LIVING CHURCH CATHOLIC EVANGELICAL ECUMENICAL Christianity and the Arts

Icons in Massachusetts Saint of the New Deal Springsteen’s Theology

May 4, 2014 THE LIVING CHURCH CATHOLIC EVANGELICAL ECUMENICAL Christianity and the Arts

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Church Publishing Products can be ordered through any Episcopal, religious, or secular bookstore; through any online bookseller; or direct from Cokesbury at 800.672.1789 or Cokesbury.com. Visit churchpublishing.org for more information. THE LIVING CHURCH ON THE COVER THIS ISSUE May 4, 2014 | “Theology and the Arts is for readers NEWS interested in seeing what the 4 Rites and Consequences for Africans proper relation is between incarnational theology and the imagi- FEATURES native arts”—David Hein (see 8 Christianity and the Arts By David Hein “Christianity and the Arts,” p. 8). | 28 Musicians Make the Most of the Summer By John Schuessler | 29 ‘Traces of the Holy’ By G. Jeffrey MacDonald | 26 32 Frances Perkins & the New Deal By Charles Hoffacker | COMMON BOOKS LIFE 12 C.S. Lewis: A Life Review by Stephen Platten | 13 Christianity and Literature Review by Carla Arnell | 16 Spiritual Letters Love and Salt Review by Amy Real Coultas • | 18 Random MOMents of Grace Rock-Bottom Blessings Review by Sarah Reinhard• 19 Against Atheism Review by Dan Muth | 20 Shaking Hands with the Devil Review by Sarah Marie Gresser | 21 Summoned from the Margin Review by Elizabeth Marie Melchionna | 29 22 The Sacramental Church Review by John Richard Orens | 25 Ancient Christian Doctrine Review by Peter Eaton | CULTURES 26 Springsteen’s Quest for Community By Douglas LeBlanc | OTHER DEPARTMENTS 36 Caeli enarrant 41 People & Places 42 Sunday’s Readings

We are grateful to the Church of St. John the Divine, Houston [p. 43], and Grace Church, LIVING CHURCH Partners Ocala, Florida, and the Cathedral of St. Matthew, Dallas [p. 44], whose generous support helped make this issue possible.

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

May 4, 2014 • THE LIVING CHURCH 3 NEws | May 4, 2014 Rites and Consequences for Africans The Archbishop of Canterbury said comments in an hour-long phone-in marry couples of the same sex. April 4 that Christians in parts of program on LBC Radio. “Why we can’t do it now is because Africa face abuse, violence, and even In particular he was responding to the impact of that on Christians in death because of decisions on sexu- a question from Kes, a Church of Eng- countries far from here like South Su- ality made by Anglicans in the West. land priest who had called in to ask dan, like Pakistan, like Nigeria, Justin Welby, the spiritual head of why English clergy were not allowed would be absolutely catastrophic and the Anglican Communion, made the to decide for themselves whether to we have to love them as much as the people who are here,” he said. “At the same time we have to lis- Massachusetts Elects 16th Bishop ten incredibly carefully to the LGBT communities here and listen to what An electing convention overcame a • The Rev. Sam Rodman, project they’re saying and we have to look at miscount and two invalidated ballots manager for campaign initiatives, Dio- the tradition of the Church, the April 4 to choose the 16th Bishop of cese of Massachusetts teaching of the Church, and of Scrip- Massachusetts. Clergy A miscount on the first ballot led to ture which is definitive in the end, and lay delegates elected the convention declaring the second before we come to a conclusion.” the Rev. Alan M. Gates, a and third ballots invalid and posting a Same-sex marriage “is something I graduate of Episcopal Di- corrected first ballot. The incorrect wrestle with every day, and often in vinity School who began first ballot affected lay votes for six the middle of the night. I’m incredi- his priestly vocation in candidates, but did not change their bly conscious of the position of gay the diocese. He is rector rank in total votes. people in this country, how badly of St. Paul’s Church, Cleve- Four nominees — Antolini, Crellin, they’ve been treated over the years, land Heights, Ohio. Culmer, and Lloyd — withdrew their Gates how badly the church has behaved. Gates once worked as a Russian-lan- names after the second ballot, but the And, at the same time I’m incredibly guage translator, researcher, and intel- convention reinstated them after dis- conscious of what I saw in January ligence analyst for the Department of covering errors in the first ballot. in South Sudan, in the DRC, and Defense. He served on the board of the The convention met for seven hours. other places. You know, it’s not a Teleios Foundation for U.S.-Russian Clergy and delegates sang “Take Me simple issue,” he said. church relations from 1996 to 2005. Out to the Ballgame” during one lull in “Personally … I look at the Scrip- “To return to the Diocese of Massa- the day. tures, I look at the teachings of the chusetts a quarter century after my or- The Rt. Rev. Thomas M. Shaw, 15th Church, I listen to Christians around dination to the priesthood there will Bishop of Massachusetts, praised the the world and I have real hesitations be a genuine delight,” Gates said after convention for resolving the ballot about [same-sex marriage]. I’m in- his election. “To be called to do so as question. credibly uncomfortable saying that bishop-elect is an unimagined honor “It was a long day, but it was worth because I really don’t want to say and a privilege beyond the telling.” taking that extra procedural time,” he no to people who love each other. The slate included six other nomi- said. “I was impressed with people’s But you have to have a sense of fol- nees: desire to make sure everything was in lowing what the teaching of the • The Rev. Holly Lyman Antolini, order.” Church is. We can’t just make sud- rector, St. James’s Church, Cambridge den changes.” • The Rev. Timothy E. Crellin, vicar, Ballot 1214 He has seen danger to African St. Stephen’s Church, Boston (invalid) (corrected) Christians first hand, at a mass grave • The Rev. Ronald Culmer, rector, C = Clergy; L = Laity CL CL CL CL in South Sudan, the lethal fallout St. Clare’s Church, Pleasanton, Cali- Needed to Elect 145 164 from a decision taken by Christians fornia Antolini 23 12 59 23 12 64 in another country. • The Rev. Ledlie Laughlin, rector, St. Crellin 31 62 26 48 31 57 19 28 “The mass grave had 369 bodies in Peter’s Church, Philadelphia Culmer 23 41 11 8 23 35 50 it and I was standing with the rela- • The Rev. Canon Mally Lloyd, canon Gates 84 109 120 154 84 100 157 188 tives. That burns itself into your soul, to the ordinary, Diocese of Massachu- Laughlin 44 62 30 41 44 53 16 34 Lloyd 17 24 64 17 23 42 as does the suffering of gay people in setts Rodman 75 63 90 72 75 54 80 69 this country.” Adapted from ACNS

4 THE LIVING CHURCH • May 4, 2014 GTS Announces ‘Way of Wisdom’ General Theological Seminary will of the 400 churches and dioceses in job using their seminary formation, change its style of education begin- our area, third-year seminarians at full and rich with wisdom-develop- ning in the fall of 2015. The semi- General will get real jobs at real ing experiences. Students will learn nary’s faculty reflected on the need parishes and other ministry settings. firsthand while being the pastor, for change in “The Way of Wisdom: A More than field education, these preacher, and decision-maker. Wis- Challenge to Theology and the Life part-time positions will be their first of the Church,” a declaration re- (Continued on next page) leased April 2. The Very Rev. Kurt H. Dunkle, General’s dean and president, also RECENT introduced “The Way of Wisdom” in BOOKS FROM his column for GTS News Quarterly. EERDMANS The declaration begins with penance, as the teachers note their REALITY, GRIEF, HOPE part in the system that they critique. Three Urgent Prophetic Tasks “The stewards of the Church have Walter Brueggemann impaired its health. Our neglect and “With steely-eyed observation Brueggemann helps us confusion, evident around the world in various denominations, has led to see, amid the despair that has gripped American life grave problems of decline in the since 2001, that there is hope — a hope grounded in the number of faithful disciples among everyday work of the church. This is Brueggemann at his all mainline churches — not least in very best.” — Stanley Hauerwas The Episcopal Church in the United ISBN 978-0-8028-7072-8 • 179 pages • paperback • $15.00 States. As theological educators, we are acutely aware of the role we FLOURISHING have played in this decline. Health, Disease, and Bioethics in Theological Perspective “We have shaped and worked to Neil Messer reproduce a system of theological education that is estranged from the “In this lively and informative book Neil Messer demon- living ministry of the whole Church strates his intellectual acuity by engaging carefully and and its wisdom of spiritual transfor- thoughtfully with some of the most pressing issues facing mation and mission to the world. We those in the health-care professions. . . . Deserves to be have been complacent, serving as a widely read.” — Celia Deane-Drummond mere facsimile of secular education, ISBN 978-0-8028-6899-2 • 256 pages • paperback • $35.00 validating our vocation in the church’s teaching office only with reference to academicspecializa- WE CAN MAKE THE WORLD ECONOMY tion. Having lost our intimate con- A SUSTAINABLE GLOBAL HOME nection to the Church’s ministry and Lewis S. Mudge mission, our work within the semi- “This work of theological and ethical imagination is a ‘more naries also has become fragmented. excellent way’ to shape our global economy. . . . Lew’s words We find that we can no longer artic- are as fresh and relevant now as ever.” ulate how our disparate disciplines — Clifton Kirkpatrick and specialties hang together or of- ISBN 978-0-8028-6987-6 • 176 pages • paperback • $18.00 fer to our students or supporters a cogent vision of theological education as a vital and essential aspect of the Church.” At your bookstore, Wm. B. Eerdmans Dean Dunkle explained some of or call 800-253-7521 Publishing Co. the practical details of this vision: 4028 2140 Oak Industrial Dr NE www.eerdmans.com Grand Rapids, MI 49505 “Through partnerships with some

May 4, 2014 • THE LIVING CHURCH 5 NEws | May 4, 2014 GTS Announces ‘Way of Wisdom’ was here, but the parish still receives (Continued from previous page) dom year seminarians will struggle calls each week asking about his with — and act on — how to make teaching tapes and the book,” the Church grow. In other words, Leighton said. they will immerse themselves in real Leighton remembered visiting his life and begin to acquire real wis- grandfather’s sprawling apple or- dom. chard as he was growing up in Mas- “While in the first two years, stu- sachusetts. “What is the dents will have the classroom as most important part of an their base; in the third year the dy- apple?” he asked. namic will switch. The real-world ex- His answer: the stem, be- perience will be the base, and the cause through it an apple classroom will be the locus of inte- receives the nutrients it gration of the theoretical and the needs from the tree. practical. The aim will be the same: “How does the fruit last?” Fullam the formation of all according to the Leighton asked. “By remaining con- mind and heart of Christ, all within nected.” the context of the Church. He said the fruit of Fullam’s min- “A delightful, unintended conse- istry at St. Paul’s can help lead to quence of this plan is that these part- more and better disciples, a longer time positions will pay for about one and deeper movement of God, a year of seminary. Real leaders will deeper consecration of God’s peo- work at real jobs for real income cre- ple, and a renewal and revival that ating real servants. The price of a lead to reformation. three-year degree at General just fell The service included an audio ex- by 33%, and our students will be cerpt from a sermon Fullam earning it while gaining the wisdom preached in a return trip to Darien. needed to hit the ground running.” Fullam spoke of dreaming that he was on the deck of a ship looking out on a vast river like the Missis- Fullam: Look Ahead sippi. The ship proceeded slowly Just over 100 people gathered at St. through a series of locks. Each time Paul’s Church in Darien, Connecti- the ship was in a lock, Fullam said, cut, April 5 for a memorial service he was “worried, frustrated, and honoring the Rev. Everett “Terry” filled with anxiety.” Fullam. Each time he had a chance to acti- Fullam served as rector of St. vate the locks, he did so with “re- Paul’s from 1972 to 1990, and the sentment and reluctance.” church became best known through And each time, as the ship rose the book Miracle in Darien by Bob higher in a new lock, he could see Slosser. everything he saw before, but more The service, celebrated by the Rt. than that. Rev. Bruce MacPherson, included Fullam said he felt God said to him seven priests who were tied in vari- through the dream: “I want to take ous ways to the parish’s history. you where you’ve never been. I want “We’re here to appreciate the life to take you where your experience is of Terry Fullam. We’re here to cele- not sufficient.” brate fruit, fruitfulness,” said the Fullam said to his former congre- Rev. Christopher Leighton, current gation: “Before you is a ministry that rector of St. Paul’s, who tied his mes- you have not imagined yet. God will sage to the appointed reading of lead you to a lock, into a lock, and John 15:1-17. into a lock.” “It has been 25 years since Terry He added: “A church whose past is

