AA and the Church Paul’s New Perspective Avis on Anglicanism

May 6, 2018 THE LIVING CHURCH CATHOLIC EVANGELICAL ECUMENICAL

“Not silence, but a different kind of bubbling resonance”

The Music of Sound $5.50 Book and Music livingchurch.org Travel and Learn with Uhe Living Church Institute

Christian Unity in Rome: Anglican Ecclesiology and Ecumenism Travel Course Hosted by Nashotah House Seminary & Uhe Living Church Institute
January 17-25, 2019 Held at the Anglican Centre and the Centro Pro Unione, Rome

oin Living Church Executive Director t Worship at St. Paul’s within the Walls, an Episcopal Jand Editor Dr. Christopher Wells, the parish in Rome Rev. Dr. Matthew S.C. Olver of Nashotah t Tour the Colosseum House eological Seminary, and the Rev. Dr. John Yueh-Han Yieh of Virginia t Visit the Sistine Chapel eological Seminary for this Rome- t Tour the Vatican Museums based seminar course on the history and t Worship with the ecumenical community of Sant’Egidio development of Anglican ecclesiology as Tour the Scavi, the burial site of St. Peter underneath the an ecumenical enterprise. t famed basilica that stands at the heart of the Vatican Participants will share in the daily Oce Visit the Catacombs and share in a celebration of the Eucharist and Mass, and participate in events around t Rome in observance of the Week of Prayer t Visit the excavations under Santa Maria in Via Lata, where for Christian Unity, as well as the following: St. Paul was held under house arrest

Registration Deadline is ursday, May 31, 2018. Space is limited. To learn more and register visit: www.nashotah.edu/romecourse

1:25 PM THE LIVING CHURCH ON THE COVER THiS iSSUE May 6, 2018 Ephraim Radner: “While it might seem | absurd that planets could make a sound in empty space, the ultimate idea was that NEWS God hears this music, for God has created 4 Fort Worth Episcopalians Win, For Now a world that, in its very being, exists in 5 St. James the Resurrected constant praise of its creator” (see “Silence, Sound, and the Power of God,” p. 10). FEATURES Public Domain photo 10 Silence, Sound, and the Power of God By Ephraim Radner 13 Good Book Upstairs, Big Book Downstairs By Karen Zweifel 16 Thank You for the Music | By Zachary Fletcher BOOKS 18 Paul’s New Perspective | Review by Gene Schlesinger 19 The Vocation of Anglicanism | Review by Wesley Hill 23 Last Testament | Review by Victor Lee Austin 24 The Gospel in George MacDonald and The Golden Key Review by Arabella Milbank 13 25 Four Children’s Story Bibles | Review by Susanna Cover 26 Darwin’s Doubt | Review by Daniel Muth 29 From Law to Logos | Review by Michael Angel Martín 30 The Dream-Child’s Progress | Review by Cole Hartin OTHER DEPARTMENTS 32 People & Places 34 Sunday’s Readings

LIVING CHURCH Partners We are grateful to the St. John’s Parish Day School, Ellicott City, and the Episcopal Church in Minnesota [p. 32], Truro Anglican Church, Fairfax, and the Diocese of West Virginia [p. 33], the Church of St. John the 16 Divine, Houston [p. 35], and the Diocese of Pennsylvania [p. 36], whose generous support helped make this issue possible.

THE LiViNG CHURCH is published by the Living Church Foundation. Our historic mission in the Episcopal Church and the Anglican Communion is to seek and serve the Catholic and evangelical faith of the one Church, to the end of visible Christian unity throughout the world. news | May 6, 2018 Fort Worth Episcopalians Win, for Now A Texas appeals court has ruled largely prevails in the property litigation. gent of the congregation has sought to in favor of the parties affiliated with For the time being, nothing has gain control of the property to install the Episcopal Church in the Fort changed. in its 178-page opinion, the an ACNA parish. Worth property dispute, but the Texas Court of Appeals ruled, based Katie Sherrod, director of commu- decade-long litigation is far from over. on its analysis of All Saints deeds, that nications for the Episcopal diocese, The competing diocese affiliated the property belongs to the Episcopal said in a written statement: “The Court with the Anglican Church in North Church’s diocese. The court remanded of Appeals correctly ruled that only the America (ACNA) promptly announced consideration of dozens of deeds for Episcopal Church can decide who may plans to appeal to the Texas Supreme other churches to the trial court, for belong to and control an Episcopal Court, which already has considered reconsideration based on the princi- Diocese and Episcopal Congregations. other aspects of the dispute. ples applied to All Saints. in addition, the Episcopal Diocese has Both entities use the name “Episcopal ACNA-affiliated congregations are federal trademarks for its historic Diocese of Fort Worth,” and a decision still in most of the roughly 50 churches name and seal, which the breakaways on which is entitled to that name has that left the Episcopal Church in 2008. cannot use. The federal case has been been stayed, pending results of the All Saints in Fort Worth is a special administratively closed pending the property dispute. Suzanne Gill, director case that was addressed separately by resolution of the state court case.” of communications for the ACNA dio- the appeals court. All Saints has been The ACNA diocese continues to use cese, said it is likely the name will be occupied continuously by an Episcopal the name and seal on its website. awarded to whichever party ultimately congregation, but a substantial contin- Kirk Petersen

and the public at large would have Abuse Concerns Expand greater confidence in the processes and outcomes of the Royal Commission’s The specter of sexual abuse by clergy Their letter says the church’s pri- inquiry if it was fully inclusive,” the and church workers has emerged as a mary concern “is for the needs of those archbishops wrote. concern for Anglican churches in New whose lives have been impacted by “Our Christian faith teaches us the Zealand and Southern Africa. abuse, and we are conscious that abuse power of truth, justice and reconcilia- The church in New Zealand has asked has been perpetrated by agencies tion. We see this Commission of the government to expand its Royal across our society, including the inquiry as one way we can put that Commission inquiry into abuse to Church and its agencies.” faith into action, and we encourage include the church and its agencies. it would be unhelpful to victims and you to give this request serious con- Archbishops Philip Richardson and survivors, the letter said, if the govern- sideration, in the hope that this will Winston Halapua have written to the ment’s investigations are limited only provide a pathway to healing and government on instructions from the to the state sector. wholeness for all concerned.” national standing committee. “We believe that victims, survivors, Meanwhile, the Archbishop of Cape Town has released a letter saying that in recent weeks he has heard from four individuals reporting experiences of “ is was a gi to my daughter, an Episcopal priest. sexual abuse in two dioceses in the She began reading it immediately, couldn’t put it down.” 1970s and 1980s. — Sue Ellen Ruetsch it was clear from these reports “that “J. Chester Johnson tells a remarkable and we are lagging behind in our care for illuminating triple story. . .” victims of abuse,” he said, adding: “i am also urgently consulting more — Edward Mendelson, Professor of English and Comparative Literature, Columbia University, and literary widely on how the Church can not executor of the estate of W. H. Auden only act more effectively, but be seen to

Available from: www.churchpublishing.org or www.amazon.com act effectively in cases of sexual abuse. Key to my efforts is to achieve holistic Story of the Retranslation of the Psalms and sustainable healing.” Contained in the Current Book of Common Prayer John Martin

4 THe LIVInG CHURCH • May 6, 2018 St. James the Resurrected On the second Sunday of Easter 2018 the first of a series of two-day work- E  — 145 Sundays after they were locked shops, with titles like “Healthy Con- out of the building where they had set gregations” and “Conflict in the Samuel Wells roots as a community — the people of Church.” The workshops are led by the St. James Church hosted a joyous illinois-based Lombard Mennonite homecoming service in Newport Peace Center and are open to anyone Incarnational Beach. in the diocese. Mission The altar party processed toward a The scope of the reconciliation rose stained-glass window framed by effort recognizes that the entire dio- being with the world organ pipes — the same rose window cese suffered as their bishop’s career design that on prior Sundays had been concluded in years of conflict, and that projected on the sterile, blank wall of a some believe St. James used the disci- community room at City Hall. plinary process improperly in the For nearly three years, the Episco- attempt to reclaim the building. palians led by the Rev. Canon Cindy The sermon served as a reminder of Voorhees had worshiped together in a message Taylor has delivered in the borrowed spaces as they hoped and past to the people of St. James: prayed for a return to the massive Although much of their ordeal had church complex at 3209 Via Lido. They been beyond their control, they also were granted permission by the bishop played a role in the conflict and now and standing committee last month, must help heal the wounds. with certain conditions. One condition Preaching without notes, Taylor held was that the church must drop “the to the custom of anchoring his sermon Great” from its former name, which to the appointed Scripture readings for the church has done, although signage the day, which provided plenty of and logos still read “St. James the material for the occasion. Great.” The gospel lesson was the Doubting The Rt. Rev. John Taylor, Bishop of Thomas story from the 20th chapter Los Angeles, was celebrant and of John. it begins with the resurrected preacher for the homecoming. “i’m the Jesus appearing to the disciples in the John with an H,” he said with a smile at Upper Room, even though the door the start of his sermon. it was the only had been locked. reference he made to his predecessor, “When i say to you, ‘locked doors,’ the Rt. Rev. J. Jon Bruno, who was sus- does that resonate with you?” he asked pended from ordained ministry the congregation. “This book shines with because of his words and actions after The text says that the doors were the wisdom we have come he ordered the building padlocked on locked “for fear of the Jews,” and Taylor to expect from Wells.” June 29, 2015. explained that when the Gospel of Taylor made clear he was on a mis- John was written late in the first cen- L. Gregory Jones sion of reconciliation in the wake of tury, “there was beginning to be con- sustained, bitter conflict between the flict in the Jewish community, pro- congregation and the diocese. “We are found conflict, about whether Jesus is reclaiming our pastorship this the Messiah.” isbn  morning,” he said of himself and his “We are stigmatizing Jews,” he said, diocesan colleagues, and stepping out and yet everyone in that Upper Room  pages of the role of “mere negotiator.” was a Jew. “So the door was locked for paperback He introduced some senior mem- fear of people just like them.” . bers of his diocesan staff, including the Another reading was from 1 John, Rev. Canon Melissa McCarthy, whom “where the church is beginning to Taylor appointed canon to the ordi- bicker, they’re in conflict with other nary and chief of staff after his instal- Christians, they’ve lost their sense of At your bookstore, lation in December. unity and common purpose,” Taylor or call 800.253.7521 McCarthy is responsible for a said. “So here comes First John saying, www.eerdmans.com formal, year-long reconciliation if you say you have fellowship because process that will begin April 18 with (Continued on next page) 8061B

May 6, 2018 • THe LIVInG CHURCH 5 news | May 6, 2018 St. James (Continued from previous page) you know Jesus wants you to have fel- lowship … [but] you’re bickering, you’re fighting … then you lie, says First John.” And then commenting on Acts 4: “if you were giving a sermon today at St. James Episcopal Church, after all it had been through, and you came to this passage in Acts: ‘No one claimed pri- vate ownership of any possessions’ — does that preach?” he asked. NOTICE: MOVING SERVICES “You reconcile so you can find unity, but you also reconcile so you can better Skip Higgins understand what’s happening,” he said. “We are inviting everyone in our dio- 225-937-0700 cese to come home to a new sense of www.custommovers.net • [email protected] belonging, of being at home with one another in the diocesan family.” “Moving Episcopal clergy to new ministries since 1982.” Despite the reality that some diffi- Clergy discounts • Only one survey/ 3 estimates • Major van lines represented cult conversations lie ahead, the Full value protection plans • Late pick-up/delivery penalties* service was unambiguously a celebra- Internet satellite tracking • 24/7 cell phone contact to assure your peace of mind tion. When Voorhees opened the CUSTOM MOVERS - FHWA Lic. #MC370752 announcements with the words “wel- *Certain Restrictions apply come to St. James,” more than 150 church members leapt to their feet to applaud, whistle, and shout. The doors had been unlocked five days earlier, and Voorhees said that on each of those days, 25 to 40 volunteers had been scouring the building, wiping away three years of dust on the pews and grime on the windows. The service was carried live on the From the family congregation’s YouTube channel, and as of April 7 the Save Saint James the whose story inspired Great website referred visitors to stjamesnewport.org. The Sound of Music Kirk Petersen Concerns for Pakistanis Elisabeth von Trapp Religious-freedom activists feel height- isis availableavailable toto performp e rrffformormm ata t youryour churchchurch ening concerns for Pakistan’s Christian Concert programs available for all churches and budgets, large minority. Recent months have shown a and small, set performance fee or audience donation sharp upturn in persecution and an For information & booking: increasing number of blasphemy cases. Tel: 802-496-3171 | E-mail : [email protected] | www.elisabethvontrapp.com Now Christians face another imposi- tion after a ruling by Pakistan’s High Court that all citizens must declare their religion when applying for iden- Visit our website: livingchurch.org tity documents. Pakistan has strict laws against and our weblog: covenant.livingchurch.org insulting the Prophet Muhammad, and

6 THe LIVInG CHURCH • May 6, 2018 these blasphemy cases can attract the director for the mainly rural Diocese of applications without requiring nomi- death penalty. Even rumors of blas- St. Edmundsbury and ipswich, found nation from a third party. After con- phemy can trigger mob violence, that more than half of active organists sulting with the Rt. Rev. Todd Ousley, causing severe injury or death to Chris- in the diocese are older than 70. Less Bishop for the Office of Pastoral Devel- tians. Moreover, people frequently file than four percent are 30 or younger. opment, the standing committee blasphemy charges where there are dis- The report found that most of the designed an open process and a wide putes about matters such as property. churches surveyed had an organ in search. “Persecution is double — if you see working order, but a third needed to The diocese has created a webpage the persecution rate after New Year sing to recorded music for lack of an (bit.ly/TexasSuff2018) that provides 2018 till now you can see double the organist. the job description, the timeline, and number of blasphemy cases,” said “A lot of it is to do with the fact that application forms. Angela Michael, who leads an anti- the organ is particularly difficult to slavery project in Pakistan supported learn and requires a lot of commit- by Anglican Aid (Sydney). ment; you normally need to have about Confessing Anglicans The most famous blasphemy case in grade-five piano to start organ lessons,” recent years is that of Asia Bibi, sen- Hubbard told the Daily Express. Want Safeguards tenced to hang in 2010. She was Another issue was gaining access to The Fellowship of Confessing Angli- accused of insulting the prophet of an instrument for practicing. Most cans New Zealand has issued a three- islam when she drank water from a parish churches are locked and there page response to Motion 29, a proposal well in her village and then offered are few other options for finding an to extend blessing rites to same-sex some to a Muslim woman. A crowd organ. couples and unmarried couples. The gathered, claiming she had polluted “in the winter, i know from my own fellowship protests the proposed the well by drinking from it and experience that you go to a dark cold change, and it voices concerns that demanded she become a Muslim. She country church and practice for as long Motion 29 makes inadequate provi- was arrested when she refused to con- as you can until your fingers freeze,” sions for confessing Anglicans. vert, and she remains on death row. Hubbard said. “So it requires a lot of “We repeat our plea for an Extra Two men who supported her and dedication and effort for young people (Continued on next page) campaigned against blasphemy laws — to take up the organ.” the governor of Punjab, Salmaan Hubbard said that singing together Taseer, and Minority Affairs Minister, with a live musician creates far more Shahbaz Bhatti — were assassinated in community togetherness than fol- separate incidents. lowing a machine. His study found that The most recent high-profile case organ backing tracks are much less involves a 21-year-old street sweeper, successful for congregational singing Patras Masih, who was accused of than a live accompanist. having shared an allegedly blasphemous “Recorded backing tracks are rarely image on a Facebook Messenger group, the best method of accompanying a showing a man standing with his foot congregation,” the study said. “The placed on the dome of a mosque. quality and production of the tracks After his cousin, 24-year-old Sajid varies greatly, as does the quality of Masih, was called in for investigation, church sound systems through which Sajid said investigators tried to force they are played.” him to sexually assault Patras; he John Martin jumped from the fourth floor of the Federal investigation Agency’s head- Texas Diocese quarters in Lahore to escape their demands. Friends say he broke almost Ready for Names every bone in his body and remains in The Diocese of Texas is ready to and great humor — two qualities missing critical condition. receive applications for Suffragan in much of Christian writing today — Diocese of Sydney Bishop of Texas. May 20 is the deadline to remind us that Christianity is a religion to apply. The new bishop will succeed jo celebra,yof tion, and love. F ther Miller’a Miller’s Bishop Dena A. Harrison, will be sermons are crafted like parables, and Disappearing Organists based at the Austin Diocesan Center, so is this wonderful, joyous, profound, Most Church of England churches own and will oversee churches in the inspiring, wise, and deeply funny book, an organ, and most are in working western region of the diocese. which strikes the perfect note and doesn’t order. Organists, however, are less The process differs from nomina- miss a beat.” numerous. The InHarmony Report by tions in the diocese’s history of recent — William Broyles, screenwriter on the lms Richard Hubbard, music development decades, and will allow for online pollo 13,A,AwayCast and Polar Express

