Transgressions born of wrath recounts how in his pre-conver- do wonder if this vice of curiosity include murder or the physical sion life he used to waste time has gotten the best of us. By buy- harm of one’s neighbor. Lust leads watching a dog chase a rabbit at ing into the idea that all informa- to adultery and broken marriages. the circus. But after his conver- tion is good, any knowledge worth But curiosity’s children are subtler. sion, even though he devoted his pursuing, and every app worth Who, then, will teach us not to be time to more fruitful things, he downloading, we’ve set ourselves curious? Is the Church equipped worried that his daily life was sur- up to be overtaken by curiosity. to catechize and prepare young rounded on every side by a buzz of To be clear, I’m using the word adults who are “in the world but distraction. He confesses that even knowledge in the broadest sense; I’m not of it”? Are our flocks being when he is passing through the not limiting it to what we might formed to pursue that which is countryside, if a dog chasing a rab- think of as “book learning,” worth pursuing? Are we preaching bit comes across his path, he although it certainly includes that. a gospel that can reform our becomes distracted from whatever I mean it to include everything desires for what is truly satisfying? matter he was pondering. He that enters our minds each day, I don’t think there’s an app for that. could have used the opportunity from the moment we roll out of to reflect upon God’s creation, but bed and learn about the day’s The Rev. Stewart Clem is a doctoral stu- instead stands there watching “like weather or the news to the recipe dent in theology at the University of an empty-headed fool.” we look up for a church potluck. Notre Dame and assisting priest at St. We may not be as hard on our- What I mean by “curiosity” is a Paul’s Church, Mishawaka. This piece selves as St. Augustine was, but I desire for knowledge or an experi- first appeared on TLC’s weblog, think we can all relate to another ence for its own sake; to know for Covenant.

October 5, 2014 • THE LIVING CHURCH 31 CATHOLIC VOICES

Duty and Solidarity after Mandela

By Ian James Ernest sense of duty, which will help us become more compassionate and make our life more meaningful. In hen I ponder the legacy left to us by Presi- order to reach this objective, we must reinvent our- dent Nelson Mandela, the concepts of selves as individuals and as a nation, with an eye to Wrights, duties, and justice have a particular wider solidarities, as well. resonance. They are what sustain the stability of our society, and the “society” of nations. It is about his brings me to citizenship and common pur- equal opportunities. It is about respect, dialogue, Tpose. Speaking in 1958 at the United Nations, listening, talking and walking together. Eleanor Roosevelt emphasized the importance of Rights, of course, evoke the need to fight for the freedom of each individual to interact with others as small places, close to home … the school a child at- equal human beings rather than being excluded on tends, the factory, the farm or office where someone ethnic or other grounds. In our own plural Mauritian works. Such are the places where every man, society, when we talk about rights, we should make woman, and child seeks equal justice, equal oppor- sure that colour, race, gender, and ethnic origin are tunity, equal dignity without discrimination. Unless seen as a gift from God to each one and not as a root these rights have meaning there, they have little of social division, conflict, and discrimination. meaning anywhere. Without concerted citizen ac- At the same time, it is unfortunate that we are part tion to uphold them close to home, we shall look in of a generation that lays more emphasis on rights vain for progress in the larger world. than on duties. A few decades ago, we were taught that we act in a spirit of respect and accountability. The need for solidarity and respect are crucial for Today we are obsessed with personal enrichment, the life of a nation. But because of the consumerist even if it entails our encroaching upon others. attitude that is increasingly defining our lifestyle, Properly formed ethical priorities naturally incul- we easily surrender to the onslaught of indifference cate a greater sense of duty. Ethics relate to the way that gradually eats into our capacity for compassion in which we behave. When we commit ourselves to with those who need our attention. reaping personal gains at any cost, we lose our way. I am thankful for the many non-governmental or- Using violence, drug trafficking, engaging in dis- ganisations in Mauritius that work tirelessly for the honest business, pursuing financial gains at the ex- downtrodden. It is unfortunate, however, that our pense of others, abusing one’s position, and resort- broader civil society is often faced with lethargy. ing to corruption are deeply unethical. With What are religious leaders saying and doing Mandela, we need to choose the pathway of honesty, about the social issues we face? What are parents sacrifice, and self-denial. saying and doing to bring about a spirit of mutual Mandela said: “Only through hardship, sacrifice, respect and the implementation of discipline and militant action can freedom be won.” I would within the family? What are sociologists, psychol- add that a spirit of sacrifice tied to respect for oth- ogists, teachers, doctors, and lawyers saying? What ers will help us free ourselves from the claws of an are unions and the media saying? Are we justified egocentric mentality. We need to cultivate a greater in holding only the government to task for the un-

32 THE LIVING CHURCH • October 5, 2014 With Mandela, we need to choose the pathway of honesty, sacrifice, and self-denial.