6 THE LIVING CHURCH • May 4, 2014 029,1*" its greatest days is a church that is dying. Don’t you ever say, ‘I remem- %WOJSVEGPIVK]QSZMRKWTIGMEPMWXERH ber the good old days, when Father HMWGSZIV[L]XLSYWERHWSJGLYVGLIW GPIVK]ERHWIQMREVMERWLEZIVIPMIHSR Fullam was here.’” • Clergy Discount YWJSVRIEVP]X[SHIGEHIW Funeral services for Fr. Fullam are • Guaranteed Dates scheduled at Tomoka Christian • 3 Estimates with only 1 survey Church in Ormond Beach, Florida, A Division of • All Major Van Lines April 13. Douglas LeBlanc [[[GPIVK]VIPSGEXMSRGSQMRJS$GPIVK]VIPSGEXMSRGSQ Fort Worth Looks to Highest Court The Episcopal Church’s Diocese of Fort Worth has signaled its intention to appeal to the U.S. Supreme Court. In an emergency motion filed March 25, the diocese has asked the Texas Supreme Court to stay an earlier mandate. In a supporting document for the motion, the diocese’s attorneys write that the U.S. Supreme Court may take an interest in the case because it “has consistently denied petitions where the Episcopal Church pre- vailed (four times since 2009, including the recent Falls Church case).” The attorneys add: “The present case will be the first to arrive at the U.S. Supreme Court where the prevailing party was the breakaway fac- tion taking property that it repeatedly swore to protect for The Episcopal Church.” The Rt. Rev. Jack L. Iker, Bishop of the Diocese of Fort Worth affiliated with the Anglican Church in North America, had encouraged the Epis- copal Church’s diocese to drop the case when the Texas Supreme Court ruled against it on March 21. “We are greatly relieved by the fi- nality of the Court’s ruling,” he said. “TEC’s rehearing strategy has de- layed us from moving on with this case by more than six months and at the cost of several thousands of dollars to oppose it. “My advice is that TEC cut its losses and get on with their life without the Diocese of Fort Worth. Their litigation strategy has failed.” More news on page 40

May 4, 2014 • THE LIVING CHURCH 7 Christianity and the Arts

By David Hein

ne of the truly significant early books in the field of Christianity Oand the arts — Theology and the Arts (1966) by David Baily Harned — will soon be available once again. Wipf & Stock Publishers will reprint it in an at- tractive and inexpensive trade edition, available by June 1. Anyone picking up a nearly 50-year- old book is entitled to wonder if the work is any longer even readable. In 1966 the Westminster Press launched Theology and the Arts into the world of the Beatles, Stevie Wonder, and the Beach Boys. In the United States, JFK had been assassinated and Lyndon Johnson had defeated Barry Goldwater, but on the moon an astronaut had not yet landed and made his giant leap for humankind. Urban riots produced seasons of tension in American cities, but realistic hope for lasting change was grounded in the Civil Rights Act of 1964 and the Voting Rights Act of 1965.

8 THE LIVING CHURCH • May 4, 2014 In 1966 the most traumatic institutional disloca- tions — and the assassinations of Martin Luther King and Robert F. Kennedy — were still a couple of years down the road. In domestic politics, 1966 marked the high tide of American liberalism and the Great Soci- ety — as well as the election of Ronald Reagan as governor of California. The body counts in Vietnam were climbing higher, and antiwar demonstrations were drawing tens of thousands of protesters. The loss of South Vietnam to the Communist North and wide- spread disillusionment in the wake of Watergate were long years away. In 1966 young people could still enjoy a summer of fun in their Mustang convertibles, easily running to the shore on the three gallons of gas a single buck would buy. As the young author of Theology and the Arts was putting the final touches on his first book, the main- In the dawning of stream Protestant establishment was intact, its denominational executives still respected at large and quoted in the national press. David Harned and other the Age of Aquarius, astute observers of the American religious scene could scarcely have known that 1966 would mark the peak of liberation theology oldline-Protestant membership. Massive changes in American religion — especially the rise of the new evangelicals and the demographic transformation of was not quite yet in the Roman Catholic Church with the influx of new im- migrants — were just around the corner. In the dawning of the Age of Aquarius, liberation theology was not the ascendant, quite yet in the ascendant, although liberal Christians were reaching out to the secular city. In the hallways of although liberal divinity schools, no one would have predicted that, 50 years hence, the neo-orthodox Swiss theologian Karl Barth (d. 1968) would be far more popular and widely Christians were read (and respected) than his liberal peers. reaching out to ometimes what makes a book readable 50 years af- Ster initial publication is its author’s ahead-of-the- curve sophistication coupled with prescience. Then the secular city. again, sometimes a writer’s contra mundum conclusions will do the trick: wait long enough for culture’s carousel to turn and your narrow lapels will come back in style and your trendy colleague’s Nehru jacket and love beads will look hopeless. Sometimes plain good luck can turn a dated monograph into a contemporary classic, happily rediscovered and warmly appreciated. What is the case here? Some of the style of Theology and the Arts is clearly past its sell-by date — especially its use of non-inclu- sive language — but its key insights are not. Visitors to this book expecting to encounter only a historical arti- fact — a dusty stagecoach stop on the old national road leading to a ghost town named Theology of Cul- ture (Hon. Paul Tillich, Mayor) — will instead discover a bustling center of lively intellectual commerce. Part of the reason for this book’s enduring appeal is owing to the truth of your grandmother’s advice to (Continued on next page) May 4, 2014 • THE LIVING CHURCH 9 (Continued from previous page) Catholic theology enjoys a cross-denominational ap- spend your scarce, hard-earned dollars on the acquisi- peal, alongside classics of spirituality. Not through luck tion of “good goods”: they would serve you better in the alone, however, did Harned grasp the perduring value long run. Notwithstanding the unconscious sexism of of the work of Jacques Maritain, Etienne Gilson, and this book’s occasional wording, the overall style of The- William F. Lynch. ology and the Arts is undertaken with an expert crafts- Although his book’s literary examples are not recent, man’s attention to grace and detail. Form follows func- they are in a more important sense thoroughly up to tion, style embodies meaning, as the author makes a date. What Harned calls “the will to power that ac- powerful case that language must be used with care if knowledges no commitment to truth except to the we are truly to attend to and appreciate the world that truth of its own ambition” is pervasive in American so- God has made. ciety today; and therefore two of the novels he ex- Which is perhaps where some degree of luck comes plores, George Orwell’s 1984 and Arthur Koestler’s in. What this author might have fretted about but could Darkness at Noon, warrant wide attention still. The will not have fully envisaged in the mid-1960s — when, to power, Harned writes, “insists that it can use words ballpoint pen in hand, he word-processed his book in with impunity,” although “what it does with them ink on yellow legal pads — was not only the incredible threatens the survival of true community.” Words be- extent of change in the offing but also the nature and come warped into slogans and clichés and stereotypes, direction of that change. Wait half a century, a Time while propaganda “claims that some finite community Lord like Dr. Who might have told our young scholar, is absolute” (p. 179). and your book will find a new audience, composed of In totalitarian hands, as Orwell writes, words be- individuals four times as needy as their predecessors come Newspeak, which solidifies conformity and pre- though not one whit happier to hear what you have to vents ideological heresy and intellectual originality. “Ig- say. norance is strength” in the land of Big Brother; and thus Fifty years on, even the act of reading is not like it the richness of words, Harned notes, “is politicized was. The bill of lading issued to today’s American away.” Moreover, in 1984, traditional forms of play culture-shippers comprises a familiar rundown: the have been proscribed. People have turned relentlessly internet and the iPhone and the electronic tablet, the self-serious. No art thrives. In a vital human commu- postmodern devaluation of a text’s meaning, the nity, Harned observes, “play creates a private realm,” wholesale relaxation of academic standards in fa- and from Big Brother’s point of view that’s precisely the vor of consumerist credentialing, the eschewal of problem, because space apart from the state “conflicts historical knowledge and of heritage, a lazy shun- with the absolutist pretensions of the regime” (p. 180). ning of manners in general and of patience and at- In Orwell’s words: “To do anything that suggested a tentiveness and personal investment in particular, taste for solitude, even to go for a walk by yourself, was and cheap success and shamelessness, coupled always slightly dangerous. There was a word for it in with a leveling contempt for “outmoded” codes of Newspeak: ownlife … meaning individualism and ec- honor and for real experience and accomplish- centricity” (p. 180). In 1984, Harned asserts, Orwell ment. In addition, by the winter of discontent presents “past reality” as both “future possibility” and 2013-14, the cynical corruption of language at “always present danger” (p. 181). the highest levels of the U.S. government would Rhetoric that uses words as instruments of power, make the credibility gap of 1966 look jargon that deadens language and short-circuits original like a hairline crack. thought and creative expression, politically correct conformism that shackles art and the rest of culture: all arned is lucky, then, that times are fundamentally unnatural and therefore heretical Hare so parlous and our com- usages for any faithful son or daughter of God the Au- mon cultural currency so debased thor of nature. — lucky, that is, if he wants his old The true artist has a crucial role to play. Like book to look exciting and newly rel- Rubashov in Darkness at Noon, the artist taps on the evant and indeed to be more valu- wall with a pince-nez (or paintbrush or flash drive): “2- able and needful than ever before. 4,” prison code for the first-person singular. Harned Although a Protestant theologian, comments: “Rubashov suffers no conversion, no reve- he is also fortunate that American lation, just a curious toothache and a vague suspicion Christians have largely ceased to that something is wrong with the assumptions by which focus as much as they did 50 or 60 he had lived. That is all.” But that is enough, for “the years ago on denominational iden- whole mystery of existence is contained in the sound” tity. In our ecumenical age, Roman of this political prisoner’s defiantly self-assertive tap-

10 THE LIVING CHURCH • May 4, 2014 ping against the forces of oppression and dehumaniza- tion (pp. 186-87). Like Rubashov, any real artist “is busy Theology and the Arts tapping out 2-4 against a wall of stone, refusing to let us rest content with the illusion that man is only the quo- tient of one million divided by one million.” The artist’s is for women and men effort is “an affirmation of the powers of the self to cre- ate meaning, and so of the meaning of human life.” who find themselves Artistic work is also “an affirmation of the possibility of significant communication, testimony to its reality, and so an avowal of the value and importance of life eager to enjoy an artist’s together” in community (p. 187). Thus any artist’s proper concern is not heaven or playful, participatory hell “but this earth and those who inhabit it.” Those of us who are not artists can follow where they lead. Then we might discover in their work “intimations of response to creation. judgment and grace, damnation and salvation, symbols of expiation and atonement, images of life and death, rejection and renewal” (pp. 187-88). But pro- Igor Stravinsky (pp. 102-03). viding religious answers is not the artist’s vocation, David Harned’s book will not please which lies instead in “the province of this earth,” in readers seeking to impose an ideology on “the redeeming of words,” in offering “indispensable a work of fiction or Christians hoping to be medicine for the shabbiness of common speech,” and told the religious “message” in modern art an antidote for the “ravishing” of words by the will to or longing for comfort from “spiritual” power (p. 188). texts. Theology and the Arts is for readers interested in seeing what the proper rela- or these essential reasons, Christians should action is between incarnational theology and Fknowledge and embrace the value of what the the imaginative arts; it is for persons curi- artist accomplishes, for the artist’s work is a crucial ous about the connection between the ra- response to what the Creator has done. Christians tional faculty and other difficult but ulti- might sometimes “thirst for redemption [out of this mately pleasure-conferring routes by world] because they want release from the burdens which reality may be apprehended. It is of creatureliness,” and that is an understandable de- for women and men who find themselves sire. But the more faithful, heroic path is for Chris- eager to enjoy an artist’s playful, partici- tians to “turn their eyes toward the creation into patory response to creation — as both which Christ has come,” to “speak of the love of the painter and viewer, author and reader, Creator,” to call men and women to the world and to composer and listener attend to and en- “affirm their venture in it” (p. 190). gage with singular works in their concrete When they do, they will learn from artists much particulars. about the meaning of true freedom and the realiza- Finally, this book is especially for per- tion of human potential. Harned rightly faults the sons grasped by the Christian tradition’s Russian religious philosopher and radical mystic central themes of creation, cross, and es- Nicolas Berdyaev for his theoretical commitment to chatological consummation. Readers will unbridled liberty: “In the name of freedom he find freshly pertinent insights into the role protests against all that confines and limits man. Yet and irreplaceable significance of the artist when all constraint is gone, human freedom has dis- in a world that God made to be a fitting appeared as well. It has lost the structure that pro- place for the expression of creaturely free- vides it with determinate possibilities to actualize.” dom and creativity. For Berdyaev freedom occurs when all limits fall away. “But,” Harned asks, “is this [occasion] not also David Hein is an affiliated scholar of the the moment of [freedom’s] death? These limits are John Jay Institute in Philadelphia and what endow freedom with concrete potentialities” professor of religion and philosophy at (p. 87). A bit later in his essay Harned cites as evi- Hood College in Frederick, Maryland. dence for his point the freedom-enhancing and This essay is adapted from his foreword potential-liberating musical forms embraced and to Theology and the Arts and used by per- cherished by a more balanced Russian, the composer mission of Wipf & Stock Publishers.