May 6, 2018 • THe LIVInG CHURCH 7 news | May 6, 2018 Confessing Anglicans (Continued from previous page)

Provincial Diocese to be established. This would allow the two convictions to exist within different structures and Brenda and Tom Ray would allow that process to be done as patiently, kindly, and generously as Rays Complete possible,” fellowship members said. “Rather than the kind of splits and Life Together legal disputes that have occurred in Brenda and the Rt. Rev. Thomas K. Make your congregation other Anglican provinces that have Ray were married for 59 years, they a place where children gone down this road, the creation of an both lived with long-term illness for are welcomed, known, Extra Provincial Diocese, done collab- the past decade, and they died within and loved by God, oratively and with goodwill, would three days of each other. Both died at endorse the gospel of the Lord Jesus home in Northern Michigan, sur- where Jesus’ good news rather than bring it into disrepute. The rounded by their family. Brenda was of peace is proclaimed, Report states that in its opinion Gen- 81 when she died on Feb. 3, and the where small and tall learn eral Synod does not have the authority bishop was 83 when he died Feb. 6. together about God’s or mandate to implement this option. Thomas Ray served as Bishop of story,where children We would contend that we have Northern Michigan from 1982 to 1999. already seen this kind of imagination He was an advocate of women’s rights, are encouraged and resourcefulness in the establish- gay rights, and Mutual Ministry, which to shine. ment of our Three Tikanga church, the bishop once said “pushed back and we now have the opportunity to against the hierarchical infantilizing of offer hope and a way forward not only adult Christians who are considered to Anglicans of our Province but the second-class citizens if they were not wider Communion.” ordained.” Brenda helped found the Marquette chapter of Habitat for Humanity; she was a member of two book clubs in Bishop Mallory town for 25 years, and active in the Episcopal Church. She earned a degree Dies at 81 in sociology from the University of The Rt. Rev. Shannon Mallory, the Michigan, Ann Arbor, and a teaching founding bishop of the Diocese of El degree. She taught in the Evanston, illi- Camino Real, died of leukemia on nois public school district. April 4. The Rays met when they were both “Let us hold our stories and memo- graduate students at the University of ries shared with Shannon, giving Michigan. After he graduated from thanks for his gifts of leadership and General Theological Seminary, they adventurous spirit that helped our were married in Grand Rapids in 1959 diocese to have its founding,” said the and spent their honeymoon in the Rt. Rev. Mary Gray-Reeves, current Upper Peninsula. bishop. The Rays are survived by a daughter, Gray-Reeves shared a message from Jennifer; sons Christopher, Tim, and Mallory’s daughter Teresa that described Geoff; and 12 grandchildren. him as a lover of social justice who GTS News delighted in the diversity of the world’s people, cultures, and religions. “Some Correction of his happiest days were the 18 years Several other parishes west of the Mis- spent in Africa. Pastoral ministry was sissippi River have a heritage older where he shined. He loved home visits, than Trinity & St. Peter’s Church in San sitting and listening to stories of people Francisco (“Historic Churches: Six and their journeys with God,” she said. Cases” [TLC, Feb. 25]).

8 THe LIVInG CHURCH • May 6, 2018 The Compline Choir of St. Michael and All Angels sings in St. Alban’s Chapel. Richard Hill photo

TLCi UPDATE Faith Talks: Loneliness

Four panelists discussed “Shaping When reflecting on forces that combat yards and larger areas for entertaining, Christian Community in a Lonely the growth of Christian community, and shared resources like lawnmowers. World” March 6 in the second meeting Burdette said that church community Woolley elaborated on New Monas- of Faith Talks, the Living Church insti- is often weakened by economic aspira- ticism, which usually focuses on jus- tute’s teaching and conversation series tions, as members — including tice, communal prayer, and hospitality. in Dallas. teenagers — devote most of their time The group also debated the extent to The Rev. Matthew Burdette, a curate to the goal of financial success. which declining community may be at Good Shepherd Church, moderated Albright described the effects of cars experienced mostly by affluent resi- the discussion. Other panelists were Ty on urban infrastructure, such that dents of the Western and Northern Albright, a real-estate broker and many people rarely see their neighbors hemispheres. board member of the Cohousing Asso- or interact with others in public. The evening began with a reception ciation of the United States; Jill Woolley mentioned a cultural in the foyer of Canterbury House, fol- DeTemple, associate professor of reli- emphasis on independence and con- lowed by Compline in St. Alban’s gious studies at Southern Methodist trol, which expands with technological Chapel. Jonathan Ryan, music director University, who spoke about her advances. of St. Michael and All Angels Church, research on social capital and her expe- in discussing possible solutions, and St. Michael’s Compline Choir rience in Latin American community DeTemple described contemporary encircled a candle-lit altar. development; and Abigail Woolley, a research techniques that aim to make The final Faith Talks event of the doctoral student in Christian ethics at social capital a measure of community spring, “Liturgy and the inside-Out SMU, who reflected on her experience development. Economy,” will feature the Rev. Nathan in New Monastic communities. Albright discussed cohousing designs Jennings, and is scheduled for April 27 The discussion ranged broadly. that designate certain shared spaces, like in Dallas.

May 6, 2018 • THe LIVInG CHURCH 9 Silence, Sound, and the Power of God

By Ephraim Radner nothing more is talking within us.” Do we not remember Elijah waiting for the Lord’s message? Entire volumes — had a dinner conversation recently with some for instance, by Michel Masson — have been written on Quakers. They were older folk, “convicted,” as they the way God speaks only after the wind, earthquake, and called it, who had spent their lives around the world fire have passed and the still small voice of the Lord iin service of their religious commitments. They emerges from the secret quiet of his divine heart (1 Kgs. wanted to know about how people around the table had 19:12). To be sure, just this has been a Quaker insistence, come to their faith. We gave our stories. One involved as in the classic hymn of Whittier’s “Dear Lord and Father being converted through hearing music in church. Our of Mankind” (No. 653, Hymnal 1982): Quaker friends were fascinated by this. “Yes,” they said, “we’ve heard that can happen.” They tried on the idea a bit O Sabbath rest by Galilee! — music and conversion — but in the end admitted: O calm of hills above, “That’s not what happens among Quakers. For Quakers, Where Jesus knelt to share with Thee silence is the source of everything.” The silence of eternity God and music? Or God and silence? Many theologians interpreted by love! … seem to have come down on the side of silence, for at least Breathe through the heats of our desire two reasons. Both reasons, furthermore, seem confirmed Thy coolness and Thy balm; by contemporary cultural realities and assumptions. Let sense be dumb, let flesh retire; The first reason we might tie God’s converting power to Speak through the earthquake, wind, and fire, silence is a moral one: human silence is required in order O still, small voice of calm. to listen to God. As human creatures we are always dis- tracted, caught up in an inextricable net of noise, chatter, Whittier’s hymn points as well to the second reason the- and blathering self-regard. To hear God, one must hush ologians have tended to tie God’s converting power to one’s inner — and outer — jabbering, born mostly of a silence: silence is more expressive of God than is sound. kind of narcissism. That is hard to do, of course. There was Silence is the origin of all things, in their divine source, for a time when it was expected, in some churches, that people the eternality and depth of God are perfect calm. There are would be quiet when they arrived for worship; private deep Christian intuitions at play here, captured most prayers would be said in silence before the worship began. explicitly in mystical description. So, Meister Eckhart: Frankly, i’ve simply stopped coming to church early on “The heavenly Father speaks one Word, and speaks it eter- Sundays: it’s nothing but a marketplace of conversation, nally; and in this Word, He expends all His power.” busyness, and clatter. To that degree, many of our churches This notion that God becomes his Word by emptying mirror the larger world, whose brutal soundscape over- himself — even, thus, of sound — is suggestive of the whelms inner quieting with a vengeance. nature of divine life. Hence Eckhart continues to have the But, as Martin Buber said, “we cannot talk to God until human heart mirror God’s: “The Word lies hidden in the

10 THe LIVInG CHURCH • May 6, 2018 Sunset behind Boquillas Canyon Wikimedia Commons / Archbob photo soul, so that one can neither know or hear it unless one is Love and Silence. For Carthusians, not only does silence willing to be pierced by it to one’s depths. Otherwise, it can allow us to be “alert to the presence of God” (contempla- never be heard. indeed, every voice and every sound must tion); that is the first point. But thereby, God can come to disappear; there must be a quiet calm in place — a silence.” us in his true being, not as a chatterer. The goal of the Eckhart added that the closest thing to God in the uni- monk, after all — and is this not the goal of any Christian verse is silence, and the “language of heaven” is, in human conversion, ultimately? — is union rather than dialogue. terms, silence. Out of the hidden bosom of the Father comes the Word, and thus, as one spiritual writer noted, here is, however a counter-story to the narrative of we might well translate John 1:14 as “Silence became flesh.” God as silence: it is the account of creation as intrin- This tradition is scripturally rooted: as both Jewish and Tsically noisy in the best sense. This is a claim, per- some Christian (see the Vulgate) translations of Psalm haps anti-contemplative, made not only by some theolo- 65:1 put it: “Silence is your praise.” gians but also by certain modern philosophers, like Michel Serres. When God creates, he creates a teeming multitude his mystical orientation has been attractive to con- of beings, whose very existence is given, from the hand of temporary culture in a certain perverse way. their creator, in boisterous, even chaotic noise. This is the TModern cosmology and nihilism have reshaped the meaning of “fruitfulness,” “multiplication,” “filling up,” notion of “divine silence” into a kind of negative spiritu- “swarming” that marks the opening verses of Genesis. ality: we come from silence, we go into silence. Space is it is hard for us, in our time and place, to appreciate the silent; all things disappear. There is perhaps a certain awe sheer gloriousness of this created din, reverberating in the face of this entropic dissipation, but it is hardly through the universe. My son isaac took time recently to worthy of the designation praise. The silence of Buddhist go to Big Bend National Park in Texas and simply record recognition is not the same as the mystery of God’s audibly the soundscape of the area, far from the overwhelming and unfathomable otherness. often crushing racket of urban life. What greets one here While this contemporary appropriation should alert us is not silence, however, but a different kind of bubbling res- to a potential problem with the valorization of divine onance that seems to emerge directly from the world’s silence, it cannot overturn the power of the Christian tra- simple but miraculous existence. Even space, unwrapped dition in this respect, epitomized in Carthusian hope for from the atmospheric ripples of humanly apprehended an ecstatic union with God ab silentio, “out of the silence.” sound, must be noisy to the perceptive, filled with waves of The 2005 film Into Great Silence — almost three hours long every length and stutter. And is not God hyper-perceptive? — captures the hope wonderfully in its depiction of life Where can God go from noise, since he has made it? within this voiceless Christian religious monastic order; as That is the key: the creature, in its very existence, sings to does, in another genre, the anonymous classic of Carthu- God. As Augustine famously remarks, commenting on the sian meditation Amour et Silence (Love and Silence) from Psalms, every part of creation — the earth, the skies — is the early 1940s, translated into English as The Prayer of (Continued on next page)

May 6, 2018 • THe LIVInG CHURCH 11 (Continued from previous page) constantly crying out to God, “You made me!” Certainly That sound and the Psalms and isaiah tell us this: meadows, trees, hills, “ birds, even the seas, the very heavens and depths of the silence are perceived as earth make song to their Lord (cf. Pss. 65:13; 96:12; 98:8; 104:12; 69:34; isa. 44:23). The very act of creation is one alternatives, rather than upheld by singing: God says to Job: “Where wast thou when i laid the foundations of the earth? Declare, if thou hast ordered portions of a understanding. … When the morning stars sang together, single reality of divine and all the sons of God shouted for joy?” (38:4, 7). Hence, songs of praise — the music of sound — seem to beauty, is one of the be a part of created being, so that we must rightly say that music precedes even the creation of human beings. The great perversions of ancient Greeks had the idea that the planets make a music modern culture.” according to the proportions of their orbits. This was taken up by Christian thinkers like Boethius, and most famously by the 17th-century astronomer and mathematician Johannes Kepler. “The music of the spheres,” he called it; that harmonious sound of the very universe. While it might seem absurd that planets could make a sound in empty space, the ultimate idea was that God hears this music, for God has created a world that, in its very being, exists in constant praise of its creator. isaac each together, our silences and our sounds as a single Newton’s notion of space as a divine “sensorium” catches reality. After all, such an ordering of silence and sound is some of this: God feels, he hears the sounds of everything what music is: not simply noise, however createdly joyous, he creates. That is in fact what creation does in its internal but the holding together of silence — the contours of our being: it praises God in song. To be alive, to be a creature, mortal createdness before God — and our praise at once, is to make a noisome song for God. something that is given its perfection in the fleshly path Readers of Richard Hooker remember that, on more and utterings of Jesus, who sang on the way to the dark than one occasion, he noted that when we pray and sing silences of the Cross (Mark 14:26). Surely our deepest con- before God together, we do so in “the presence of celestial versions must follow such a path of woven sound and powers, that there we stand, we pray, we sound forth silence too. hymnes unto God having his Angels intermingled as our That sound and silence are perceived as alternatives, associates.” This is not simply a measure of creaturely lim- rather than ordered portions of a single reality of divine itation, however commendable in relation to God. Crea- beauty, is one of the great perversions of modern culture. tures, material and spiritual, make music to God because, Such an ordering is something one must learn, ascetically, before the angels themselves open their mouths, God has as it were, and corporately with others. it is learned as opened his own in song: “The LORD thy God in the midst individuals are shaped by the traditional silence of church, of thee [is] mighty; he will save, he will rejoice over thee out of which a calibrated and ordered singing together, tied with joy; he will rest in his love, he will joy over thee with to the words of Scripture and their internal human appro- singing” (Zeph. 3:17). priations (hymnody), is enfolded into the prayer of the humble listener. Our disintegrative and busied culture, by f course this is so! For God’s being is a word that contrast, has made us unlearn common singing, leaving creates. in creating, in being creator, God’s being only human noise in its place; and we, in turn, have trans- Olaughs, sings, plays instruments of music, and formed the uttered Word into pallid and self-satisfied “rejoices” (Prov. 8:30-31). This is a word whose very being mumblings, unstructured by the silences of its divine scaf- orders that created song according to his own. Hence, in folding. Revelation, there are words that go with the songs of the i was converted in part by the hymn “Come down, O saints and angels — not only humming, however pro- Love divine” — a poem originally written by the medieval found and originating or welling up from some mysterious wandering ascetic Bianco da Siena, who, with famous place far from our ears, but the articulate descriptors of Franciscan minstrels like Jacopone da Todi, let go of the God in Christ: Scriptures sung. world’s noise for the sake of God’s, and sang it into the Who could fail to be converted to God by such a sound? empty spaces of hungry hearts. For it is the sound of God “still working” (John 5:17). in the end, the question of conversion through silence or The Rev. Ephraim Radner is professor of historical theology through music may come down to the proper ordering of at Wycliffe College, University of Toronto.

