THE July 3, 2011 [IVING CHURCH CATHOLIC EVANGELICAL ECUMENICAL with the 55th Episcopal Musician'sHandbook Lectionary Year B, 2011-2012

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20 The History of Christianity by Diarmaid Macculloch Review by Peter Eaton

CATHOLIC VOICES 24 Saints Elsewhere By Douglas Taylor-Weiss OTHER DEPARTMENTS 22 Cultures 23 Caa/i enarrant 26 Letters 28 Sunday's Readings 30 People & Places

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

July 3, 2011 • THE LIVING CHURCH 3 NEWS July 3, 2011

PropertyAgreement Clears Way to Ordinariate

St. Luke's Church will make a pil­ grimage from Anglicanism to Roman Catholicism without leaving its his­ toric location at 53rd Street and Annapolis Road in Bladensburg, Md. The Rev. Mark Lewis, rector of St. Luke's since 2006, praised the Rt. Rev. John B. Chane, Bishop of Wash­ ington, for the arrangement, in which St. Luke's will lease the facilities from the Diocese of Washington and has an option to buy the property. "We have a relation- Chane ship that is mutually respectful," Lewis said in an inter­ view with THE LMNG CHURCH. "He appreciates where I am theologi­

cally, and I know he appreciates the Catho lic Standard phol o by Rafael Crisosto mo parish." The Rev. Mark Lewis has been rector of St. Luke's Church, Bladensburg, Md., since 2006. Bishop Chane sounded similar notes in a joint news release issued by the Diocese of Washington and was open to what we wanted and he nating the Ordinariate the Roman Catholic Archdiocese of was supportive," Lewis said . in the United States, Washington. Lewis said Bishop Chane encour­ will be chaplain of St. "This was a transition achieved in aged him to take the next step of Luke's in the interim. a spirit of pastoral sensitivity and calling the Archdiocese of Washing­ Hurd, ordained as mutual respect ," Chane said in that ton. Without that encouragement, an Episcopal priest in statement. "Christians move from Lewis said, he was unsure how the 1993 in the Diocese of one church to another with far archdiocese might have responded Fort Worth, became a Hurd greater frequency than in the past , to his inquiry about entering the Roman Catholic in sometimes as individuals, some­ Ordinariate. 1996. He worked a few years as a times as groups. I was glad to be The vestry of St. Luke's voted professional lay minist er in the able to meet the spiritual needs of unanimously to make the move . Archdiocese of Washington, and by the people and priest of St. Luke's in "Everyone who was at church two 2000 he was a priest of the archdio­ a way that respects the tradition and weeks ago was very supportive," cese. polity of both of our churches." Lewis said June 14. "The church is "It took a while back in those days," Lewis said he felt the bishop's sup­ committed to traditional teaching he said in an interview with TLC. port as soon as he broached the on matters of faith and morals." In contrast, priests entering the question of St. Luke's pursuing The parish will be received into Ordinariate will engage in "directed admittance to the Ordinariate, the Archdiocese of Washington on self-study leading to a final assess ­ which the Vatican has established Oct. 9, Lewis said. His pilgrimage ment," Hurd said. for Anglicans who wish to join the toward becoming a Roman Catholic The archdiocese was free to wel­ Roman church while retaining priest may take longer. come St. Luke's with a public aspects of Anglican piety. The Rev. Scott Hurd, who assists announcement because the parish "From the very first meeting he Donald Cardinal Wuerl with coordi- and the Diocese of Washington had

4 THE LIVING CHURCH • July 3, 2011 Visit livingchurch .org for daily reports of news about the Episcopal Church and the Anglican Communion.

reached an amicable agreement on Lexington "was a huge part of the through two programs: the Small the property. questions I had for myself," the Church Ministry Consortium and the "No community can enter the bishop said. "I am going to miss Lex­ Network for Pastoral Leadership Ordinariate until property and asset ington more than I can express." and Congregational Development. matters have been resolved," Hurd Sauls said he believes the diocese The consortium is designed for said. has done groundbreaking work (Continued on next page) What guidance would Hurd offer to parishes that run into greater complications regarding property NOTICE: MOVING SERVICES and assets? "Do everything you do in charity," he said, "and persevere in faith, Skip Higgins trusting in the providence of God." Douglas LeBlanc 877-477-8177 www .customovers.com "Moving Episcopal clergy to new ministries since 1982." • Clergy discounts •Only one survey/ 3 estimates • Major van lines represented New COO: 'It's a • Full value protection plans • $200/Day late pick-up /late delivery penalty* • Internet satellite tracking • 24/7 cell phone contact to assure your peace of mind Leadership Task' CUSTOM MOVERS - FHWA Lie. # MC370752 * Certain Restrictions Apply. For the Rt. Rev. Stacy F. Sauls, Bishop of Lexington, joining the staff of Presiding Bishop Katharine Jefferts Schori means leaving his Bethlehem, Jerusalem, Nazareth, diocese at a time he describes as Galilee, the River Jordan especially rewarding. Sauls will become the Episcopal Church 's chief operating officer September 1. "After ten years, I'm beginning to get the hang of this bishop thing ," Sauls, 55, said when addressing his diocesan convention in February. The new job also means working for a friend who began her episcopal ministry in Nevada soon after Sauls became a bishop. "We're contemporaries in the House of Bishops," he said in an ~ ourneys interview with THE LMNGCHUR CH. • · ll11/imil.ed "We first came to know each other in February 2001. I was a brand-new bishop, and she was about to become a bishop." The idea of his becoming COO Optional tour extensions available to: "began with some colleagues at the Gree ce, Jor dan, Englan d, Turk ey, It aly, G hana, South Af rica and ETHIOPIA. Hous e of Bishops meeting who approached me and said they For more information, Call: 800-486-8359 thought I would be good at this," he Email: [email protected] said. Leaving behind his ministry in Or Visit us online: www.journeys-unlimited.com

July 3, 2011 • THE LIVING CHURCH 5 NEWS July 3, 2011

Canadian Bishops Pledge 'Gracious Restraint'

Six conservative bishops have and Fraser Lawton (Athabasca) - about the final status of the Anglican banded together in the hope of influ­ and three longtime bishops: William Covenant and our mutual obliga­ encing the overwhelmingly liberal Anderson (Caledonia), Andrew tions." House of Bishops in the Anglican Atagotaaluk (Arctic) and Larry The primates had urged the Com­ Church of Canada (ACC). The six Robertson (Yukon) . At the April munion to exercise "gracious have pledged to observe with "gra­ meeting of the House of Bishops restraint" when they met in Alexan­ cious restraint" the three-fold mora­ they declared: dria in 2009 and the principle has toria of the Windsor Report. "We are pleased to announce the been a significant factor in develop­ Although the six have been establishment of an association of ing the Anglican Covenant. dubbed "gracious restraint bishops," bishops in the Anglican Church of The three-fold moratoria include there is no official name for their Canada who are committed to a pol­ consecrating clergy to the office of association. Nor is it formally icy of 'gracious restraint,' embodied bishop who are living in a same-sex related with a similar American in observing the three-fold morato­ relationship, authorizing public rites group, Communion Partners. ria as enjoined by the Windsor of blessing for same-sex couples, The group includes three rela­ Report. Between ourselves we agree and interventions by bishops into tively new bishops - the Rt. Revs. to observe the discipline of the ecclesiastical provinces other than Stephen Andrews (Algoma), Windsor moratoria until such time their own. Michael Hawkins (Saskatchewan) as there is clarity in the Communion The ACC has not yet consecrated any actively gay clergy to the epis­ copate and has not as a national body officially approved same-sex blessings. However, 10 jurisdictions out of 30 - one third of the BishopSauls: 'It's a LeadershipTask' province -allow such rites, with two more pending. (Continued from previous page) clergy from other dioceses." The third moratorium was broken parishes with a membership rang­ In the same address, the bishop by three retired ACC bishops - the ing from the single digits to 50. reflected on the difference between Rt. Revs. Ronald Ferris, Malcolm "They have both an individual iden­ a bishop as a chief executive officer Harding and Donald Harvey - tity and a common identity as the and as chief missionary officer. when they relinquished their consortium," the bishop said. "CEOs deal with governance, licenses with the ACC and became The network works with parishes oversight, and regulation. CMOs active bishops in the Anglican Net­ of 50 to 150 members deal with the apostolic ministries of work in Canada (ANiC). Currently that may become the teaching, forming, and sending four ACC dioceses are in court over self-supporting. of leaders," he said. "CEOs have property disputes with 11 ANiC Parishes involved in fiduciary responsibility for the prop­ parishes. (A fifth, the Diocese of the network partici­ erty. CMOs have fiduciary responsi­ Ottawa, recently reached an out-of­ pate in a weekly bility for the Gospel. CEOs have a court settlement with two ANiC web-based seminar tendency to be risk averse. CMOs parishes.) Sauls with the bishop or have a greater tendency to be risk­ The six bishops issued a state­ another designated member of the takers, perhaps because they have ment declaring the purposes of their diocesan staff. less to lose." new association: The bishop said he has concen ­ The bishop thinks he may be able "l. To provide fellowship, support trated on recruiting "energetic, to carry that vision into his new work and accountability for those who are bright, missionary-oriented clergy." "It's not primarily a management committed to remaining within the Or, as he expressed it in his address task," he said of his new role. "It's pri­ Anglican Church of Canada and the to the diocesan convention: "I have marily a leadership task I hope to Anglican Communion; learned over those years to take a redefine it in some ways. I think the "2. To encourage some of our epis­ very active role in recruiting the very position has lots of potential for build­ copal colleagues who are them­ best clergy we can find, and I am ing coalitions of leaders in the church." selves in dioceses deeply conflicted not remotely above stealing the best Douglas LeBlanc on matters dividing the church;

6 THE LIVING CHURCH • July 3, 2011 "3. To preserve and promote the concern actions which threaten the chosen to ignore it, the canons of conditions for constructive discus­ integrity of our Anglican fellow­ the national church in this area have sion of the nature of Communion ship." not changed." and the place of the Covenant, par­ Andrews quoted British theolo­ He added: "It is my understand­ ticularly in light of General Synod's gian John Stott, who says that ortho­ ing that we are to proclaim the express will that we study the Angli­ dox Anglicans "have three options Gospel to all and not just the like­ can Covenant ; before us: to get out; to give in; or to minded." "4. To respond to a call issuing stay in and refuse to give in." Bishop Andrews said that he from across the church for greater Andrews said he has chosen the last found Jesus' parable of the wheat episcopal leadership regarding mat­ option. and tares helpful. "Up until the time ters threatening our fellowship; and When asked why he has remained they bear fruit, the tares and wheat "5. To issue a message to the within the ACC, Bishop Robertson resemble each other. It is because of wider Communion that there is an replied, "As a bishop I have tried to this ambiguity Jesus urges caution association of Canadian bishops be honest in standing against what I and patience . who greatly value the efforts being believe to be erroneous teaching in "While we must not ignore false made to strengthen our common life the church. I have , along with oth­ teaching or trivialize disloyalty to through the Covenant." ers, made a stand in my diocese, and Christ, our job is not to purify the The new group represents only at provincial and national synods. kingdom. Our job is to advance it one fifth of the House of Bishops. However, as bishop I have also a by proclaiming the word and will of Although conservative bishops have responsibility to those God has Jesus to those who disagree with us. been elected since 2007, they only given me to serve. I am responsible Who knows? As St Augustine said, have replaced conservatives who in part for their spiritual care and 'Those who are tares today may be have retired or moved. growth. I cannot do this by aban­ wheat tomorrow."' The association is open to any doning them. Although many have Su e Careless, in Toronto bishop who shares these commit­ ments , but Bishops Andrews and Robertson said they had not heard any response or interest from their episcopal colleagues. Andrews EssentialS added, however, that "there are oth­ ers in the House who are sympa­ thetic to our cause." Andrews explained in an inter­ view with TLC that "the purpose of the group is not so much to 'help ' theologically conservative bishops as it is to promote conditions that would help the church deepen its understanding of the nature of com­ munion. There certainly is a degree of fellowship, support and account­ ability that exists between those of us who have signed the document Summer's here and it's the perfect time to freshen up wardrobe essentials - it is always difficult being in the like albs, surplices, cassocks, and clergy shirts . And like all of our vestments minority. But in forming this associ­ and paraments, our wardrobe essentials are made to order in Wisconsin . ation we are primarily wanting to Save 15% on your next order. Use discount code LC0611 when ordering . make a constructive contribution to our common life." Offer valid through July 1, 2011, may not be combinedwith any other offers,applies only to new orders. He continued : "The primary focus of our action is the House of Bish­ ops. But we do hope that our efforts GASPARD will be an encouragement to others HANDCRAFTED VESTMENTS AND PARAMENTS outside the house who value the -Ir MADE IN THE USA •,1- Anglican Communion and view with www.gaspa rdinc.com • (800) 784- 6868