Pep Hernandez/Creative Commons photo just situations that we find ourselves in? for social encounters that bring together all the If we are more interested in looking for our own stakeholders of our society, as a microcosm of the privileges and in protecting our own interests, we larger community of nations. We need inventive and will fail to achieve a united, non-communally biased, resourceful responses to the violence, intolerance, democratic, and affluent Mauritius. and fear that so easily overcome us, if we are to achieve a peaceful coexistence in this global world. s stipulated in our constitution, irrespective of In the footsteps of Gandhi and Mandela, we Acolour, creed, and race, we are all fully entitled should strive together to do justice and to sow love to the privileges of citizenship and fully subject to so that peace can blossom. the responsibilities attached to it. It is important What have all the wars, acts of terrorism, op- that we abide by this rule, as a nation that enjoys its pressive political regimes, and prevailing instinct to rights and fulfils its duties. eliminate others by violent means taught us? They The Prime Minister has referred to Mandela, a urge upon us the need to seek and make peace so person who was imbued with a great sense of duty, that values like justice, reconciliation, and human as a model who should inspire the youth of our solidarity are not mere words but concrete ele- generation. Let us listen to Mandela’s words: “I have ments that shape our lives as men and women who cherished the idea of a democratic and free society aspire to a life of fulfilment and dignity. in which all persons live together in harmony and Mandela once said this: with equal opportunities. It is an ideal which I hope to live for and to achieve. But if needs be, it is an Massive poverty and obscene inequality are such ideal for which I am prepared to die.” terrible scourges of our times — times in which the When I was a boy, I used to accompany my dad to world boasts breathtaking technological and scien- the village where he was working as a parish priest. tific advances, but it is still a world of despair, dis- It was instructive for a child to see everyone in the ease, and hunger. Overcoming poverty is not a ges- village giving a helping hand, to put a concrete roof ture of charity. It is an act of justice. It is the on a building or bring food for the men who were protection of a fundamental right, the right to dig- working for the benefit of another family. The nity and to decent life. African ethics of Ubuntu refers to solidarity and in- terconnectedness and is expressed rather force- With Mandela, are we ready to strive to build a so- fully in the words of my fellow archbishop, ciety committed to upholding the combined values Desmond Tutu: “I am because you are.” of rights, duties, and justice? It is our turn to answer. In order to achieve justice, we need to press upon those who govern us that the Equal Opportunities The Most Rev. Ian James Ernest is Archbishop of Act should serve the needs of all Mauritians, without the Anglican Province of the Indian Ocean and exception. The best way to fulfil our duty will be Bishop of Mauritius. This essay is adapted from found when we work with each other and walk to- “Rights and Duties: A Perspective of Justice,” which gether to enhance the quality of life of each citizen. he delivered as the Mahatma Gandhi Institute’s an- I believe there is an urgent need for dialogue, and nual Nelson Mandela Memorial Lecture in July.

October 5, 2014 • THE LIVING CHURCH 33 NEwS | October 5, 2014 GTS Will Put Students to Work in Parishes

(Continued from page 7) tury. It’s the latest in a wave of efforts across denominations to make theological education more practical for those who hire graduates and less expensive for those called to serve. No longer will GTS students be largely cloistered for three years in “The Close,” as General’s Lower Man- hattan campus is known. Nor will their field work be limited, as it has been for years, to internships of 10 hours per week. “If one of the premises is that you gain wisdom from being out in the real world, then we need to open the gates of The Close,” said the Very Rev. Kurt Dunkle, dean and president of GTS. For students at General, the financial payoff will be immediate. The es- timated $25,000 they will earn for Wisdom Year work in local parishes will offset the $10,000 they pay in tu- Wikimedia Commons photo ition plus the $15,000 they pay annu- “The Close” at General Theological Seminary in Lower Manhattan ally for housing. Reducing the net cost of seminary by one third will General is betting the Wisdom makes perfect sense,” said Christian help lower their debt load, which cur- Year’s practical value to congrega- Scharen, vice president for applied rently averages $54,000 at graduation tions will appeal to bishops, who de- research at Auburn Theological Sem- (including earlier student debts), cide where postulants attend semi- inary’s Center for the Study of Theo- Dunkle said. nary, and generate fresh support for logical Education. The benefit should be equally prag- the seminary. GTS is shaving costs Scharen said the Wisdom Year re- matic for congregations. The idea is wherever possible to manage what sponds to two major drivers of that congregations will welcome Dunkle called an “unsustainably change in theological education: more seasoned priests than if they high” deficit. He declined to say just hefty student debt loads and the need hire individuals who spent most of how large the deficit is, but added for practically trained leaders who their third seminary year in classes. that “everything is on the table” as understand fast-changing cultural “The more traditional way is three Episcopal seminaries discuss new contexts and can respond effectively. years of seminary with a little field ways to share services and re- Observers, however, should not education and then you assume that sources. think GTS is trying to do seminary somebody is a curate or an associate Observers of theological education education on the cheap, Dunkle said. pastor in larger congregation for a say it’s a significant experiment. They Improving how tomorrow’s priests while, learning some things,” said will be watching to see whether the are trained, with an emphasis on Daniel Aleshire, executive director of quality of education can be sustained church growth, is the motivation. the Association of Theological while students commit more time to “The Wisdom Year does reduce the Schools. “But that is changing, and parish responsibilities. How GTS will cost of most aspects of seminary by General is responding to that.” alter its curriculum is not yet de- about a third,” Dunkle said. “The cost A new graduate often serves solo cided, Dunkle said, but the seminary saving is not the driving factor, but it as a part-time vicar or rector. That world is already eager to see the re- is a delightful unintended conse- situation heightens their need for on- sults. quence.” the-job training before they leave “Doing this kind of integrated, on- Wisdom Year students will do school entirely. the-ground, in-context year just much of what curates used to do in