12 THe LIVInG CHURCH • May 6, 2018 © Creative Commons/Dreamstime Stock Photos Hosting recovery support groups is an outreach of love, a sustaining resource for parish families, and a powerhouse of spiritual awakening that works both ways.

Good Book Upstairs, Big Book Downstairs Recovery groups present opportunities to welcome others into sacred spaces.

By Karyn Zweifel the basement starts with the basics of “We need to learn about addiction and hospitality. The Rev. Jan M. Brown, a substance-use disorders. Part of that ost Episcopalians are familiar deacon at Bruton Parish in Williams- would include learning about what’s with their church spaces burg, Virginia, is vice president of going on in the basement with 12-step Mbecause they attend Sunday Recovery Ministries of the Episcopal and other support groups.” worship. But many Episcopal churches Church. When churches rent space to host recovery-related support groups community groups like the Boy Scouts, Deep Connections on weekdays. Unfamiliar to the Sunday they make a commitment to see the in the early 20th century, the Oxford crowd and arriving by ones and 10s to space is safe and welcoming. Group was a popular movement for 50 or more, they are generally a “We wouldn’t have wine or alcohol spiritual renewal and evangelism. its friendly, cheerful bunch. They sip out where young kids would have leader in the United States, the Rev. coffee out of Styrofoam cups, sit in access to it,” Brown said. “That wouldn’t Sam Shoemaker, was rector of Calvary (usually) battered chairs, and strive be safe or hospitable. The same applies Church in New York City. When Bill with all their might to achieve a spiri- to a church hosting an [Alcoholics W., founder of AA, was first exposed to tual transformation by diligently, often Anonymous] meeting. the Oxford Group’s ideas, he did not urgently, working 12 steps. “One of the most important things immediately find sobriety. But he did Building a connection between the our churches can do is become more discover a way of life that was simple people of the church and the folks in educated about the subject,” she said. (Continued on next page)

May 6, 2018 • THe LIVInG CHURCH 13 Good Book Upstairs, Big Book Downstairs glass, venerable wood paneling, and all the trappings of our churches is not a necessity. “in general, sacred spaces are places where covenantal ministries take place,” Brown said. in other words, when a group of people decides to agree or promise to behave a certain way, that space becomes sanctified by that covenant. Within our churches we believe that God made a promise to us, and we make a promise back to God, she said. Raymond believes any space is sacred where he may access the trans- formative nature of his higher power. “it happens to me in church, but it also happens in AA meetings,” he said. “The Holy Spirit touches me, and i am © Creative Commons/Dreamstime Stock Photos not just connected, i am transformed. The calm beauty and familiar, traditional fixtures we find in our sanctuaries undeniably influence it is an emotional response.” He is a our spiritual growth, but they aren’t necessary components of a transformative experience. member of a large cathedral parish, which has been hosting AA meetings for decades. “The meeting space is (Continued from previous page) is unmanageable,’” said Raymond, an down in the bowels of the church,” he yet powerful enough to work remark- Episcopalian and AA member. “We said. able transformations. always come back to step one, we “Bridging the gap is so important, Members of the Oxford Group found always start by reminding ourselves and i’ve tried all my years to do that,” self-improvement by performing self- we’re sinners. it’s cyclical. i take that said an anonymous priest who is a inventory, admitting wrongs, making in, and something changes in me, and member of AA. “There’s such a deep amends, using prayer and meditation, i know i need help, i need surrender, spirituality in 12-step programs. i wish and carrying the message to others. Bill repentance.” recovery people knew the depth of our W. continued to attend Oxford Group in 1955, Shoemaker wrote that the [Episcopal] traditions, and i wish meetings with Shoemaker, and the rela- church needed to learn church people knew the extraordinary, tionship was pivotal in developing AA, transformative experience of spiritual the first of many support groups with a the necessity for a real change of awakening that happens in recovery.” historical connection to evangelism in heart, a true conversion. As we come “i am a Christian, but i found God the Anglican Communion. Sunday after Sunday, year after year, in AA,” said one member of a Southern Shoemaker was an influential 20th- we are supposed to be in a process of urban parish. “i don’t think that’s sac- century evangelical leader both inside transformation. Are we? The AA’s are. rilegious. it’s an extraordinary aha and outside the Episcopal Church as a At each meeting there are people moment. You realize, I didn’t do any- popular radio preacher and a mis- seeking and in conscious need. thing, this happened to me, this is a spir- sionary in China. One of his best- Everybody is pulling for the people itual awakening! i feel warm, i feel known talks is “What the Church has who speak and looking for more wrapped up in the arms of God. AA to Learn from AA.” insight and help. They are pushed by saved me, it brought me dependence Shoemaker wrote, “Now perhaps the their need. They are pulled by the on God.” time has come for the Church to be inspiration of others who are Parish basements are just as sancti- reawakened and revitalized by those growing. They are a society of the fied as our sanctuaries, Brown said. insights and practices found in AA. i “before and after” with a clear line “People don’t see that they need to go think some of you may be a little horri- between the old life and the new. upstairs because they get all they need fied at this suggestion. i fear you will be downstairs. saying to yourself, ‘What have we, who Finding Spiritual Awakenings “in some places what’s going on in the have always been decent people, to learn Although the calm beauty and familiar, basement is better than what’s going on from a lot of reconstructed drunks?’” traditional fixtures in Episcopal sanc- in the sanctuary,” Brown said. “The “As a 12-stepper, i start every day tuaries undeniably influence spiritual people upstairs would like the honesty, with ‘i messed up, i am a sinner, my life growth, the mere presence of stained the ability to share freely, the sense of

14 THe LIVInG CHURCH • May 6, 2018 safety that characterizes a 12-step meeting. viding their loved ones with strength come would mean offering non-alco- You can speak without feeling like and guidance. Recovery is not the out- holic refreshments that are just as someone’s going to try to step in and fix come for every person, so we need to attractive as any other choices, Brown you. in the meetings people share their make space for everybody.” said. Episcopal churches also should experience, strength, and hope.” That process begins with simple serve food when alcohol is on offer; Twelve-step recovery begins with an conversations about the nature of the observe all applicable federal, state, and admission of powerlessness and prom- disease of addiction. Talking about it local laws regarding the serving of ises spiritual awakening to those who can be difficult, since many people still alcohol; and make sure people who are work through each step honestly. it believe alcoholism and addiction can intoxicated do not continue to drink involves surrendering, identifying your be overcome by willpower or that or enter their cars to drive home. shortcomings, reconciling, and then drinking and drug use are moral fail- “Recovery Ministries is not about repeating it, in an ever-deepening cycle of spiritual growth.

Taking Our Inventory “We have a problem within the church; our church culture has contributed,” Brown said. “Church is not currently a safe place for people in addiction. We need to take internal steps, inventory where we stand, and get clear about our own practices and ideas about alcohol before we can choose to make changes.” Brown serves on the Episcopal Church’s Commission on impairment and Leadership, formed in response to a tragedy involving an impaired bishop and the death of a bicyclist in 2015. Recovery Ministries of the Episcopal

Church was originally known as the © Creative Commons/Dreamstime Stock Photos National Episcopal Coalition on Offering attractive, non-alcoholic beverage choices at social events is one way to help people in Alcohol and Drug Abuse. RMEC is recovery feel welcome. now a separate 501(c)(3) organization of clergy and laity, led by an all-volun- ings. Through the lens of recovery, making everybody quit drinking,” teer board. it has been instrumental in addiction is a disease affected by mul- Brown said. “We just need to have bringing the issues of addiction and tiple factors and can be treated to these conversations. What are the cul- recovery to the attention of General restore people to fully functioning tural norms and practices that make Convention, most recently the 2015 members of society. An essential piece our brothers and sisters slip or fail?” resolutions regarding alcohol use and of treatment, experts agree, is finding “People in the rooms of AA and abuse in church settings. communities with new attitudes about other 12-step programs have practical, One recovery resolution passed by substance use and abuse. workable experiences in finding spiri- General Convention in 2015 seeks to “imagine if, because of your illness, tual wholeness that not all church create a new normal in the church’s you couldn’t participate fully in people have experienced,” said another relationship with alcohol. “We aspire church,” Brown said. “Think about a priest and AA member. A loving God to be a place in which conversations child with a peanut allergy. When he has responded to this disease with about alcohol, substance misuse, or was invited to go to church camp, power and love, he said — love found addiction are not simply about treat- nobody panicked and said, Oh, no, how as close as your parish hall or Sunday ment but about renewal, justice, can we go four days without peanut school rooms. For those who find wholeness, and healing,” it says in part. butter? There was a conversation, and themselves in a meeting, the sound of Recovery Ministries has much to people offered alternatives, because we metal folding chairs being placed into offer the individuals, families, and want to be in community with that a circle filled with experience, strength, parishes within the Episcopal Church. child. So what happens in our parish and hope is a beautiful chime of its “Many of us are in recovery ourselves,” lives that excludes people in addic- own, just as inspiring as any of the Brown said. “What we all share is a tion?” finest silver Sanctus bells. conviction that the church is respon- Parish events with abundant alcohol sible for offering God’s healing to those may come to mind. To make a non- Karyn Zweifel is an author and free- living with addictions and also for pro- drinker or newly sober guest feel wel- lance writer in Birmingham, Alabama.

May 6, 2018 • THe LIVInG CHURCH 15 The choir at Wells Cathedral Seier+Seier/Flickr photo

16 THe LIVInG CHURCH • May 6, 2018 Thank You for the Music

By Zachary Fletcher cified and risen from the dead. Now that’s something many are not prepared to accept. God? Jesus? Resurrection? Can any Church musicians are happily secular, we not just have nice music? And yet Christ is the Mystery and for many years i was one of them. if of all mysteries, permanently changing the fabric of what we you had asked me several years ago why i thought was real, revealing instead a reality in which God did music, i would have said, “Because i says, “i am drawing all things to myself” (John 12:32). love it.” if you had asked me why the Like all aspects of worship, music points to something, or MChurch uses music in worship, i could have told you some actually a Someone: God Almighty, the one who gave us aspects of its history, but God had nothing to do with it. music. A classmate once said to me, “Music is the primal Religion was nothing more than a nice vessel for music. form of prayer.” He is absolutely right. We do music because That the very existence of music is a mystery did not strike we are crying out to God, knowing instinctively that our me as particularly interesting. theological baby talk, however useful, only takes us so far. During my train commuting for a chaplaincy internship Music is a foretaste of God’s kingdom, a sign of the joy he at a nearby hospital, i often listened to ABBA. One of the desires for each of us, a joy that comes from being con- many ABBA songs i’ve come to enjoy is “Thank You for the formed into God’s image. in Duke theologian Jeremy Music.” its refrain and title thank a nebulous you for the gift Begbie’s words, “the arts … can show us how things could of musical expression: be, even in this world” with all its sin and brokenness. Perhaps this is why Anglicanism, like many other Chris- So i say, thank you for the music, the songs i’m singing, tian traditions, understands music as especially suitable for Thanks for all the joy they’re bringing, worshiping God “in the best sort of melody and music that Who can live without it, i ask in all honesty, may be conveniently devised” (as Queen Elizabeth enjoined What would life be? upon her church in 1559). i am thankful that Anglicans Without a song or a dance what are we? believe it, whatever the reason. it got me into church as a So i say, thank you for the music, child, and kept me there through my agnostic teenage and For giving it to me. college years, and the longer i was there the more curious i became about just who to thank for all of this beauty, all of The B-section continues referring to this mysterious this harmony and joy. Both secular and liturgical music, “you,” in search of just who it is that they’re thanking: when not properly ordered toward God, can distract equally from the worship of God, just as false religiosity dishonors And i’ve often wondered, how did it all start? true religion. We should take a hint from Bach, who signed Who found out that nothing can capture a heart many of his compositions with “S.D.G.,” “soli Deo gloria”: Like a melody can? glory to God alone. Bach is great, but God is greater. Well, whoever it was, i’m a fan. We should continue inviting talented musicians to sing and play in our churches, whether as professionals or enthu- i’m a fan, too. i was curious to see, in this song’s Wikipedia siastic amateurs. Some in our congregations may resent article, a juicy piece of trivia. it turns out that in the Swedish musicians, thinking they do not care about Jesus — they are version of this song, “Tack för alla sånger,” there’s a reference only there for the pay, right? But this is shortsighted. There to the Church: will also be new or longtime members of our parishes who are drawn in primarily, or even solely, by the music. Music Vem behöver religioner? is part of God’s long game of showing love for his children Dom kan vi va utan. in all aspects of life, but especially in the Church’s liturgical life. if it were not for the music i came to love in the Epis- Or: copal Church, i would not have become a Christian. Music led me to God, as it is leading others. if music is Who needs religion? part of God’s Word, then perhaps we can say, as God We can live without it. declares in isaiah, that it “shall not return to me empty, but it shall accomplish that which i purpose, and succeed in the if, as these words suggest, music can replace religion, can thing for which i sent it” (isa. 55:11). music replace God? And if so, who exactly are we thanking? Christianity has something to say about this. Zachary Fletcher is a Master of Divinity candidate at Yale Music is a mystery, and its liturgical presence witnesses to Divinity School, where he is affiliated jointly with Berkeley the ultimate mystery: God’s revelation as Jesus Christ cru- Divinity School and the Institute of Sacred Music.

May 6, 2018 • THe LIVInG CHURCH 17 BOOKS

Threading the Pauline Needle

Review by Gene Schlesinger notes ways in which Pauline studies have developed in the wake of the NPP ith this volume, New Testament (pp. 92-152). Wscholar Garwood Anderson of The heart of Anderson’s contribu- Nashotah House Theological Semi- tion is a trio of chapters that chart the nary enters the fray of the New Per- development of Paul’s thought by spective on Paul. This new perspective tracing his use of vocabulary and con- has been with us now for 40 years, and cepts over the course of the 13 letters has been a source of great consterna- attributed to him in the New Testa- tion, as it overturns many a cherished ment (pp. 226-378). Anderson’s deci- table in the temple of assumptions sion to appeal to a broader corpus than about the apostle to the gentiles. the seven undisputed Pauline epistles Anderson’s proposal is straightforward is bold, yet borne out by a plausible and so intuitively plausible that i could (and modest) case for the authenticity not believe no one had thought of this of the disputed letters (pp. 182-225). before: “Contradictory schools of if there is a chink in the armor of Pauline interpretation are both right, Paul’s New Perspective, it is this wider Paul’s New Perspective Charting a Soteriological Journey just not at the same time” (p. 379). textual basis. if the disputed letters are By Garwood P. Anderson The New Perspective on Paul (NPP) not authentic, we are left with a very IVP Academic. Pp. 441. $45 and the Traditional Protestant Perspec- narrow window indeed for Paul’s tive (TPP) each, more or less, accu- thought to have developed. if they are rately interpret certain Pauline texts, genuinely Pauline, though, they repre- “works of the law” refers specifically to but falter with others. This phenom- sent approximately 15 years of a 30- “boundary markers” for israel’s ethnic enon is best accounted for by the thesis year vocation, rather than five years and covenantal identity, and it appears that Paul’s thought developed over the toward the end of Paul’s life and min- solely in contexts in which Gentile course of his oeuvre, and that the dif- istry (p. 155). inclusion is at stake. in writing Romans, ferences between perspectives on Paul On the other hand, this is one of the though, Paul expanded his critique of really elucidate differences in perspec- most interesting features of Anderson’s works of the law to include all human tives held by Paul at various stages of argument. Under the assumption that efforts to satisfy God. Similarly, in his ministry. in general the NPP gets Paul’s thought developed, many of the Galatians grace is a relatively generic the earlier Paul right (especially in features that lead the majority of New term for God’s generous gift. in Galatians), while the TPP gets the later Testament scholars to judge the dis- Romans it becomes God’s solution to Paul right (Romans and onward). puted Paulines as pseudonymous are the problem of sin, bearing a specific To establish this, Anderson begins, reconceived; they are to be expected, soteriological freight, and, once more, in his three initial chapters, to survey and they continue trajectories observ- it remains so thereafter. the lay of the land in Pauline studies, able in the undisputed letters All this in a similar manner, justification beginning with a critical appreciation makes Anderson’s case for their appears in earlier letters, and specifi- of the NPP. in four key areas (assessing authenticity more persuasive than cally in contexts that have to do with Paul’s Damascus road experience, the others i have encountered, and i hope the inclusion of Gentiles, but eventu- soteriology of Second Temple Judaism, it leads to a wider consideration by the ally gives way to a more holistic the role of Torah observance/works of scholarly guild. account of salvation that is cosmic in the law, and the centrality of the in tracing the Pauline itinerary, scope. Anderson is particularly strong covenant), the NPP has led to a more Anderson makes several key observa- on this score. He insists, against more adequate understanding of Pauline tions. Paul’s protest against “works of expansive accounts, that justification theology, though it has often done so at the law” in Galatians transitions in retain its narrowly forensic sense, the cost of overstating its case (pp. 15- Romans to a protest against works, while still noting that Pauline soteri- 56). Anderson surveys three key texts, more generically construed, which ology is far broader than this legal which do not fit neatly within the com- remains the case thereafter. These metaphor can encompass. it is trans- peting paradigms (pp. 57-91), and then phrases are not interchangeable: formative, cosmic, and eschatological.