July 3, 2011 • THE LIVING CHURCH 7 NEWS July 3, 2011

Haiti Project Gets Children Off the Street

The Haiti Micah Project, a non­ profit ministry founded by a Hait­ ian-born priest, is providing relief and development among street chil­ dren in Mirebalais, a town northeast of Port-au-Prince. The Rev. Joseph M. Constant, the project's founder, is director of ethnic ministries and coordinator for recruit­ ment at Virginia Theological Semi­ nary. Presiding Bishop Katharine Jef­ ferts Schori appointed Constant as one of the Episcopal Church's two special coordinators for relief and development in Haiti. The Haiti Micah Project (www.haiti­ The Haiti Micah Project photo (www. llaiti-micah.org) micah.org) receives financial support from churches and private schools year's co-head and rising senior Will master of the Groton School, across North America. Members of Stockwell. "Even after the Japan dis- founded Brooks School in 1926 and served as the first president of its The Haiti Micah Project receives financial support from board of trustees. Brooks became a churchesand private schoolsacross North America. coeducation school in 1979. Today its enrollment is approximately 170 the Phillips Brooks Society, a student­ aster, Haiti was still in distress and girls and 191 boys. run chape l group at Brooks School in people seemed to shy away from The school is named for the North Andover, Mass., recently raised Haiti and focus more on Japan, renowned rector of Trinity Church, and donated $3,500 through fundrais­ when both need a lot of help." Boston, who was elected Bishop of ing events and profits from soft-drink The Rev. Endicott Peabody, head- Massachusetts in 1891. machines on the campus . "I think that helping out the orphans was especially important because Haiti got a lot of publicity when the earthquake first struck. But in the recent months, I feel as though other disasters around the world have taken over the media and people are forgetting that the people of Haiti are still struggling and trying to rebuild their lives," said rising senior Joanna Choe, co-head t of PBS next year. "The children, hav­ ing to go through a life changing experience so early on in their lives, needed our help and we cou ldn 't have picked a better project for this year ." "I think donating to Haiti was a great cause becaus e they current ly still are in need of lots help, whether it's soap, water or money," said next Phillips Brooks Society co-heads Will Stockwell and Joanna Choe.

8 THE LIVING CHURCH • July 3, 2011 Raynal Studios, Native Nebraskan Elected Bishop Inc. The Diocese of Nebraska has the church calendar, church events, Historical!_y elected a native son as its 11th and simple home devotions," he Correct bishop. The Rev. J. Scott Barker, wrote. "It was prayers before bed, Stained who was born in Omaha and grace before meals, and every Sun­ Glass, ordained to the priesthood by the day of my life (plus holidays) at All Wood Rt. Rev. James E. Saints Episcopal Church in Omaha ." and Stone Krotz, ninth Bishop Barker also wrote about two Restoration of Nebraska, was tragic losses in the family. elected on the sec­ ond ballot June 4. The Rev. Margaret NEBRASKA Duncan Holt Sam­ Ballot 1 2 Ma,y with Child. Trinity mons, 62, co-rector, C = Clergy; L = Laity C L C L Barker Episcopal, Sta unton, VA St. Michael's in the Needed to Elect 38 57 Hills Church, Toledo, Ohio, and the ~al Studios, Inc. Rev. Canon Sarah J. Shofstall, 59, Barker 35 50 46 78 Sammons 25 23 19 26 P.O. Box 405. Natural BridgeStation, VA canon to the ordinary , Diocese of Shofstall 15 18 6 7 1.800.305.0959 Western Massachusetts, also were nominees. Fax 540.291.2398 Barker ,' 47, is a 1985 graduate of "My mother was an alcoholic and Email: [email protected] Yale College and a 1992 graduate of died suddenly and unexpectedly of www.raynalstudios.com the Berkeley Divinity School at Yale. an overdose of alcohol and barbitu­ He has served as rector of Christ rates when I was fifteen years old. Church, Warwick, N.Y., since 2002. That trauma shaped me in many In Omaha he served as canon and ways," Barker wrote. "In particular, I assistant to the dean, Trinity Cathe­ experienced an almost overwhelm­ dral, 1992-98; rector, Church of the ing outpouring of care and concern Resurrection, 1996-2002; chaplain, from close family friends by which Brownell-Talbot School, 1999-2002; God's grace was manifest in my life, and founder and program director, including notably from the people Resurrection House, an urban Chris­ and priests of All Saints. My mother's tian community for recent college death also set profound questions graduates, 2000-02. about ontology and theodicy before The bishop-elect is in the sixth me, which soon [led] me to the study generation of the Barker family, of religion at Yale College. which "at one time owned thou­ "The most challenging spiritual sands of acres of prime Omaha real experience of my adult life was liv­ estate," Susan Szalewski of the ing through my younger brother's Omaha World-Herald reported . suicide, which happened just after "One of those locations became the moving away from Nebraska and my site of the Barker Building on the extended family in the summer of J.TED BLAKLEY southwest corner of 15th and Far­ 2002," he wrote later in the profile. nam Streets." "Jesus was present as always - this

In his nominee's profile Barker time through the kindness of old WHY is it that whe n we pro claim TH E \'VURDOFT!-1 1( LORD described growing up in a church­ friends who made heroic efforts to following a reading in wors hip, it so1111ds so i111plausih/e? It is because the church-across deno minations- has going family. love and care for me even at great slipped into such bad habits for reading and presenting the "Though my parents did not talk distance and, wonderfully, in the script ural text alou d, that it scarcely sounds like anything Go d wou ld say. \'{/hat is nccdc

July 3, 2011 • THE LIVING CHURCH 9 NEWS July 3, 2011

ArchbishopDeplores Attacks in Sudan Lambeth Palace issued this statement June 14 sonnel in the capital, Kadugli, are confined to their by the Most Rev. Rowan Williams, Archbishop of compoun d and are unable to prote ct civilians; the Canterbury: city has been overrun by the army, and heavy "Alongwith the Christian leaders represented in force is being used by government troops to sub­ the Sudan Ecumenical due militias in the area, with dire results for local Forum and Council of people . Many brutal killings are being reported . Churches and many "This violence is a major threat to the stability more throughout the of Sudan just as the new state of South Sudan is world , we deplore the coming into being. The humanitarian challenge mounting level of aggres­ is already great , and the risk of another Darfur sion and bloodshed in situation , with civilian populations at the mercy South Kordofan State of government-supported terror, is a real one . and the indiscriminate "International awareness of this situation is violence on the part of essential. The UN Security Council, the EU, the government troops Arab League and the African Union need to co­ against civilians. Numer­ operate in guaranteeing humanitarian access Williams ous villages have been and safety for citizens, and we hope that our bombed. More than 53,000 people have been own government, which has declared its com­ driven from their homes. The new Anglican cathe­ mitment to a peaceful future for Sudan, will play dral in Kadugli has been burned down. UN per- an important part in this."

Scottish Primate Reflects on Covenant The Scottish Episcopal Church's ion in that sense is a relationship of New Zealand and Polynesia has General Synod discussed the pro­ shared faith in Christ, shared voted against the Covenant. posed Anglican Covenant during its belonging, trust and mutual respect. "In terms of our shared Mihingare meeting as it prepared to vote on The prize is a global church held and Anglican heritage, our call to the Covenant in together by the richest of aspiration communion, and our call to ministry another year. and the most minimal of structure ," and mission, the Covenant offers us The Most Rev. the primate said. "But there is nothing new or more compelling David R. Chilling­ another side to the same argument. than the spiritual covenant that we worth, primus of the It is that mutual respect which has already have with each other church, offered both to be organized and institutionalized through faith in Jesus Christ," said a supportive and criti- Chillingworth is a contradiction in terms . The risk resolution by Te Hui Amorangi ki Te cal perspectives on is that the Covenant may push fur­ Tairawhiti, the Maori Anglican the Covenant before the synod dis­ ther away the very thing which it is Church in the Tairawhiti. cussed the document in Indaba trying to engender and safeguard. It The province will vote on the groups. is for us to make the judgment as to Covenant at its General Synod in "The intention of the Anglican which it is." 2012. It approved the first three sec­ Covenant is that it should lead us Meanwhile, a second diocese in tions of the Covenant, in principle, into deeper communion. Commun- the Anglican Church in Aotearoa, in May 2010.

10 THE LIVING CHURCH • July 3, 2011 San Joaquin OKs Same-sex Blessings The Diocese of San Joaquin announced June 8 that its bishop, the Rt. Rev. Chester L. Talton, has authorized clergy to bless same-sex couples. Talton had announced his decision April 29 in a weekly dioce­ san newsletter . "Effective on Pentecost, June 12, 2011, clergy in the Diocese of San Joaquin may perform blessings of same gender civil marriages, domes­ tic partnerships, and relationships which are lifelong committed rela­ uminate tionships characterized by 'fidelity, monogamy, mutual affection and respect, careful, honest communi­ with Illuminations cation, and the holy love which enables those in such relationships Fromthe publishers of THELIVING CHURCH to see in each other the image of God,'" the authorization said. BishopScruton Retiringin 2012 The Rt. Rev. Gordon P. Scruton, Bishop of Western Massachusetts since 1996,has announced his inten­ tion to retire in December 2012. "It has been an extraordinary gift and privilege to walk with all of you, as God has led us through the chal­ lenges of this time in history," he wrote June 9. "God has been over­ whelmingly good to us in this dio­ , cese as we have worked and prayed together 'to develop healthy mis­ sion-focused Christians and congre­ gations who live the fullness of the $70 per year Baptismal Covenant wherever God places us.'" Lectorsand lay readers use these concise Scriptureintroductions to the appointed lessons Correction to aid congregationalcomprehension. An editing error misstated the location of the consecration service for the Rt. Rev. William Franklin, Bishop of Western New York [TLC, June 5]. Bishop Franklin was con­ secrated at the University of Buf­ falo's Center for the Arts. ■ OUR UNITY IN CHRIST In Support of the Anglican Covenant

Eyebal1-to-Eyebal I COMMUNION

By Thabo C. Makgoba

"God has called us into communionin Jesus Christ," says the opening phrase of the pro­ posed AnglicanCommunion Covenant, quot­ ing from St. Paul's first letter to the Corinthi­ ans (1:9), which later has much to say about what it means for us all to be membersof the body of Christ, with Jesus as our head.

These images of one body, composed of many different "members," are very powerful in the experience of the Anglican Church of Southern Africa. It is probably true that we are the most diverse Anglican provinc e. South Africa is hugely mixed - culturally , racially, linguistically and economically - and the province encompasses Angola, Lesotho, Mozambique, Namibia, and Swazi­ land, as well as the Islands of St. Helena and Tristan da Cunha. Johannesburg has some of the richest suburbs anywhere on the planet, while Angola, Lesotho, Mozambique and Swaziland occupy four of the five lowest slots for life expectancy. Our prayer book appears in 13 languages, but these are just a fraction of the languages in our parishes and pews. And practically every imaginable expres­ sion of Anglicanism - high and low, so-called conservative and liberal, Euro­ pean and African - is found among us. We are a microcosm of the worldwide Communion. Yet if you were to attend our Provincial Synod, you would find a remarkable sense of unity among us. We enjoy this oneness through the gift and grace of

12 THE LIVING CHURCH • July 3, 2011 Perhapsthe Covenant is not perfect - no human inventionever will be. But it is more than good enough.