May 4, 2014 • THE LIVING CHURCH 11 BOOKS Chronicles of Joy

Review by Stephen Platten ship that Lewis allowed to develop with his father. Similarly, and with- ate on in his life I was fortu- out prurience, he adverts to the long nate enough to count Peter and unusual relationship with Mrs. LBide as a friend. It was Bide (Janie) Moore. All of these factors who, completely out of sync with the influenced the complex personality ecclesiastical law at the time, solem- of Jack Lewis, as his friends knew nized the marriage (with a nuptial him. With this in the background, Mass) of C.S. Lewis and Joy David- Lewis returned to Oxford gaining a man; they had already taken part in a first in Mods and Greats (classics) at civil marriage ceremony. This living Oxford and then a further first in C.S. Lewis link made Alister McGrath’s remark- English Language and Literature. His A Life able biography still more compelling professional career was not mete- By Alister McGrath. for me. oric and his desire to become a poet Tyndale House. Pp. xvi + 431. $24.99 McGrath draws a vivid and criti- was thwarted despite his early en- cally authentic picture of this master thusiasm for this literary form. of Christian apologetic and author of gan with the publication of The Prob- both scholarly and imaginative liter- n his late 20s there was a clear sign lem of Pain and then with his broad- ature. Early on, McGrath focuses on Iin Lewis’s consciousness that God cast talks on BBC radio. Later came the keyword joy; for Lewis this was seeking him out. McGrath sees The Screwtape Letters and then Out would become almost an idée fixe this as a complex process and he re- of the Silent Planet, the first of his throughout his life. In his youth draws the conventionally accepted science fiction series. Colleagues Lewis notes experiences of joy as chronology of the conversion. It be- and commentators were envious and “transient epiphanies.” In his teenage gan with a search for the rationality critical of his populist approach. years, however, his Christian belief behind belief, but as McGrath indi- Though his popularity in the fades, aided and abetted by William cates it was not until imagination United States ran ahead of that in his Kirkpatrick, whom Lewis’s father combined with reason that Lewis’s home country, a wider popularity did had hired as a tutor to his younger conversion was complete. Literature eventually emerge as The Lion, the son. was a key part in the process, as was Witch, and the Wardrobe and its se- McGrath shows how Lewis ig- Lewis’s growing friendship with quels appeared. Here both imagina- nores at least two of the great politi- J.R.R. Tolkien; Lewis acted as a mid- tive and apologetic literature con- cal crises of his childhood and youth. wife to Tolkien’s creativity in his verged. Lewis was keen to argue that His obsessive criticism of his time at writing of The Hobbit and The Lord this was imaginative writing and preparatory school and then at Marl- of the Rings. A late-night walk with not imaginary. It offered another borough College virtually obliterates Hugo Dyson and Tolkien helped link way for people to understand reality. any reference to the Irish “troubles” together reason and imagination in This also helped Lewis further in- and the Great War. The outbreak of Lewis’s coming to Christian belief. vestigate the interaction of internal war in 1914 interrupted Lewis’s time The 1930s marked the publication and external worlds, picking up Pla- at University College, Oxford, and he of The Pilgrim’s Regress, Lewis’s ac- tonic resonances. was injured and invalided out of the count of his journey back to belief, Later on, Lewis’s scholarly ability conflict. Lewis almost never men- loosely based on Bunyan’s great was finally recognized with his ap- tions these severe political crises in work. Also in 1936, Lewis published pointment to a newly founded chair his writings, although McGrath sug- his first major work in his own pro- at Cambridge. It was during this pe- gests that subconsciously Lewis’s ex- fessional discipline of English litera- riod that he met and married David- periences in the Great War may have ture, The Allegory of Love. It was, man. The civil marriage he saw as a contributed to his later gradual con- however, with the outbreak of World matter of chivalrous generosity, version back to Christian belief. War II that Lewis would spring onto keeping her in England as she edu- McGrath handles with sensitivity the national and international scene cated her sons. It was her terminal the increasingly appalling relation- with his apologetic thought. This be- illness that helped him see a deeper

12 THE LIVING CHURCH • May 4, 2014 BOOKS Reading with Christ’s Mind side and real love in the relationship. Review by Carla Arnell As the authors’ title suggests, the Her death led to one of his most re- book is divided into two parts: one markable writings, A Grief Ob- he only just judge, the only on critical theory and another meant served, in 1960, just three years be- just literary critic, is to offer guidance for the practice of fore his death. “TChrist,” the Victorian poet literary interpretation. In the theory Lewis’s influence has not waned, Gerard Manley Hopkins once wrote, section, Jeffrey and Maillet describe as McGrath shows. Instead it has and so goes the arresting epigraph to and contest major theories of truth deepened and widened amongst a the first part of Christianity and Lit- and language that have dominated great variety of groups and cultures, erature, a new book by David Lyle Jef- literary studies for the last half cen- notably in North America. This book frey and Gregory Maillet for the Chris- tury; in particular, they challenge is masterly in its research and a de- tian Worldview Integration Series. those theories that deny language’s light to read. It provides an amazing Jeffrey and Maillet take his assertion connection to truth, including theo- chronology of the comings and go- at face value, examining what it would ries that portray language as a closed ings of joy at the deepest level. mean to read the English literary tra- system with its own internal set of dition with Christ’s eyes, using his meanings (but no connection to ex- The Rt. Rev. Stephen Platten is truth to illuminate interpretations and ternal truth) and those premised on Bishop of Wakefield. evaluations of that tradition. (Continued on next page)

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May 4, 2014 • THE LIVING CHURCH 13 BOOKS

Reading with Christ’s Mind

(Continued from previous page) the belief that language is just a play Bible is the most foundational liter- of signifiers and that truth is com- ary text in the English literary tradi- pletely relative, with meaning shift- tion, even though it has often been ing depending on “what works” in a overlooked by recent scholars of given situation (p. 55). English literature and even over- Challenging those postmodern the- shadowed by emphasis on the clas- oretical approaches, Jeffrey and sical literary foundations of English Maillet remind readers of the “cen- literature. Jeffrey and Maillet hope tral Christian claims about the veridi- to rectify that marginalization of the cal, mind-independent character of Bible in English studies, by looking Christianity creational and revealed truth” (p. 58), at the Bible on its own terms and by and Literature and they encourage Christian read- assessing its relationship to the sub- Philosophical Foundations ers to seek truth in literary texts, par- sequent literary tradition. and Critical Practice ticularly by carefully recovering the Subsequent chapters begin with By David Lyle Jeffrey text’s historical, cultural, and reli- the medieval literary tradition and and Gregory Maillet. gious context and by judging texts conclude with English postmodern IVP Academic. Pp. 336. $24 against the ultimate truth conveyed literature (literature written in Eng- in the Bible. The section on critical lish, as opposed to literature written practice begins with a long and in England). These chapters read as learned chapter on “our literary an elaborate annotated bibliography Bible,” which the authors assert to in which the authors single out texts eralists, they show admirable ability be the spiritually authoritative Word that are especially noteworthy for to write as intelligently about the of God and not just “another literary Christian readers’ attention, particu- earliest medieval authors as about volume” (p. 99). In accord with that larly texts written by authors for contemporary writers such as Wen- assertion, the authors spend consid- whom the Bible was “spiritually au- dell Berry. The authors use clear, el- erable time offering an introduction thoritative,” and texts that are obvi- egant sentences and aptly chosen to the Bible’s key literary and theo- ously consonant with biblical ideas. diction throughout — a welcome logical features, highlighting how In a few cases (Beckett’s plays, for change from the grotesque jargon some of those features challenge instance, or James Joyce’s fiction), and graceless syntax that have fashionable postmodern aesthetic the authors also note how Christians marred the theory and interpretation and philosophical assumptions (for might interpret and respond to texts of literature for so many decades. instance, the Bible’s assertion of a that seem contrary to a Christian Sections that stand out for their in- “Grand Narrative,” which postmod- worldview, but the authors devote sight are the authors’ readings of ern texts regularly question). most of their attention to texts by Anglo-Saxon literature — an area too Although the authors aim to show Christian writers, from Chaucer and few students may have encountered the Bible’s long and intimate rela- Spenser to T.S. Eliot, Lewis, Tolkien, — and the authors’ interesting dis- tionship with English literary tradi- and more recent Christian writers cussion of Modernist literature. One tion, they repeatedly stress that only such as Marilynne Robinson and Ron does not often encounter explicitly the Bible has ultimate truth, contest- Hansen. Christian responses to Virginia Woolf, ing the claim of later literary critics say, so it is welcome to have this fresh (from Matthew Arnold to Northrop effrey, an Anglican, and Maillet light shone upon that important au- Frye) that literature can substitute Jare longtime English professors thor. By contrast, other writers re- for the Bible as a kind of secular who teach at Baptist universities, ceive too short shrift. George Eliot, a scripture. Their ultimate goal, how- and they bring both that teaching ex- central English novelist, receives only ever, is to show how the English lit- perience and an impressive literary a cursory discussion, although her erary tradition has been shaped by scope and biblical knowledge to complicated relationship to Christian Holy Scripture, refracting the truth, bear on this book aimed at helping ideas (and to the Bible) deserves a goodness, and beauty of the Bible. students reconcile faith and the more nuanced appraisal. Indeed, the authors argue that the study of English literature. True gen- Beyond that, if there are any short-

14 THE LIVING CHURCH • May 4, 2014 At its best, the work of Jeffrey and Maillet seems akin to the efforts comings in this ambitious work, they less easy for a Christian student to are of two kinds. Although the book interpret the Qur’an in diverse com- of those medieval monks begins with a prefatory address to pany “in the light of Christ.” college students, the authors’ dis- I also wish the authors had been who once preserved cussion of theories of truth quickly less predictable and more adven- becomes quite dense and compli- turesome in the authors they chose a valuable past tradition cated, making one wonder if their to analyze. Of the many Christian book isn’t really aimed at graduate students I’ve encountered over the for future generations. students. And, if it is more appropri- years, most already know the work ate for graduate students, then that of C.S. Lewis and J.R.R. Tolkien (to means an audience of potential which many pages are allotted), and teachers of literature. It is to that au- a great many students already know dience I wish the authors had given that Chaucer, Milton, and Donne are more thought. What of students of major Christian authors. In my view, many more such postmodern writ- literature who are teaching assis- such students would profit from less ers, ranging from the Roman tants at non-Christian universities space devoted to familiar Christian Catholic novelist Muriel Spark to and in pluralistic communities? How authors and more space devoted to Saul Bellow, Nicholas Mosley, and might they best negotiate the de- authors who have been understud- even Ian McEwan. Moreover, Chris- mands of interpreting texts “by the ied by students of Christianity tian students are more likely to need light of Christ” in the company of (again, the useful section on Anglo- good guidance navigating postmod- people of different faiths or no faith Saxon literature exemplifies this ern literature by the lights of their and where such graduate students kind of overlooked literature). faith than they are to need it in the might even be called upon to teach Likewise, the final discussion of areas of medieval and renaissance texts premised on the “truth” of postmodern literature seems unnec- literature, important as those liter- other religious traditions? (The first essarily restrictive in the authors and ary periods are to Christian students. volume of The Norton Anthology of texts cited. Surely there is more than All in all, though, Jeffrey and Mail- Western Literature anthologizes ex- one contemporary poet (Margaret let have produced an elegantly writ- cerpts from the Qur’an in its section Avison) worthy of the Christian ten, deeply learned work. And per- on medieval literature.) reader’s attention. In that territory of haps their book will become even Helpful here might have been postmodern literature, Jeffrey and more valuable as time progresses, some discussion of Harvard profes- Maillet might have done well to ap- English-department curricula shift, sor Diana Eck’s useful paradigm for ply Augustine’s famous advice to and fewer and fewer students have discussing religious truth — her dis- Christians about reading and using access to the early Christian writers tinction between exclusivist, inclu- the riches of pagan literature, advice the authors catalogue and especially sivist, and pluralist models. Where that was premised on the idea that, if extol. At its best, the work of Jeffrey would Jeffrey and Maillet place put in the service of Christian pur- and Maillet in this book seems akin themselves in Eck’s paradigm, and poses, pagan literature could be like to the efforts of those medieval how might the authors’ position Egyptian riches were to the Is- monks who once preserved a valu- therein shape the advice they give to raelites. There is, indeed, much able past tradition for future genera- students about interpreting texts not “Egyptian gold” to be found in the tions. Here, now, it’s not the classical written by Christians — whether literature of postmodern writers tradition that is preserved for future texts written by agnostic or atheist who are not Christian, but whose generations but rather the Christian writers or texts written by, say, a values may nonetheless offer areas literary tradition — preserved and il- Muslim or Buddhist? I wish the au- of overlap with the values of a Chris- luminated in an age when it is look- thors had been more explicit about tian reader. The deeply philosophi- ing more and more vulnerable to their principles for addressing texts cal and distinguished novelist Iris evanescence. written by non-Christian writers. It is Murdoch, who once described her- relatively easy to interpret Milton self as a “Christian fellow traveler,” is Carla Arnell is associate professor from a Christian perspective; much an excellent example. And there are of English at Lake Forest College.