18 THe LIVInG CHURCH • May 6, 2018 Justification is an aspect of this total sal- well as to his case for the authenticity of the new perspective than i had vation, and should neither be excluded of the disputed Pauline letters. before, all while constructing a persua- from the picture nor made to bear the Anderson’s proposal is another nail sive argument that moves beyond that freight of the whole. Here aid and com- in the coffin of justification as the be-all perspective’s impasse. fort is given to neither Protestant nor and end-all of Pauline theology. it is Anderson makes bold claims, and Catholic systematic theological con- important, particularly in the earlier let- while he establishes plausible cases for struals of justification. Either may be ters, but hardly the center (pp. 384-90). all of them, i suspect specialists in the true enough, but neither finds a par- Rather than another center, Anderson field will demur from some of his pro- ticularly strong basis in Paul’s teaching proposes a “red thread”: participation posals. Nevertheless, they would do well on justification. in Christ runs throughout Paul’s writ- to give these claims serious considera- in each case, a similar pattern is dis- ings, and drives the considerations at tion; the overall Gestalt of Anderson’s cernable: a concept has a specific appli- every turn and every stage of develop- project reconfigures some of these cation to the crisis of Gentile inclusion ment. Participation in Christ accounts debates in unique ways. Paul’s New Per- in Galatians, is then broadened to a for salvation’s forensic, punctiliar, trans- spective deserves a wide readership. more universal scope in Romans, is formative, and dynamic dimensions Those who are persuaded will have more synthetically articulated in later (pp. 391-97). This is hardly new terri- gained a better foothold in their under- Pauline letters, especially Ephesians, tory, but it is well-stated, and on the standing of Pauline theology. Those and is regarded as a settled conclusion heels of an argument that bolsters it a who disagree will be better for their in the Pastoral Epistles. This develop- good deal. careful engagement with Anderson’s ment does not represent an about-face The book is a delight to read: well- proposals. on the part of the apostle, but is a deep- written, personal, engaging. Anderson’s ening and broadening of earlier views’ ability to craft a metaphor or turn a Eugene R. Schlesinger holds a PhD in implications. Each successive iteration phrase keeps the 400-plus pages from theology from Marquette University. He of this dynamic lends greater plausi- becoming a slog. Anderson’s meticu- is the author of Missa Est! A Missional bility to Anderson’s overall thesis, as lous research gave me a far better grasp Liturgical Theology.

Covenantal Theology for the Anglican Communion

Review by Wesley Hill canism is, if these reminiscences are any indication, it is a tradition that remains ecoming Anglican is trendy,” a perplexing. Or, as the renowned eccle- “BLutheran friend once said to siologist Paul Avis puts it in his newest me, referring to evangelicals’ popular book, The Vocation of Anglicanism, “Canterbury trail” pilgrimages, and it “The Anglican Communion is cur- was clear he did not mean it as a com- rently in a state of uncertainty, confu- pliment. “Anglicanism is a sinking sion and turbulence.” ship,” opined a Roman Catholic friend A few years ago, when i was around the same time. “Anglicanism preparing to be confirmed in the is Protestant,” a fellow Episcopalian Church of England, having been raised assured me. Guffaws greeted another Southern Baptist, a mentor of mine friend when he made the same affir- handed me a copy of Avis’s Identity of mation in a room full of Anglo- Anglicanism: Essentials of Anglican Catholics. The Vocation of Anglicanism Ecclesiology. it was just what i needed at “Anglicanism isn’t confessional,” a By Paul Avis the time: a lucid, calm, surefooted intro- Presbyterian friend once told me, obvi- Bloomsbury T&T Clark. Pp. 224. $39.95 duction not just to the culture of Angli- ously feeling sad for what i was missing canism — which indeed looked (here i by not being Reformed. “Anglicanism canism is conservative,” another Epis- had to agree with my critical friends) is confessional,” said another friend, a copalian declared to me once. “Angli- depressingly divided and confused — staunch low churchman who had mem- canism is progressive,” said yet another but to the theology by which Angli- orized the Thirty-nine Articles. “Angli- Episcopalian. Whatever else Angli- (Continued on page 22)

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(Continued from page 19) seek to be — and to remain — in com- rent Anglican fractures, is fraught with canism “understands the nature and munion with them. Breaking the com- contemporary significance. in the first mission of the church.” For someone munion of the Church must be an place, it is communion-oriented: like me, questioning whether my attrac- absolutely last resort, one for which we israel’s God enters into covenant with tion to the beauty and mystery of the will have to give an account one day.” his people so that they may trust his Anglican liturgy and ethos was more it is no surprise, then, that one of fatherly friendship and loyalty toward than simply aesthetic, and whether my them. Furthermore, God’s covenantal Presbyterian and Lutheran and Roman bond with israel anchors israel’s Catholic friends were right about Angli- internal relationships: “The covenant canism’s pitiful state, Avis’s book was a makes the people to be a people. … godsend. The Anglicanism that They are to live and act as God’s That determination to do Anglican covenant people in relation to each theology, rather than mere sociological emerges from this other as well as in relation to their or historical description, marks The God.” in these ways and more, the Vocation of Anglicanism as well. Those book is one that longs imagery and narratives of the Old Tes- familiar with his work, including his tament offer ample reason for recent Becoming a Bishop, will recog- Anglican churches to accept the nize many of Avis’s characteristic intu- for catholicity. Covenant. itions and theological habits: his ecu- After finishing this book, i find it is menical spirit, his wide reading and harder to have patience with some of lightness of touch, his particular focus the facile definitions of Anglicanism. i on Anglicanism’s charism for the the chapters — in a slight departure do not mean it is difficult to have whole church, his delicate limning of from the book’s goal of being acces- patience with criticisms: indeed, we the Reformers’ relationship to the sible — contains a somewhat inside- Anglicans are usually readier to offer Tractarians and others, and his posture baseball discussion of the proposed more trenchant, and occasionally savage, of humility and even penitence. (Each Anglican Communion Covenant, which, judgments and laments for our Com- of the chapters in The Vocation of Avis judged at the time of writing munion than anyone else is. But it is Anglicanism was presented previously (2015), was not a lost cause. Although difficult to put up with shallow cri- as a conference paper or lecture.) What Avis locates himself “in the middle tiques when Avis’s pages linger in one’s makes this book unique isn’t so much ground” on matters that are currently memory. The Anglicanism that emerges its topics but its approachability: Avis dividing churches of the Anglican from this book is one that longs for writes that it “is intended for an intel- Communion, he nonetheless does not catholicity, that takes its bearings not ligent and informed general audience.” side with those who view the Covenant only from the Fathers and the Councils if i were getting confirmed this year, i as an imposition from “conservatives” but above all from “the biblical gospel might expect my instructor to hand me onto so-called “progressives” who wish of God’s free and unmerited grace in this volume before any of Avis’s other to push ahead in performing same-sex Jesus Christ, as it was rediscovered by possibilities. marriages. The Covenant, he believes, the Reformers,” and that is prepared to The Anglican calling and charism, “is the only option that has been put shoulder the frequently debilitating as Avis sees it, is to seek to serve and forward for the future of the Com- burden of “the continual pursuit of witness to the Church’s unity in Christ. munion as one body in the face of cur- truth in company with others.” No We must pray and work “for the rent difficulties.” merely fissiparous and wishy-washy healing of the wounds of division,” The richest part of Avis’s discussion fare, this. But no matter the criticisms: which Avis describes with painful of the Covenant, though, is not his Those who know their vocation — specificity in the book’s preface. To this explication of its content or his plea for those who are the beneficiaries of end, he underscores the need “for it to remain on the table as a viable divine covenantal fidelity and who patience, for consultation [with other future for the Communion in its cur- seek to embody that same covenantal parts of the church], for restraint,” and, rent distress, valuable as those things commitment to one another — may perhaps above all, for synthesis (Angli- are. Rather, it is his effort, in the face of dispense with self-justification, as cans must continue to seek to hold biblical exegetes’ criticism, to defend those who read Avis’s book will be together what many have put asunder) the Covenant as a seriously scriptural helped to remember. and for communion. in one of the effort at maintaining the unity of book’s few black-and-white declara- Anglicanism. Avis points out that Wesley Hill is associate professor of bib- tions, Avis avers, “[O]ur primary obli- covenantal language in the Old Testa- lical studies at Trinity School for Min- gation to our fellow Christians is to ment, far from being irrelevant to cur- istry in Ambridge, Pennsylvania.

22 THe LIVInG CHURCH • May 6, 2018 A Teacher to the End

Review by Victor Lee Austin for its natural law reasoning. He says that John Paul supplemented this with o read this book is to have a low- his more wholistic, or personalist, Tkey, comfortable, extended conver- teaching on human sexuality. sation with an old man who, as it were, just happened to have been pope. The reader will see a generous spirit, as Benedict sidesteps opportunities to There is here much make points against his adversaries; a pious spirit, as he says (of difficult wisdom for living. problems) that of course one trusts in God; a penetrating spirit, as he deftly parses disputed points of ecclesiology A thinker who is at once traditional (among much else). and intrepid, Benedict conceived and Those of us who long for Christian wrote his three-volume work on Jesus unity will be particularly interested in while pope, an unprecedented act. Pub- Last Testament Benedict’s recounting the process that lished without special papal authority, in His Own Words led him to take the radical step of thus not becoming thereby part of the By Benedict XVI, with Peter Seewald resigning. No pope had done so for a magisterial teaching of the church, it Bloomsbury Continuum. Pp. xx + 257. $24 thousand years, and no pope ever had opens a new way for popes to be pope, given a theological rationale for it. it is as leading teachers. And Benedict had here in this book. On the one hand, the chops to pull it off: it is a work that haps an index will be added in a the papacy is not a mere function; “the would command serious scholarly second edition. office enters into your very being.” On attention and do much to build up the There is here much wisdom for the other hand, if the capacity is Church, even if its author had been living. Throughout his life, Benedict lacking to do the necessary “concrete simply a professor. has taken walks in the morning and things,” then one must “free up the As an Anglican, i often thought evening. in his office, he always had a chair” (pp. 20–21). This distinction, of what bliss it was to be alive in the latter sofa: when he needed to think through the office and the capacity to carry out half of the first decade of this century. a problem, he would lie down to do so. the office, had been established already At the head of our communions were He said his prayers and got his sleep, in the Roman Catholic episcopacy: Joseph Ratzinger and Rowan Williams, never working late at night. although one remains a bishop for life, world-class theologians who would be Benedict now writes nothing but his one must resign at age 75. Benedict renowned in their own right, apart little Sunday homilies that are preached merely, but boldly, carried through the from any office they held. in private and not published. On the implications. Last Testament came to be from dust jacket of Last Testament is some- Benedict is not a conservative. He is edited interviews, Benedict approving thing that i’ve never before seen on a a child of a time in theology that the final version. Of the book’s three book by a living author: “This is his wanted new understandings of old parts, the longest is the middle, which final book.” To know that something is truths. He saw that theology should be traces his life from boyhood to the the last one is itself a gift of wisdom. “So renewed, just as Vatican ii advanced, papacy. Sandwiching this are reflec- teach us to number our days,” says the by drawing on the Fathers (rather than tions on his current life as pope emer- Psalmist, “that we may apply our hearts primarily Aquinas) and above all by itus, on his papacy, and on the end of to wisdom.” Even in this Benedict rooting itself in and continually life. would teach us. drawing nourishment from the Scrip- i wish the book had an index, and i tures. Thus, for instance, he admits dis- wish that Bloomsbury had done a The Rev. Canon Victor Lee Austin is appointment with Paul Vi’s encyclical better job of proofreading the final theologian in residence for the Diocese Humanae vitae (which prohibited con- text; i found a half-dozen errors of Dallas and Church of the Incarna- traception), not for its conclusion, but without even looking for them. Per- tion, Dallas.

May 6, 2018 • THe LIVInG CHURCH 23 BOOKS

Theologian of the Fantastic imagination

By Arabella Milbank tion of his deep, mystical faith is inseparable from its narrative and eorge MacDonald “seemed an ele- mythic forms and characters. Mac- Gmental figure, a man unconnected Donald’s visionary faith shows a radi- with any particular age, a character in cal openness in its emphasis on a one of his own fairy tales, a true mystic primary yearning for something more to whom the supernatural was natural,” real, something more true, and some- G.K. Chesterton wrote in 1901. thing more beautiful at the heart and Has MacDonald’s time come again? at the end of things. These two unveilings of the depth of This could be described as a Christian his imaginative, visionary, and mystical Platonism, and it is certainly a statement capacities offer a key. MacDonald was of the human condition with reso- the 19th-century magus of spiritual nance among those in all kinds of rela- fantasy whose writings precede, form, tionship to faith. MacDonald described and indeed radically instigate those of this as the harmony any work has with The Gospel C.S. Lewis and Chesterton. His wider itself. Precisely because such harmony in George MacDonald influence includes Charles Dodgson is impossible without a relation to the Selections from His Novels, Fairy Tales, (Lewis Carroll), W.H. Auden, H.G. ultimate truth, the beautiful is in rela- and Spiritual Writings Wells, Lucy Maud Montgomery, and tion to truth as MacDonald under- Edited by Marianne Wright J.R.R. Tolkien, among many others. stood it, which will only finally be Plough. Pp. 358. $18 The initial encounters were for visible in the grand restoration of all Chesterton and Lewis occasions of things in the divine plan (see “The metanoic transformation. Lewis read Fantastic imagination,” MacDonald’s MacDonald’s Phantastes on a station introduction to The Light Princess and platform as an atheist teenager; it cat- Other Fairy Tales). alyzed the powerful sense of yearning MacDonald’s novels and stories, as that led eventually to his Christian Marianne Wright remarks in the intro- conversion. Similarly, for Chesterton, duction to her anthology, The Gospel in The Princess and the Goblin was “a George MacDonald (and Lewis concurs) book that has made a difference to my have invited anthologizing of his direct old existence” (see the preface to Gre- and indirect sagacity. There might be a ville MacDonald, George MacDonald danger, one the title slightly risks, of and His Wife [1924]). extracting the moral content of an oeu- MacDonald’s writings, which cover vre of literary narrative and fantasy so the second half of the 19th-century, as to make MacDonald into a moraliz- range across a spectrum of realist nov- ing preacher, by taking only those els, often set in Scotland, always with a moments that seem momentously ser- The Golden Key mystical horizon, into adult fantasy monic or didactic outside of the rich A Victorian Fairy Tale (Phantastes, Lilith) and literary fairy weave of his literary imagining. By George Macdonald tale, not purely directed at children it is to Wright’s credit that this is not illustrations by Ruth Sanderson (The Golden Key, The Light Princess, what comes through in this beauti- Eerdmans. Pp. 136. $16 The Princess and the Goblin, At the fully produced collection, a wonderful Back of the North Wind), and directly introduction and further encounter captures something of the narrative theological writings in sermon form with MacDonald’s works. Arranged by spirit of all MacDonald’s theology. (Unspoken Sermons). themes of initiation and progress in One would still want this to be an He began life aspiring to preach the spiritual life (Seeking, Work, Love, invitation to read MacDonald’s works conventionally but ended it having and Marriage), cleverly framing its holistically, so that they may have fulfilled an extraordinary calling as a extracts within their narrative con- their fullest purchase. Throughout, theologian of the fantastic imagina- texts, and allowing certain themes and the pre-Raphaelite Arthur Hughes’s tion in whose work the communica- narratives to recur across categories, it illustrations to MacDonald’s works