God. We are more than conscious of how counter­ been matched with a similar determination to hold cultural and even miraculous this is, given the his­ together through an increasing differentiation. Over tory we have been through. Not very long ago, South the decades, we have grown too far apart - further Africa was an apartheid state, oppressing the major­ apart than is holy, than is right, than is healthy for us ity of its citizens and brutalizing its neighbors. Angli­ or good for the mission of God's Church to the world can chap lains served with its armed forces, even as with all its desperate needs for his good news and they assaulted, occupied, or otherwise tyrannized healing touch. Anglican parishioners and their commwlities. Perhaps the Covenant is not perfect - no human Yet somehow we held together. Often we argued invention ever will be. But it is more than good eyeball to eyeball, and in doing so, rather than turning enough. It has the potential to work well, if we are our backs on one another, despite our differences, we committed to making it do so. Conversely, no matter were able to see Christ in one another. Even if I dis­ how good our texts or resolutions or shared state­ agree on every theological and political and social and ments, we also have the capacity to derail them all economic question, if I nonetheless recognize in the if we put our minds to it. What is at stake is this : are eyes of others - in the window into their soul - that we prepared to live in mutuality, across our differ­ they are my brothers or sisters in Christ, then I know ences? Or do we demand the right to do our own that we belong together, within the same body that is thing, on our own terms, even though this fails to his Church. We may be as mutually incomprehensible reflect the body-of-Christ communion life to which as hearing is to the eye, or smell to the ear, as St. Paul God calls us; and even though, in the longer term, puts it, but we can still recognize that we have no this will damage our own ability to flourish? choice: we are one in Christ. And without each other, Each part of the body fundamentally needs those the body is broken and our longing for healing, whole­ parts which are wholly different, if we are to be ness, and growth is wounded and shattered. whole. AB St. Paul intimates, the eye may be frus­ Now, you might well ask, what has all this to do trated with the hand; perhaps it cannot hit the target with the Covenant? It seems to me that this is a way the eye sees clearly. But with practice eye and hand of expressing, on a global scale, what we have dis­ can learn to coordinate and achieve what neither covered within Southern Africa, about how Chris­ could alone. To Covenant together is to affirm our tians can, and must, live with almost unimaginable commitment to strive for the body of Christ to be diversity. The Chicago-Lambeth Quadrilateral of whole and healthy in this way. I support it. Won't you 1886 and 1888 was right to point to local adaptation join me? ■ of the administration of the episcopate - and, with this, our expressions of Anglican life - in accor­ The Most Rev. Thabo C. Makgoba is the Anglican dance with varying local needs. But my great con­ Archbishop of Cape Town and Metropolitan of the cern is that the momentum this set in motion has not Anglican Church of Southern Africa.

July 3, 2011 • THE LIVING CHURCH 13 Review by John C. Bauerschmidt

he Hope of Things to Come collects a number of essays that Texplore a common theme: as described by editor Mark D. Chapman, the relationship of past, present, and future within the context of the historically revealed Christian faith transmitted in a historical process within the institution of the Church. History, tra­ dition, and the Church are approached from different angles in dif­ ferent essays, yet it is fair to say that each (whatever its starting point) moves intentionally to consider the future of Anglicanism.

14 THE LIVING CHURCH • July 3, 20 11 Three of the authors hold posts at Ripon College The Church of England , according to Canon Cuddesdon, a theological college of the Church of Methuen, defined the Church in a very Lutheran way, England outside Oxford, and another at St. Stephen's as "a congregation of faithful men, in which the pure House, Oxford, a Permanent Private Hall of the Uni­ word of God is preached and the sacraments be duly versity; another is the Principal of St. Chad's College, ministered," with Articles of Religion and a Book of Durham, and the author of the final essay is the Common Prayer but without a Confession that gov­ retired Bishop of Salisbury. Most of the essays began erned scriptural interpretation. Methuen notes that it life as lectures given around the time of the 2008 continued to claim to be Catholic in a catholicity Lambeth Conference. linked to the primitive Church, to an earlier formula­ It is necessary to say at the first that the essays suf­ tion of faith that the reformers desired to restore. But fer from incomplete proofreading, as they are con­ restoration of this old order depended on the capac­ sistently marred by missing words, usually only a ity of the Ecclesia Anglicana to reform itself. So minor irritation but sometimes leaving the meaning catholicity too in Methuen's formulation hinged on obscure. In at least one place, one feels that more than a single word may have been left out. We cannot know. This is unfortunate in such an otherwise attractive volume. The Hope The book is one of a number offered in a series of books that have their roots in the of Things to Come Affirming Catholicism movement within Anglicanismand the Future Anglicanism that has attempted over the Edited by Mark D. Chapman. Mowbray. past 20 years to find a positive , hopeful, "affirming" role for Anglican Catholics . Pp. xiii+17 4. $24.95, paper. hnplicit in this claim is the assumption that ISBN 978-0-5675-8884-5 the Catholic Movement with its origins in the 19th-century Oxford Movement has become primarily the Church of England's willingness to "govern negative, defined by what it is against (principally in itself," to act independently as a particular church . England the ordination of women to the priesthood Though Canon Methuen uses this gentler frame of and episcopate) rather than by what it is for. reference, of the Church of England governing itself Church and tradition are classic Catholic con­ or of its "integration ... into national structures," the cerns. In many ways the tone of this volume is set in thrust of her account effectively emphasizes the the two essays by Charlotte Methuen of Ripon Col­ royal supremacy and the formation of a "national lege. The first, on the ecclesiology of the Church of church." She reduces the Church of England's claim England in the context of the European Reformation, to catholicity to its authority for independent action begins with the Lutheran Reformation's redefinition as a particular church. And though it plays as a minor of authority in the Church, replacing the pope's pri­ theme in the essay, Methuen's suggestion that the macy with that of the prince, and its grounding of the Church of England had no confessional stance begs true interpretation of Scripture in the affirmations of the question of what the "pure word of God" might be the Augsburg Confession. Ecclesiology and scrip­ for Anglicans, a question that she herself raises. tural interpretation are linked in the Augsburg affir­ These conclusions leave us only an ecclesiology of mation that the Church is "the congregation of saints, the self-authenticating particular church moving for­ in which the Gospel is rightly taught and the Sacra­ ward in no particular direction except as it wills ( or ments are rightly administered." The effect of the perhaps as the monarch wills). Reformation was to produce particular churches Yet the complex history of the English Reforma­ defined by the authority of the prince and the "true" tion and of Anglican divinity as a whole leads to interpretation of Scripture. (Continued on next page)

July 3, 2011 • THE LIVING CHURCH 15 and Athanasius, while tradition can. "The lived reception of the Gospel" really requires us to be able to do so. In many ways Canon Methuen's essays on Church and tradition are reprised in Mark Chapman's essay on "Catholicity and the Future of Anglicanism." Fr. Chapman, also of Ripon College, firmly grasps the "imperial" nature of the Tudor Ref­ ormation, and its embrace of the royal and particular church. He seems more sensitive to the difficul­ (Continued from previous page) ties of a purely "temporal catholicity," rooted in an something more than the simple valorization of the appeal to the primitive Church, and of a "contained "national church." In fact, there is a robust appeal to catholicity" (p. 114) segmented within each particu­ the Scriptures and to the primitive Church, which lar church. Canon Methuen mentions but then discounts. There Chapman rightly identifies the weakness of Angli­ is even a conciliar emphasis at different points along can churches in having no way to deal with conflicts the way, in the earlier Henrician period especially between themselves , through an authoritative teach­ and then later with Hooker and others. The Church ing office of whatever sort that could resolve such of England did not abandon the idea of an appeal to disputes. But at the end he confesses himself unable a General Council or even the notion that it might act to see how worldwide Anglicanism can become one in consultative and conciliar fashion with other catholic Church because of its ingrained resistance churches. All these elements worked against an to a centralized view of catholicity. But surely the absolutism of the particular Church which is simply answer to that is found in a catholicism not of the self-referential in terms of its own authority. centralization of one Church but of consideration for The second essay by Canon Methuen, "Passing on a common life shared by autonomous and interde­ the Flame," argues in turn against the notion that tra­ pendent churches? dition is primarily a deposit that must be preserved This same theme is echoed in Martyn Percy's and in favor of tradition as transmission, "the lived essay, "Know Surrender," where he argues that Angli­ reception of the Gospel" (p. 38). Tradition as content canism must resist becoming a polity governed by and process are contrasted by Methuen in a way that law and remain a still discernible polity that can tol­ would be surprising to many, instead of each being erate great diversity within one family. The question seen as the necessary condition for the other. Yves remains, however, how the Anglican churches will be Congar (himself referenced in the essay) put it this able to recognize each other as Anglican. Or is toler­ way: "The act does not exist without its content, nor ation of diversity the only true mark of Anglicanism? the content without the act of transmission" (Tradi­ Joseph Cassidy's essay, "Radical Anglicanism," is yet tion and Traditions, p. 297). another argument for the toleration of diversity Methuen also seems to equate tradition with his­ within the Anglican family, modeled on the diversity tory, everything that's happened in the life of the of religious orders within the Roman Catholic Church, leaving no way to distinguish between one Church. Here the requirement of toleration is part of the Church's history and another as an expres­ explicit, as Cassidy imagines the Anglican Church in sion of its tradition. We might imagine that tradition North America being invited into the Anglican Com­ is transmitted in history and helps us make sense of munion only on condition of its toleration of the history. History cannot distinguish between Arius Episcopal Church as part of the same Communion

16 THE LIVING CHURCH • July 3, 2011 (an interesting if implausible thought experiment). essay on reason does offer some theological support Bishop David Stancliffe's wide-ranging essay, "The for the liberal value of critical thinking, but it is dis­ Grammar of our Intercourse," draws on the process appointing to see otherwise such an uncritical of linguistic translation to argue against the substitu­ embrace of tolerance and diversity. Because of Davi­ tion of substantives for the adverbs of our common son's essay, one cannot accuse Affirming Catholicism life, juridical terms for relational ones, within the of being uncritical toward itself! Anglican Communion. The question remains of the authenticity of a Fr. Chapman's other essay, "The Authority of Rea­ catholicism that is content with a merely "temporal son? The Importance of Being Liberal," is a welcome catholicity" appealing only to the past or a "contained valediction of the worth of the critical and anti-dog­ catholicity" appealing only to the particular church. matic spirit in Christianity. But Oliver O'Donovan has The prospect for a "conciliar catholicity" within recently raised the question of what happens when Anglicanism that appeals beyond the past and the Liberalism becomes a party within the Church, no longer providing a glue that holds its Evangelical and Catholic wings together but becoming the dominant faction itself (Church in Crisis, pp. 1-17). A dogmatic lib­ eralism seems an oxymoron, but it does seem to be a part of the modem topography of Anglicanism. I would have appreciated as well some mention of the way in which the meaning of the word reason has developed over time from an ordering principle that brings cohesion to a critical tool that dis­ cerns difference. We all need to be reminded of how "reason" in our tradition is meant to function, and of what Hooker was really talk­ ing about. In "Theology and the Renewal of the Church," particular to the common life of the Church today Andrew Davison of St. Stephen's House provides a looks fairly dim in these essays. Given our context as valuable and virtually solitary reference within these Anglicans today, this is not good news. essays to the Oxford Movement, as well as mention As Canon Methuen says: "Division has been a part of the 20th-century French Ressourcement theolo­ of the history of the Church, and for all the pain and gians, a reminder of the two movements' common wrongness of fragmentation, when division is about characteristic of bringing "history to the foreground" something true, we may indeed learn something (p. 84). Davison also points us toward a concern that about the Gospel truly preached" (p. 23). Here truth remains for the reader at the book's conclusion. He and unity are pitted against each other in a pro­ posits the existence of a number of open-minded and foundly uncatholic way. In a book dedicated to his­ catholic-leaning people who worry that Affirming tory, Church, and tradition, the result seems to me Catholicism "advances its arguments on the basis of less like a ground for hope and more like a counsel of liberal, secular principles rather [than] on the basis of despair. We should pray that a conciliar catholicity theology." They wonder whether it has "lost its theo­ will find more daring, hopeful, and forward-looking logical nerve" (86). advocates in other quarters. ■ It is an apt criticism, because tolerance and diver­ sity do have a high value in this collection of essays The Rt. Rev. John C. Bauerschmidt is the 11th without much theological grounding. Chapman's Bishop of Tennessee.