34 THE LIVING CHURCH • October 5, 2014 “It can help the parishes that can’t afford a curate.” —The Rev. J. Donald Waring flusher times. They will preach every be attractive to parishes, the person dents cover more material in less Sunday; employ church growth tech- has to be someone who comes on time remains to be seen. niques learned from visiting experts staff and doesn’t require more work General’s foray into a new educa- at GTS; and grow comfortable re- [than] he or she brings to the table.” tion model stands in contrast to ap- viewing balance sheets, making con- If the Way of Wisdom does work, proaches used at many seminaries, sequential decisions, and living with Waring said, it could meet a signifi- where courses are increasingly of- the results in a community. cant need in the Diocese of New fered online and at satellite cam- The vision calls for learning on the York. puses to hold down costs. In these job, through some trial and error, to “It can help the parishes that can’t other settings, every effort is made to chasten tomorrow’s priests before afford a curate,” Waring said. “What help cash-strapped students work to- they become vicars, assistant rectors, they can have is a Way of Wisdom ward their degrees without leaving or rectors. Prospective supervisors person for a fraction of the cost.” full-time jobs or relocating with fam- are meanwhile cautiously hopeful Many Way of Wisdom details re- ilies in tow. that hiring students as full-fledged main to be worked out. Dunkle said Aleshire said General’s approach pastoral staff will be a wise invest- first- and second-year students might bears some resemblance to that of ment. have access to a greater range of ac- Meadville Lombard Theological “Seminarians typically come in and ademic courses than they do now. School, a Unitarian Universalist sem- they require as much work as they For the sake of costs and speed, inary in Chicago, where the Master of give because they require oversight they’re likely to continue a trend to- Divinity program has been rein- and supervision,” said the Rev. J. ward completing academic require- vented to draw heavily on a variety of Donald Waring, rector of Grace ments in five semesters. Whether field placement experiences. This Church in New York City. “For this to GTS will rework courses to help stu- (Continued on next page)

October 5, 2014 • THE LIVING CHURCH 35 NEwS | October 5, 2014 Monstrance Hopes to Rock Anew Monstrance has been the Diocese of Milwaukee’s all-priest rock band since forming at a conference in 2009. The quartet’s catalogue includes four recorded CDs and five live performances in front of ever- larger numbers of “Monstrocker” fans who follow the group on its website (monstrancerocks.com) and on Facebook. “Sometimes people show up out of obligation,” said the Rev. Andy Jones, lead guitarist and rector of St. An- drew’s Church, Madison, since 2006. “We surprise people because we can really play. It gives people a chance to see clergy out of their comfort roles, and that’s a good thing.” The band chose its name during a clergy retreat at a Roman Catholic conference center. The room where the founding members met was a Michael Sears/Milwaukee Journal Sentinel photo storage area for several monstrances. The members of Monstrance — Drew Bunting, David Simmons, Don Fleischman, and Andrew Jones “We’ve gotten a lot of mileage out — rehearse at St. Matthias Church, waukesha. of that name,” said the Rev. Don Fleischman, rector of St. Barnabas members have done most of the pa- ’90s, with some Johnny Cash and Bob Church, Richland Center. Fleischman perwork and bookings. Dylan numbers thrown in to keep the played jazz for about 20 years after “I just show up and do what they mix eclectic. completing a music degree at West- say,” he said, laughing. “People really appreciated it. Some ern Michigan University. With Mon- Recently the group was invited to sang along and danced. Concert pro- strance, he plays the keyboards, play for clergy at a diocesan event. ceeds have gone to charities, which acoustic guitar, and the accordion. Along with two original compositions, primarily benefit the homeless,” said Fleischman said he loves playing in a the band’s set list included songs by the Rev. Andrew “Drew” Bunting, 39, band again, especially since the other popular rock acts from the 1980s and formerly priest-in-charge of St. James Church, Milwaukee. Bunting is the youngest member of the group. In addition to his adminis- trative responsibilities, Bunting also GTS Will Put Students to Work in Parishes writes original songs, sings most of If General’s Way of Wisdom deliv- the lyrics, and plays bass guitar. aligns(Continued the from Wisdom previous page)Year somewhat ers on its promises and satisfies bish- In June Bunting accepted a call to with the way physicians are trained, ops, then peer Episcopal institutions be chaplain at St. Andrew’s-Sewanee he said, as they do a series of rota- are apt to consider following suit, at School, a private Episcopal boarding tions at hospitals. least to some degree. school near the University of the The Episcopal Church’s 10 semi- “They’re all going to look at it,” South. The group had hoped to play a naries have thus far leaned toward a Aleshire said. “I don’t know whether farewell concert in the summer before traditional, residential model that they’re all going to adopt it or adapt it Bunting left, but their last public per- places a premium on priestly forma- or say it’s not the way to do Episco- formance was in Madison on April 29. tion in a community setting, despite pal education, but they’re all going to The three band members remain- high prices that have made programs pay attention to it.” ing in Wisconsin hope to keep the difficult to sustain. G. Jeffrey MacDonald band going and dream of a reunion