May 4, 2014 • THE LIVING CHURCH 15 BOOKS Sister to Sister Review by Amy Real Coultas fering, leadership, and obedience in apologies for the demands of the the life of faith. In commenting on religious life. Those who expect to he practice of sharing spiri- the work of Johannes Vermeer, Sr. find the highly accessible TV narra- tual fellowship through the Wendy contrasts his use of “the win- tor and art book commentator will Texchange of letters has deep dow” (allowing light to enter an be taken aback by the overt piety in roots in Christian tradition. Spiri- indoor scene) with the Impression- the letters written to Sr. Ann, and tual Letters and Love and Salt are ists’ focus on the effects of light in will find the volume sometimes dis- welcome contemporary responses the open landscape, both seen by jointed by having only one side of to the call in Galatians to “Bear one her as symbols of the Light of the conversation. Even so, the let- another’s burdens, and in this way Christ: “God seems to be found in ters offer a candid peek into Sr. … fulfill the law of Christ.” freedom, in experience, in openness Wendy’s spiritual life away from the Spiritual Letters is the first collec- — but the true finding is in sacrifice, media. You will discover a pro- tion of personal correspondence in deliberate renunciation of other foundly faithful woman who contin- published from Sister Wendy Beck- possibilities. He comes to be seen ually seeks to let her whole life rest ett, widely known for her narration through His Jesus-window, when in the hands of God. of the popular BBC art history series we have gone into the enclosed Sister Wendy’s Story of Painting. room of our own truth and let Him n Love and Salt: A Spiritual The volume is largely composed of shine as He pleases.” IFriendship Shared in Letters, letters written between 1970 and Spiritual Letters is a surprisingly Amy Andrews and Jessica Mesman 1986 to Sister Ann, the superior and intimate journey into the formation Griffith endeavor to be those hands college principal who would first call of the beloved art nun. Often such of God for each other as they share Sister Wendy into her study of art. collections are designed as an intro- their struggles across two years of Many of the letters document the ductory offering on the life of a spir- letters, hoping “to preserve and passion and curiosity for art history itual icon. Not so here. The very make sense of our daily lives,” and shared by the two nuns, which core of Sr. Wendy is available in the writing each day “to confess and unfolds alongside a spiritual friend- Spiritual Letters, and the quirky, console, to rant and grieve.” ship exploring themes of fear, suf- beguiling, habited TV star makes no Andrews and Mesman Griffith met during a graduate school writing workshop and dis- covered their shared longing for a deeper relationship with Spiritual Letters God. They were soon sepa- By Sister Wendy Beckett rated by life’s transitions, but Orbis. Pp. 325. $24 Andrews’s desire to convert to Roman Catholicism, with Mesman Griffith as her spon- Love and Salt sor, bound them together for A Spiritual Friendship the next several years. Their Shared in Letters exchanges began as a daily By Amy Andrews Lenten discipline, but contin- and Jessica Mesman Griffith. ued even after Andrews was Loyola Press. Pp. 324. $14.95 confirmed at Easter. “We wrote because it was the only way we knew how to pray,” the two recall in the book’s prelude. The following chapters describe all those realities of what it means to be human

16 THE LIVING CHURCH • May 4, 2014 — conversion, doubt, hope, birth, death, love, anger — told with the frankness and humor and abundant compassion of best friends. The two writers refer often to the biblical narrative, their participation in the sacraments, and stories of the saints of the Church, along with other Christian writers. A bibliography is included. The collection recounts with heartbreaking honesty a miscar- riage by Andrews and Mesman Grif- fith’s steadfast support. “Today,” Mesman Griffith writes to her grief- Advertisers…the biggest issue of the stricken friend, “Sister Barbara told summer is just around the corner. you that you now have a saint in your midst. You cried when you told DOUBLE CIRCULATION! me this. Thank God for her. Every- Summer Parish Administration Issue thing I say sounds awful and stupid. June 15, 2014 (Street Date: 6/2) I will never send this to you.” Their Close: 5/9 Final Artwork Due: 5/15 letters and visits continue through Andrews’s second pregnancy and Excellent for promoting summer reading titles, special the birth of her son. events, and conducting a search for clergy or church Love and Salt and Spiritual Let- musicians. Let TLC assist your church in finding “the one” in this issue. ters provide different approaches to Contact Tom Parker [email protected] (414) 292-1243 the tradition of spiritual friendship. Both delve deep into the harsh realities of human suffering and seek the comforting face of Christ in the midst of pain and fear. Spiritual Letters shares the Church’s offer of A Wake Up Call to the Church unyielding strength: the hope found in receiving the gifts of Scripture, Men and the Church: Is There a Future? sacraments, community, and obedi- Men and the Church: Is There a Future? ence. Love and Salt offers the hope by Jay Crouse by Jay Crouse of resolute companionship: someone with whom to wade into the The renewal of the church in theThe 21st renewal century of thewill churchonly in the 21st century will only swiftly moving waters of baptized take place when men in the churchtake placeare equipped when men in the church are equipped life. Every Christian needs the sup- to reach the unchurched man. to reach the unchurched man. port of a spiritual partner who will Men and the Church: Is ThereMen a Future? and the Church: Is There a Future? offer both respite and accountabil- leads the way to this renewed,leads local thechurch way future. to this renewed, local church future. ity. These books provide a touching model for such friendship. Jay Crouse casts a vision of a Jaypromising Crouse future casts a vision of a promising future for all men in the life of the localfor church. all men in the life of the local church. The Rev. Amy Real Coultas is canon to the ordinary in the Dio- cese of Kentucky and an associate Available in Kindle, Nook and Paperback: amazon.com and barnesandnoble.com of the Order of Julian of Norwich.

May 4, 2014 • THE LIVING CHURCH 17 BOOKS

mor and a healthy dose of humility. She’s self-deprecating in all the right Grace and Blessings ways and self-aware when it matters. Somehow, I found myself relating Review by Sarah Reinhard sappy without being sickening, to her, wanting to reach through the funny without being overbearing, book and hug her; maybe share ome books are good reading, wise without being unreachable. some chocolate with her (without but when you’re done with After reading this book, I was left the usual feeling I have in this sort of Sthem, you shelve them, let feeling encouraged by a sister-in- book to want to smack the person them collect dust, and eventually arms. It’s a book I’ll be sharing, for into sensibility). give them away to an unsuspecting sure, and I’ll also be re-reading. Be- In Rock-Bottom Blessings, Beattie thrift store bargain shopper. cause you know what? All moms de- bares herself to her readers. She Some books are good reading, and serve this sort of reading every once wrote the book to tell her story, she when you’re done, you rave about in a while. said in an interview at Integrated them on your blog, shelve them, let This brings me to my next recom- Catholic Life, because of “the belief them collect dust, and eventually mendation, which may seem to have that healing can come when we tell give them away to an unsuspecting nothing to do with the previous one. our stories. I wrote the book for my- giveaway winner. Before I picked it up and actually self, to work out my feelings and Some books are good reading and read it, I alternated between rolling thoughts about what was happening no matter what you do not even lend my eyes and trying to avoid reading in my life and where God was in it your copy to anyone. You know Karen Beattie’s new book, Rock-Bottom all. But I also felt compelled to write you’re going to be referencing those Blessings. it so others who are facing similar folded-down pages, tapping into the I’ve seen plenty of suffering, struggles might find hope.” insight and wisdom that brought a though not as much as a lot of other Hope. It’s something we all need, dusting to your eyes, searching for a people I know. It keeps popping up and something we all seek. When shoulder to lean on between the around me, and when I think I’m hope is gone, what’s left? What else cover. ready to deal with it? Oh, nope, turns is there? Some books are such good read- out I’m not. I don’t need to hear Beattie explores that in the pages ing that they’re almost “blankie” about how you survived this amazing of this book, as she explores parent- books. sob-inducing trial or how that per- hood and death and financial hard- Ginny Kubitz Moyer has written son over there endured tribulations ship. She faces her struggles and she one such book with her latest re- that will have me tripping over my keeps gratitude front and center, mi- lease, Random MOMents of Grace. tears for days to come. nus the cheesiness that I sometimes Moyer writes with the voice of ex- And yet I read this book and found feel when people get all “Thank you, perience and the insight of appreci- it to be well-written and even enjoy- God” about things. ating what she has. She doesn’t sug- able. Beattie’s down to earth. Her Reading about her mom’s death arcoat things and yet she taps into halo’s as lopsided as my headband, and her reflections on parenthood the beauty of motherhood. She’s and her approach is laced with hu- ripped me open at a level I haven’t felt in a while. It was uncomfortable, but it was also Random MOMents cleansing somehow. of Grace I was challenged by this Experiencing God book. I won’t be able to in the Adventures of Motherhood think about baptism the By Ginny Kubitz Moyer. same way again. And, for Loyola Press. Pp. 152. $13.95 that matter, I hope not to be able to look at my own Rock-Bottom Blessings blessings with quite the Discovering God’s Abundance same nonchalance as I did. when All Seems Lost By Karen Beattie. Sarah Reinhard blogs at Loyola Press. Pp. 152. $13.95 SnoringScholar.com.

18 THE LIVING CHURCH • May 4, 2014 Not-so-New Atheism Review by Dan Muth ter was clear-eyed about the implications of atheism and drew gener- ack in the mid-2000s, four so- ally responsible conclusions from called New Atheists — zoolo- his rejection of Christianity. As Hart Bgist Richard Dawkins, neuro- has elsewhere noted, Nietzsche had scientist Sam Harris, philosopher the decency to despise Christianity Daniel Dennett, and the late journal- for what it actually is, rather than, Against Atheism ist Christopher Hitchins — lobbed as with the writers Markham evalu- Why Dawkins, Hitchens, the rhetorical version of a high-hang- ates, treating historical ignorance as and Harris Are ing fastball right down the middle of a virtue and rejecting a cartoonish Fundamentally Wrong the plate. Since then, scarcely a the- “Christian” strawman while embrac- By Ian S. Markham. ological big-leaguer (and many a mi- ing a cuddly but equally imaginary Wiley-Blackwell. Pp. 162. $24.95 nor leaguer) has been able to resist atheism of peace and love. the temptation to jack that sucker Markham does a fine job of into the cheap seats. In the last half- demonstrating the problematic na- decade or so, a cottage industry has ture of the latter (neither Dawkins sprung up of responses to the New nor Hitchins can whitewash the Atheists. gruesome body count that modern By now it’s a rather crowded field, atheists have left thus far in their one in which potent one-liners are wake), while providing a competent, His succeeding discussion of Is- rather easily come by. Consider albeit brief, introduction to the chal- lam, while not unlearned, is unbal- Terry Eagleton on Dawkins: “He asks lenge posed by Nietzsche. Markham anced. Its chief problem is his re- how this [God] chap can speak to bil- next contrasts the relative abilities peated and uncalled-for use of the lions of people simultaneously, of theists and atheists to explain the inflammatory term “Islamaphobia” which is rather like wondering why, realities of aesthetics, morality, and — as if the West’s clash with the Mid- if Tony Blair is an octopus, he has the affections in terms of transcen- dle East were purely and only a re- only two arms.” Likewise, David dence. This is followed by an exami- sult of irrational fear on the part of Bentley Hart on Hitchens: “Naturally nation of the contrast between the the former. It is not inappropriate for one would not expect him to have sciences of physics (relatively ma- Markham to provide some perspec- squandered any greater labor of ture) vs. biology (more recently de- tive, while noting that New Atheism thought on the dust jacket of his veloped). He notes that physics has exacerbates rather than mollifies book than on the disturbingly bewil- moved from being perceived as con- the ignorance and serial misunder- dered text that careens so drunkenly tradicting Christian doctrine to be- standings perpetuated in the current across its pages — reeling up against ing understood as consonant with it. conflict, but in lobbing rhetorical a missed logical connection here, A similar trajectory may well be in grenades of his own Markham brings steadying itself against a historical store for biology as it matures. his book down to the New Atheists’ error there, stumbling everywhere Divine revelation is then brought to level. over all those damned conceptual the fore. Christ presents his followers The New Atheists generally pro- confusions littering the carpet.” not with an instruction book but with vide the educated Christian more Nothing quite so vivid enlivens the himself. For Christians, it’s not with a teachable moment than plausi- text of Ian S. Markham’s workman- enough simply to read Scripture; they ble opposition, and Markham makes like Against Atheism. Markham, must return constantly to the bodily decent use of that moment. He offers dean and president of Virginia Theo- revelation of an incarnate God, both the pewsitting public some helpful logical Seminary and professor of in the particular time and place of his guidance on handling science, divine theology and ethics, considers only descending and in the life of the revelation, and theodicy. His cautions the writings of Dawkins, Hitchens, Church. Markham notes that the New regarding Islam are laudable. and Harris, which he contrasts, un- Atheists simply refuse to take divine favorably, with those of Friedrich Ni- revelation seriously and hence can- Dan Muth, a nuclear engineer, lives etzsche. This is entirely fair. The lat- not present a plausible challenge. in Leland, North Carolina.