July 3, 2011 • THE LIVING CHURCH 17 devotional cocoon, nevertheless could not escape its own historical consciousness. The Church was upended by centripetal and centrifu­ gal forces it had never before endured Thin s Change in such concentrated form. No aspect of Church life was left untouched - The AmericanCatholic Revolution neither in the liturgical, moral, social, nor theological realm. We should not, IIW TIE' HS tNAICU TIIECIISICI nuvu How the '60s Changed the Church Forever By Mark S. Massa, SJ. Oxford. Pp. xvi + 191. $27.95. therefore, be surprised that what ISBN 978-0-1997-3412-2 went before should no longer be. Whence the Tradition? Curiously, Massa does not go into the extensive debates in the long 1960s - manifest Review by Patrick J. Hayes gnor Frederick McManus, one of the in several book-length studies (by key interpreters ( and drafters) of the both European scholars like Jean In 1975 the Jesuit scholar John Second Vatican Council's Constitu­ Danielou, J.P. Mackey, and Joseph Haughey published a book with a tion on the Sacred Liturgy. Pieper and Americans like James M. very perceptive title: Shoul,dAnyon e Subsequent chapters relate Ameri­ Connolly or Gabriel Moran) - about Say Forever? On Making, Keeping, cans' reception of Humanae Vitae, the very notion of tradition. These and Breaking Commitments. Pope Paul Vi's encyclical on the reg­ writers discussed a broad spectrum Despite the ghastly overuse of the ulation of births; the saga of Father of issues, from the immutability of word, fellow Jesuit Mark Massa has Charles Curran and the contest that doctrine to hermeneutics to escha­ not heeded the caution of his con­ ultimately removed his canonical fac­ tology. frere. He boldly asserts that the 1960s ulties to teach theology at Catholic But Massa believes that the in fact marked an epochal shift that, University of America; an unseemly Church became so dyspeptic in the apart from any other era, radically tete-a-tete between Cardina l John wake of the 1960s precisely because altered the Church "forever." McIntyre of Los Angeles and the the foundations of Tradition - its Massa is the dean of the School of Immaculate Heart of Mary sisters universality and permanence - Theology at Boston College and has who withdrew from religious life were becoming harder and harder to been the Karl Rahner, SJ, professor at rather than march to the prelate's maintain. Some were noting a defi­ Fordham University, where he was orders; the small but symbolic protest nite break or rupture in the way the also co-director of the Curran Center that culminated in the trial of the faithful displayed their attitudes for Catholic Studies. Notwithstand­ Catonsville Nine; and , finally, the toward ecclesial institutions, such ing these impressive credentials, his release (in 1974) of Models of the as the infallibility of the pope or the latest work is a playful, even fitful Church by Avery Dulles. relevance of contemporary catech­ attempt at getting a handle on the It is a little like day tripping with esis or the commitments of the defining moment that has ruptured Massa through this era- a short stop priesthood and religious life. Others so much of Roman Catholic life. It is here, a digression there. But he sees called it pluralism creep or blamed not a question of whether the Church all of these episodes as decidedly the rise of cultural materialism. has finally reached maturity. It is not "modem" insofar as they show how, It is strange that Massa chooses to a matter of what has been lost, sup­ as Bernard Lonergan, SJ, wrote in focus so much attention on clergy. planted, or invented. It is an awaken­ 1967,the subjects were demonstrating Laity, of course, were not passive wit­ ing to new social realities and the dis­ historical-mindedness. To be modem, nesses to all of this. It is also strange covery that the Church can and, in Massa asserts, "meant to understand that he passes over certain moments some instances, had to adapt. the human project as developing over of social upheaval, such as the rise of In working out his theory Massa and in time." feminist consciousness, Vietnam, and takes some representative ( and some­ While most generally acknowledge the assassinations of John and Robert what anecdotal) instances in Church the tumult of the 1960s, Massa claims Kennedy, Malcolm X, and Martin history to express the idea - that Roman Catholics' collective self­ Luther King, Jr. employed like a mantra in his narra­ understanding, which for some was The ecumenical revolution is given tive - that "change happens." He shielded from the vicissitudes of cul­ short shrift. One would expect more explores the contribution of Monsi- tural heresies by a magisterial and from Massa's analysis of the pioneer-

18 THE LIVING CHURCH • July 3. 2011 ing work of Avery Dulles on that score. And what precisely are we to make, if an analogy can be made at MysticalVision all, of the subjects Massa does treat in relation to the wider Church? Women,Feminism and Religionin Early How might we compare the Ameri­ EnlightenmentEngland can experience to that of, say, Ire­ By Sarah Apetrei. Cambridge. Pp. 336. $95. ISBN 978-0-5215-1396-8 land, where Archbishop Diarmuid Martin reported to a recent convo­ cation at Cambridge that once solidly churched Dublin now has an Review by Mark F.M. Clavier to promote the role of women in the average Mass attendance of about church and society. Apetrei charts five percent? One of the most interesting and this potential ideological minefield Instead we are frequently treated to neglected periods of English Church with a judicious judgment that telling if hyperbolic gems like this: history is that which stretches from invites the reader not only to agree "What the good fathers at Vatican IT the Restoration to the early Hanover­ with her but to want to agree with were quite blithely undertaking in ian period. Arguably, only with the her. Indeed, I have rarely read a promulgating their famous docu­ publication of John Spurr's Restora­ scholarly work in which the person­ ments now appears more like placing tion Church of England did serious ality of the author comes through sticks of dynamite into the founda­ scholars begin to rethink the old as palpably as the figures studied. tions of Tridentine Catholicism than orthodoxies that defined this period Of particular interest for Anglican simply 'opening the windows' of the as either overly rationalist or unbear­ readers is Apetrei's depiction of church to the outside world." Yes, ably tepid in its devotional life. Mary Astell, a native of Newcastle­ indeed, change happens- and some­ Indeed, many popular Church his­ upon-'Iyne and the kind of Platonic times it is quite messy. So? tories have all but skipped from the mystic who would seem more at Robert Orsi, one of the pioneers in Restoration to the Evangelical home with medieval anchorites or Catholic Studies, once remarked that revival, perhaps with a passing nod late Victorian Tractarian nuns than "in the 1960sliberals told stories about to William Law and Joseph Butler. with typical figures of the Enlight­ the past that heightened its otherness, Likewise, even scholarly treatments enment. Her careful study of how while conservatives responded by of this period have by and large Astell turned her mystical vision telling stories that emphasized the focused on the theological founda­ toward the condition of women in beauty and holiness of the past, and tions for the political, church and society is the two discourses first became par­ philosophical and scien­ where the book really odies of each other and then became tific theories that con­ comes to life. 'memories"' (""The Infant of Prague's tinue to shape contem­ Apetrei shows how Nightie': The Devotional Origins of porary thought; Locke, Astell employed a Platonic Contemporary Catholic Memory," Newton and Berkeley concept of knowledge and U.S. CaOwlic Hiswrian 21:2 [Spring became the representa­ a Patristic approach to cre­ 2003]:pp. 1-18,at 14).lfthis revolution tive figures for the times. ation to demonstrate the is to make sense at all it may be It is, therefore, both equality if not superiority through yet another law of historical noteworthy and com­ of women within the science: revolutions are not so much mendable that Sarah Divine order. So, for exam­ about ends as they are about begin­ Apetrei grapples with an ple, Astell argued that if the nings. otherwise hidden facet of steps of creation in Genesis this complicated period by shedding are hierarchical in their order of being, Dr. Patrick J. Hayes of the Redemp­ light on the interplay between reli­ then Eve, the last to be created, stands torist Fathers Archives in Brooklyn gion and feminist thought during the as the culmination of God's work is autJwr of A Catholic Brain Trust: early Enlightenment. She accom­ In a delightfully ironic move, The History of the Catholic Commis­ plishes this task through a careful Astell argued that the ontological sion on Intellectual and Cultural study of two remarkable women, superiority of women was presently Affairs, 1945-1965, available this the Tory Anglican Mary Astell and demonstrable by the susceptibility month from the University of Notre the Quaker Lady Mary Chudleigh, of men to their bestial passions and Dame Press .. both of whom drew upon their faith (Continued on next page)

July 3, 2011 • THE LIVING CHURCH 19 (Continued from previous page) But this is only to say that Ape­ by the moral steadfastness of trei's book is aimed at readers with women. In other words, Astell drew some prior lrnowledge of 18th-cen­ Keep upon her Platonic reading of Scrip­ tury feminism and of Astell and ture and theology to portray women Chudleigh. Likewise, I found Astell's Scribbling as the more rational sex. One almost Neoplatonic mysticism so intriguing imagines her presenting a mystical, that I would have enjoyed more dis­ A Historyof Christianity feminine response to the world cussion of her relation to earlier The First Three Thousand Years depicted in Hogarth's satirical paint­ forms of mysticism and the Cam­ By Diarmaid Macculloch . Penguin. Pp. ings and drawing. bridge Platonists. Astell's transfor­ 1,216. $25, paper. ISBN 978-0-14311-869-5 Apetrei connects Astell's mysti­ mation of Christian Platonism, not Six-DVD Boxed Set. Presented by Diarmaid cism to the venerable debate lrnown otherwise known for its apprecia­ Macculloch. Ambrose Video. $79.99 . as the querelle des Femmes and tion of the feminine, to undergird argues that her theology challenged her advocacy of women is itself Review by Peter Eaton governing assumptions about ration­ deserving of further study. ality and sentimentalism (that char­ Ultimately, however, Apetrei's It is said that when Edward Gibbon acteristic polarization of Enlighten­ judicious portrayal of the seeming presented volume three of his mas­ ment thought) through an epistem­ contradiction between Astell's theo- sive work, The Decline and Fall of the ology probably more acceptable to a 1o gi cal conservatism and her Roman Empire, to the Duke of pre-Scholastic than a rationalist uncompromising feminism suggests Comberland, the uncle of the future ( according to Apetrei, Astell had lit­ that our own simplistic categoriza­ King George III, the duke chided, tle time for the more radical Latitu­ tion of religious types can often hide "Another big, fat, square book, eh Gib­ dinarians). important truths. It also demon­ bon? Scribble, scribble, scribble!" In As a result, unlike much contem­ strates that beneath the surface of the intervening centuries, the regular porary opinion about the role of reli­ an Enlightenment Christianity, nor­ appearance of big, fat, square books gion in women's lives, Apetrei illus­ mally appreciated or criticized for seems not to have diminished. trates how for Astell the very its austere rationalism, there existed Professor Diarmaid MacCulloch religiosity with which women were a vibrant mystical vision. burst onto the scene in 1996 with his stereotyped was evidence for their With this in mind, I came away biography of Thomas Cranmer, which superiority; women, in her view, are from reading Women, Femini sm took prizes and remains a monument simply closer to God. Thus, the and Religion in Early Enlighten­ to scholarship and to its subject that moral well-being and reformation of ment England with a deeper appre­ will not easily or quickly be super­ society primarily depend on Chris­ ciation for the complexity of Angli­ seded. This was not his first book, tian women, and Astell seems to canism itself and, in particular, of but it was the one that brought him to have understood this as very much our ability to transform seemingly the wider, popular market , and if an apostolic ministry. Though Ape­ outmoded concepts into ideas that more people have it on their shelves trei does not make this connection, can radically challenge popular than have actually read it, nonethe­ one might look at Astell's thought orthodoxies. Apetrei's scholarly less Thomas Cranmer broadened as a kind of feminist interpretation work thus contains important les­ MacCulloch's audience significantly. of Augustine's City of God in which sons for a wider audience: first, the This achievement was followed the primary duty of building up tradition of the Church itself can three years later by an important God's city belongs to women. provide the kind of vision normally study of Edward VI, and six years My only possible criticism of associated with the new and, sec­ after that by his one-volume history, Women, Feminism and Religion in ond, mysticism at its best is neither The Reformation, which quickly Early Enlightenment England is that otherworldly nor self-obsessed but became the leading book on the sub­ Apetrei does not provide the reader instead provides the "vision glori­ ject, especially for the intelligent non­ with a basic overview of the various ous" needed to see with a keen eye academic reader. It was also a repre­ works studied. I found myself at the injustices of the world. sentative volume in a wave of new times wishing that I could see the scholarship, both Roman Catholic forest for the trees and have some The Rev. Dr. Mark FM. Clavier is and Protestant, on the Reformations idea of Astell and Chudleigh's overall rector of Steeple Aston with North (there were several), and this has thought so I could follow Apetrei's Aston and Tackley in the Diocese of been one of the most exciting fields of argument with more facility. Oxford. church history in the last 25 years.