36 THE LIVING CHURCH • October 5, 2014 with Bunting at General Convention next year. “We really haven’t had a lot of time to think things through,” said the Rev. David Simmons, rector of St. Matthias Church, Waukesha, and drummer for Monstrance. “There may be other clergy in the diocese that can play. Being an all-clergy band has kind of been our shtick. We will have to reorganize and then re- build our set list. We’ve enjoyed it an awful lot. It’s a great way to let off a little steam.” Steve Waring Blessings with Revisions The Bishop of Milwaukee has granted permission to bless same-sex couples in civil marriages, but has joined the Bishop of Pittsburgh in critiquing the rite written by the Standing Commis- sion on Liturgy and Music. In a two- page letter, the Rt. Rev. Steven A. Miller gives a brief summary of his concerns about Resolution A049 of the 77th General Convention and about the provisional rite it authorized. Bishop Miller lists four concerns about the resolution: • “In seeking to create ‘justice’ for one group of people (gays and les- bians) it creates an injustice for another group (those who cannot marry because they would suffer dire economic consequences). • “A049 creates a second class of citizens in the church: those who can marry and those who cannot. • “A049 obscures this Church’s teaching that the proper place for sexual intimacy is marriage. • “A049 assumes a trajectory of the actions of previous General Conven- tions that places consensus resolu- tions clearly on one side of the issue.” The bishop then explained his decision, and its limits: “[A]fter much prayer, consultation, and reflection I am willing to allow clergy of this diocese to bless the marriages of same- sex couples who are civilly married. An appendix accompanying this let-

(Continued on next page)

October 5, 2014 • THE LIVING CHURCH 37 NEwS | October 5, 2014

Blessings with Revisions

(Continued from previous page) ter outlines the guidelines for such blessings, and sets forth a form I

Custom All-Season Chasuble have approved for use in these instances. Officiating at such blessings is contingent upon both following the Cottonpatch guidelines, and using the modified form.” Designs Douglas LeBlanc Liturgical Arts Studio Gap Year at Lambeth Uniquely handcrafted vestments The Archbishop of Canterbury will and paraments. open Lambeth Palace in London to Faith-inspired art quilts Christians aged 20-35. He invites and processional banners. them to spend a year living, studying, Custom designed to enhance and praying at a historic center of the worship space. Anglican Communion. www.cottonpatch-designs.com Launching in September 2015, the [email protected] Community of St. Anselm will gather (512) 426-4175 a group of adventurous young adults

from all walks of life, hungry for a Wikimedia Commons photo challenging and formative experi- Lambeth Palace ence of life in a praying community. The community will initially con- if God does not exist is prayer. Living sist of 16 people living at Lambeth in a praying community is the ulti- Palace full time, and up to 40 people, mate wager on the existence of God, who live and work in London, joining and is anything but comfortable or part time. The year-long program will risk-free. Through it people subject include prayer, study, practical serv- themselves to discipline, to each ice, and community life. other in community, and, above all, Members of the community will to God.” live in a way that the ancient monas- “Archbishop Justin is passionate tics would recognize, drawing closer about prayer and about community,” to God through a daily rhythm of si- said the Rev. Jo Bailey Wells, chap- Mary Magdelene lence, study, and prayer. Through lain to the archbishop. “The renewal those disciplines, they will also be of prayer and religious life is the first Aragon Sculpture immersed in the modern challenges of his three priorities, and that is Aragon sculpture specializes in of the global 21st-century Church. what the Community of St. Anselm is figurative bronze for churches, Lambeth Palace seeks a prior to pi- all about.” miniature to monumental. oneer this new venture and direct its Development and stewardship of sculpture projects from worship and work. The prior will original concept, design, work under the auspices of the arch- Canon Kearon fabrication and installation. bishop, who will be abbot of the com- Contact Alison Aragon munity. Elected Bishop (505) 246-9787 Archbishop Justin Welby said: The Rev. Canon Kenneth Kearon, the [email protected] “Stanley Hauerwas reminds us that Secretary General of the Anglican the Church should always be en- Communion, has been elected as a gaged in doing things that make no bishop in the Church of Ireland. sense if God does not exist. The thing Canon Kearon will become the aragonsculpture.com that would most make no sense at all next Bishop of the Diocese of Limer-