May 4, 2014 • THE LIVING CHURCH 19 BOOKS

Terrorism with a Face

Review by Sarah Marie Gresser

errorism, as William J. Abraham writes, “drives us to think deeply about the human situation” (p. 19). Forthright and personal, Shaking Hands with the TDevil lays critical groundwork for such thinking as it explores how terrorism, or “violence against innocent people for political purposes” (p. 1), confronts us with moral, religious, practical, and existential challenges. Abraham does not mince words. For him, all acts of terrorism are intrinsically evil. Any moral conception that considers terrorism acceptable, neutral, or even necessary perverts the truth (p. 176). This commitment grounds his explorations throughout the book. Abraham reminds us that fallen human beings commit this evil. Challenging secular notions of progress through reason and rationality, terrorism brings evil into our cities, towns, and homes. Here the atheistic wall crum- bles: if evil exists, then God may exist as well. Terrorism “is not a reason to challenge God; it is an occasion to look deeper into the nature of evil and to find God” (p. 162). Drawing from his childhood in Ireland, Abraham contrasts that nation’s challenge to the challenge we face today. The bond between religion and terrorism is stronger in Islamic extremism than it was in Ireland. The democratic solution of the United States, which separates church from state and religion from terrorism, is under increased strain. Abraham argues that success requires us to maintain this Shaking Hands separation. We see that the necessary role of the Church is to develop strong with the Devil Christians, fully equipped to bring their faith and the implications of it, into the po- The Intersection litical sphere. As an institution, the Church should stay out of politics; as individ- of Terrorism uals, Christians must enter politics. and Theology Considering forgiveness, peace, and justice, Abraham writes about the expec- By William J. Abraham. tations we have of terrorism’s victims. We must not expect victims of terrorism, Highland Loch Press. or any victim for that matter, to extend unconditional forgiveness to the terrorist: Pp. 200. $19.95 forgiveness is conditional on repentance (p. 146ff.). After acts of terrorism, we must balance the good of peace with the good of justice. Considering South Africa’s model of amnesty and restorative justice, Abraham argues that such a model is not a higher form of justice but rather a sacrifice of justice for the common good (p. 159). There is no magic answer for peace after acts of terrorism. Shaking Hands with the Devil brings together two subjects that receive much attention in isolation but less attention together. Abraham shows the importance of thinking about how terrorism relates to the relationship between church and state, atheism, forgiveness, justice, evil, and the fall. The book is short, accessible, and left me wanting more. Each chapter of Shaking Hands with the Devil could very well provide the base for a whole other study. I hope that Abraham’s volume serves as a starting point for further theological engagement with terrorism.

Sarah Marie Gresser is executive assistant to Georgetown University’s associate vice president of student affairs and program coordinator for the AJCU Sem- inar on Higher Education Leadership.

20 THE LIVING CHURCH • May 4, 2014 Summoned from the Margin Homecoming of an African Incisive Mind, By Lamin Sanneh. Eerdmans. Pp. 276. $24 Searching Spirit

Review by Elizabeth Marie Melchionna

amin Sanneh taught me Muslim-Christian dialogue at the Yale Divinity School. I was intrigued by this professor who grew up as a Muslim in the L Gambia, and missed one of our classes for an important meeting at the Vat- ican. I wondered about his journey to Yale and Catholicism. Summoned from the Margin tells the story of Sanneh’s physical journey — from his childhood in an island village through Europe, the Middle East, Africa, and finally North America — and of his intellectual journey. The latter began by learning the alphabet on discarded boxes and led improbably to graduate work in Islamic history and a major contribution to world Christianity. Sanneh vividly describes childhood in a polygamous household, and offers a glimpse into those forces that shaped his worldview: the discipline of Qur’an school (where he became ambidextrous since left-handedness was impermissi- ble), swimming in the river while dodging crocodiles and hippos, outracing a pack of monkeys on the prowl for wild fruit, mutual support among siblings, the ruth- less power of hunger and force of famine, a circumcision rite in the bush to cele- brate coming of age, and through it all the inevitability of God’s will. Sanneh em- phasizes the ways in which relationships — with playmates, family members, strangers, academics, and students — helped him make sense of his life intellec- tually and spiritually. After high school while working in Banjul, the Gambia, a conversation with a Christian acquaintance connecting Jesus’ crucifixion and resurrection set Sanneh in a new direction, disrupting his “mental picture of religion and of the world. … Christianity was not what I was looking for, yet Christianity’s slain founder had risen from the grave and was threatening to pursue my thoughts” (p. 97). While the first part of Summoned from the Margin focuses on the exterior world of Sanneh’s boyhood, the second teases out his interior life through travels and teaching in England, Lebanon, Scotland, Ghana, Nigeria, and finally the United States. In this last section Sanneh describes something of his marriage and family life, but mostly traces an intellectual journey from Islamic history to world Christianity. He reflects on being an African in the United States during the civil rights era, on Suwarian pacifist Muslims in West Africa, and on the uniqueness of Christian missions in the vernacular. The circuitous path of Sanneh’s homecoming, as the journey of an incisive mind and searching spirit, will captivate those interested in the Gambia and West Africa, interfaith dialogue, religious conversion, religious history, and world Christianity.

The Rev. Canon Elizabeth Marie Melchionna serves at St. John’s Cathedral, Denver.

May 4, 2014 • THE LIVING CHURCH 21 BOOKS Cabinet of Curiosities Review by John Richard Orens cism, and in what sense are the however laudable this may be, the breakaway churches still Anglican? founders of Anglicanism would have he Sacramental Church is the Nash does not say. To which been less than pleased. promising title of a disappoint- churches is he referring? Strangely, Still onward through his introduc- T ing book. As John F. Nash he names only two. One, the Fellow- tion Nash marches. After writing that points out, we have long needed a ship of Confessing Anglicans, is not a the English Reformation had “broad history of Anglo-Catholicism suit- able for the general reader. But despite his enthusiasm for the subject and the extraordinary labor he must have expended gathering the facts he sets before us, his book some- The Sacramental Church times seems less a work of history The Story of Anglo-Catholicism than it does a curio cabinet of eccle- By John F. Nash. Wipf & Stock. Pp. xii + 291. $34 siastical odds and ends. The 12-page introduction is a mi- crocosm of the problems that be- devil this well-meaning project. Nash, who is much taken with matters cer- emonial, begins by asserting that for Anglo-Catholics the mystery of the church at all. As far as I can tell, the popular support,” something that is Incarnation can only be “glimpsed other, the Reformed Anglican far from certain, he argues that two through shared experience, enhanced Church, has never existed. Nash may groups soon emerged from that tur- by the aesthetic and dramatic di- be thinking of the Reformed Angli- bulent time: “traditionalists, who mensions of the liturgy.” There is, of can Catholic Church. If so, that small wanted to preserve as much as pos- course, some truth to this emphasis gay-friendly sect, which had no di- sible of the medieval English church, on liturgical beauty, but not nearly rect ties to any historic Anglican and reformists, who wanted the as much as Nash suggests. Ever church, Anglo-Catholic or otherwise, Church of England to embrace Lu - since the Tractarians, Anglo-Catholics vanished a year or two ago. theran or Calvinist principles. Over at their best have tempered their aes- time traditionalists became known thetic enthusiasms with a demand- ne reason Nash has trouble ex- as ‘high-church’ and reformists as ing and mission-centered spirituality, Oplaining why these disputes ‘low-church.’” But, in fact, the term a crucial point Nash only acknowl- have become fissiparous seems to be “low-church” originally referred to edges in passing much later in his his misguided conviction that the 18th-century Latitudinarians who book. More dubious still is his claim Church of England “was built on the had very little in common with the that the Anglo-Catholic revival did principles of pluralism and inclu- early “reformists.” And most of the not aim to reverse “the outcome of the siveness.” To be sure, comprehen- 17th- and 18th-century Anglicans Reformation,” for if he means over- sion has long been a hallmark of An- who called themselves “high-church” turning Protestantism, that is pre- glicanism, and Nash is right to point would have been shocked to find cisely what most of the leaders of the this out. But comprehension is a pol- themselves likened to Stephen Gar- Oxford movement intended to do. icy that was first embraced for rea- diner or at odds with the faith of Nash remarks that disagreements sons of state, not of principle, and it Luther and Calvin. Nash muddies the have recently led “a few daughter meant something quite different waters yet again by claiming that the churches” to secede from the Angli- from what today passes for inclu- Tractarians merely “restated and can Communion. But, he assures us, siveness. As for pluralism, neither reemphasized high-church posi- these schismatics have remained An- the reformers, nor the Elizabethans, tions” on baptism, the Eucharist, and glican. What were the conflicts that nor the Tractarians believed in it. It is the ordained ministry. In fact, the led to their departure, what do these true that most Anglicans in the West Tractarians took positions more rad- conflicts have to with Anglo-Catholi- have now come to embrace it. But ical than had their predecessors,

22 THE LIVING CHURCH • May 4, 2014 A SUMMER COMPANION Your summer spiritual summer companion is here. TIMES

Summer Times – A Collection of Scriptures, A Collection of Scriptures, Meditations Meditations and Prayers by Russell J. Levenson, Jr. and Prayers

“ Dr. Russ Levenson’s ﬁne reputation as teacher and preacher rests on his deep spirituality. In Summer Times we are given an anthology of which is why many of their high-church down-to-earth meditations that are accessible, interesting and very contemporaries were alarmed. relevant. I commend Summer Times hugely!” — The Most Reverend and Right Honorable Dr. George L. Carey Russell J. Levenson, Jr. Trying to place Anglo-Catholicism 103rd Archbishop of Canterbury on a theological spectrum, Nash “ The traditional Anglican term for the days and weeks of summer is ‘Ordinary Time,’ but this small but draws a distinction between sacra- potent book is anything but. It is an extraordinary gift to all of us from Russ Levenson, priest and pastor.” mental and evangelical Christianity. — Jon Meacham, Former Editor and Chief of Newsweek and Executive Editor and Executive Vice President of Random House He writes that the latter, whose “ My friend Russ Levenson invites us to pause and ponder the gladness of God. His words are like his heart: winsome and gracious. Let him lead you into a quiet place where you will receive emergence he dates for some reason a gentle touch from your heavenly Father.” to the 12th century, came to blossom — Max Lucado, Senior Pastor of Oak Hills Church, San Antonio during the Reformation and empha- “ In this wonderful, refreshing, and powerful book, an experienced Rector holds your hand and takes sized “the individual encounter with you through the eternal truths that can shape and enhance a life. As you plan your summer, this is Jesus and the conversion experience,” a must read addition.” a characterization more appropriate — The Very Reverend Ian Markham, Dean and President of Virginia Theological Seminary to the Great Awakening than it is to “ It is hoped that your summer months are, in fact, slower than all the others and you the 16th-century reformers. Unlike can carry this companion along to probe you into deeper, more meaningful, more restful, evangelicals, Nash continues, Anglo- adventures; and . . . give the work that you do when you are not at rest in its proper Catholics are sacramentalists, and so place – at God’s disposal.” From the introduction of Summer Times believe in baptismal regeneration and in Christ’s real presence in the To order, contact Insight Press at insightpress.net or 877-214-7927. Eucharist. This is true enough, but he confuses the issue by adding that Anglo-Catholics “may also believe that the Eucharist is a sacrificial act,” as if some may not. He then writes that Anglo-Catholics have not neg- lected “outreach and service,” only to qualify his assertion with the misleading remark, “But primarily [An- glo-Catholicism] is about worship.”

nce he finishes his introduction, ONash stays on the same course, one made all the more difficult to fol- Come on Pilgrimage with low by his decision to separate historical narrative from theological Saint George’s College Jerusalem analysis. He notes, as he should, that since Anglo-Catholicism has deep An Anglican ecumenical institution uniting Christian roots, the Catholic revival “cannot education, spirituality and the Holy Land be understood without at least a brief review of [its] earlier history.” Short courses offer a transforming experience of Christian But his “brief review” takes up 130 education, prayer, hospitality and community pages, which is nearly half the book. The first chapter, which surveys the for individuals and parish groups. pre-Reformation era, is awash in historical tidbits, some illuminating, Visit our website: some intriguing, and others baffling. Nash writes, for example, that the www.sgcjerusalem.org first missionaries to England came The Very Rev. Dr. Graham M. Smith, Dean (Continued on next page)