20 THE LIVING CHURCH • July 3, 2011 This new scholarship includes the loch had spent more time on their thing for us either, not least because work of another popular author and own area of interest. And there are the Reformation remains often an broad caster, Eamon Duffy. omissions here and there of subjects unknown and poorly interpreted Indeed , together both Macculloch one might have expected, as well as period among Anglicans. and Duffy have done us all a huge occasional lapses: for example, MacCulloch is not shy about his service in rescuing church history although it is true that in the Ortho­ own opinions and his own involve­ from tedium and in imbuing it with dox liturgy the three-fold Kyrie is fre­ ment in the story (the son of a priest the sort of excitement that brought quently used, the phrase Christe elei­ of the Church of England , Maccul­ many of us into the field as younger son is not; and in the period of the loch describes himself as "a candid students. Whether one agrees with "Imperial Church," some of the vest­ friend" of Christianity), and this lends them is not the point; they succeed in ments he lists were not yet in use, at both the book and the television communicating where almost every­ least in the forms he cites. series a certain charm. But he is one else fails. But these are minor quibbles. All of remarkably even-handed in his dis­ The Reformation was not only a his readers will learn not only about cussions of subjects that often make publishing success; it also clearly aspects of the history of Christianity Christians both excited and rude. "All showed MacCulloch to be a writer that we never knew; we shall also manifestations of Christian con­ who could bring a subject alive with understand more clearly those chap­ sciousness need to be taken seri­ wit and judgment , and a lecturer who ters of our history that we thought ously," he writes, and he remembers could speak effectively and engag­ we had grasped. He is extremely help­ that his parents "were insistent on ingly to a broad audience within and ful, among other things, in making the importance of being courteous beyond the academy. So it has come the doctrinal development of the and respectful of other people's opin­ as no surprise that MacCulloch's lat­ early Church comprehensible. There ions." So he instructs us at a number est venture is not just a book, but also is sustenance here for of unexpected levels. a television series, and a captivating the experienced as well The DVDs are divided one at that. as the beginner. into broad categories For all its 1,200 pages, MacCul­ MacCulloch is partic­ that make the series loch's History of Christianity is grip­ ularly good at making useful for teaching and ping, and it is appearing in paperback connections and drawing watching on one's own just in time for the summer. If you parallels in the history of or with parish groups. take no other book away with you on Christianity across the The book is quite sim­ vacation this year, take this one. divides of time and place. ply the finest treatment All books of this kind, especially Those of us who live of its kind, and the tele­ those that tell an old tale, need some with the puzzling confla­ vision series is a tri­ sort of hook, and Macculloch begins tion of traditions that is umph by any standards. his sweep of the history of Christian­ Christianity in the United Together in the hands ity by anchoring the story firmly and States will be grateful to him for help­ of a good teacher, they make an imaginatively in two other, more ing us trace its lineage. And crucially excellent parish study program over ancient stories: those of Israel and of MacCulloch opens up for the Western several weeks and result in priest classical Greece and Rome. One can­ reader the vast expanse of the his­ and people having one of those tools not, he rightly asserts, understand the tory of Christianity in the Middle East, that we are constantly hearing that history of Christianity without a back­ India, the Far East, and Africa- peo­ everyone wants these days: a broad ground in the cultures from which it ples about whom, even in our global yet deep knowledge of our Christian sprang and which gave it fundamen­ century, we remain dangerously igno­ story. We cannot now complain that tal shape in the formative period of rant. we are without the tools we need. Christianity's emergence as a distinct As one might expect from a Refor­ Another big, fat, square book, to be religious tradition in the ancient mation historian , the period from the sure. As long as McCulloch contin­ world . 16th century onward receives some­ ues to produce such fine and impor­ MacCulloch's mastery of the mate­ what more detailed treatment than tant books , big as they are, I shall not rial is astonishing; the sheer volume either the early Church or the Middle be complaining. of reading that must go into a project Ages, and fully half the book is taken of this kind is prodigious. Needless to up with the story after 1517, when The Very Rev. Peter Eaton is dean say, readers with particular enthusi­ Martin Luther nailed his theses to the of St. John's Cathedral in Denver, asms are likely to wish that MacCul- church in Wittenberg. This is no bad Colorado.

July 3, 2011 • THE LIVING CHURCH 21 Art by Emma Doremus, Fort Worth, Texas Narnia Ever After

Which of these books are in print? Which do you wish were in print? Which would you not read?

1 The Lion, the Mouse and the Dawn Treader: Spiritual Lessons from C.S. Lewis's Narnia

2 The Silver Chair and Tony Blair

3 The Magician's Third Cousin: C.S. Lewis on Family Relations

4 The Narnia Code: C.S. Lewis and the Secret of the Seven Heavens

5 Wherefore Art Thou Caspian? Lessons on Failed Romance from C.S. Lewis and the World's Largest Lake

6 The Lantern Waste: Memoirs of a Narnian Childhood

7 Why Narnia Must Change or Die: Conversations among Richard Dawkins, Phillip Pullman, and John S. Spong

8 Eternal Truths of Narnia: Bible Studies and Leader's Guide for the Chronicles of Narnia

9 The Real Lion: Lost Books of Narnia Revealed (with facsimile of the newly discovered Naj hammurabi scrolls translated from the Tashbaani by Bart Ehrman)

10 The C.S. Lewis Bible: For Reading, Reflection, and Inspiration

22 ~ Cceli enarrant SACRIFICE of Unity f the Church is to be viewed "above all in the light of its Reading Ephesians 3: 1 ("This is the reason that I Irootedness in Christ through the Paschal Mystery," in Paul am a prisoner for Christ Jesus for the sake of you the words of ARCIC III, then we are again in the realm Gentiles"), Aquinas reflects that one may be martyred of sacrifice and sacrament - the form of holiness in either due to one's faith in Christ or "for the utility of and after Christ in his passion. As ARCIC I wrote in its the Church," and suggests this text as an instance of first statement on the Eucharist in 1971: "The identity the latter (alongside Col. 1:24). Paul effectively is say­ of the Church as the body of Christ is both expressed ing: "I long so much for your conversion, and thus and effectively proclaimed by its being centered in, and preach the word of salvation to you, that I have been partaking of, his body and blood" (Windsor Statement, thrown into prison." §3; cf. §6 for explicit reference to "the paschal mystery Writing 700 years after Aquinas, Pope John Paul II of Christ's death and resurrection"). Thus the eucharis­ developed an analogous notion in Ut Unum Sint : that tic memorial of the Church marks our unity "with God the sin of division calls forth providentially the witness and one another" as we "entreat" - beseech, implore, of martyrdom to contradict it. In the pope's words, beg - God to permit us to receive "the benefits of "God preserves communion among the baptized in the [Christ's] passion on behalf of the whole Church" and supreme demand of faith, manifested in the sacrifice to "participate in these benefits and enter into the of life itself. The fact that one can die for the faith movement of his self-offering" (§5). shows that other demands of the faith can also be met" I could stop right there, since the rest is commen­ (UUS 84). Thus, the pope commended the enigmatic tary (building, moreover, on several recent columns in Blessed Maria Gabriella of Unity, a Trappistine sister April and June), except that we don't think about this whom he beatified in 1983, who "came to understand as often, nor as clearly, as we should. Herewith, there­ the need for prayers and spiritual sacrifices for the fore, some hopefully helpful encouragements. unity of Christians. In 1936, at the time of an Octave Thomas Aquinas understood from Scripture that for Unity, she chose to offer her life for the unity of the Christ's passion is the form of the sacraments, as may Church. Following a grave illness, Sister Maria be seen by reflecting on Christ's unusual priesthood Gabriella died on 23 April 1939" (UUS 27). (see ST III 22). He is our "great high-priest" (Heb. 4:14) Vatican II had taught, in a sentence that St. Paul who "gave himself up for us, a fragrant offering and might have written, that "the Church bears in her own sacrifice to God" (Eph. 5:2). In this way Christ serves body the humility and dying of Jesus" (UR 4; cf. 2 Cor. as both priest and victim of the Church's sacrifice, 4:10); and the Council also recognized that non-Roman mediating between God and human beings - the holy Catholic Christians have shed their blood bearing wit­ (sacerdos) giver of holy things ( sacra dans) by his ness to Christ (UR 7-8, 4; cf. UUS 12, 47). John Paul II "mouth" (Mal. 2:7), "as he offers up the people's developed both points as the frame for his encyclical: prayers to God" and "makes satisfaction for their "The courageous witness of so many martyrs of our sins," explains Thomas. In this way, God "reconciles century," Christians from all churches and communi­ all things to himself' (Col. 1:20), the "visible sign" ties, "gives new vigor" to Vatican II's "exhortation" to marking "the invisible sacrifice," in Augustine's defini­ unity. How so? Because "believers in Christ, united in tion of a sacrament . And in this same way the faithful following in the footsteps of the martyrs, cannot offer themselves to God in turn, as in the psalm: "A remain divided" (UUS 1; cf. 48, 83-84). Thus the sacrifice to God is an afflicted spirit" (Ps. 51:17). Church never ceases "to do penance," as the Lord Through our own imitative sacrifices, "we have confi­ "conforms her to his passion and resurrection" (UUS dence to enter the sanctuary by the blood of Jesus" 3-4; cf. 91). (Heb. 10:19), who "obtained a result from his passion At least here we have ecumenical agreement: that . . . by the devotion with which, out of charity, he the fullness of Christian life, in the body of the Church, humbly endured" it. does not circle around or hover above, or otherwise This is the richly textured scriptural/sacramental move on from, Christ's passion. Rather, it begins, ends, soil out of which reflection on ecclesial sacrifice has and in the meantime dwells there, as our constant grown - as a feature of formation in holiness , all the source of life and renewal - resurrection. ARCIC III more in the wake of multiplying divisions among has spoken truly; and, we may presume, will find it Christians. How to make a fitting sacrifice of unity, in necessary to repeat the point. a spirit of conversion? Christopher Wells