38 THE LIVING CHURCH • October 5, 2014 ick and Killaloe. He succeeds the Rt. Rev. Trevor Williams, who retired at the end of July. 029,1*" “I am honoured and delighted to %WOJSVEGPIVK]QSZMRKWTIGMEPMWXERH have been elected to the Diocese of HMWGSZIV[L]XLSYWERHWSJGLYVGLIW Limerick and Killaloe, and I look for- GPIVK]ERHWIQMREVMERWLEZIVIPMIHSR • Clergy Discount ward to getting to know the diocese, YWJSVRIEVP]X[SHIGEHIW its people and its clergy well in the • Guaranteed Dates near future,” Canon Kearon told • 3 Estimates with only 1 survey A Division of • All Major Van Lines ACNS. “Ireland has been through a very difficult period in its history, and I look forward to helping the diocese [[[GPIVK]VIPSGEXMSRGSQMRJS$GPIVK]VIPSGEXMSRGSQ play its part and making its contribution to shaping the future. “This diocese has made a distinc- tive contribution to the Church of Ire- land in the past, in part through the work of its bishops and most recently through Bishop Trevor Williams, and I hope to be able to continue in their footsteps.” 225-937-0700 Canon Kearon has served alongside Archbishop Rowan Williams and Archbishop Justin Welby. As the leader of the Anglican Communion Office, the secretariat of the Instru- ments of Communion, he has supported several Anglican Consultative Council meetings, Primates’ Meet- ings, and the 2008 Lambeth Confer- ence. Archbishop Williams, in his capacity as president of the Anglican Con- livingchurch.org sultative Council, had announced Kearon’s appointment in 2004. The bishop-elect has traveled widely in his role, and is a well-known figure across the Anglican Communion. “Canon Kearon has expressed his delight at returning to work in Ire- land and his intention to serve the people of Limerick and Killaloe and the communities of which they are a part,” said the Most Rev. Michael Jackson, Archbishop of Dublin. “I have known Canon Kearon for many years and have always appreciated his personal friendship. I wish Kenneth and Jennifer all that is best within the love of God in their time in Limerick and Killaloe.” Canon Kearon’s election awaits ap- proval by the Church of Ireland’s House of Bishops. He will be ordained and consecrated as a bishop on a date to be determined. Adapted from ACNS

October 5, 2014 • THE LIVING CHURCH 39 Resource and Chronicle

“THE LIVING CHURCH has evolved into a great resource for the entire Church, not just one aspect. As the dean of the General Seminary, I am particularly attracted to publications of general interest in the Episcopal provides just what I need in a credible Church. THE LIVING CHURCH chronicle of our life together as one Body. Well done!” —The Very Rev. Kurt H. Dunkle, Dean and President, General Theological Seminary

THE LIVING CHURCH livingchurch.org THE LIVING CHURCH FOUNDATION, INC. The Rt. Rev. Dr. Stephen Andrews, Resource and Chronicle Sault Ste. Marie, Ont. The Rt. Rev. Dr. John C. Bauerschmidt, Nashville, Tenn. The Rev. Dr. Michael B. Cover, Milwaukee, Wis. Prudence Dailey, Oxford, England The Most Rev. Gerald James Ian Ernest, Mauritius The Rev. Dr. Andrew Goddard, London, England Carrie Boren Headington, Dallas, Texas The Rev. Dr. Charles Henery, Delafield, Wis. The Rev. Jordan Hylden, Columbia, S.C. The Rev. Jay C. James, Raleigh, N.C. David A. Kalvelage, Pewaukee, Wis. www.tsm.edu Elisabeth Rain Kincaid, La Porte, Ind. The Rev. Dr. Russell Levenson, Jr., Houston, Texas The Rt. Rev. Edward S. Little II, South Bend, Ind. The Rt. Rev. D. Bruce MacPherson, Edmond, Okla. Richard J. Mammana, Jr., New Haven, Conn. The Rt. Rev. Daniel H. Martins, Springfield, Ill. The Rt. Rev. Steven A. Miller, Milwaukee, Wis. The Rev. Jonathan Mitchican, Drexel Hill, Pa. Daniel Muth, Leland, N.C. The Most Rev. Bernard Ntahoturi, Bujumbura, Burundi The Rev. Canon Dr. Michael Perko, El Paso, Texas David R. Pitts, Baton Rouge, La. Dr. Colin Podmore, London, England The Rev. Dr. Michael Nai Chiu Poon, Singapore The Rev. Nicholas T. Porter, West Brattleboro, Vt. The Rev. Dr. Ephraim Radner, Toronto, Ont. Kenneth A. Ross III, Grand Rapids, Mich. Dr. Grace Sears, Richmond, Ky. The Very Rev. Dr. Graham M. Smith, THE Jerusalem Miriam K. Stauff, Wauwatosa, Wis. The Rev. Canon E. Mark Stevenson, Dallas, Texas LIVING CHURCH Dr. Shirleen S. Wait, Atlantic Beach, Fla. ’ livingchurch.org Dr. Christopher Wells, Milwaukee, Wis.

October 5, 2014 • THE LIVING CHURCH 41 SUNDAY’S READINGS 17 Pentecost, Oct0ber 5 THE | IVING HU RCH First reading and psalm: Exod. 14:19-31 • Ps. 114 or Exod. 15:1b-11, 20-21 L C Alternate: Gen. 50:15-21 • Ps. 103:(1-7), 8-13 • Rom. 14:1-12 • Matt. 18:21-35 VOLUME 249 • NUMBER 6