May 4, 2014 • THE LIVING CHURCH 23 BOOKS

manship. But at least one thing is Cabinet of Curiosities clear in this chapter: Nash loves acronyms. Again and again he refers (Continued from previous page) to the Scottish Episcopal Church as the SEC, to British North America as from Gaul and North Africa, “both of tish and Canadian Anglicanism, sub- BNA, to the Episcopal Church, of which traced their lineage to the jects about which American Episco- course, as PECUSA, and to the Con- East.” What this lineage was and palians know far too little. Here, as federate church as, yes, PECCS. where in the East it came from, he elsewhere in his book, there is much does not say. valuable information to be found. nly when we have plowed through He tells us that “the saintly Alban” Unfortunately, confusion so dogs his Omore than a hundred pages like was among the early English mar- account that it would be difficult for these do we encounter Nash’s osten- tyrs. Who was Alban and why was he the general reader to discern what sible subject, the history of Anglo- martyred? Again Nash is silent. He this information means. Catholicism, and even then we are observes that Iona became the leading Nash writes that the Scottish Epis- not out of the woods. Nash lets us center of Celtic Christianity, “even copal Church, once disestablished, know that Hurrell Froude believed surpassing Armagh.” But there is no explanation of where or what Armagh There is much valuable information to be was. He mentions indulgences while discussing the Anglo-Saxons, and then found in this book. Unfortunately, confusion informs us that “indulgence sales fueled the construc tion of St. Peter’s, so dogs his account that it would be difficult Rome,” which could lead the reader to assume that the great basilica was for the general reader to discern what this in- erected during the reign of Alfred the Great or Edward the Confessor. formation means. His account of the Reformation and its aftermath is just as uneven. had “interaction with English non- Roman Catholics to be closer to the Nash explains that Henry VIII’s “De- jurors.” What sort of interaction? He truth on some points than were An- fense of the Seven Sacraments” was gives no answer. After offering a tid- glicans, but he does not share which directed against Luther’s ideas, but he bit about the longevity of an 18th- points these were. He mentions does not tell us what Luther’s ideas century bishop of Aberdeen, Nash Maria Monk’s anti-Catholic screed, were, although he does later make hurries across the 19th century, The Hidden Secrets (he leaves out the remarkable claim that Henry, briefly mentions the debates in the the first half of its title, Awful Dis- much like Erasmus, contributed “in- Scottish church about women’s ordi- closures of Maria Monk), but he fails sights” to the theological discussions nation and same-sex unions, and to divulge the book’s contents. of the times. As he rushes through then jumps without warning to the He recounts the story of ritualism the Edwardian age, Nash uses the voyages of John Cabot. with appropriate reverence, and he misleading political terms left and There follows a potted history of is justly proud of how slum clergy right to describe Protestants and the English colonization of North ministered to the poor. But he never Catholics, and reserves orthodox for America to which Nash adds a identifies the theological connection Catholic traditionalists. He identifies strange footnote that states that between Catholic faith and social Oliver Cromwell only as a “military Canada did not achieve full inde- mission. He describes F.D. Maurice leader.” He notes the Methodist se- pendence “within the British Com- merely as “one of those who laid the cession without explaining its causes monwealth” until 1982. Nash does foundations of Christian Socialism,” or its significance. And while dis- not tell us why he calls the Com- and makes no mention of Maurice’s cussing the 18th-century church he monwealth “British” or what Cana- influence on Anglo-Catholics. He offers Trollope’s Bishop Proudie, the dian independence has to do with tells us that William Gladstone bumbling ecclesiastic of Victorian Anglo-Catholicism, any more than he sought to rescue prostitutes, but Barchester, as an iconic low-church explains later what George Washing- says not a word about the more im- prelate. ton’s desire to build a national portant labors of Josephine Butler Nash does deserve credit for de- church in the capital of the United and of the Anglo-Catholic novelist voting considerable space to Scot- States has to do with high church- Felicia Skene. He takes note of the

24 THE LIVING CHURCH • May 4, 2014 Christian Social Union, which, although founded by Anglo-Catholics, welcomed Anglicans of all sorts, but he ignores the more radical Guild of St. Matthew, which was exclusively Anglo-Catholic. As he approaches the present, Nash persists in tossing out interesting but disjointed snippets of information. Ecumenism, he remarks, has been dampened by concern for the cohesion of the Anglican Commun- ion, but he leaves us in the dark on what has prompted this concern. He Ancient Christian Doctrine writes that Dom Gregory Dix’s four- Five Volumes fold shape of the liturgy would fit in Series edited by Thomas C. Oden. well with “Gathering at the Lord’s IVP Academic. $250 Table,” but he does not explain what “Gathering at the Lord’s Table” is. ollections of patristic quotations to illustrate doctrinal And after several pages devoted to or ascetical subjects, known as florilegia or “antholo- the epiclesis and to the rubrics of the Cgies,” are of ancient origin. St. Basil the Great and St. Sarum rite, he cites Geoffrey Hod- Gregory of Nazianzus are said to have compiled one of the ear- son — a theosophist and priest in the liest florilegia, the Philokalia of Origen. Liberal Catholic Church who be- Thomas C. Oden’s Ancient Christian Doctrine series falls lieved in fairies, among other things squarely into this category of theological literature. Following — as one of the “clairvoyantly gifted on the huge success of the multi-volume Ancient Christian people [who] have reported visions Commentary on Scripture, IVP has now produced a similar se- of angelic participation in the Eu- ries of volumes on the Niceno-Constantinopolitan Creed. It is charist”; an astonishing observation a remarkable achievement, and will be a great help both to until we learn that Nash is the found- scholars and to preachers and teachers in parochial settings. ing editor of The Esoteric Quarterly. Each volume begins with a lengthy introduction by the vol- The book ends on a jarringly cheery ume editor that outlines the issues at stake. There follows a se- note, without so much as a hint that ries of sections that take the creed by significant word or Anglo-Catholicism is a movement in phrase, each of which contain a “Historical Context” and an crisis. Nash opines that today Anglo- “Overview,” after which the patristic quotations flow in abun- Catholicism “should be viewed as an dance, gathered under headings and with clearly identifiable array of options that Anglicans can subjects. The patristic sources are drawn from the more fa- add to enhance their religious expe- miliar Latin and Greek writers, as well as from lesser-known rience,” although it is just this cafe- Coptic and Syriac sources, and some of the texts appear here teria-style approach to spirituality in English for the first time. that Anglo-Catholics have always op- These five volumes constitute an inestimable resource for posed. “The story of the sacramental study, and indeed devotion. The foundational propositions church goes on,” he concludes. Pray that underlie the creedal formulations were hammered out God, it will. But someone else will during the patristic era. The ancient writers who struggled have to tell it. with these theological explorations would not have made a neat division between matters of the head and of the heart, and John Richard Orens is professor of it was the fourth-century Father Evagrius of Pontus who re- history at George Mason University marked famously, “The one who prays is a theologian; the one and author of Stewart Headlam’s who is a theologian, prays.” Radical Anglicanism: The Mass, the The Very Rev. Peter Eaton Masses, and the Music Hall (Univer- Denver sity of Illinois Press).

May 4, 2014 • THE LIVING CHURCH 25 Wikimedia Commons photo Bruce springsteen and the seeger sessions Band perform in Milan.

Springsteen’s Quest for Community

he Rt. Rev. Doug Fisher of the Diocese of held at St. Mark’s Church in East Longmeadow, Western Massachusetts has loved Bruce Massachusetts, drew a capacity crowd of about 75 TSpringsteen’s music since before his ordi- participants. Bishop Fisher has conducted such nation to the priesthood. As with many other reflections before during his years as a parish baby boomers, the often shouted lyrics on Born to priest in New York. Run (1975) brought Springsteen to Fisher’s atten- The workshops draw devoted Springsteen fans, tion. But the spiritual themes of Springsteen’s to be sure, “but then you get other people who lyrics have turned Fisher into a deeply loyal fan. know nothing about Springsteen but are wonder-

CULTURES On March 8 Bishop Fisher joined the Rev. ing why the bishop likes Springsteen’s music so Canon Rich Simpson and the Rev. Laura Everett much.” of the Massachusetts Council of Churches in pre- “What really put me onto his having a gospel senting an “unquiet day” of reflections on “Bruce vision was his album The Rising,” Fisher said. He Springsteen: Prophet of Hope.” The workshop, remembers that his daughter Grace, then an ele-

26 THE LIVING CHURCH • May 4, 2014 “What really put me onto his having a gospel vision was his album The Rising,” Fisher said.

mentary student, remarked that he played it in “Land of Hopes and Dreams” (“Well, this train his car every time he drove her anywhere. carries saints and sinners / This train carries los- “Of course he does,” an aunt told Grace. “The ers and winners / This train carries whores and whole album is a prayer.” gamblers / This train carries lost souls.” The Rising was Springsteen’s first album after the Fisher cites Rabbi Azzan Yadin-Israel of Rut- terrorist strikes of September 11, 2001. Springsteen gers, who believes Springsteen's work represents said then that fans along the roads of New Jersey a North American liberation theology, especially had asked for new music from him to help them as it “explores the distance between the Ameri- cope with the emotional wounds of that violence. can Dream and the American reality,” as Spring- Springsteen’s song “My City of Ruins,” which he steen says. Yadin-Israel points out that Spring- wrote for an Asbury Park Christmas show in steen quotes more from the Old Testament than 2000, became an anthem for a post-9/11 New from the New Testament. York City: “Now the sweet bells of mercy / Drift “Theologically, I would say the most dominant through the evening trees / Young men on the motifs are redemption — crossing the desert corner / Like scattered leaves / The boarded up and entering the Promised Land — and the windows / The empty streets / While my sanctity of the everyday,” Yadin-Israel has said. brother’s down on his knees.” “Springsteen tries to drag the power of religious That song’s refrain of “Rise Up” is “certainly res- symbols that are usually relegated to some tran- urrection language,” Fisher said. “It’s all going to scendent reality into our lived world. In his later crumble and fall apart without God helping us.” albums he also writes very openly about faith.” Springsteen’s spiritual themes grew more ex- Fisher has seen Springsteen in concert. He ap- plicit in his 21st-century recordings, including preciates that Springsteen cooperates with soup “Devils and Dust,” “Jesus Was an Only Son,” and kitchens to help feed people in the cities where “Radio Nowhere.” he plays. And he sees a Communion of Saints el- In the lyrics of “Radio Nowhere,” Fisher says, “I ement now that Springsteen honors two mem- find a lot of resonance with St. Augustine and his bers of the E Street Band who have died: key- observation that our hearts are restless until they boardist Danny Federici and saxophonist find their rest in Thee.” A sample of those lyrics: Clarence Clemmons. Lights shine on their empty “I was spinning ’round a dead dial / Just another places onstage. “We’re here, you’re here, and lost number in a file / Dancing down a dark hole they’re here,” Springsteen says. / Just searching for a world with some soul / “There’s definitely a religious revival feeling to This is radio nowhere, is there anybody alive out it — but not a phony one,” Fisher says of Spring- there? … I want a thousand guitars / I want steen’s concerts. “It’s always hopeful. His songs pounding drums / I want a million different never end in despair.” voices speaking in tongues.” Fisher will not be present, though, when Bishop Fisher believes that in both his personal Springsteen plays a concert near the bishop’s see life and his social vision, Springsteen expresses an city of Springfield. The hitch? Bishop Fisher is an ever-expanding circle of care. “There’s a constant outspoken opponent of casino gambling, and quest for community, a constant searching for Springsteen’s outlet for the night is the Mohegan that,” Fisher said. Sun Arena, adjacent to a casino with seven-figure He contrasts the anger of “Thunder Road” (“It’s slot payouts. a town full of losers, and I’m pullin’ out of here to Douglas LeBlanc win”) with the self-awareness and generosity of