July 3, 2011 • THE LIVING CHURCH 23 CATHOLIC VOICES Saints Elsewhere

By Douglas Taylor-Weiss the supreme obstacles to church growth and spread­ ing the Gospel are the wounds inflicted by our cul­ ishop George E. Councell of New Jersey misread ture's dominant forms of Christianity. The Rev. Bthe title of a book on the shelves at Barnes & Gwyneth MacKenzie Murphy of New Paltz, N.Y.,said Noble. He snatched up what he thought was The Furi­ she hears this: "You're a Christian? Oh, then you must ous Longing for God. When he got home he prepared hate gays. Christians hate gays." to be encouraged to develop a furious longing for The Rt. Rev. Gladstone B. "Skip" Adams III, the God, just as he had before resolved to pray more, eat event's host bishop, told of a 17-year old girl and her better , get more sleep, read more seriously. He looked newborn baby whom he baptized. Her family, he sug­ again. Brennan Manning's book was actually The Furi­ gested, had kicked her out because she had conceived ous Longing of God. What a revelation! We did not a child out of wedlock. For similar reasons, her church have to work harder and harder to save the Church, he had let her know she wasn't welcome anymore. (I realized. Ours is a religion of grace, of God's furious found myself wondering: Is this really happening in longing for us. today's America? Perhaps, instead, the church treated Bishop Councell's insight electrified the banquet her behavior as sin and she decided to leave because hall at the Province II conference "Anglicanism she disagreed with that view?) Remixed: Embracing the Other, Our Traditions and the Stephanie Spellers told me about a catechumen: Future" outside Syracuse, N.Y, May 5. It addressed the "In the Book of Common Prayer she saw a rubric that dominant worry - saving the Church - with a said that only people who are baptized could come to favorite medicine: unconditional acceptance. the Table, and she freaked out." The student recoiled To listen to the Rev. Stephanie Spellers, priest and in pain, confirmed in her prior notion that she was lead organizer of The Crossing ( a ministry at the Cathe­ unwelcome, unaccepted and unloved. Spellers gently dral Church of St. Paul in Boston) and chaplain to the reassured the newcomer that The Crossing, in coor­ Episcopal Church's House of Bishops, God furiously dination with the cathedral, does not follow that longs for the Other. Spellers defines the Other as "any rubric. Everyone, baptized or not, is welcome to Com­ group that is likely (or would reasonably expect) to munion. (There is not, as it happens, a rubric on this experience patterns of historic, systemic oppression matter in the Prayer Book The rule is found in the and marginalization in your congregation and/or canons.) denomination, especially given your church's domi­ A workshop led by the Rev. Raewynne J. Whiteley nant race, culture, language, generation, socioeco­ made use of recent longitudinal studies of American nomic class, education level, sexual orientation and youth by Christian Smith et al., which found that the physical ability." young mostly believe in a "Moralistic Therapeutic We'd like to see the Episcopal Church survive Deism." In other words, they believe in a god who cre­ because, as Raymond Riley of St. Martin's and St. ated and watches over the world, who wants people to Luke's churches in Manhattan put it, without the Chris­ be good, nice and fair, who does not need to be tian values oflove taught at church, the nation "is los­ involved in one's life and who rewards nearly every­ ing its moral fiber" and any sense of absolutes . The body with heaven when they die. The young, Smith Rev. Claire Woodley of Mohegan Lake, N.Y, spoke of found, believe that the central goal of life is to be the hopelessness and drug abuse that can appear happy and to feel good about oneself. where the church is absent. How, Whiteley asked her small group, is that set of The problem is not, apparently, a church whose beliefs inadequate? It lacks relationship and recon­ moral voice is unnoticed. The problem is churches that ciliation like we have in church, some said . "Where remain unwilling to welcome, tolerate, embrace and is the teaching that everyone is God's beloved child?" include. People, especially young and outcast people, asked one participant. "Youth today have a punitive are unhappy and feel rotten about themselves. view of Christians." Whiteley noted that the study Multiple speakers and participants said that one of found no such thing. "That's old-fashioned," she said.

24 THE LIVING CHURCH • July 3, 2011 "Today's guilt is 'I'm not happy."' So, in the workshop conference­ goers heard that today's youth are deeply mistaken about the true God, but the plenary taught that youth are the Other and that it is not enough to invite and include them. Radical Wel­ come means their voice must be vis­ ible and valued, so that their values ( along with those of other Others) "influence the congregation's identity, ministries and structures." They are to "share power and shape identity, mission, leadership, worship and min­ istries." I asked many conference partici­ pants to name the chief obstacle to evangelism. The churches' hatred for the Other was on everybody's list, while the world's hatred for Christ, so evident in stor ies of persecution flooding in from abroad, was never named. Yet doesn't Christ remain the perennial Other, offending our values and upending our agreements? Suffering for Christ never surfaced in the conference. Suffering seemed not to be a mysterious and intractable work of evil in the world but instead the direct result of bad people, mostly bad Christians , capable of correction Stained-glass window of the Prodigal Son, created by Mayer and Co., at the Cathedra l of SL John the Baptist, Charleston, S.C. by Radical Welcome. The sin to be expunged was not rebellion deep in the heart but appearance, we are moved to holier living. social exclusion inflicted by the powerful on the weak. There is profound truth here : God's satisfaction of In such a view the cross of Jesus becomes an embrace our need to be loved. Maybe God's furious longing for and nothing more , without judgment either to con­ us really is the beginning, middle and end of our reli­ demn or to save, and salvation remains a this-worldly gion. It makes , however, a poor story, and one which affair, a sharing of power. doesn't account for the grievous darkness and decep­ In all events, we are not, Spellers reminded us , to tion under which the world struggles for light and life. suggest that we have something to give to others In the story told by the Province II conference, the that they need. That would be domineering, impe­ prodigal doesn't go into a far country and squander his rialistic. People will, however , come to church inheritance in riotous living , nor does he come to him­ beca use they need what we all need: radical wel­ self. It's all the older brother 's fault. ■ come; oneness with the Other that bridges but does not obliterate difference; reconciliation. In such The Rev. Douglas Taylor-Weiss is rector of Church of communion God himself appears. Welcomed by that Saints Peter and John, Auburn, New York.

July 3, 2011 • THE LIVING CHURCH 25 accept the Reformation of the 16th century. A New Chapter (Luther's wife was a Cistercian nun and Loccum The introduction to the May 22 issue quotes Monastery remained an example of monastic life in approvingly: "The word retirement is not in the Bible" churches confessing the Augsburg Confession.) ["Retirement and Stewardship," p. 3]. No, but its root (The Rev.) John Allen retire is. See Numbers 8:25. (I'm looking forward to St. Mark's Church mine!) South Milwaukee, Wisconsin (The Rt. Rev.) John W. Howe Bishop of Central Florida Ephraim Radner responds: Orlando, Florida The monks of Tibhirine were indeed Cistercians (like Thomas Merton), sometimes known as "Trap­ pists," and that is worth pointing out. However, because they follow Benedict's Rule, I thought the Trappistvs. Benedictine term Benedictine might appropriately characterize I read with interest the article by the Rev. their life in a broad way, and that this might be Ephraim Radner ["Of Gods and Men," June 5]. The more understandable to the general reader. monks were not Benedictine, but Cistercians of the Strict Observance (or Trappists) . The Cistercian Tradition came out of a reformation of the Bene­ We Are at War dictine experience in the year 1098, when St. In questioning the morality of President Obama's Robert and 21 monks left the Benedictine Abbey of decision to authorize the attack against Osama bin Molesmes in order to begin leading a life of sim­ Laden ["An Act of Judgment?" June 5], the Rev. Dr. plicity. Oliver O'Donovan fails to appreciate that this act The development of the "Charter of Charity," the occurred in the broader context of our decade-long federation of abbeys, the simplification of liturgy, armed conflict against bin Laden's terrorist net­ plainness in architecture and the avoiding of direct work. involvement in feudal society gave the Cistercians Although legitimate debate continues on the con­ a very different spirituality. This Cistercian spiritu­ duct of this conflict, its fundamental cause and ality helped nurture the faith in Britain, Scandi­ character is widely acknowledged. In a resolution navia, northern Germany and the Low Countries. adopted by Executive Council last February, the I would imagine that this helped these areas to Episcopal Chruch "recalls the tragic terrorist acts of September 11, 2001, thatled the United States and its allies This Cistercian to launch military action against Al Qaeda." spiritualityhelped Against this backdrop, acts nurture the faith of judgment involving force are necessarily governed not by the rules of criminal justice in Britain, "'-br~~ -"'°"""-~•-.,,.. ,aoa_,...,•• ~ ....,,. :-.,.,._--::.-:,.~-~ ... O_ ...... atl'bt>w\"'--_ ...__ -WlfVl•--oiw-.c.••.... ___ l>INllla..tlM .. _ in peacetime, but by the tradi­ ...... ,._.._.,._,~ _'° __ __,...,lllllh. Scandinavia, _.,.. __ _,,..._ _ ... ,.,_r-.w_.,1D.. .- ...,.ol.. ~111-tlalilll...-d tional standards of propor­ _...... ,..,._.,~-••i.-...,..--a-.-.--.....-n,._,.,.,,.,...,kl"llllll'•»«-loe.l__ ..,..______...--.-.a,o.:,,a,_,...,, _.,._.,, ,.... _.,llrll,.,,__ _.,,,,,__ .....,.__..._.~ ... Go.- ~..,,..,..,ctfllbll ...__,..,. , tionality and distinction northern Germany ~~=-:.~=-i,!trO ~i:-.::::--..:_1:1 ...... upheld by the Christian just­ --.---~---·~'l\f,'F ... ~-· . - ---~-wio-uit----11{~1\--~- and the Low __hjWN191al.,.lofmt1111U1•~------""'__,,,,, _..lothwlllDIW;lllplfl,j---~-,.,...--.....--"-~. war tradition as well as inter­ .,.n::;:=:,-..~ :,,ii:-ld"'i!tJ==~ '"'°""''""""~_.,_n,MOt,.,_,,IIMnu. national law. These standards ~--,,_.,..lkl'~m....c,o,,, _ _....,'ll._llm_,...... ,_ ...,.,_~-.,.C _. ____ ..... lfli1»,1..,...... - Countries. d,t--palllit,M~---~-...... ,.111._~.-.....~,_...,,..__ ""'""""V_..,.._ demand that we use no more ~-:.-=~==~:==:.=.~~~ ....0,:,m~4oa--,--...-i.wd•OIIW_,_...__ --~..,-­IIWJ,-~....,.Qa~ force than necessary, and that _,,..._,.,.rotlN.""",,.,_~.,__._, ~el---~~11'111•~-,,,----,,. ~--ManNhot._1'<.a-A.l191c. ). _""'__ ...._ __...,,_"'_ ... __ we protect innocent civilians ~-_.,_~In--- ...... w-...... qM • ••~~~~_,,..,•""""'-'--- from undue harm. The attack targeting bin Laden appears to have adhered to both standards. In ordering the commando raid rather than a cruise missile attack, the president deliberately risked An Act of ? American lives in using precision tactics aimed at combatants only. MENT. The Church, however, is best placed to judge motives, not methods - and here , too, the presi­ dent appears to be in the right . The commandos were prepared to collect intelligence at bin Laden's compound that would enable us to prevent future terrorism, suggesting that the operation was not a vendetta, but a legitimat e military maneuver. And the president resisted pressure to release photos of It would the corpse, reflecting a lack of bloodlust. As Christians, we abhor violence , but recognize seem wise that, in a fallen world, to love our neighbors, includ­ ing our enemies, may occasionally and tragically for citizens compel its use. The war against Al Qaeda is such a tragic necessity, and the prudent operation to elim­ to interest inate the danger against innocents posed by the network's leader was integral to it. themselves Matthew N. Gobush Dallas, Texas enough in the explanations Mr. Gobush is chairman of the Episcopal Church's Standing Commission on Anglican and Interna­ that sovereign tional Peace with Justice Concerns. governments offer Oliver O'Donovan responds: I am sorry that Matthew N. Gobush is troubled by to ask a question my questioning President Obama's decision, since that is what I hoped I hadn't done. As a member of or two. the public - and not even of the U.S. public - I hardly knew enough about the president's decision to take a moral view of it. Mr. Gobush, who suggests that the operation was What I had to think about was simply an expla­ planned partly as an intelligence-gathering exer­ nation of the decision - official, authoritative and cise, may have information on this not available to apparently intended to be sufficient. If ( as good others. Otherwise he is in the same position as King James maintained) sovereign governments myself, filling in gaps in the public account by imag­ need not explain themselves but are wise to do so, ining explanations that might make good sense. it would seem wise for citizens to interest them­ That is not difficult; journalists do it all the time, selves enough in the explanations they offer to ask reassuringly or alarmingly, to taste. But citizens are a question or two. not in business to imagine explanations, but to lis­ Some justifications for government action fall at ten to them, and to convey a fitting puzzlement the first hurdle. This justification did not, but it when what they hear does not add up. That is how didn't seem to make it all the way to the last hur­ they set the moral framework within which gov­ dle. It explained how the act could appear propor­ ernment acts and explains itself. tionate and discriminate in the event, but not how At any rate I am grateful to know of a commis­ it could have looked so to the president and his sion in the Episcopal Church which takes the laws advisers in prospect. of war seriously. SUNDAY'S READINGS I July 3, 2011 THE LNING CHURCH VOLUME 243 NUMBER 1 Third Sunday after Pentecost EDITORIAL Dr. Christopher Wells ExecutiveDirector (ext. 15) 'Who Will DeliverMe?' John Schuessler ManagingEditor (ext. 11) First reading and psalm: Gen. 24:34-38, 42-49, 58-67; Ps. 45:11-18 (or Song of Songs Douglas LeBlanc 2:8-13) • Alternate : Zech. 9:9-12 ; Ps. 145:8-15 • Rom. 7:15-25a • Matt. 11 :16-19, 25-30 Editorat Large(ext. 22) Amy Grau T.S. Eliot wrote that Lancelot unto my path," the "way of liberty," GraphicArtist (ext. 13) Andrewes "takes a word and derives as the psalmist hoped. For the peo­ BUSINESSAND FULFILLMENT the world from it." He learned his ple of Israel , there were the tablets Sue Lang methods, we can be sure, at the feet given by God himself. The Gentiles Office/BusinessManager (ext. 17 ) Ruth Schimmel of Saint Paul, whose complex medi­ had the promptings of conscience, Accounting/BusinessAssistant (ext. 20) tation on the beauty and the tragic the "law written on the heart ." Thais Jackson limits of the law of God are the But it never work ed. Paul's own FulfillmentManager (ext. 2 1) theme of this Sunday's epistle. "I zeal for the law had stirred up a mur­ ADVERTISING delight in the law of God, in my derous rage in him against Christ and Tom Parker AdvertisingManager (ext. 16 ) inmost self," he writes in a sentence his followers. Sin is too powerful. It Amber Muma from the heart of the argument, "but captures the law and corrupts it, as it AdvertisingAssociate (ext. 12) I see in my members another law at does all other create d things. Instead