24 THe LIVInG CHURCH • May 6, 2018 maintain the spirit of the creative imagination. The anthology succeeds in emphasizing how close to the sur- face is MacDonald’s voice in all his works and piquing desire to take it as a key to further unlocking the doors of his novels and stories (which are all available online, although many are What We Learn from Children’s Story Bibles more difficult to obtain otherwise). By Susanna Cover tiously adhere to the sequence of each he Golden Key is perhaps the story, story, and yet swell surprisingly with T “fantasy that hovers between the ike most families, we have our little emotion and drama. Bright colors and allegorical and the mythopoeic,” that Lcanon of memorized bedtime sto- large, simple figures splash across the most perfectly illustrates the particu- ries: Brown Bear Brown Bear, Blueber- pages, almost awkwardly like children’s larly open invitation MacDonald’s mys- ries for Sal, Officer Buckle. if it were up drawings. The reader can feel the terror tical imagination can extend. The to my kids, we would also be reading of the storm-tossed disciples or the trajectory of its child protagonists, Sparkle Fairy Cupcake Pet Parade, or yearning of Blind Bartimaeus. Each Mossy and Tangle, will take them whatever nonsense multiplies in the volume only includes five stories, so get through youth and age and back again, glitter bunnies behind the craft cabinet your hands on several to have a range and the tale, which begins like a fairy when i am not being vigilant. But of of Bible stories from both testaments. story, expands to the entire duration of course i hope my children will be most My oldest daughter’s godmother, a their lives and indeed afterlives. shaped by the really good books, with priest and church planter, gave us The This mirrors what the story has the Good Book being at the core of our Jesus Storybook Bible several years ago, been to many: a philosophical fable life together. i want the stories and lan- and our copy is nearly worn out. This with the power to entrance at all ages, guage of the Bible to be just as familiar book is wildly popular, and for good forming a lifelong engagement with as our other beloved read-alouds. i reason. Sally Lloyd-Jones weaves levels and echoes of meaning, never polled my Facebook friends for together individual events of salvation merely reducible to a single allegorical favorite Bible story books, and from history into a larger narrative of “how core; a tale of exertion and refresh- their variety of ecclesial backgrounds, God loves his children and comes to ment, of faithfulness and reward, of here are some great ones to incorpo- rescue them,” in a way that is christo- love and purpose, that moves meta- rate into your family life. logical, dramatic, conversational, and physical and emotional mountains. Evangelical pastor friends pointed often really funny. i regularly draw on Ruth Sanderson has produced a me toward The Rhyme Bible Storybook this book to explain the why under- mesmerizing chiaroscuro rendition, for Toddlers (ZonderKidz, 1999; it is lying Bible stories, and i find that kids much more than mere illustration. out of print, but used copies are abun- really grasp the idea of Jesus as rescuer. The scratchboard technique she uses dant). At my three-year-old’s request, Finally, i often find myself using The yields details seemingly etched from we frequently read it through once a Beginner’s Bible to teach Sunday filaments of pure light, and gives a day. it is not great art or poetry, but it School, because it is a good workhorse glimmeringly magical texture to the holds up to repeated readings without children’s Bible that hits the basic realism of her images — evoking fur- growing annoying. The stories retell 25 details of all the usual stories. it does ther worlds and narratives beyond Old and New Testament favorites in not stir me like the others do, but it Maurice Sendak’s 1967 version. easy, unforced rhyme, usually just a still tells the Story. And that is the i unreservedly recommend these quatrain on each double page. point, of course: repeating our faith books, both to those who know Mac- Although the rhymes often leave out over and over and over, like a favorite Donald well and those who have never what i consider essential details of the bedtime story, when we are home and encountered him before. May they, stories, they provide just the right level away, lying down and rising, until it too, unlock further only guessed-at of substance for my toddler and leave becomes the bedrock of our children’s doors. room for a little discussion with my lives, and ours. kindergartener. Arabella Milbank has just completed For the Read-Aloud Bible Stories vol- Susanna Quaile Cover read intellectual her doctorate on fear in medieval litera- umes, i have my homeschooling mother history textbooks at Gordon College and ture at Emmanuel College, Cambridge, to thank for reading them to me and unsolicited manuscripts at Ave Maria and is training for the priesthood at my siblings. Where the Rhyme Bible Press, and now enjoys picture books in Westcott House. tells playful versions, these conscien- Wauwatosa, Wisconsin.

May 6, 2018 • THe LIVInG CHURCH 25 BOOKS

Darwin’s Doubt The Explosive Origin of Animal Life and the Case for intelligent Design By Stephen C. Meyer. Harper One. Pp. 540. $19.99

A Few Cheers for intelligent Design

Review by Daniel Muth the popular consciousness as little but Darwin’s critics (notably Harvard pale- another movement of bellicose anti- ontologist Louis Agassiz) and for am fairly certain that there are scientific crackpots. That is a shame, Darwin himself, claiming these not to thoughtful and potentially influen- because the theorists are generally have been settled so much as set aside itial intellectual movements that quite thoughtful and reputably creden- awaiting fuller scientific explanation. have been subjected to more shameful tialed. The stuff they have written is He then recounts the 1917 discovery of and inexcusable misrepresentation and informative, challenging, and worth- the famed Burgess Shale in Canada, ill treatment than intelligent Design while. which contains a number of previously (iD), but the list is not long (Roman in Darwin’s Doubt, Stephen Meyer unknown phyla, constituting, along Catholic teaching on artificial birth supplies a creditable example of the with the 1984 discoveries at Chengjiang control comes to mind). To be fair, iD genre. Meyer is a trained geophysicist in China, the best examples of pre- theorists have invited critique in no and sports a Cambridge PhD in phi- served Cambrian fossils. small part by tending to hold theirs out losophy of science. Here he examines Per Meyer, the Cambrian explosion as a valid area of scientific research the Cambrian explosion, in which a presents the Darwinian paradigm with while mainly publishing popular books plethora of phyla, many sporting dis- four challenges, the first being the rather than peer-reviewed articles. if tinct body plans, popped into being in sudden appearance of so many novel their intention was not to be lumped in a relatively short (in evolutionary animal forms. Meyer claims that prior with creationists, it has not worked. terms) period of time. to the Chengjiang discoveries, most From the disastrous Dover School paleontologists estimated a 20 million- Board lawsuit to the propaganda eyer begins with an exploration to 40 million-year window for the screeds of the New Atheists, iD has Mof sudden appearances in the novel Cambrian animal forms to managed in a short time to fix itself in fossil record as an issue for certain of develop. Since the early 1990s, this esti-

26 THe LIVInG CHURCH • May 6, 2018 mate has been revised down to less gene sequences could fold into a stable design by an intelligent agent (the than ten million years, a relative blink new protein and of these only one in nature of which agent may or may not of the geological eye and a direct chal- 1,000 could perform any sort of func- be available for further scientific inves- lenge to the notion that random muta- tion. An estimated 1040 total gene tigation). The intent is to avoid God- tion and natural selection had suffi- sequences generated in the history of of-the-gaps reasoning by providing a cient time to do their thing. life, therefore, yields odds of one in 1037 means for determining scientifically A second challenge is the absence of that a single new functional protein which biological phenomena were transitional fossils connecting from the fold could ever have been produced. designed. simpler pre-Cambrian forms. The Per Meyer, neo-Darwinists who take most popular — and plausible — up the challenge note the plausibility of leave to others the tiresome debate explanations for this are the various the incorporation of functioning iover whether this is a properly sci- forms of the Artifact theory, that the genetic strands into existing proteins entific endeavor. i am content that, so pre-Cambrian missing links are and have built mathematical models long as one is using the scientific missing due to size, softness (verte- based on known mutation rates, popu- method, one’s desired outcome (natu- brates are easier to fossilize than jelly- lation sizes, and generation times, that ralism vs. its opposite) is immaterial. fish), geological change, or what have predict the likelihood of the dissemi- The more important question apropos you. Meyer counters that we have quite nation of new traits through a popula- of iD is whether it is true. if iD theo- a few pre-Cambrian fossils and they tion. in response, Meyer cites experts rists in fact produce a falsifiable theory are either simple and undifferentiated, who claim that genetic material cannot to explain, say, the Cambrian explo- and thus too distant from the Cam- be swapped around like Legos and sion, and then demonstrate its veracity brian fauna, or complex and developed rejects population genetics as a gross (a couple of really big ifs), i cannot see but taxonomically unconnected to the underestimate of the complexity of the how it matters whether iD is science. later Cambrian forms. He claims that changes being made. Obviously, few if any mainstream attempts to reconstruct a tree of life The last challenge to neo-Dar- biologists or paleontologists have and fill in the fossil record gaps winism is a pattern in which radical signed on and even the most charitable through DNA studies have yielded differences in form appear earlier in scientist-reviewers of the book have results that conflict too much to be the fossil record than more minor claimed that Meyer does not accurately helpful. changes. Meyer starts with a discus- represent their field (though to be fair, The third challenge is with the sheer sion of body plans (the basic structure most such complaints appear to con- array of novel Cambrian animal forms, that differentiates vertebrates from cern marginalia). it is widely accepted many with (Meyer is at pains to invertebrates and various types of the that mysteries remain and Meyer has emphasize) completely novel body latter from one another) as tightly inte- ably elucidated at least a few of them. plans. After a quick historical jaunt grated systems that develop in a com- His proposed answer of iD is generally from Darwin and Mendel through plex, specific, and highly controlled strongly rejected by mainstream scien- Watson and Crick, he lays out the fashion as an organism moves from tists, many of whom, alas, indulge in problem of genetic information, the embryo to adult. To change a body inexcusable rudeness. bread-and-butter concern of the iD plan requires the introduction of a rad- Bigger question: suppose these latter movement. Constructing novel organ- ical and beneficial mutation early in turn out to be wrong and iD is proven isms requires developing new proteins, development that unfolds coherently true. Would this present any theolog- which in turn require genetic informa- as the individual develops and is heri- ical problems for the thinking Chris- tion provided via long strands of table by offspring. The complex mech- tian? One might worry that by leaving amino acids structured in varying and anisms that enable this to happen are behind scientifically indisputable evi- highly complex ways. These are analo- not strictly tied to DNA and thus are dence of his activity, God has then gous to sentences and paragraphs in a much harder to affect by normal muta- undercut faith. Even worse, iD would language in that only certain relatively tional means. Yet the Cambrian explo- establish God as so inept a creator as to rare structures actually convey usable sion involved the sudden appearance have to make periodic adjustments. information. of multiple new body plans in a com- The concerns are reasonable but not, Meyer recounts detailed investiga- paratively short time. i think, compelling. One thing proof of tions by engineer Douglas Axe (a col- in the closing third of the book, iD would obviously not do is establish league of Meyer’s at the Discovery Meyer lays out his alternative explana- the existence of a transcendent God. institute, though this is not men- tion: that at least some features (not in their better moments, iD theorists tioned), who estimates that only one all; evolution is not denied) are the claim only to seek proof of an intelli- in 1074 possible 150-amino-acid-long result of actual (vs. merely apparent) (Continued on next page)

May 6, 2018 • THe LIVInG CHURCH 27 BOOKS

(Continued from previous page) gent designer, not something beyond chaotic, unfinished world. if perfection God’s love of and relation to his entire that. The belief that God himself is is the measure of the Creator, then the creation. An incarnational faith should responsible for these interventions verdict would be a decidedly negative have no problem with the notion of would still require faith. one and proof of divine tweaking God carrying on a long-term, hands- As to the question of divine compe- cannot affect the result. Then again, on labor of love in relation to his entire tence, i should think the matter set- perhaps there’s a different yardstick to created order. tled. Regardless of its origins, God has be applied. From Genesis to Revela- in the end, i doubt iD will amount bequeathed to us a willful, dangerous, tion, Scripture bears ample witness to to much, scientifically. Some of its opponents seem reasonable people and the challenge of positing a falsifiable theory will likely be too daunting. its

iD’s chief achievement to this point has been in helping more thoughtful philosophers mount a direct challenge to a fatuous materialism that has received more defer- ence than it deserves.

chief achievement to this point has been in helping more thoughtful philosophers mount a direct challenge to a fatuous materialism that has received more deference than it deserves. if it can also remind Chris- tians to follow evidence regardless of where it leads and that some mysteries simply cannot be solved in this life, then its legacy would seem an honor- able one, regardless of the final scien- tific verdict.

Daniel Muth is a manager of a nuclear utility in the Middle East and a member of the Living Church Foundation.