May 4, 2014 • THE LIVING CHURCH 27 Musicians Make the Most of the Summer

The end of the choir season brings welcome rest to church musicians. The choir of Trinity Cathedral, Phoenix, will Summer is also when choir direc- be resident for a week tors discover new music and organ- this summer at the ists practice difficult pieces that Cathedral and Abbey they lack the time to learn the rest Church of st. Alban, of the year. Perhaps most important Hertfordshire, United for the success of a music program, Kingdom. summer is the time to plan ahead. Trinity Cathedral photo John Sheridan is director of music and organist at Christ Church, New Brunswick, New Jersey, where he directs and oversees several adult and children’s choirs. In summer he plans the entire new season of music for the church. “If I’m not in summer, hires musicians, and or- liturgy,” said Erik Goldstrom, canon planned, I feel like I’m in utter ders new music. During the break, musician. chaos,” he said. he also hopes to organize a chil- Goldstrom will complete plans The church has a summer choir dren’s choir. “We’ve seen a resur- for the choir through Trinity Sun- that sings pieces that are easy to gence in young families, so I plan to day. “I will go through the lectionary learn quickly. Sheridan said he often talk to the parents about working week by week and slot in anthems welcomes participants who do not out a doable schedule, in light of the and motets in a measured way,” he have time to sing the rest of the year. kids having so many other commit- said. “This aids not only in having a St. Andrew’s Church, Denver, has ments — dance, soccer, chess.” He huge task accomplished before the a similar summer choir, which re- would be happy to have the children choir returns — trying to do this hearses an hour before the service sing monthly, “full service, vested, piecemeal throughout the year is on Sunday. “We do not vest nor full participation.” tortuous — but also in rehearsal process, and I program relatively The choir at St. Mark’s Church, preparation. I know which pieces easy or familiar anthems,” said Tim- Jacksonville, Florida, goes through are looming so I can work out how othy Krueger, choirmaster. He the summer, and with nearly a dozen many weeks in advance I need to schedules a quartet of staff singers. paid singers in the mix, is able to introduce a piece so that it is thor- “I found that, without them, volun- sing “some pretty good stuff,” said oughly learned before presenting in teers — and especially those who James Holyer, director of music. the liturgy. I begin planning the Mu- just wanted to ‘try it out’ — were Even so, the music load is lighter, al- sic at Trinity series in May so that I frightened to do summer choir be- lowing Holyer time to “recuperate can send out offer letters no later cause of the fear that they might end and rejuvenate,” he said. He usually than June and have the information up being the only person on their attends a music conference or takes to the printer in July so that by Au- part who showed up on a given Sun- a continuing-education course, learns gust I have all my PR materials for day,” he said. new pieces on the organ, and has the season ready for distribution This month at St. James Church in time to compose. and start up in September.” Hendersonville, North Carolina, In August, he will spend three days He will also practice and look for parishioners are invited to make at the Diocese of Florida’s Camp new music while taking two weeks hymn suggestions that will be sung Weed, with the children’s choir to re- off to go hiking. during the summer. “We try to be hearse six hours each day in prepa- A traveler in the summer, Sharon liturgical and fit in as many as we ration for the new choir season. Downey, canon musician at the can,” said Brad Gee, director of mu- The choir of Trinity Cathedral, Cathedral of St. Paul, Erie, Pennsyl- sic and organist. “This gives the con- Phoenix, will be in residence July vania, often visits colleagues. “I like gregation a sense of ownership, to 28 through August 3 at the Cathe- to go through their choral library,” get to pick a favorite hymn they love.” dral and Abbey Church of St. Alban, she said. “I have done that quite con- St. James’ choir continues to sing Hertfordshire, United Kingdom. sistently for 10 years. It’s a good way in June and July. The choir is open to At home in Phoenix, the choir will to find music that I would not know anyone. “We have gotten two to three welcome newcomers. “Usually, about otherwise. Some of it is not new choir members who have begun about half of the cathedral choir published, but done by members of in the summer,” Gee said. joins this group so there is a dedi- their cathedral.” Gee plans the first half of the year cated core of folks to carry the John Schuessler

28 THE LIVING CHURCH • May 4, 2014 ‘Traces of the Holy’

By G. Jeffrey MacDonald

he Rev. Warren Hicks often has a lot on his mind Tas rector of an urban congregation, St. Luke’s Church in Worcester, Massachusetts. He can sense when he’s wearing thin and needs a block of time alone with the God who called him into ministry. When those moments come around about once a month, he sets off for an hour or two in the presence of the holy. He travels 12 miles up the road to the Museum of Russian Icons, where Orthodox pilgrims ven- erate artwork from centuries past and growing numbers of Episcopalians find their souls renewed. The city priest has his choice of 300 displayed icons to ex- plore at this unlikely repository of sacred art in tiny Clinton, Massachusetts. Each image awaits, ready to inspire or re- veal divine mysteries in two-di- mensional depictions of Christ,

Photos courtesy of the Museum of Russian Icons (Continued on next page) “Three Marys”

May 4, 2014 • THE LIVING CHURCH 29 what began as a museum of 3,000 square feet now spans 16,000 square feet across two floors.

with their respective church groups to what was then a 3,000 square-foot facility. Inside they found a fraction of what founder Gordon Lankton had collected on frequent business trips to Russia in the 1980s and ’90s. Economically desperate Russians sold him icons from family collections; sometimes deals happened on the street for a few dollars. Lankton appreciated the icons’ artistic value and bought them like hotcakes. Now expanded to 16,000 square feet, the museum has grown in stature to match its size. About 4,000 visitors per year arrive in church groups, according to CEO and cura- tor Kent dur Russell. About 1,000 of these are Anglicans; most of the others are Orthodox or Roman Catholic. Though the museum is a secular nonprofit organization, the Orthodox regard it as a home of sacred treas- ures. Orthodox priests have blessed the collection on multiple occasions. Orthodox believers make pilgrim- ages to visit from points all along the Eastern seaboard. The museum al- lows church groups to worship on site in the presence of icons. For Episcopalians, the art is treated largely as a resource for private prayer, Russell said. It’s also a way to engage with Christians of other traditions. “Sometimes, with both the Epis- copalians and the Roman Catholics, it needs a degree of translation,” Russell said. “For the Catholics, it’s (Continued from previous page) ders the nature of mentoring, which an Aha! moment when you point out biblical figures, or Russian saints. he’s learning to do as a spiritual di- that the Stations of the Cross are The collection of nearly 1,000 icons rector. icons, basically. That’s their origin.” is the largest in the United States. “I try not to look at it with an ana- With Episcopalians, he added, the Only in Russia can one find more lytical eye, but rather with an eye of Aha! tends to come when they are Russian icons in one place. receptivity,” Hicks said. “I think reminded that giant icons adorn pil- Hicks does not try to take in every- about what the cost of recovering a lars flanking the entrance of West- thing but concentrates on just a few prophetic vision for the church is.… minster Abbey. icons. Lately he’s been drawn, he What is our engagement with the Unlike Eastern Orthodox Chris- says, to a panel of 12 scenes from real stuff of the world to be?” tians, curious Episcopalians do not the lives of the prophet Elijah and When the Museum of Russian typically have much background his successor, Elisha. Letting his eye Icons opened in 2006, a handful of knowledge of icons. That’s because wander until it’s “arrested,” he pon- curious Episcopalians made the trek various strains of Anglicanism di- “Not Made by Hands” (top) and “Archangel Michael”

in New York City. In February, Gen- of the candidates said it was just the eral hosted a three-week icon exhibit perfect opportunity to gather their featuring Wright’s former collection. thoughts and get centered in their “The icons are regarded as traces prayer.” of the holy,” Wright said. “When you Pilgrims who come for a spiritual pray in the presence of an icon, experience often accept offers of touch an icon, or kiss an icon, you Christian hospitality from nearby are making contact with the holy.” communities. For Anglicans, Good New England Episcopalians now Shepherd is a staple stop. In an aver- rely on the Museum of Russian Icons age month, Bergmann opens the in part to fill gaps in their under- sanctuary for two or three groups standing of icons, Russian culture, from Episcopal congregations. Usu- and Orthodox spirituality. In tours ally they’re on a day trip to the mu- tailored to group interests, docents seum and welcome the chance to discuss how icons are made with pray or reflect in a pew, either before simple essentials: a wooden block, or after an encounter with sacred art. egg tempera paint, and prayer. For “You’ll very often see people who groups with advanced knowledge, are really intensely focused on a par- docents delve into finer points of art ticular icon or a particular area,” and culture. Bergmann said. “You sense there’s Through arrangements with the some real prayer and reflection go- Society of St. John the Evangelist in ing on. People are almost treating Cambridge, a monk will sometimes this like church.” lead the Episcopal faithful in a work- Hospitality for pilgrims can also shop at the museum in how to pray feed the ecumenical yearning that with icons. draws many to seek the holy through But amassing information is not art from a faraway, largely unfamiliar the central point when Episco- Christian culture. Pilgrims from all palians visit. They come primarily denominational backgrounds are for quiet retreat, and they find the welcomed as overnight guests at St. art leaves them refreshed. Benedict Abbey, a Roman Catholic Groups commonly arrive during monastery in nearby Still River. stressful seasons, when they crave That a museum would become a reconnection with the holy. During de facto sacred site for many Chris- Advent 2013, for instance, clergy tians is no surprise to museum verge in how they understand the from the Central and West Worcester staffers. They’re delighted to see art’s spiritual value. While some see Deanery gathered for opening Episcopalians using it both for edu- it as a portal to higher wisdom and prayers at Church of the Good Shep- cation and spiritual growth. truth, others reject it as a violation of herd in Clinton. Then they went next “The opportunity to physically en- the Second Commandment, which door to the museum to “complete gage with spiritual objects that have forbids worshiping graven images, their own liturgy of the Word among been around since the 1400s is a pro- said the Rev. Canon J. Robert Wright, the icons,” Hicks said. foundly moving experience,” Russell an icon collector and professor When candidates for Bishop of said. “It seems to be comforting that emeritus of church history at Gen- Western Massachusetts were in the there is that continuity, that touch- eral Theological Seminary. area for meetings, they found the stone with the past, with something Attitudes have shifted, Wright said, museum provided just the respite that has not changed.” since his days as a student at General they needed to renew their souls. in the early 1960s, when courses paid “The candidates were able to get G. Jeffrey MacDonald is a freelance no attention to icons. Now General next door, be quiet, spend some time journalist and author of Thieves in students learn about icons and seek in prayer, and appreciate the icons,” the Temple: The Christian Church them out in visits to Armenian, Ser- said the Rev. William Bergmann, and the Selling of the American Soul bian, and Greek Orthodox cathedrals Good Shepherd’s rector. “Each one (Basic Books, 2010).

May 4, 2014 • THE LIVING CHURCH 31 COMMON LIFE Frances Perkins The Saint Behind the New Deal

By Charles Hoffacker dam Cohen, who teaches at Yale Law School, recently A sang the praises of Frances Perkins: “If American history text- books accurately reflected the past, Frances Perkins would be recognized as one of the nation’s greatest heroes — as iconic as Benjamin Franklin or Thomas Paine.” Photo courtesy of the Frances Perkins Center Perkins is often remembered as An early portrait of Frances Perkins. the first woman to be a United States cabinet secretary. She remains the ographical note about Perkins ap- In addition to the Downey biogra- longest-serving Secretary of Labor pears with the proper for this feast in phy, there is another substantial (1933-45). More significantly, how- Holy Women, Holy Men: Celebrat- study of her life: George Martin’s ever, she helped establish several ing the Saints (Church Publishing, Madame Secretary: Frances Perkins, public policies beneficial to hun- 2010). This brief note mentions that published in 1976. Both are ad- dreds of millions of people. The title Perkins depended on “her faith, her mirable works, but neither examines of Kirstin Downey’s 2009 biography life of prayer, and the guidance of her religious foundation at any length. sums up her major contributions to her church for the support she Michelle L. Kew’s paper, “Frances our national life: The Woman Behind needed to assist the United States Perkins: Private Faith, Public Pol- the New Deal: The Life and Legacy and its leadership to face the enor- icy,” available through the Frances of Frances Perkins—Social Secu- mous problems” then challenging Perkins Center (PDF at is.gd/Ozk5IW), rity, Unemployment Insurance, the country. While Secretary of La- provides a basic survey of its sub- and the Minimum Wage. In these bor, Perkins made a monthly retreat ject. Donn Mitchell’s insightful essay, ways and others she endeavored, in at an Episcopal convent. “Frances Perkins and the Spiritual Franklin Delano Roosevelt’s phrase, How did Perkins understand the Foundation of the New Deal,” ap- “to make a country in which no one connection between Christianity and pears in A Promise to All Genera- is left out.” public life? What theology, spiritual- tions: Stories and Essays about So- As part of a major expansion of its ity, and political and economic views cial Security and Frances Perkins calendar of saints, the Episcopal lay behind her assertion that “I came (2011). He sees Perkins as “steeped in Church now celebrates the feast of to Washington to work for God, the socialist thought of British Anglo- Frances Perkins, Public Servant and FDR, and the millions of forgotten, Catholicism. This viewpoint com - Prophetic Witness, on May 13. A bi- plain, common working men”? bined Anglicanism’s traditionally af-