BOARD OF DIRECTORS war with the law of my mind and of humility, the law brings arrogance; The Rev.Thomas A. Fraser, Riverside, Ill. making me captive to the law of sin." instead of order, confusion; instead , (President) By "law," Paul means a number of of life, death . Miriam K. Stauff, Wauwatosa, Wis. (VicePresident ) different things: the Torah given by Paul cried out , "Wretched man Daniel Muth, St. Leonard, Md. God to the people of Israel, the stir­ that I am, who will deliver me?" On (Secretary) G. Thomas Graves 111, Dallas, Texas rings of sinful desire, the conscience, our own we are like Zechariah's (Treasurer) and the law of God again, but bent in exiles, deep in the waterless pit. We The Rt. Rev.Anthony J. Burton, Dallas,Texas The Rt. Rev. Bertram N. Herlong, Franklin, Tenn. on itself, crippled and sterile, mas­ are "weary and heavy laden," trou­ The Rev. Jay C. James, Raleigh, N.C. tered by the power of sin. It's a bled with many things; we "will not The Rt. Rev. D. Bruce MacPherson,Alexandria , La. Richard J. Mammana, Jr., New Haven, Conn. cramped and tortured way to stay in place, will not stay still." Howard M. Tischler, Albuquerque,N .M. describe the predicament of fallen Until Christ comes. He is the victor humans, confusing to us, as perhaps over sin and death, Paul promises . Editorial and Business offices : 816 E. Juneau Avenue, it was to him. "Words strain," Eliot Zechariah calls him the One who Milwaukee, WI 53202-2793 wrote, "Crack and sometimes break, comes "triumphant and victorious ." Mailing address: under the burden , / Under the ten­ He "breaks the battl e bow and com­ P.O. Box 514036, sion, slip, slide, perish, / Decay with mands peace to the nations ." Paul Milwaukee, WI 53203-3436 imprecision, will not stay in place, / doesn't hesitate to describe his new Phone: 414-276-5420 Fax: 414-276-7483 Will not stay still." All those "laws" covenant as "the law of the Spirit of E-mail: [email protected] jumbled together, turning in on each life." It's not that the law is www.livingchurch.org other , and none of them able to destroy ed. In Christ it is fulfilled, MANUSCRIPTSAND PHOTOGRAPHS: THE LIVING reach out to God. mad e new. "My yoke is easy, and my CHURCHcannot assume responsibilityfor the returnof Paul means this confusion is what photos or manuscripts. THEL1v1N G CHURCH is published burd en is light," Jesus promised his biweekly, dated Sunday, by the Living Church Founda­ life is like apart from Christ . We disciples. It's not that the "law of the tion, Inc., at 816 E. Juneau Ave., Milwaukee, WI 53202. Periodicals postage paid at Milwaukee, WI, and at addi- know who God is; we want to reach Gospel" doesn't have its challenges. tional mailingoffices . him, to do the good he has set before But in him we work "with the grain

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28 THE LIVING CHURCH • July 3, 2011 SUNDAY'S READINGS I July 10, 2011 Tl--lE MTSSlON BOOKSTORE OF NASHOTAH HOUSE AN EPISCOPAL SEMINARY 2777 MISSION ROAD NASHOTAH, WI 53058-9793

Fourth Sunday after Pentecost Most booksseen in The LivingChurch are available. Ask about clergyand churchdiscounts. 'A Sower Went Out to Sow' (262) 646-6529 First reading and psalm: Gen. 25:19-34; Ps. 119:105- 112 • Alternate : Isa. 55:10-13 ; Ps. 65:(1-8), 9- 14 • Rom. 8:1-11 • Matt. 13:1-9, 18-23 SHRINE OF OUR LADY The Sower was reckless , to say rich land. Here it is possible that OF CLEMENCY the least. Good seed was scarce and the wayside might no longer be Continuous Novena daily at 5.45pm Send your prayer requests to valuable in the ancient world, and trampled on or lie open to all, but Canon Gordon Reid scattering it to the four winds was that it may become a fertile field. In S.Clement's Church, 2013 Appletree St. not the way to plan a fruitful har­ the case of the soul, the thorns may Philadelphia, PA 19103 vest. Soil isn't created equal. Some be destroyed and the seed enjoy www.s-clements.org is carefully prepared, well-fertilized, full security." tested long, proven sound. Throw­ If the field is the world, the hearts ing your seed on the path, or among of all people, we know that soil can the rocks or in the thorn bushes, be changed . We know the seasons was only asking to be disappointed. within our own hearts, the times we living But this Sower had already have welcomed the Sower's work, proven himself reckless. His was and the resistance that can also certainly an odd approach for a reli­ come so easily. Ought we not to church gious leader. He wasn't like most pray, with William Cowper, "Let the rabbis, calling his followers one by same hand that gives the seed pro­ one after they had proven their vide a fruitful place"? .org virtue. No priests or scribes stood The parable is an odd one, but it by his side. He rebuked his associ­ deals in a timeless mystery. Adam ates the only time they tried to turn was a sower, and a fruitless one. someone away. God had cursed the ground for his 8c-Lid 0~ This Sower trusted in his seed , sin. This new Sower goes out into the Word of God. Like Isaiah cen­ the world to make its barren wastes CHOIR turies before, he was certain that it fruitful again . "Preach the Gospel "would accomplish what I purpose , to every creature," he commands CHAIR and prosper in the thing for which I his under-sowers. Cover with my sent it." Words are fragile things, seed all that has been lost . prone to be misunderstood or The promised harvest is a magnif­ ignored or forgotten, but these were icent yield. New plants for a new cre­ no ordinary words . ation, like Isaiah's world leaping for And perhaps this was no ordi­ joy at the revelation of God's pur­ nary field either. As John Chrysos­ poses . "Instead of the thorn shall tom noted in his discussion of the come up the cypress; instead of the parable, "With regard to the seeds brier shall come up the myrtle" (Isa. and the earth it cannot sound very 55: 13). "The Spirit of life who raised reasonable. But in the case of Christ Jesus from the dead," Paul human souls and their instructions, promises , "will give life to your mor­ it is praiseworthy . ... For with the tal bodies." The resurrection is his rational soul there is such a thing glorious harvest ; all who welcome as the rock changing and becoming the seed will share in its splendor. with FIBRE RUSH SEAT Look It Up Since 1877 Read 1 Corinthians 15:35-50. If Christ is the sower, what might the Spirit's R.Geissleu Inc. work be? 2641 E. Greystone Ct. Eagle , ID 83616 Think About It Phone: (800) 862-3159 What is your church wasting for the sake of the kingdom? www.rgeissler.com

July 3, 2011 • THE LIVING CHURCH 29 PEOPLE & PLACES

THE LIVINGCHURCH FOUNDATION,INC. Appointments the Los Angeles Harbor Commission to The Rt. Rev. Anthony J. Burton, leadership in the local historical society. Dallas, Texas GeneBatick is head of school at Holy Inno­ One of his recent initiatives was collecting cents' Episcopal School, 805 Mount Vernon socks for local homeless people. He was The Rev. Thomas A. Fraser, Riverside, Ill. Hwy. NW, Atlanta, GA 30327-4396. The Rev. Lisa C. Floresis asso ciate at Holy born into a seafaring family in Faversham , G. Thomas Graves Ill, Communion , 4645 Walnut Grove Rd., Mem­ Kent , England and arrived in San Pedro with his family in 1923. He was a 1938 Dallas, Texas phis , TN 38117. The Rev. Julie A. Johnsonis rector of St. graduate of San Pedro High School and Mrs. John M. Hayden, La Crosse , Wis. Mary's, PO Box 150, Fayetteville , TN 37334. served in World War II as a gunner in the Army Air Corps. He worked in the mar­ The Rev. Charles Henery, itime industry and for the Southern Coun­ Ordinations Delafield, Wis. ties Gas Company before attending the Deacons Church Divinity School of the Pacific prior The Rt. Rev. Bertram N. Herlong, to his ordination to the priesthood in 1965. Franklin, Tenn. East Carolina- ThomasPaine Hopfengard­ His wife of 64 years, Fran , died in 2007. ner Warren,St. Mary's, 800 Rountree Avenue, The couple were part of the St. Peter's Jordan Hylden, Durham, N.C. Kinston, NC 28501. parish community for more than 60 years. Kansas - Patrick Funston, chaplain, Two sons, Gregory and Timothy, preceded The Rev. Jay C. James , Raleigh, N.C. Bishop Seabury Academy , 4120 Clinton Pkwy., Lawrence , KS 66047; Peter Doddema, their father in death . Survivors include his David A. Kalvelage, Pewaukee, Wis. deacon-in-charge of St. Philip's, 131 Short St., son Robert, six grandchildren and eight Harrodsburg, KY 40330. great-grandchildren . David H. Keller,Greenville, S.C. Milwaukee- William PatrickEdwards. Virginia - Joshua Morgan Caler, Christ The Rev. Steven J. Kelly,Detroit, Mich. Church Cathedral, 900 Broadway, Nashville, Other deaths as re'f)orted by the Chur ch TN 37203. Pension Fund: The Rt. Rev. Edward S. Little II, Gulf Atlantic Diocese (AGNA)- Michael South Bend, Ind. Richard Boone,Christ Church, 4550 Legacy JosephW. Arps 63 Glenburn,ME Drive, Plano, TX 75024. EdwinD. Bennett 88 PomptonPlains, NJ The Rt. Rev. D. Bruce MacPherson , DonaldE. Chapman 91 Spartanburg,SC Alexandria, La. Receptions Joe C. Coulter 78 Charlotte,NC AlvaG. Decker 81 EastWindsor, CT Atlanta - AntonioBrito , as a priest from ThomasA. Dillard,Jr. 72 Otis,MA Richard J . Mammana, Jr., the Roman Catholic Church . LarryJ. Donoghue 69 Denver,CO New Haven, Conn . WilliamP. Douthitt 64 Tulsa,OK Retirements Susans. Dulany 67 Savannah,GA The Rt. Rev. Steven A. Miller, FrankL. DurkeeII 78 Ouray,CO The Rev. RogerArd , as rector of St. Peter's Milwaukee, Wis. JohnC. Fowler 86 Nazareth,PA Church , Rome, GA. Carl B. Gracely 101 WalnutCreek, CA The Rev. Jocelyn Bell, as rector of Christ Daniel Muth, St. Leonard, Md. EduardoGuerra 82 Williamsport,PA Church , Chattanooga, TN. HowardJ. Happ 68 RanchoPalos Verdes, CA The Rev. Rob Henley, as rector of St. The Rev. Canon Michael Perko, SamuelR. Hardman 85 Foley,AL Joseph, Sevierville, TN. ThomasL. Hastings 94 Tupelo,MS Albuquerque, N.M. FrederickB. Jansen 88 GrossePointe Park, Ml RichardA. Kirchoffer, Jr. 91 Whitefish,MT David R. Pitts, lsabeloB. Lacbawan 93 BaguioCity, PH Baton Rouge, La. Deaths WarrenH. McKenna 93 Berkeley,CA Willa S. Mikowski 85 TraverseCity, Ml The Rev. Nicholas T. Porter, The Rev. ArthurR. Bartlett,port chap­ DavidH. Noble 73 Houston,TX Southport, Conn. lain and director emeritus of the Sea­ EdwardJ. Renner,Jr. 82 Temecula,CA WilliamT. Richter 87 Starkville,MS men's Church Institute of Los Angeles, RonaldC. Robertson 66 LakeDallas, TX Ethel Ripley, Mt. Pleasant, S.C. died June 3, a few weeks after being KennethB. Samuelson96 Fortuna,CA GeraldA. Vulliamy 98 GreenValley, AZ Miriam K. Stauff, diagnosed with cancer. He was 91 and Wauwatosa , Wis. remained active in ministry in San Pedro, CA, until very recently. The Rev. Canon Mark Stevenson, In 2009, Los Angeles city council mem­ Baton Rouge, La. ber Janice Hahn proposed naming the San Pedro intersection of 11th and Beacon Howard M. Tischler, Albuquerque,N.M. streets the "Father Art Bartlett Square" in Sendyour clergy changes honor of his 30 years of leadership of the to Peopleand Places: Shirleen S. Wait, Seamen's Church Institute, an Episcopal [email protected] Atlantic Beach, Fla. agency founded in 1881, as well as his P.O. Box 514036 work in founding Beacon House as a resi­ Milwaukee, WI 53203-3436 Dr. Christopher Wells, dential recovery program for people Milwaukee, Wis. addicted to drugs or alcohol. His numer­ ous other activities ranged from servic e on