EDITORIAL What the Builders Rejected Executive Director and Editor Christopher wells [email protected] • Ext. 1240 esus tells the parable of the The parable also contains a pro - Managing Editor John Schuessler Jwicked tenants in the precincts of phecy of Jesus’ death and resurrec- [email protected] • Ext. 1241 the temple. The chief priests and eld- tion. The casting out and killing of Associate Editor Douglas LeBlanc ers of the people have demanded to the landowner’s son prefigures Jesus [email protected] • Ext. 1242 know by what authority he is acting being crucified outside the city walls. Graphic Artist Amy Grau and who gave him this authority. As The meaning of the mysterious say- [email protected] • Ext. 1245 part of his response, he tells this ing about the rejected stone becom- Correspondent G. Jeffrey MacDonald story. ing the chief cornerstone becomes Editor of Covenant Zachary Guiliano How the different hearers in the clearer when we realize that the He- original audience heard the story brew for stone, eben, closely resem- BUSINESS AND FULFILLMENT Office/Business Manager would have depended on who they ben Ruth Schimmel bles the Hebrew for son, . In the [email protected] • Ext. 1244 were. The common people listening in very temple precincts, our Lord is probably would have sympathized saying that his own rejection and ADVERTISING Advertising Manager Tom Parker with the tenants. They may have been death will not be the end: somehow [email protected] • Ext. 1243 tenant farmers themselves, struggling he will return and become the foun- MARKETING to make ends meet under the burden dation of a new spiritual temple re- Kevin Shanley & Associates of exorbitant rents and taxes. Here at placing this temple made of stones. last was a story in which the rich and The danger is that we Christians ARCHIVES Richard J. Mammana, Jr. • [email protected] powerful finally get what they deserve. have been tempted to give this para- The chief priests and elders would ble a triumphalist and frankly anti- BOARD OF DIRECTORS have found the story shocking and Jewish interpretation, identifying Is- President: The Rt. Rev. D. Bruce MacPherson, Edmond, Okla. scandalous. When Jesus pauses and rael as the wicked tenants from Vice President: Miriam K. Stauff, wauwatosa, wis. Secretary: Daniel Muth, Leland, N.C. asks them to fill in the ending, they whom God has taken away the king- The Rev. Jordan Hylden, Columbia, S.C. burst out in righteous indignation: dom, and identifying ourselves as the Richard J. Mammana, Jr., New Haven, Conn. “He will put those wretches to a mis- good tenants who have taken Israel’s The Rt. Rev. Daniel H. Martins, Springfield, Ill. erable death, and let out the vineyard place. Apart from the false implica- Dr. Grace Sears, Berea, Ky. to other tenants who will give him tion that God has rejected Israel, The Rev. Canon E. Mark Stevenson, Dallas, Texas the fruits in their seasons.” such a reading makes the same mis- Then our Lord says something take as did the chief priests and eld- EDITORIAL AND BUSINESS OFFICES mysterious. Quoting Psalm 118:22, he ers who first heard the story. It fails Mailing address: 816 E Juneau Ave., P.O. Box 510705 speaks of a stone rejected by the to recognize that the story is directed Milwaukee, wI 53203-0121 builders that nonetheless has become as a warning to us. We’re just as ca- Shipping Address: a building’s chief cornerstone. Ad- pable of being wicked tenants as the 816 E. Juneau Avenue dressing the chief priests and elders chief priests and elders to whom the Milwaukee, wI 53202 directly, he concludes: Therefore the parable was first told. And the vine- Phone: 414-276-5420 kingdom of God will be taken away yard can just as easily be taken away Fax: 414-276-7483 from you and given to a nation pro- E-mail: [email protected] from us if we fail to render to God the www.livingchurch.org ducing its fruits. fruits that are his due.

THE LIVING CHURCH is published 22 times per year, dated Sunday, by With a shock, the chief priests and the Living Church Foundation, Inc., at 816 E. Juneau Ave., Milwau- elders realize that while they had kee, wI 53202. Periodicals postage paid at Milwaukee, wI, and at Look It Up additional mailing offices. been identifying with the landlord, Compare the Parable of the Vineyard SUBSCRIPTION RATES: $55 for one year; $95 for two years. Jesus was depicting them instead as Canadian postage an additional $10 per year; the wicked tenants! Suddenly, the in today’s Gospel with the Song of the Mexico and all other foreign, an additional $63 per year. symbolism becomes clear. The land- Unfruitful Vineyard in Isaiah 5:1-7. POSTMASTER: Send address changes to THE LIVING CHURCH, What elements do the two uses of the P.O. Box 510705, Milwaukee, wI 53203-0121. Subscribers, when lord is God; the vineyard is Israel; the submitting address changes, should please allow messengers are God’s prophets; and vineyard image have in common? 3-4 weeks for change to take effect. the landowner’s son is Jesus himself. How do they differ? THE LIVING CHURCH (ISSN 0024-5240) is published by THE LIVING CHURCH FOUNDATION, INC., a non-profit organization serving the In pronouncing doom upon the Church. All gifts to the Foundation are tax-deductible. wicked tenants, the chief priests and Think About It MANUSCRIPTS AND PHOTOGRAPHS: THE LIVING CHURCH cannot elders have unwittingly pronounced On what false assumptions did the assume responsibility for the return of photos or manuscripts. doom upon themselves. No wonder wicked tenants base their decision to © 2014 The Living Church Foundation, Inc. All rights reserved. No reproduction in whole or part can be made without permission of they want to arrest him! seize the vineyard for themselves? THE LIVING CHURCH.