28 THe LIVInG CHURCH • May 6, 2018 A Tutor’s Guide to Galatians

Review by Michael Angel Martín a single epistle and does so in fewer than 100 pages. Jordan breathes life on R. Jordan’s From Law to Logos is a into the text — not by advancing a Jwelcome model for the church’s ever- wavering efforts to advance biblical lit- From Law to Logos eracy among congregants. A theology teacher and dean of students at Coram Deo Academy in Dallas, Jordan devel- reflects the hard-won oped the contents of this book while leading a young adult Bible study at know-how of a teacher Church of the incarnation in Dallas. Jordan knows parish leaders have the in the trenches of overwhelming and urgent task of opening the biblical, theological, or spiritual wellspring of the Church to young minds. their flock. But aside from only having recourse to books that are either too hardline theological position into the From Law to Logos technical or too feeble, catechists are epistle’s historically controversial Reading St. Paul’s Epistle to the Galatians often unaware of our varied pedagog- verses but by exercising the classical By Jon R. Jordan ical needs. basics of rhetoric to help us read Gala- Foreword by Tod D. Still From Law to Logos reflects the hard- tians as, well, a letter. The purpose is to Pp. 100. Wipf and Stock. $16 won know-how of a teacher in the remind readers that the books of the trenches of young minds; if he suc- New Testament were not drafted in ceeds among our youngest, how much library carrels. All were written to a more might Jordan’s guidance succeed specific audience in mind, for specific ably alien writings of the New Testa- with the rest of us? in disarming and purposes, on specific occasions, and in ment as a text with a direct message. simple language, Jordan leads us specific forms. Which is not to say From Law to through a rhetorical journey that Like any good teacher, Jordan begins Logos is without firm theological con- begins with instructions to read the with a diagnostic assessment. Before viction regarding St. Paul’s teachings. entirety of Galatians in light of new we become entangled in the As Jordan states in the preface, the readers’ skills obtained after each hermeneutical weeds, the biblically Bible is about “painting a grand vision chapter. Whether to discern purpose, bemused need first simply to under- of ultimate reality that is centered authorship, genre, or occasion, the stand what a given text says: a fair con- around the death and resurrection of habit of reading the whole epistle clusion drawn from Jordan’s experi- Jesus Christ,” and the entire logic of the again and again was a welcome chal- ence as a teacher and budding pastor book begins with the indisputable lenge. As promised, the repeated call and delivered without a note of occasion of Galatians: that the churches to mark, learn, and inwardly digest the pedantry. From such a start, Jordan can in Galatia are under the spell of text deepened my understanding of disabuse the faulty biblical habit teachers who dim the light Christ Galatians. among many to cherry-pick without sheds on Judaic law. Without arguing One of the book’s primary merits is recourse to the whole and confirm about what the letter means in post- its focus. Rather than adding to the their bias, whether for personal or the- Reformation terms, Jordan instead cumbersome stack of study guides cov- ological reasons. Where another describes St. Paul’s critical need to ering the entirety of Scripture, which author might take this as a cue to rescue Christ’s accomplishment on the often required qualifications and sup- expound on the inevitability of inter- cross from distortions expressed by plements to make up for their pretation no matter how literal the particular persons in a particular place inevitable missteps, From Law to Logos reading attempt, Jordan’s focus is more and time. St. Paul’s primary argumen- takes a more modest approach. practical and exacting. We need first tative drive is to correct those false Jordan’s book merely teaches us to read to learn how to read the understand- (Continued on next page)

May 6, 2018 • THe LIVInG CHURCH 29 BOOKS

(Continued from previous page) teachers’ call to conversion by way of read the epistle as intended, we learn books carefully written by formal edu- law and remind the Galatians of just how earnest and brave St. Paul was cators for varied audiences for the Christ’s universal invitation into God’s as a thinker and missionary. Beginning simple purpose of teaching us to read life through baptism. Few faithful with his diplomatic greetings, the the Bible on its own rhetorical terms. Christians would disagree with that. exposition of his apostolic authority, Such a series could provide the foun- From Law to Logos reaches is most his wit, and the precedent he sets for all dation many in the Church need to fascinating point when Jordan expli- Christians about understanding the deepen their engagement with Scrip- cates Paul’s figurative reading of the Old Testament in Christ, we become ture and tradition. Old Testament while gently helping us more intimate with the Church’s most parse those unruly Pauline sentences. significant preacher. Michael Angel Martín lives in Miami, and We learn not just the basics of the it is often difficult to find texts with writes poems and essays for America, gospel as pertaining to the law that such broad catechetical benefits. How Anglican Theological Review, Modern precedes it, but more about St. Paul, valuable it would be to see a whole Literature, Dappled Things, and Jesus too. When, to the best of our ability, we series of books like From Law to Logos, the imagination.

Crystalline, Precise Reflections

Review by Cole Hartin essay for which this collection is named, is a sunny and appreciative ode avid Bentley Hart is brilliant not to Lewis Carroll, replete with reflec- Donly because of his sophisticated tions on the glorious childishness of theological approach, his deep roots in his work, with emphasis also on his patristic theology and in Eastern place within the Church of England. Orthodoxy, and the dumbfounding Hart does not merely write about good breadth of his reading and literary mas- books, however. “Brilliant Bad Books” tery. What sets Hart still further apart hilariously details his whimsical from other important theologians is his delight in the atrocious prose of breathtaking prose: his crystalline, pre- Amanda McKittrick Ros. And, though cise writing that, for all of its flourish, written to a more serious end, “Believe remains incisive and exacting. it or Not: On the Very Disappointing The Dream-Child’s Progress While The Dream-Child’s Progress Literature of the New Atheism,” is just & Other Essays does have some serious substance, like as much a rollicking ride as “A Person By David Bentley Hart the sprint through the otherness of the You Feel at Parties,” his now infamous Angelico. Pp. 346. $24.95 New Testament in “Christ’s Rabble: essay that imagines Donald Trump as The First Christians Were Not Like the image of Satan. Us,” or the critical appraisal of Augus- What is this book for? i have stolen tine’s reading of Romans in “Traditio away for a few moments here and there mend it to anyone ready for meat and Deformis,” this collection of previously to cherish the little delights it holds. i drink, with at least a couple of post- published essays gleams with other do not know if it is for anything, except secondary degrees (or substantial dic- beauties as well. “Farewell to a Moun- to be savored, enjoyed. it is good to tionary on hand). Pastors beware: this tain” is an ode to the beauty of a nat- strengthen the heart and bring a smile book will thrill you, but it may not help ural place where Hart enjoyed living to the lips. you to feed your little lambs with ten- with his family for a couple of years. it is difficult to offer a critical derness and grace. This short piece is an atmospheric, appraisal of Hart — since he is right golden-hued remembrance of bird- about everything, and he always has a Cole Hartin is a PhD candidate at song and sunrise, pointing to that tran- ruthless rejoinder ready to hand! if Wycliffe College, a postulant in the Dio- scendental longing within every there is anything lacking in Hart, it cese of Fredericton, and discipleship human heart that C.S. Lewis called joy. might be a pastoral touch. ministry associate at St. Matthew’s, “The Dream-Child’s Progress,” the i love this book. i would recom- Islington, on the West End of Toronto.

30 THe LIVInG CHURCH • May 6, 2018 Join the Tradition

THE LIVING CHURCH is pleased to announce the ninth annual Student Essays in Christian Wisdom Competition

Any Anglican student enrolled in a master’s degree program (MDiv, MA, or equivalent diploma; not ThM or other secondary degrees) in any seminary or theological college of the Anglican Communion or accredited ecumenical equivalent may submit an essay of 1,500 to 2,000 words. Any essay under 1,500 words or over 2,000 words will be disqualified.

Essays may address any topic within the classic disciplines of theology (Bible, history, systematics, moral theology, liturgy). We also welcome essays written to fulfill course requirements. We will give special consideration to essays that demonstrate a mastery of one or more of the registers of Christian wisdom and radiate a love of the communion of the Church in Jesus Christ, the Wisdom of God.

1st place: $500 u 2nd place: $250 u 3rd place: $175 Students may send essays (in Word or RTF) to [email protected] no later than June 15, 2018. Entries should include the student’s full name, postal and email addresses, and the name and address of the student’s school. PEOPLE & PLACES

Appointments of All Saints, Pontiac, Mi. The Rev. Lura Kaval is vicar of incarnation, Benge Ambrogi is bishop’s assistant for mis- Mineral, VA. St. John’s Parish Day School sion initiatives in the Diocese of New Hamp- Steve Kottmeier is chancellor of the Dio- 9130 Frederick Rd., Ellicott City, MD 21042 shire. cese of El Camino Real. 410.465.7644 | stjohnspds.org The Rev. John Badders is interim rector of The Rev. David Wesley Lemburg is priest- St. Luke’s, San Antonio. in-charge of St. Patrick’s, Pooler, GA. Our mission is to educate The Rev. Ben Badgett is rector of St. John’s, The Rt. Rev. Gary Lillibridge is interim a culturally diverse Waynesboro, VA. rector of St. Thomas, San Antonio. community of children The Rev. Audrey Bailey is priest-in-charge The Rev. Emily Phillips Lloyd is rector of St. with a stimulating and of St. Francis and St. Martha’s, White Plains, Peter’s, Poolesville, MD. challenging curriculum NY. The Rev. Beth Magill is rector of St. Michael’s, Arlington, VA. in a safe and nurturing The Very Rev. Julia Huttar Bailey is rector of Trinity, Farmington Hills, Mi. The Rev. William Bentley Manning is environment. We foster The Rev. Richard Bardusch is rector of St. rector of incarnation, Highlands, NC. spiritual grounding in Timothy’s, Herndon, VA. The Rev. Johanna Marcure is rector of the Episcopal tradition The Rev. Canon John Burruss is rector of St. Trinity, North Scituate, Ri. with respect for the Stephen’s, Birmingham. The Rev. Christa Moore-Levesque is asso- dignity and beliefs of The Rev. Gae Chalker is vicar of Christ ciate rector of St. Thomas’, Rochester, NY Memorial, Kilauea, Kauai, Hi. The Rev. Canon John Newton is rector of St. everyone. We give our students a foundation Adam Chapman is director of operations at Michael’s, Austin, TX. to use their individual gis, encourage them Camp Hardtner. The Rev. Curt Norman is rector of St. John’s, to rise to their full potential, and give them The Rev. Hugh Chapman is rector of St. Saginaw, Mi. the tools to grow as strong independent Michael and All Angels in Tallahassee, FL. The Rev. Rodger Patience is vicar of Holy thinkers, people of sound character, and The Rev. Annette Chappell is interim rector Apostles, Wi. active stewards of the world. of Holy Trinity, Churchville, MD. The Rev. Judith Reese is interim rector of St. The Rev. Suzanne Colburn is interim priest- Matthew’s, Hillsborough, NC. in-charge of Emmanuel Lutheran-Episcopal, The Rev. Jess Reeves is priest-in-charge of A LIVING CHURCH Partner Augusta, ME. Messiah, Pulaski, TN. The Ven. Steven James Costa is archdeacon The Rev. Canon Robert R. Rhodes is asso- in the Diocese of Hawaii. ciate rector of St. Paul’s, Seattle. The Rev. Lou Divis is priest-in-charge of The Rev. Tyler Richards is rector of Trans- Epiphany, Clarks Summit, and St. Peter’s, figuration, indian River, Mi. Tunkhannock, PA. The Rev. Ellen Richardson is priest-in- The Rev. Katherine Dunagan is interim charge of Advent, Williamston, NC. rector of Epiphany, Danville, VA. The Rev. Ann M. Ritonia is rector of St. The Rev. Hentzi Elek is rector of Emmanuel, John’s, Ellicott City, MD. Baltimore. The Rev. Kira Schlesinger is interim rector Andrea Foote is director of camp and youth at St. Ann’s, Nashville. ministry in the Diocese of Southern Ohio. The Rev. Jos Tharakan is rector of St. James, The Rev. Greg Foraker is missioner for faith Springfield, MO. formation in the Episcopal Church in Colorado. The Rev. Ben Webb is interim priest at St. The Rev. Christopher Garcia is rector of John’s by the Campus, Ames, and continues The Episcopal Church in Minnesota Christ Church, Port Republic, MD. serving at All Saints, indianola, iA. 1730 Clifton Place, Suite 201 The Rev. Catharine Gibson is rector of Minneapolis, MN 55403 Christ Church Durham Parish, Nanjemoy, MD. 612.871.5311 • episcopalmn.org The Rev. Justin Gibson is vicar of St. Francis Ordinations Deacons The Episcopal Church in Minnesota on-the-Hill, El Paso, TX. The Rev. Diane Hill is vicar of Holy Spirit, Arkansas — Josh Daniel, Stephanie Fox, (ECMN) is a network of faith commu- Gallup, NM. Mark Harris, Michaelene Miller, David Sims, nities called to transformation by The Rev. Heather Hill is rector of St. and Greg Warren engaging God’s mission. We live into Clement, Honolulu. Long Island — Leandra Thelma Lisa Lam- the Ministry of All the Baptized with The Rev. Marjorie Holm is interim rector of bert energy and creativity, and believe that Emmanuel, Franklin, VA. The Rev. Randy Hoover-Dempsey is priest- Priests God is calling us out into our neighbor- in-charge of St. James the Less, Madison, TN. Central Florida — Sean David Duncan, hoods to join God in the work and life The Rev. Kevin Huddleston is rector of Holy Gregory Emanuel Favazza, and Thomas that is already there. Find out more Communion, Lake Geneva, and St. John the Morgan Phillips about what ECMN is up to by finding Divine, Burlington, Wi. Massachusetts — Dan Bell and Amy Whit- us on the web at episcopalmn.org or on The Rev. Abi John is priest-in-charge of comb Slemmer Western Louisiana — André Bordelon and Facebook and Twitter. Good Shepherd, Savona, NY. The Rev. Ann Lovejoy Johnson is rector of Madge McClain St. Mary’s, Manchester, CT. Western North Carolina — Jonathan Leon The Rev. Christopher A. Johnson is rector Stepp

A LIVING CHURCH Partner 32 THe LIVInG CHURCH • May 6, 2018 Retirements H School at Yale. He was ordained deacon and priest in 1952, and served churches in Col- The Rev. Martha Berger, as rector of St. orado, Florida, and North Carolina. He was Francis, Menomonee Falls, Wi named canon evangelist of the Cathedral Truro Anglican Church The Rev. Bill Blaine-Wallace, as rector of Church of St. Peter, St. Petersburg, in 1979. 10520 Main Street, Fairfax, VA 22030 All Saints, Skowhegan, ME 703.273.1300 | truroanglican.com The Rev. Jeremiah Day, as rector of St. The Rev. Dorothy Nakatsuji, a nurse Thomas, Oriental, NC before her ordination as a deacon, died Truro is all about building a community The Rev. Jim Parker, as deacon at St. Jan. 9. She was 85. Born in Wyoming, she with a difference! George’s, Savannah, GA received both an undergraduate and grad- What that means is learning to be a The Rev. David Robinson, as rector of uate degrees from the University of Utah. Trinity, Saco, ME community in the community, and loving The Rev. Emily Blair Stribling, as priest-in- She was ordained deacon in 1983. our neighborhoods, schools, and workplaces. She worked as a psychiatric nurse in Utah, charge of Trinity, Castine, ME We’re finding positive ways to build up an instructor in nursing at the University of Hawaii, program director of Hospice Hawaii, marriages and families, and bring healing to people from every background and Deaths and director of the diaconate training program for the Diocese of Hawaii. She served at the nationality by including them in healthy, Cathedral of St. Andrew and the Parish of St. The Rev. Maurice Branscomb Jr., who vibrant, small communities. Clement. introduced street-and-altar ministry in St. We draw from the traditions of the church, Andrew’s and Grace Church in Birming- and love music, the arts, and creative The Rev. Anne Richards, a priest for 30 ham, AL, died Jan. 13. He was 92. Born in expressions of faith. And we want to be a years and, later in life, the wife of Bishop Ohio, he was a graduate of Otterbein Uni- place where all are allowed to explore their Richard F. Grein, died Jan. 12. She was 67. versity and Virginia Theological Seminary. Born in Worcester, Massachusetts, she was a faith and ask the kind of questions they don’t Greg Garrison of The Birmingham News graduate of Smith College, New York Univer- normally get to in church. reported that Branscomb was a decorated sity, and General Theological Seminary. She combat infantryman during World War ii, and was ordained deacon in 1988 and priest in that in the last week before his mandatory 1989. She served churches and schools in Con- A LIVING CHURCH Partner retirement as rector of Grace Church in Birm- necticut and New York. ingham he washed the feet of a drug addict with AiDS whose disruptive behavior kept him out of homeless shelters. in Birmingham The Rev. Robert A. Shires died Jan. 8 he launched many ministries for the poor, after being struck by a vehicle just outside including Community Kitchens, 55th Place the gate of his retirement community in Thrift Store, and interfaith Hospitality House. Pompano Beach, FL. He was 73. Born in Ronceverte, NY, he was a graduate Canon Percia Hutcherson, a physical of West Virginia University, Gordon-Conwell therapist and longtime medical mission- Theological Seminary, and Princeton Theo- ary in Eldoret, Kenya, died Jan. 9 at her logical Seminary. He was ordained deacon in 2004 and priest in 2005. He celebrated services home in Los Angeles. She was 95, and had at St. Joseph’s, Boynton Beach, on the weekend been in poor health for several years. before his death. She helped found Good Shepherd Homes, an apartment complex for residents with physical Diocese of West Virginia disabilities. Bishop Frederick Borsch named her The Rev. Pierre M. Wolff, a native of 1608 Virginia St. E., Charleston, WV 25311 a lay canon of the Diocese of Los Angeles in France, died at home Jan. 31. He was 89. 304.344.3597 | wvdiocese.org 1997. Canon Ruth Nicastro told her story in A family obituary identified Fr. Wolff as an Every Little Bit: The Remarkable Life of Percia “Episcopal priest and Jesuit priest at heart.” As a diocesan community we seek to live out Hutcherson (Cathedral Center Press, 2003). Born in Marseilles in 1929, he lived through Jesus’ Great Commission that we should be World War ii, served as a Jesuit priest, and in the world to make disciples of all people taught the order’s spiritual exercises during The Rev. Canon David Rike Mosher, a by ministering God’s redemptive gifts of retreats for the Sisters of St. Joseph and lay U.S. Navy veteran of World War ii, died people. He was married and was received as a love and grace. Jan. 5 at his home in Asheville, NC. He priest of the Episcopal Church in 1988. He Ministry is our active response to the love was 93. published numerous self-help books. He of God. Following Jesus’ example: Born in Los Angeles, he was a graduate of donated his body to Quinnipiac University • We worship God the University of Denver and Berkeley Divinity School of Medicine. • We proclaim the Good News • We love and forgive • We live and serve, sharing in Christ’s Send your notices for People & Places to: reconciling work in the world [email protected] • We believe that God calls everyone to ministry