30 THE LIVING CHURCH • July 3, 2011 Summer Services CLASSIFIEDS DIRECTORY BOOKS KERNVILLE, CA NEW YORK, NY ANGLICAN BIBLIOPOLE : theological booksellers. ST. SHERRIAN 251 Big Blue Rd. (760) 376-2455 THE CHURCH OF THE EPIPHANY (212) 737-2720 Saratoga Springs, NY. (518) 587-7470. The Rev. Bob Woods The Rev. Andrew J. W. Mullins www.epiphanynyc.org [email protected]/www.AnglicanBooks.klink.net Sun 11 Sun 8:30, 11, 6 SAN DIEGO, CA SARATOGA SPRINGS, NY CHURCH FURNISHINGS ALL SAINTS' Sixth & Pennsylvania Ave. BETHESDA www .bethesdachurch.org Website: www .allsaintschurch.org (619) 298-7729 FLAGS AND BANNERS: Custom designe d Episcopal The Rev. Thomas T. Parke , r Sun 8 & 1O; Daily Mass: Tues 12; Wed 9:30; Thurs 6; Fri Sun 6:30, 8, 10; Wed 12:10 flags and banners by Festival Flags in Richmond,VA. Please 9:30; Sat 9 contact us by phone at 800-233 -5247 or by E-mail at NEWARK, DE RALEIGH, NC [email protected]. UNIVERSITY OF DELAWARE www.stthomasparish.org ST. TIMOTHY 'S 4523 Six Forks Rd. (919) 787-7590 ST. THOMAS'$ EPISCOPAL CHURCH (302) 368-4644 Website: www .sttimothyschurch .org I EVENTS The Rev. Paul Gennett, Jr., r; The Rev. Deacon Cecily The Rev. Jay C. James , r; the Rev. Richard C. Martin, asst Sawyer Harmon, campus minister Sun MP 8:30, HG 9 (said), 11 (sung) NATIONAL EPISCOPAL CURSILLO CONFERENCE Sun 8, 10:30, Sept to May 5:30; Wed 12:10; EP M-F 5:15 NEWTOWN, PA October 27-30 2011 PALM HARBOR, FL ST. LUKE'S 100 E. Washington Ave., 18940 Phoenix, AZ ST. ALFRED'S 1601 Curlew Rd. (727) 785-1601 www .stlukesnewtown.org (215) 968-2781 www.nationalepiscopalcursillo.org The Very Rev. Canon Richard C. Doscher, Sr., r E-mail: [email protected] (877) 858-7392 Sat H Eu 5 (Rite 1); Sun H Eu 8 (Rite 1) & 10 (Rite 2) The Rev. Ernest A. Curtin, Jr., r Sun H Eu 8, 10 (Choral) SAVANNAH, GA POSITIONS OFFERED ST.PAUL'S (912) 232-0274 34th &Abercorn Sts. CHARLESTON SC Website: www .StPaulSavannah.org CHURCH OF THE HOLY 'coMMUNION FULL-TIME RECTOR: St. Thomas Episcopal Parish The Very Rev. Dr. W. Willoughby 111, r; the Rev. L.G. _?elfins, v 218 Ashley Ave . (843) 722-2024 and School, Coral Gables/Miami, FL, is seeking a rector Sun 8 (Low), 10 (Solemn High), 12:15 (en Espanol), 6:30 www.holycomm.org [email protected] with the vision and desire to lead and serve almost 500 fam­ (Celtic) The Rev. Dow Sanderson, r; the Rev. Dan Clarke, c; the Rev. ilies in a diverse and dynamic church/school community. Weekday Mass: Mon 12:15, Tues 6, Wed 7, Thurs 10, Fri 7; Patrick Allen , assoc Sun Mass 8 (Low) 10:30 (Solemn High) For over 60 years St. Thomas has served South Florida, pro­ LIHUE, KAUAI, HI viding a variety of ministries and outreach opportunities for ST. MICHAEL & ALL ANGELS 4364 Hardy St. at Umi all who hear its call (including, for example, homeless assis­ www.stmichaels-kauai.org (808) 245-3796 HENDERSONVILLE, TN ST. JOSEPH OF ARIMATHEA (615) 824-2910 tance, outstanding choral experience, Boy Scouts, Youth The Rev. William B. Miller, r The Rev. Joseph B. Howard www.stjosephofarimathea.org Sat Eu 5:30, Sun Eu 7:30 & Eu 9:45 Groups, Stephen Ministry, Christian Education, and many, Sun 8 (Rite I) & 10:30 (Rite II) many more). These opportunities have allowed St. Thomas ROCKPORT, MA to touch generations of South Florida families. Nestled in a ST. MARY'S EPISCOPAL CHURCH NASHVILLE, TN quiet neighborhood among residential homes and nearby 24 Broadway (978) 546-3421 ST. PHILIP'S 85 Fairway Dr. (nearthe ail]JOrt) (615)883-4595 public parks, the St. Thomas church/school campus offers 3 Website: www .stmarysrockport.org The Rev. Vicki T. Burgess , r [email protected] acres of exceptional beauty and modern functionality with an E-mail: [email protected] Sun 9:30 (Jun 5 - Aug 28) adjacent rectory (includin g pool and guesthouse). The The Rev. Karin E. Wade, r Sun 8 & 10 church embraces the goal of making all feel welcome. The DALLAS,TX school (Pre-K through 5) provides Christian values in the LAS VEGAS, NV CHURCH OF THE INCARNATION 3966 McKinney Ave . tradition of Episcopal education and is one of the most CHRIST CHURCH 2000 S. Maryland Pkwy Website: www.incarnation.org (216) 521-5101 sought after elementary education opportunities in our com­ The Rev. Dr. Vincent O'Neill, r; the Rev. Bernado lniesta; The Rt. Rev. Anthony Burton the Rev. Carol Walton ; the Rev. Teogenes Bernardez; the Sun 7:30, 9, 11: 15, 5:30 munity. As our community grows and evolves, St. Thomas is Rev. Leslie Holdridge; the Rev. Robert McNaul ; the Rev. committed to growing and evolving with it. By maintaining Victoria Warren MILWAUKEE, WI the traditional values of the church, St. Thomas welcomes Sat Eu 5; Sun H Eu 7:45 (Rite I), 9:15 (Hispanic Mass), 10:45 ALL SAINTS' CATHEDRAL (414) 271-7719 the future and the opportunity to grow our relationship with (Rite II), Spanish Eu 6:30 818 E. Juneau Ave. www.ascathedral.org God, with each other and with our community . Interested? LONG BRANCH, NJ Sun Masses 8, 10 (Sung). Daily Mass, MP & EP as posted Please visit our website: stthomasep.org for links to our ST. JAMES ' CHURCH 300 Broadway (732) 222-1411 Parish Profile and Applicant information. Website: http://stjames-longbranch.org ANGLICAN Email: [email protected] FULL-TIME RECTOR : Trinity Episcopal Church, The Rev. Valerie T. Redpath, r ELLSWORTH, ME ST. THOMAS TRAD ITIONAL ANGLICAN Baton Rouge, LA, is seeking a rector with a welcoming per­ Mon 9; Wed 11 :30; Sat Vigil 5:30; Sun 8 & 10 sonality and proven record of parish work who will lead the 373 Bangor Rd. (207) 326-4120 PASSAIC, NJ Sun MP & HG 1O; Sat Evensong 3; Holy Days as announced congregation in developing meaningful opportunities to be ST. JOHN'S Lafayette and Passaic Avenues the Church together and in the wider community. A Pre-K Website: www.stjohnschurchpassaicnj.org (973) 779-0966 NORTH AUGUSTA, SC through 5th grade school is a key part of the current ministry The Rev. William C. Thiele, r [email protected] THE CHURCH OF THE HOLY TRINITY of the parish. Worship at Trinity has been described as tra­ Sun Low Mass 8, Sung Mass 10:30, HD anno. 160 Merovan Dr.; 29860 ditional with a contemporary flair, with differing styles www.holytrinityna.org (803) 341-0075 RED BANK, NJ Sun Eu 10 across all four Sunday services. A portfolio of information TRINITY CHURCH 65 W. Front St . is available online through the Office for Transition Min­ Website: www.TrinityRedBank .org LUTHERAN istry. Letters of interest should be sent to the Reverend The Rev. Christopher Rodriguez, r, the Rev. Thomas May, assoc Canon E. Mark Stevenson at mstevenson @edola.org. Sun Masses 8 & 10:15 (Sung), MP and EP Daily MOJAVE, CA CARLSBAD, NM HOPE & RESURRECTION CHURCHES PART-TIME ASSISTANT PRIEST: Christ Church, Coop­ GRACE CHURCH 508 W. Fox St. (575) 885-6200 K and Inyo Streets (909) 989-3317 erstown, NY, a growing congregation in the Diocese of Albany The Rev. Rod Hurst , r www.gracecarlsbad.org The Rev. William R. Hampton , STS seeks assistant for pastoral care and program leadership. Mass Sun 8:30, 10:30 (Sung), Wed 1O; MP/EP as posted Sun Eu 9 Rural community with vibrant cultural life on historic Lake Otsego.For details, see www.christchurchcooperstown.org.

DIRECTOR OF ALUMNI, ANNUAL FUND AND CHURCH DIRECTORY KEY Light face type denotes AM, bold face PM; CHURCH RELATIONS : Virginia Theological Seminary , Alexandria, VA. Please see employment listing on website add, address; anno, announced; A-C, Ante-Communion; appt. , appoint­ www. vts.edn. Send resume to [email protected]. ment; B, Benediction; C, Confessions; Cho, Choral; Ch S, Church School; c, curate; d, deacon, d.r.e., director of religious education; EP, Evening ADMINISTRATIVE COORIDNATOR AND INTER­ Prayer; Eu, Eucharist; Ev, Evensong; ex, except; 1S, 1st Sunday; hol, holi­ RELIGIOUS OFFICER IN CENTER FOR ANGLICAN COMMUNION STUDIES: Virginia Theological Semi­ day; HC, Holy Communion; HD, Holy Days; HS, Healing Service; HU, Holy nary~ Alexandria, VA. Please see employment listing on Unction; Instr, Instructions; Int, Intercessions; LOH, Laying On of Hands ; Lit, website www.vts.edu. Send resume to jobsearch @vts. edu. Litany; Mat, Matins; MP, Morning Prayer; P, Penance ; r, rector; r-em, rector emeritus; Ser, Sermon ; Sol, Solemn; Sta, Stations; V, Vespers; v, vicar; YPF, Young People's Fellowship. NC, air-conditioned; H/A, handicapped acces­ To pl a c e a c lass ified , print or onlin e , co n tac t sible. Amber Muma at [email protected] (414) 276-5420 ext. 12

July 3, 2011 • THE LIVING CHURCH 31