42 THE LIVING CHURCH • October 5, 2014 SUNDAY’S READINGS 18 Pentecost, Oct0ber 12

First reading and psalm: Exod. 32:1-14| • Ps. 106:1-6, 19-23 Alternate: Isa. 25:1-9 • Ps. 23 • Phil. 4:1-9 • Matt. 22:1-14 Have No Anxiety e live in anxious times: an Ebola a party; but his intended guests are Wepidemic in Africa; civil strife in too anxious and preoccupied with Ukraine; and the martyrdom of Chris- the affairs of farming and business to tians in Iraq. A sense of anxiety is have a good time. widespread in our society today. Now back to Paul. In today’s epis- ‘Blessed Are the Against this background, one sen- tle, he exhorts us to rejoice in the Pure in Heart’ tence from Paul’s epistle to the Philip- Lord. As Christians we are called to pians rings out: “Have no anxiety be joyful even in the most distressing e Community of St. Mary is the first about anything, but in everything by external circumstances, because “the Anglican/Episcopal religious order in the prayer and supplication with thanks- Lord is at hand.” Knowing that the United States, founded in 1865. giving let your requests be made Lord is near is always grounds for re- Benedictine in known to God.” joicing. So we come full circle to the ethos, the sisters This theme of anxiety runs through verse with which we began: “Have no of the Eastern two of the other readings. In the pas- anxiety about anything, but in every- Province of the sage from Exodus, the Hebrews be- thing by prayer and supplication with Community of come anxious when Moses is delayed thanksgiving let your requests be St. Mary seek to returning from the mountain. Imag- made known to God.” Paul calls live a traditional, ine their predicament. Moses has lib- specifically for thanksgiving, partly contemplative expression of the monas- erated them from slavery and led because the prayer of thanksgiving tic life, giving evangelical witness to Je- them out of Egypt. After several reminds us of how richly God has al- sus Christ as Lord and Savior through months of journeying through the ready blessed us. If we cultivate the Catholic faith and practice, empowered desert, they have encamped at the virtue of gratitude, then joy will by the Holy Spirit in sanctified daily life. foot of Mount Sinai. Moses has gone surely follow. Our monastic dedication is meant to up on the mountain, and the days Paul concludes: “And the peace of be a fundamental witness of living into have turned into weeks since they God, which passes all understanding, and out of God’s will — not just for our- have seen him. will keep your hearts and minds in selves, but for the sake of the Church and They start to panic. They do not Christ Jesus.” While the mind is a the whole world. e incarnation of this know what has become of him. Their great gift of God, it can breed worry. dedication creates mission opportunities anxiety mounting, they turn to Moses’ But the peace of God passes all un- and work as diverse as our personalities brother, Aaron, and ask him to make derstanding. It reassures us that what- and gis, but our primary focus is a life- new gods for them, in direct violation ever happens to us in this life, we still long working together as a community, of the commandments they received belong to God. We need not be anx- witnessing to God’s love in prayer and from God. Convinced that they will ious, because from the perspective of worship and serving all God’s people. never see Moses again, they choose eternity, everything is going to come Our aspiration is to be a model of Chris- new gods to go before them and lead out all right. As Dame Julian of Nor- tian balance and simplicity as expressed them out of this wilderness. They wich puts it, “all shall be well, and all in the Beatitudes (Matthew 5:3-11). should have had the faith to trust that manner of thing shall be well.” Thus e province comprises two houses God would not abandon them, and freed from anxiety, we rejoice. — in Greenwich and Luwinga, Malawi, that Moses would indeed return to Africa. e sisters in both houses draw lead them once again. But their anxi- near to Christ through a disciplined life ety led them to commit the sins of re- of prayer set within a simple agrarian bellion and idolatry with deadly con- Look It Up Using a concordance or a Bible soft- lifestyle and active ministry in their local sequences. communities. This theme is subtly present in the ware program, look up instances of Gospel parable as well. When the the words anxiety and trust. What king sends his servants to summon patterns emerge? e Community of St. Mary, his guests to the marriage feast, they Eastern Province refuse to come. One goes off to his Think About It 242 Cloister Way farm and another to his business Why can anxiety lead to sin, as in to- Greenwich, New York 12834 (518) 692-3028 • stmaryseast.org while the rest seize, mistreat, and kill day’s Scripture readings? How is trust the messengers. Notice the irony. The in the Lord a remedy against anxiety? king wants nothing more than to give A LIVING CHURCH Sponsor October 5, 2014 • THE LIVING CHURCH 43 The Diocese of Pittsburgh 4099 William Penn Hwy., Suite 502 PEOPLE & PLACES ciate dean for academic affairs. He served in Monroeville, PA 15146 that capacity until 1982, when he was elected (412) 721-0853 • episcopalpgh.org by the board as dean and president. Deaths Under Reid’s leadership, the seminary We are part of a sign of The Rev. , ordained to the started the Center for the Ministry in Teach- faith present in west- Letitia Croom priesthood only 16 days after the Epis- ing, undertook several building projects, and ern Pennsylvania since copal Church formally opened that order expanded its programs in mission and Angli- can studies. After retiring he taught as visit- before the American to women in January 1977, died