A LIVING CHURCH Partner May 6, 2018 • THe LIVInG CHURCH 33 THE LIVING CHU RCH SUNDAY’S READiNGS | 6 Easter, May 6 VoLUMe 256 • nUMbeR 8 Acts 10:44-48 • Ps. 98 • 1 John 5:1-6; John 15:9-17 eDIToRIAL Executive Director and Editor Dr. Christopher wells Managing Editor John schuessler Senior Editor Douglas Leblanc Joy to the World News Editor Matthew Townsend he circumcised believers who equally present in every part as in the Associate Editor The Rev. Dr. Zachary Guiliano “Thad come with Peter were whole. Associate Editor for International News John Martin astounded that the gift of the Holy The Holy Spirit inspires new speech Assistant Editor The Rev. emily Hylden Spirit had been poured out even on the and exultation, songs and marvels, Contributing Editors Gentiles, for they heard them speaking victory and vindication, joy breaking Dr. Jeff boldt in tongues and extolling God” (Acts forth in all the earth. The lyre makes a The Rev. Canon Jordan Hylden 10:45-46). Amid such evidence, the Correspondents melody, the trumpet blasts, the horn question arose, “Can anyone withhold blows, the seas roar, the hills sing, and G. Jeffrey MacDonald The Rev. Mark Michael the water for baptizing these people yet every sound is an eruption from Kirk Petersen who have received the Holy Spirit just the deepest silence, the hidden bUsIness AnD FULFILLMenT as we have?” (Acts 10:47). “So [Peter] ground of love. “As the Father has Office/Business Manager Ruth schimmel ordered them to be baptized in the loved me, so have i loved you; abide in ADVeRTIsInG name of the Lord Jesus. Then they my love” (John 15:9). Advertising Manager Carrie Knight invited him to stay for several days” A fully developed doctrine of the MARKeTInG (Acts 10:48). This bears repeating. A Trinity is a critical tool for this vital Kevin shanley & Associates small enclave of Jews who followed passage. The Father is the everlasting ARCHIVes Jesus and lived by the power of his source of all love, and because the Richard J. Mammana, Jr. risen Spirit witness his outpouring Father is God, the Father is perfect upon uncircumcised Gentiles; by love. The perfection of love is self- boARD oF DIReCToRs President: The Rt. Rev. Dr. John C. bauerschmidt, nashville implication, the entire known world. offering. All that the Father has he Vice President: Dr. Grace sears, berea, Ky. From the pages of the New Testament, gives to the Son, and yet the fullness of secretary: The Rt. Rev. Daniel H. Martins, springfield, Ill. the church is infused with a catholic the Father remains. The Son is the Treasurer: The Rev. s. Thomas Kincaid III, Dallas soul. everlasting and immediate and com- Richard Clements, oklahoma City, okla. Jesus said, “i am the living bread plete return of Love to the Father. Marie Howard, Jacksonville, Fla. that came down from heaven. Who- All that the Father gives to the Son, Richard J. Mammana, Jr., new Haven, Conn. The Rev. Canon e. Mark stevenson, Hamilton, n.J. ever eats of this bread will live forever; the Son returns to the Father. The and the bread that i will give for the Father’s begetting love and the Son’s life of the world is my flesh” (John responsive Love are a never-ending 6:51). The Rite One Communion exchange, a spiraling affection, an eDIToRIAL AnD bUsIness oFFICes Service highlights the universality of uninterrupted flow that is called the Mailing address: Christ’s redemptive work on the cross: Holy Spirit. To be in Christ is to be in P.o. box 510705 “Thou … didst give thine only Son this dynamic love. “Everyone who Milwaukee, wI 53203-0121 Jesus Christ to suffer death upon the loves the parent loves the child” (1 shipping Address: cross for our redemption; who made John 5:1). We are the children of God 816 e. Juneau Avenue Milwaukee, wI 53202 there by his one oblation of himself by adoption and grace. We are born of Phone: 414-276-5420 once offered, a full, perfect, and suffi- the Father, we are grafted into the Son, Fax: 414-276-7483 cient sacrifice, oblation, and satisfac- and we ride upon the wings of Holy e-mail: [email protected] tion, for the sins of the whole world” Spirit. in this mystery our joy is full, www.livingchurch.org (BCP, p. 334). The proclamation of though always new and ever expand- THe LIVInG CHURCH is published 22 times per year, dated sunday, by the Living Church Foundation, Inc., at 816 e. Juneau Ave., Milwau- Christ’s self-oblation for the whole ing. We live by the name of the Father, kee, wI 53202. Periodicals postage paid at Milwaukee, wI, and at additional mailing offices. world, when received, appears every- and of the Son, and of the Holy Spirit. sUbsCRIPTIon RATes: $55 for one year; $95 for two years. where as new speech, a new song, and Canadian postage an additional $10 per year; renewed exultation, because the Look it Up Mexico and all other foreign, an additional $63 per year. Church is, in Christ, a new being (Ps. Read John 15:9. PosTMAsTeR: send address changes to THe LIVInG CHURCH, P.o. box 510705, Milwaukee, wI 53203-0121. subscribers, when 98). Although the vindication of God’s submitting address changes, should please allow people occurs in “the sight of the 3-4 weeks for change to take effect. Think About it THe LIVInG CHURCH (Issn 0024-5240) is published by THe LIVInG nations,” this does not leave the CHURCH FoUnDATIon, InC., a non-profit organization serving the Church. All gifts to the Foundation are tax-deductible. nations merely as outside observes. The gospel is a love song.

MAnUsCRIPTs AnD PHoToGRAPHs: THe LIVInG CHURCH cannot Rather, the Spirit of the risen Lord assume responsibility for the return of photos or manuscripts. “fell upon” and “poured out” upon the © 2018 The Living Church Foundation, Inc. All rights reserved. nations. Thus, there is one gospel and no reproduction in whole or part can be made without permission of THe LIVInG CHURCH. one catholic Church. The one Spirit is

34 THe LIVInG CHURCH • May 6, 2018 SUNDAY’S READiNGS | 7 Easter, May 13 Acts 1:15-17, 21-26 • Ps. 1 • 1 John 5:9-13 • John 17:6-19 For Our Lives he believers, numbering about 120, Son” (1 John 5:11). A Christian knows Tmet, and under the leadership and and feels the mystery of the divine urging of Peter resolved to add among name inscribed upon the forehead their apostolic station “one of the men with fragrant oil. A Christian knows who [had] accompanied us during all and feels the communion of brothers Changing Lives the time that the Lord Jesus went in and sisters who yearn for eternal life Whoever you are, whatever your life story, and out among us” (Acts 1:21). Judas breaking in upon the present moment. wherever you are in your spiritual journey, had turned aside, and so one was A Christian is sanctified in the truth. St. John the Divine warmly invites you to added to the apostolic band of 12, And what is truth? The truth that sets come and see how lives are being changed. whose number was a sign of the tribes free is the living and active word of At St. John the Divine, we are focused on of israel and their calling as a blessing God, risen from the dead and being a people to the world. Waiting upon the Lord to engrafted in bodies and souls for the • who WORSHiP God first and strive choose between Justus and Matthias, life of the world. A Christian is united for a life of unceasing prayer they cast lots, and the lot fell on to Christ who broke the bonds of death • who CONNECT through care in Matthias. it fell on him. He did not ask and hell. A Christian loves life in all its community with one another for it or campaign for it. Providence fullness and bears the complete joy of • who GROW deeper in biblical faith placed him where he was and let the lot Christ to the world (John 17:13). and equip the next generation of fall where it did. God is not mocked. Therefore, a Christian rejects Satan servant leaders Matthias is chosen for a reason. He is and all the spiritual forces of wicked- • who GO into the world in service placed. ness that rebel against God. A Chris- The appointment of Matthias as a tian will not follow the advice of the as we partner with others to create leader is instructive for every Chris- wicked, will not walk on the path that real, sustainable change. tian. Every Christian is chosen, called, sinners tread, will not sit with scoffers Learn more by visiting sjd.org. summoned to a vocation and moment who have made peace with death and that no other person can fill, though blood money. A Christian will delight every calling is woven into the com- in the law and love of God and medi- plex web of the Church’s being. We are tate on it day and night. With love and members one of another, and yet every rage, tenderness and intelligence, member has something, was given humor and tears, a person grafted into something, a pearl of great price the life of Christ will affirm and advo- hidden from all others. A lot falls upon cate for a better, safer, more humane every baptized person. We do not world. Sadly, a Christian will and must choose Jesus; he chooses us. He calls us learn that much of what is broadcast in and sets before us good works to walk the name of Christianity has been co- in, whether in matters grave and small, opted by the enemy. in risk and danger or love and devo- Discerning and living the truth tion. He calls us and gives us a life means working for life. worth living, a life worth fighting for. e Church of St. John the Divine To be a Christian is to know that an 2450 River Oaks Blvd., Houston, TX 77019 irrevocable lot has fallen, not by the Look it Up 713.622.3600 | sjd.org cold hand of fate but by the heat of Read Psalm 1:1. providential love. Called by God, a Christian is not A LIVING CHURCH Sponsor taken out of the world God has cre- Think About it ated and loved. And yet there is a world Jesus conquered evil. He did not sit of evil and death from which a Chris- with it. tian most certainly is called apart and summoned to reject (John 17:15; John 17:6). A Christian knows and feels the testimony of God branded on a broken heart. A Christian knows that “God gave us eternal life, and this life is in his

May 6, 2018 • THe LIVInG CHURCH 35 THE LIVING CHURCH FOUNDATION, INC. Kathleen Alexander, Potomac, Md. CLASSiFiEDS Dr. Garwood Anderson, Nashotah, Wis. CHURCH FURNISHINGS The Rt. Rev. Dr. Stephen Andrews, Toronto, Ont. FLAGS AND BANNERS: Custom designed Episcopal The Rt. Rev. Dr. John C. Bauerschmidt, flags and banners by Festival Flags in Richmond,VA. Nashville, Tenn. Please contact us by phone at 800-233-5247 or by email at [email protected]. Richard Clements, Oklahoma City, Okla. The Rt. Rev. Christopher Cocksworth, RESOURCES Coventry, England CURRICULUM: Explore God’s love with Shine Sun- The Rev. Dr. Michael B. Cover, Milwaukee, Wis. day-school curriculum! Shine: Living in God’s Light has engaging stories and activities that will teach chil- Heather Cross, New York, N.Y. dren the Bible, understand that they are known and Prudence Dailey, Oxford, England loved by God, and learn what it means to follow Jesus. Find sample sessions, Bible outlines, and more at The Rev. Dr. D. Stuart Dunnan, Hagerstown, Md. www.shinecurriculum.com. The Most Rev. Gerald James Ian Ernest, Mauritius Neva Rae Fox, Somerville, N.J. SEEKING MEMBERS The Rev. Dr. Andrew Goddard, London, England HOLY HIKES™ ECO-MINISTRY — launch a chap- The Rt. Rev. Daniel G.P. Gutiérrez, ter in your diocese of this growing network of eco-min- Philadelphia, Pa. istries committed to rebuilding Communion with all of God’s creation and worshiping God in the beauty of the Carrie Boren Headington, Dallas, Texas outdoors. More info online at www.holyhikes.org Wesley Hill, Ambridge, Pa. Marie Howard, Jacksonville, Fla. VESTMENTS The Rev. Canon Jordan Hylden, Dallas, Texas RETIRED: beautifully made vestments for sale — many The Most Rev. Dr. Josiah Idowu-Fearon, by Holy Rood. For details please phone (423)767-8838. London, England Catherine Whittinghill Illingworth, Questions about advertising Los Angeles, Calif. in THE LiViNG CHURCH? The Rev. Jay C. James, Raleigh, N.C. Contact Carrie Knight Elisabeth Rain Kincaid, Dallas, Texas [email protected] The Rev. S. Thomas Kincaid III, Dallas, Texas The Rt. Rev. Dr. Graham Kings, London, England Richard J. Mammana, Jr., New Haven, Conn. The Very Rev. Ian Markham, Alexandria, Va. The Rt. Rev. Daniel H. Martins, Springfield, Ill. The The Rev. Mark Michael, Potomac, Md. Episcopal The Rt. Rev. Steven A. Miller, Milwaukee, Wis. Music ian’s Daniel Muth, Leland, N.C. Handbook The Most Rev. Bernard Ntahoturi, 61st Edition Rome, Italy Lectionary Year B The Rev. Matthew Olver, Nashotah, Wis. 2017-2018 The Rev. Andrew Petiprin, Nashville, Tenn. David R. Pitts, Baton Rouge, La. Dr. Colin Podmore, London, England The Rev. Nicholas T. Porter, West Brattleboro, Vt. The Rev. Dr. Walter L. “Chip” Prehn, Ellicott City, Md. The essential guide The Rev. Dr. Ephraim Radner, Toronto, Ont. for church musicians Dr. Grace Sears, Richmond, Ky. The Very Rev. Dr. Graham M. Smith, Hillsboro, Ore. and clergy who The Rev. Leigh Spruill, Nashville, Tenn. are responsible for The Rt. Rev. Dr. George Sumner, Dallas, Texas maintaining standards The Rev. Canon E. Mark Stevenson, Hamilton, N.J. for music in the liturgy. Dr. Shirleen S. Wait, Atlantic Beach, Fla. Dr. Christopher Wells, Milwaukee, Wis. livingchurch.org/emh The Rt. Rev. Jo Bailey Wells, Guildford, England 800.211.2771 The Rt. Rev. and Rt. Hon. Dr. Rowan Williams, A LIVING CHURCH Sponsor Cambridge, England THE LIVING CHURCH Partners 2018