July 29. ing faculty at the University of the South’s Revolution. She was 89. From simple prayers School of Theology and at Nashotah House A native of Savannah, GA, she was a grad- Theological Seminary. once offered at a fron- uate of Florida State University and Union He is survived by his wife, Helen Bradner tier fort where three Theological Seminary, and earned a theolog- Reid; a son, Richard Murray Reid of Davidson, rivers meet, to the ical certificate through General Theological NC; daughters Elizabeth Bradner Kryder-Reid Seminary. She was ordained deacon in 1971. work of parishes spread of Indianapolis and Helen Reid Jordan of She was an education consultant to the Huntersville, NC; and seven grandchildren. through out modern National Town and Country Church Institute cities and towns, ours in 1948-57. She served parishes in Idaho and , chief executive officer is a continual witness Oregon after her ordination and was presi- Robert A. Robinson dent of Eastern Oregon’s standing committee and president of Church Pension Fund in word and deed that Jesus Christ is for nearly two decades, died Aug. 23 af- Lord. in 1984-86. She edited the diocese’s paper, Oregon Trail Churchman, 1974-90, and even- ter a long illness. He was 88. As we approach our 150th anniversary tually removed Churchman from the paper’s A native of Thomaston, CT, he was a U.S. as an Episcopal diocese in 2015, we focus masthead. Army veteran of World War II. One of his legs on preaching the Gospel in the public Croom retired in 1988 and moved to Cove, was shattered badly in the Battle of the square, on becoming congregations more OR. She survived cancer in the 1980s but suf- Bulge, and he spent two years in army hospitals enduring multiple surgeries. While in a responsive to the needs of our communi- fered after-effects from radiation therapy. She moved to a care center in Boise in 2008. She hospital on Cape Cod, he met a nurse named ties, and on forming leaders among the is survived by two nieces in Florida. Ann Harding. They were married on June 7, laity and clergy to carry out this call. 1947. Ann Robinson later became a longtime The Rev. William Donald McLean III, known leader of the Prayer Book Society, which for his work on recovery from alco- works to preserve the place of the 1928 A LIVING CHURCH Partner prayer book in the Episcopal Church. holism and on stewardship education, Robinson earned both bachelor’s and mas- died May 23. He was 78. ter’s degrees from Brown University. He A native of Camden, NJ, he was a graduate taught English literature at Brown and the of Beloit College and Seabury-Western Theo- University of Illinois before embarking a ca- logical Seminary. He was ordained deacon reer in business. He joined the Church Pen- and priest in 1961, and served multiple sion Fund in 1966 and retired in 1991. parishes in the dioceses of Chicago, Milwau- He is survived by a daughter, Gayllis R. kee, and Southwest Florida. He was the son Ward; a son-in-law, James B. Clemence; and a and grandson of Episcopal priests. brother, Walter Robinson. Ann Robinson died Nearly 100 parishes and missions bene- in 2005. fited from his retreats on recovery from al- After learning of Robinson’s death, the Rev. coholism. For eight years he was president Nathaniel Pierce praised the CPG’s customer and director of the Recovered Alcoholic service under Robinson’s leadership. Pierce Clergy Association. He was a founding mem- wrote on the House of Bishops/Deputies dis- ber of the National Coalition on Alcoholism cussion list and agreed to a request from TLC and author of a book, What Is the Fifth Step? The Diocese of the Rio Grande to publish his remarks. He described attend- Fr. McLean is survived by his wife, Leslie ing the St. Louis Congress, at which many 6400 Coors NW, Albuquerque, NM 87120 Maida Slater of Sarasota, FL; a daughter, Judy (505) 881-0636 • dioceserg.org priests expressed concern about what would Conover, of Sarasota; and two sons, William become of their pensions if they left the Epis- With the advent of Bishop Michael Vono IV of Palatine, IL, and Thomas of Tampa, FL. copal Church. Fr. Pierce wrote: “Finally, a man was rec- and his dynamic staff, the Diocese of the The Very Rev. , dean and Rio Grande embraced a new energy for Richard Reid ognized who identified himself as a vice pres- president of Virginia Theological Semi- ident of the CPF. He announced that there ministry. e diocese created a new office nary from 1983 to 1994, died Sept. 6. He was a team of folks present from the Church home, and opened a thriving conference was 85. Pension Fund to speak individually with each and retreat center. A native of Providence, RI, Reid was a priest who wanted a consultation. The pur- Ministries expanded to reach out to the graduate of Harvard University, Episcopal pose was not to dissuade anyone from leav- poor, the homeless and disenfranchised, Theological School, Union Theological Sem- ing, but rather to be sure that every cleric un- to the border with Mexico, to Hispanics inary. He was ordained deacon in 1955 and derstood the policies and rules of the Fund as priest in 1956. He was an assistant at the they applied to each individual situation. and Native Americans, to youth and the Cathedral of St. John the Divine in New York, “No one had invited them to attend. No beloved elderly, and added five emerging 1956-58. one knew that they were there. They had congregations to spread the Good News Reid came to Virginia Theological Semi- come simply because they had anticipated to New Mexico and Far West Texas. Visit nary in 1958 as a member of the department that there would be a need. I was very proud us at dioceserg.org. of New Testament. In 1969 he became asso- of the CPF that day.”

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