springfield, Illinois SPONSORS DIoCese oF sPRInGFIeLD 821 s. second st. • 217.525.1876 Tucson, Arizona episcopalspringfield.org sT. PHILIP’s In THe HILLs 4440 n Campbell Ave. salina, Kansas 520.299.6421 sAInT FRAnCIs FoUnDATIon stphilipstucson.org 405 e. Iron Ave. • 800.898.4896 thesaintfrancisfoundation.org Vail, Colorado CHURCH oF THe TRAnsFIGURATIon shreveport, Louisiana 19 Vail Rd. • 970.476.0618 sT. MARK’s CATHeDRAL episcopalvail.com 908 Rutherford street • 318.221.3360 www.stmarkscatheral.net Jacksonville, Florida DIoCese oF FLoRIDA Hagerstown, Maryland 325 n. Market st. • 904.356.1328 sAInT JAMes sCHooL diocesefl.org 17641 College Rd. • 301.733.9330 stjames.edu orlando, Florida DIoCese oF CenTRAL FLoRIDA boston, Massachusetts 1017 e. Robinson st. • 407.423.3567 THe CHURCH oF THe ADVenT cfdiocese.org 30 brimmer st. • 617.523.2377 theadventboston.org sarasota, Florida CHURCH oF THe ReDeeMeR Greenwich, new York DIoCese oF FLoRIDA 222 south Palm Ave. • 941.955.4263 CoMMUnITY oF sT. MARY redeemersarasota.org eAsTeRn PRoVInCe 242 Cloister way • 518.692.3028 oklahoma City, oklahoma Vero beach, Florida stmaryseast.net DIoCese oF oKLAHoMA TRInITY CHURCH 924 n. Robinson Ave. • 405.232.4820 2365 Pine Ave. • 772.567.1146 new York, new York episcopaloklahoma.org trinityvero.org ePIsCoPAL CHURCH FoUnDATIon 475 Riverside Dr., ste. 750 Philadelphia, Pennsylvania Augusta, Georgia 800.697.2858 DIoCese oF PennsYLVAnIA CHURCH oF THe GooD episcopalfoundation.org 3717 Chestnut st., ste. 300 sHePHeRD 215.627.6434 2230 walton way • 706.738.3386 new York, new York diopa.org goodshepherd-augusta.org sT. THoMAs CHURCH FIFTH AVenUe wayne, Pennsylvania savannah, Georgia 1 west 53rd st. • 212.757.7013 sT. DAVID’s CHURCH sT. JoHn’s CHURCH saintthomaschurch.org 763 s. Valley Forge Rd. • 610.688.7947 1 w. Macon st. • 912.232.1251 stdavidschurch.org stjohnssav.org new York, new York TRInITY wALL sTReeT nashville, Tennessee 74 Trinity Pl. • 212.602.0800 DIoCese oF Tennessee trinitywallstreet.org 3700 woodmont blvd. • 615.251.3322 edtn.org Tonawanda, new York DIoCese oF wesTeRn new YoRK nashville, Tennessee 1064 brighton Rd. • 716.881.0660 sT. GeoRGe’s CHURCH episcopalwny.org 4715 Harding Pike • 615.385.2150 stgeorgesnashville.org Raleigh, north Carolina sT. TIMoTHY’s CHURCH sewanee, Tennessee 4523 six Forks Rd. • 919.787.7590 CoMMUnITY oF sT. MARY sttimothyschurch.org soUTHeRn PRoVInCe 1100 st. Mary’s Lane • 931.598.0046 Cincinnati, ohio stmary-conventsewanee.org DIoCese oF soUTHeRn oHIo by the generous gift of the Rt. Rev. 412 sycamore st. • 800.582.1712 & Mrs. D. Bruce MacPherson diosohio.org Dallas, Texas oklahoma City, oklahoma CHURCH oF THe GooD ALL soULs’ CHURCH sHePHeRD 6400 n. Pennsylvania Ave. • 405.842.1461 11122 Midway Rd. • 214.351.6468 sT. PHILIP’s CHURCH, TUCson allsoulsokc.com goodshepherddallas.org (Continued on next page)

THE LIVING CHURCH seeks to build up the body, urged on by the love of Christ (see 2 Cor. 5). To become a TLC Partner, please contact Christopher Wells: [email protected] or (414) 292-1240. THE LIVING CHURCH Partners 2018 SPONSORS GUARANTORS

(Continued from previous page) Mobile, Alabama Lafayette, Louisiana new York, new York CHRIsT CHURCH CATHeDRAL CHURCH oF THe AsCensIon CALVARY–sT. GeoRGe’s Dallas, Texas 115 s. Conception st. 1030 Johnston st. • 337.232.2732 61 Gramercy Park n. CHURCH oF THe InCARnATIon 251.438.1822 ascensionlafayette.com 646.723.4178 3966 McKinney Ave. christchurchcathedralmobile.org calvarystgeorges.org 214.521.5101 new orleans, Louisiana incarnation.org Carlsbad, California DIoCese oF LoUIsIAnA new York, new York sT. MICHAeL’s bY-THe-seA 1623 7th st. • 504.895.6634 GRACe CHURCH Dallas, Texas 2775 Carlsbad blvd. edola.org 802 broadway • 212.254.2000 DIoCese oF DALLAs 760.729.8901 gracechurchnyc.org 1630 n. Garrett Ave. stmichaelsbythesea.org ellicott City, Maryland 214.826.8310 sT. JoHn’s PARIsH Troy, new York edod.org Meriden, Connecticut DAY sCHooL sT. JoHn’s CHURCH ePIsCoPAL CHURCH 9130 Frederick Road 146 1st st. • 518.274.5884 Dallas, Texas In ConneCTICUT 410.465-7644 stjohnstroy.org sT. MICHAeL AnD ALL AnGeLs 290 Pratt street, box 52 stjohnspds.org 8011 Douglas Ave. • 214.363.5471 203.639.3501 Durham, north Carolina saintmichael.org episcopalct.org Potomac, Maryland sT. sTePHen’s CHURCH sT. FRAnCIs CHURCH 82 Kimberly Dr. • 919.493.5451 Houston, Texas washington, D.C. 10033 River Rd • 301.365.2055 ststephensdurham.dionc.org THe CHURCH oF sT. JoHn CHRIsT CHURCH, GeoRGeTown stfrancispotomac.org THe DIVIne 31st and o sts. nw Providence, Rhode Island 2450 River oaks blvd. 202.333.6677 Grand Rapids, Michigan s. sTePHen’s CHURCH 713.622.3600 christchurchgeorgetown.org GRACe CHURCH 114 George st. • 401.421.6702 sjd.org 1815 Hall st. se • 616.241.4631 sstephens.org Maitland, Florida gracechurchgr.org Houston, Texas CHURCH oF THe GooD Columbia, south Carolina DIoCese oF TeXAs sHePHeRD Minneapolis, Minnesota DIoCese oF UPPeR 1225 Texas Ave. • 713.520.6444 331 Lake Ave. • 407.644.5350 ePIsCoPAL CHURCH soUTH CARoLInA epicenter.org goodshepherdmaitland.com In MInnesoTA 1115 Marion st. • 803.771.7800 1101 w. broadway Ave. edusc.org Houston, Texas Miami, Florida 612.871.5311 sT. DUnsTAn’s CHURCH DIoCese oF soUTHeAsT episcopalmn.org Hendersonville, Tennessee 14301 stuebner Airline Rd. FLoRIDA sT. JosePH oF ARIMATHeA 281.440.1600 525 n.e. 15 st. • 305.373.0881 st. Louis, Missouri 103 Country Club Dr. saintdunstans.org diosef.org sT. PeTeR’s CHURCH 615.824.2910 110 n. warson Road stjosephofarimathea.org Houston, Texas oviedo, Florida 314.993.2306 sT. MARTIn’s CHURCH CAnTeRbURY ReTReAT stpetersepiscopal.org nashville, Tennessee 717 sage Rd. • 713.621.3040 & ConFeRenCe CenTeR CHRIsT CHURCH CATHeDRAL stmartinsepiscopal.org 1601 Alafaya Trail • 407.365.5571 Jackson, Mississippi 900 broadway • 615.255.7729 canterburyretreat.org DIoCese oF MIssIssIPPI christcathedral.org san Antonio, Texas 118 n. Congress st. CHRIsT CHURCH Parrish, Florida 601.948.5954 Corpus Christi, Texas 510 belknap Pl. • 210.736.3132 DIoCese oF soUTHwesT dioms.org CHURCH oF THe GooD cecsa.org FLoRIDA sHePHeRD 8005 25th st. e. • 941.556.0315 santa Fe, new Mexico 700 s. Upper broadway san Antonio, Texas episcopalswfl.org CHURCH oF THe HoLY FAITH 361.882.1735 DIoCese oF wesT TeXAs 311 e. Palace Ave. • 505.982.4447 cotgs.org 111 Torcido Dr. • 210.824.5387 savannah, Georgia holyfaithchurchsf.org dwtx.org THe CoLLeGIATe CHURCH Fort worth, Texas oF sT. PAUL THe APosTLe Cooperstown, new York DIoCese oF FoRT woRTH west brattleboro, Vermont 1802 Abercorn st. • 912.232.0274 CHRIsT CHURCH 2900 Alemeda st. JeRUsALeM PeACebUILDeRs stpaulsavannah.org 46 River st. • 607.547.9555 817.244.2885 P.o. box 2020 • 802.254.0068 christchurchcooperstown.org fwepiscopal.org jerusalempeacebuilders.org Indianapolis, Indiana DIoCese oF InDIAnAPoLIs Garden City, new York Houston, Texas Milwaukee, wisconsin 1100 w. 42nd st. • 317.926.5454 DIoCese oF LonG IsLAnD sT. FRAnCIs CHURCH CATHeDRAL CHURCH indydio.org 36 Cathedral Ave. 345 Piney Point Rd. oF ALL sAInTs 516.248.4800 713.782.1270 818 e. Juneau Ave. Des Moines, Iowa dioceseli.org sfch.org 414.271.7719 DIoCese oF IowA ascathedral.org 225 37th st. • 515.277.6165 Greenwich, new York navasota, Texas iowaepiscopal.org DIoCese oF ALbAnY CAMP ALLen 580 burton Rd. • 518.692.3350 18800 FM 362 • 936.825.7175 albanyepiscopaldiocese.org campallen.org ASSOCIATES

Fairfax, Virginia Phoenix, Arizona winston-salem, north Carolina TRURo AnGLICAn CHURCH DIoCese oF ARIZonA sT. TIMoTHY’s CHURCH 10520 Main st. • 703.273.1300 114 w. Roosevelt st. 2575 Parkway Dr. • 336.765.0294 truroanglican.com 602.254.0976 sttimothysws.org azdiocese.org Richmond, Virginia Fargo, north Dakota DIoCese oF VIRGInIA wilmington, Delaware DIoCese oF noRTH DAKoTA 110 w. Franklin st. • 800.DIoCese DIoCese oF DeLAwARe 3600 25th st. s. • 701.235.6688 thediocese.net 913 wilson Rd. • 302.256.0374 ndepiscopal.org delaware.church Richmond, Virginia Pittsburgh, Pennsylvania sT. MATTHew’s ePIsCoPAL santa Rosa beach, Florida DIoCese oF PITTsbURGH CHURCH CHRIsT THe KInG CHURCH 325 oliver Avenue, suite 300 1101 Forest Ave. • 804.288.1911 480 n. County Hwy. 393 412.721.0853 stmattsrva.org 850.267.3332 episcopalpgh.org christthekingfl.org Charleston, west Virginia Pittsburgh, Pennsylvania DIoCese oF wesT VIRGInIA Tallahassee, Florida sT. AnDRew’s CHURCH 1608 Virginia st. e. CHURCH oF THe 5801 Hampton st. 304.344.3597 HoLY CoMFoRTeR 412.661.1245 wvdiocese.org 2015 Fleischmann Rd. standrewspgh.org 850.877.2712 Appleton, wisconsin hc-ec.org Allen, Texas DIoCese oF FonD DU LAC CHURCH oF THe sAVIoR 1051 n. Lynndale Dr. ste. 1b south bend, Indiana 110 s. Alma Dr. • 214.785.1612 920.830.8866 DIoCese oF noRTHeRn ofthesavior.org episcopalfonddulac.org InDIAnA 117 n. Lafayette blvd. Dallas, Texas soCIeTY oF MARY 574.233.6489 sT. AUGUsTIne’s oAK CLIFF AMeRICAn ReGIon ednin.org 1302 w. Kiest blvd. • 214.371.3441 superior: Fr. John D. Alexander staugustinesoakcliff.org 114 George st. Portland, Maine Providence, RI 02906-1189 DIoCese oF MAIne Irving, Texas somamerica.org 143 state st. • 207.772-1953 CHURCH oF THe ReDeeMeR episcopalmaine.org 2700 warren Cir. • 972.255.4171 redeemer-irving.org Las Vegas, nevada DIoCese oF neVADA Lubbock, Texas 9480 s. eastern Ave., ste. 236 DIoCese oF noRTHwesT 702.737.9190 TeXAs episcopalnevada.org 1802 broadway • 806.763.1370 nwtdiocese.org Passaic, new Jersey sT. JoHn’s CHURCH Tyler, Texas 215 Lafayette Ave. CHRIsT CHURCH 973.779.0966 118 s. bois d’Arc • 903.597.9854 stjohnspriestpassaic.com christchurchtyler.org

Henrietta, new York waco, Texas DIoCese oF RoCHesTeR HoLY sPIRIT CHURCH 3825 e. Henrietta Rd. ste. 100 1624 wooded Acres Dr. 585.473.2977 254.772.1982 www.episcopalrochester.org holyspiritwaco.com

new York, new York Charlottesville, Virginia CHRIsT & sT. sTePHen’s MoCKInGbIRD MInIsTRIes CHURCH 100 w. Jefferson st. 120 w. 69th st. • 212.787.2755 434.293.2347 csschurch.org mbird.com

Chapel Hill, north Carolina seattle, washington CHURCH oF THe HoLY FAMILY DIoCese oF oLYMPIA 200 Hayes Rd. • 919.942.3108 1551 10th Ave. e • 206.325.4200 chfepiscopal.org ecww.org

Kinston, north Carolina Delavan, wisconsin DIoCese oF eAsT CARoLInA CHRIsT CHURCH 705 Doctors Dr. • 252.522.0885 503 e. walworth Ave. diocese-eastcarolina.org 262.728.5292 christchurchdelavan.com T T

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October 2­3, 2018

Holiness II

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

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Keynote Speaker The Most Rev. a.veRtsoMehT and Right Honorable elbaronoHthgiRdna George Carey 103rd ArchbishopohsibhcrAdr301 of Canterbury (retired))deriter(yrubretnaCfopo PERSONALloving GodOSREP O assadoGgnivol NNA theA founda*onL of holinessssenilohfono*adnuofehts s

Conference Speakers s e e h s e e h ETHICALEwhenTTHH holinessICCAAsenilohnehw LAcollides with cultureerutluchtiwsedillocss The Rev. Dr..rD.veRehT Doug Colllum, Dean,naeD, ,n Northeast Seminary, Rochester,,retsehcoR,yranimeStsaehtroN N.Y..Y.N,

CORPORATEcan one reallyOOPROC yllaerenonac beRRA AholyTTE alone?E ?enolayloheby Mother Miriam, CSM,,MSC, The Rev. Dr..rD.veRehT Esau McCaulley, Superior, CommunityytinummoC,roirepuS Assistant Professor of New TestamenttseTweNforosseforPtnatsissA tnema of St. Mary, EasternnretsaE,yraM.tSfo ECCLESIALCE CCLLEESSIIAAL and Early Christianity, NortheasttsaehtroN,ytinaitsirhCylraEdna t ProvinceecnivorP how do we challengehcewodwoh a Church that goeseogtahthcruhCaegnellah astray??yartsas Seminary, Rochester, N.Y..Y.N,retsehcoR,yranimeS

SOCIETALOS CCII TTATE AL The Rev..veRehT Mark A. Michael, sacrificial livingnivillaicfiircas — a gi for the worlddlrowehtrofiga—gn Rector, St. Francis’ Episcopal Church,hClapocsipE’sicnarF.tS,rotceR ,hcru Potomac, Md..dM,camotoP

ECUMENICALEMUCE INE CCAAL Dr..rD Christopher Wells, holiness as asasseniloh a vehicle for transforma*onno*amrofsnartrofelcihev Editor, TT,rotidE HEEH LIVINGGNIVI CHURCHHCRUH DeaconnocaeD Evan Freeman, Ph.D.,,.D.hP, TLecturer in Liturgical Art,,trAlacigrutiLnirerutceL St. Vladimir’s Orthodox SeminaryranimeSxodohtrOs’rimidalV.tS yr

THEH 8203.296.815 8 LIIVVINNGG CHURRCCCHH saesyramts efnoc­sseniloh/ten.ts ecner | IInn hsrentrap iipp htiw

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