32 THE LIVING CHURCH • May 4, 2014 For Perkins, politics and economics are part of moral theology. firmative view of the state as the in- good, ways included in the move- and economics the way people make strument through which the commu- ment of humanity toward God. Un- their living. She repeatedly asserts nity expresses its shared values with less people contribute to the build- that God’s laws must take prece- an emphasis on the compassionate el- ing of a just social order, they do not dence over human law, that what ements of Catholic tradition.” fulfill their true nature as human be- matters is not strict adherence to hu- Mitchell made available to me ings; they miss out on their own man interpretations of civil law but three unpublished lectures that progress toward God to which they the moral welfare and moral im- Perkins gave in 1948 at St. Thomas are entitled. provement of actual people. Church Fifth Avenue, New York. In As an example, Perkins recounts Similarly, Perkins refuses to take these wide-ranging St. Bede Lec- how the Diamond Match Company economic theory and predictions as tures, under the collective title “The gave up its patent to non-phosphorus articles of faith. While she made ex- Christian in the World,” Perkins ad- matches early in the 20th century. tensive use of actuarial science as dresses at greatest length connec- Manufacturing phosphorus matches Secretary of Labor, she asserts in the tions between economics and poli- exacted a horrible toll from factory St. Bede Lectures that economics is tics on one hand and theology and workers. Diamond developed a non- not a science or even an established spirituality on the other. phosphorus match, then gave up its field of knowledge: “There are whole patent so that other firms would no areas where nobody has written erkins points to how economic longer make the dangerous phos- down any figures.” Pchange contributed to the start phorus matches. Perkins says that Would she say the same today? of Christian social action of a partic- she was present when the patent Perhaps not, but she would probably ular sort in the early 20th century. was relinquished and that the moti- avoid embracing any particular eco- Wealth in the United States had ac- vation for doing so was a Christian nomic ideology. Perkins did not fa- cumulated to a point beyond what concern for the social order. vor as such a collective, cooperative, was required for family legacies and Perkins even claims that “Chris- or capitalistic system of operating investment capital. Some people tians must regard entrance into poli- the economy. Her test for any such who had suddenly accumulated such tics and political activity as a major system was not whether it repre- wealth started to consider their basic Christian duty, and they must sents a particular ideology but moral obligation to others and to ad- enter it as Christians.” She states her whether it provides people with the dress community needs on a greater belief, now enshrined in the collect goods they need and contributes to scale than the country had seen be- for her feast day, “that the special vo- the development of people “to know, fore. cation of the laity is to conduct the love, and serve God.” At the same time, protest against secular affairs of society that all may unjust conditions took the form of be maintained in health and de- erkins advocated several basic law. Measures were passed against cency.” Pattitudes important for all of life, actual forms of exploitation in such Before becoming a federal official, and especially participation in public areas as housing and labor. Various Frances Perkins had engaged in set- life. She said that people, while still types of social insurance were estab- tlement house work, safety inspec- young, need to be “reconciled to lished to protect individuals against tions, and other local activities on be - themselves.” One has to accept one’s severe adversities. These develop- half of the community. She had served particular nature, characteristics, ments resulted not only from an in the administrations of New York problems, and temptations. If peo- awakened public conscience but governors Al Smith and Franklin De- ple do this, they can forget about from an extension of knowledge lano Roosevelt. In the St. Bede Lec- themselves and engage in activity di- about how society can be organized. tures, she advocates that those who rected to the whole of society and The earliest of these efforts were wish to promote the common good those things that assist us all on our seen to have an explicit religious ori- begin at the local level as well. Au- way to God. While she made no per- gin, but soon they became charac- thority grows from engaging a small sonal reference here, she appears to teristic of society as a whole. For project close to home. Christians can have been speaking out of her own Perkins, however, the theological ba- exercise their moral judgment there experience. sis remained obvious. Because of and thus develop a true authority As a public official for many years, God’s love for humanity, humanity that enables them to address prob- Perkins sometimes found herself en- has infinite worth. lems at the state, national, or inter- gaged in political conflict. She rec- Citing Thomas Aquinas, Perkins national levels later on. ognized that Christians could reach asserts the right to own property but For Perkins, politics and econom- different conclusions about practi- also the obligation to use property ics are part of moral theology. Poli- cal politics and vote for different par- in ways that promote the common tics addresses the ordering of society (Continued on next page)

May 4, 2014 • THE LIVING CHURCH 33 Frances Perkins The Saint Behind the New Deal to me, I am getting a little extra.” (Continued from previous page) ties. Each of us comes to different The St. Bede Lectures include a conclusions, she claimed, because we concrete proposal by Perkins that have different life experiences, dif- Christians associate together in ferent spiritual experiences. Some- guilds according to their occupa- one who had witnessed poverty up tions in order to practice and im- close at an early age, as she had, was prove their Christian life within likely to take a different approach to those occupations. Whether people it as a political matter than someone talk effectively, responsibly, and who had not. morally in other ways, they tend to Bitter partisanship often results do so about their jobs and they do so from the failure to analyze an issue with their coworkers. When people and to do so in a cooperative manner “talk shop,” they usually throw them- informed by Christian faith. Analy- selves into it and develop a moral sis of this sort does not guarantee and social response. These occupa- that everyone will embrace the same tional guilds would develop ethical solutions, but it helps to destroy cyn- codes for themselves. Is anyone in icism and elevate the tone of politi- our time promoting such a grass- cal discourse. roots approach to ethics? Is this an Still another basic attitude advo- area in which Christians can still cated by Perkins was thankfulness. minister in the world according to Photo © Bettmann/CORBIS She did not endorse “you only get their particular occupations? Frances Perkins testifying before Congress in 1942. what you pay for” as true in any as- If laypeople are to discharge their pect of life. To someone who advo- function in society, then they must God. We must practice an awareness cated that understanding she re- have a developed spiritual life and of God’s presence. We must seek har- sponded: “I get so much more than I an authentic education, insisted mony with God’s will. ever pay for, not only out of the gov- Perkins. But we do not develop Perkins spoke of the need to be- ernment, not only from the govern- enough people who can be trusted, come like children in a way conso- ment in its general protection of my and from that flows all manner of nant with what Jesus says about this: life and interests, but out of the peo- miseries. We need a teaching church “We have to take ourselves as a young ple I do business with, the people and a teaching clergy, but much and inexperienced person, young cer- from whom I buy, or who serve me in more as well. The arts are an impor- tainly in the spiritual laws and in the one way or another. Always, it seems tant channel for the knowledge of spiritual nature of our relationship to God. We don’t know; we are inexperienced; we have to find out.”

n line with classical Christian spir- Iituality, Perkins understood the purpose of humanity as union with God. And she brought out a social aspect of this union that too often remains unacknowledged. Because the Christian knows God and enjoys some degree of union with the divine, the Christian chooses “those patterns of behavior which make for the welfare and ennoblement and en- hancement and advance” of other people “toward a knowledge of God and union with God.” Not everyone needs to have a mys- tical experience of union with the divine, according to Perkins. But if

Photo courtesy of the Social Security Administration there is to be a revival of true community, then union with God must Frances Perkins offers a subtle smile as President Roosevelt signs the social security Act of 1935.

34 THE LIVING CHURCH • May 4, 2014 be widely recognized and appreci- family, and to me.” What can we do in ated as the purpose of human life, response? Serving “the secular and CALVIN R. STAPERT and sought, however imperfectly, by worldly life” of our neighbors, we many people. Whatever else society serve the incarnate life of God, and needs, it requires “a corps of individ- that secular and worldly life becomes PLAYING BEFORE uals who have, themselves, experi- itself consecrated to God. enced, and who will work and strug- Perkins reflected on words from THE gle and even fight to provide for the eucharistic prayer she heard so LORD themselves, and for those who are frequently, “that here we present The Life and Work dependent upon them spiritually, ourselves, our souls and bodies, to that relationship of union with God.” be a living sacrifice.” This language of Joseph Haydn For Perkins, an important channel indicates that at the Eucharist the toward divine union is offering regu- people of God present their tempta- lar acts of love to God. Following St. tions and problems, together with Augustine, she urged the frequent the problems and temptations of all recitation of this prayer: “My God, I people everywhere. All this we offer love thee above all others, and for up to God in one great social act. We thy sake I love my neighbors as my- offer up all that we are and all that self.” Thus the Summary of the Law we do, our labor in its diverse forms becomes prayer and aspiration. and that of people in all places. To- Another such channel is examina- gether this comprises the sacrifice tion of conscience. Because sin is sep- we make to the glory of God in union aration from the divine, true and hon- with Christ crucified and risen. est self-examination is essential. One function of saints is to make Examination of conscience is more us uncomfortable, to challenge us, likely to be effective if it occurs against and at the same time to give us hope. a standard pattern such as the Ten Recent saints, those still within the Commandments or the seven deadly living memory of our contempo- sins: pride, covetousness, lust, envy, raries, do this in a special sense. “A wonderful and loving work gluttony, anger, and sloth. Perkins ad- While saints from centuries past who on a great but often sidelined mitted that in her personal practice lived in exotic places sometimes composer. Stapert captures she often did not get much beyond seem distant to us, it is harder to dis- Haydn’s marvelous efferves- pride, the first deadly sin and a domi- miss a 20th-century saint who cence as he distills volumes nant feature in our human confusion. walked the streets of New York and of musicological detail into a For Perkins, examination of con- Washington and loved the wilds of science was not a private matter. The Maine. In the face of our nation’s manageable and enjoyable seven deadly sins provide a frame- contemporary economic and politi- read.” — John Nelson work for assessing our political life as cal shortcomings and our sometimes founding artistic director well as our personal dealings. As we dim faith and languid prayer, blessed of Soli Deo Gloria examine ourselves, we must also ex- Frances Perkins appears, both to un- “This excellent study gives a amine our society, in particular its po- settle and to encouarage. litical and economic dimensions. Sim- Saints belong to the past and pres- detailed yet eminently read- ple rules of behavior must serve as a ent, and also to the future. Adam Co- able survey of Haydn’s life standard. The latest political ques- hen is right: Frances Perkins is one of and brilliant output.” tions, whatever they are, cannot be the greatest heroes of American his- — Kenneth Slowik exempt. Any examination of con- tory. However, perhaps her greatest Smithsonian Institution science, whether personal or social, contribution to nation and church is needs to include a sense of reparation. still to come. At a time when count- ISBN 978-0-8028-6852-7 The faith of Frances Perkins was less Americans are dispirited by our 304 pages · paperback manifestly rooted in the Incarnation broken system, the example and $24.00 of God in Christ. Through the Incar- teaching of this saint may prove to be nation, God reaches out into all parts an unexpected gift for the renewal of of the earth. For Perkins, this had in- common life. At your bookstore, or call 800-253-7521 tense local and practical implica- www.eerdmans.com tions. God reaches out, she said, “into The Rev. Charles Hoffacker is an the sins and difficulties and disorders Episcopal priest and a board mem- and chaos of New York City and ber of the Frances Perkins Center 3576 Boston and the life of the Perkins (francesperkinscenter.org).

May 4, 2014 • THE LIVING CHURCH 35 Caeli enarrant The heavens declare the glory of God Pelagian Problems

s grace a Protestant theme, Michael Ramsey’s ecclesiology. In remedies and exhortative thera- more or less foreign to the this view, we lead with a robust pies are the heart of it. While the ICatholic tradition, save in its account of sin, in order to under- Old Testament is often confusing abuse? Hardly. For one thing, line all the more surely the dra- and Paul is obtuse, we say, Jesus there’s plenty Protestant abuse of matic rescue operation of God in shows us that we can turn this grace to go around. Perhaps the history, like St. Paul says in thing around after all. “Go in peace best way to tell the history of Romans: “where sin increased, to love and serve the Lord.” Protestantism and its divisions is grace abounded all the more” in terms of mutual recrimination (5:20). hat’s the answer? The regarding grace, with the various Would that, thereby, Pelagius Wresources on the Protestant parties united only in a common were finally vanquished. And yet side are considerable, and they rejection of Catholicism, variously Pelagianism ever returns, like all generally press back to St. Augus- understood and misunderstood. heresies (pastor and teacher tine, but not often in a straight Meanwhile, Catholics of various beware). I am sure this is true line and usually with baggage. One sorts have not done much better: across the oikumene, but there may can enter at the point of Calvinis- they have poorly received their be a sin here to which Catholics, tic arguments with Arminianism, own tradition, often forgetting key including Anglicans, are especially accused of a too-optimistic esti- parts, and dug in after criticism, susceptible in Easter, the season of mation of human capability, leading to new exaggerations. creeping triumphalism, on the unaided from without. Or dive Lord, help us! Which is the point. way to Pentecost when mission of into the sea of Lutheran contesta- By God’s grace, our divided a praxiological sort is restored to tion — among themselves, and churches have traveled a long way its newfound priority. If we think between Lutherans and all others toward reconciliation. The land- of Lutherans as hitting spiritual, if — on justification and sanctifica- mark remains the Lutheran- perhaps not liturgical, home runs tion: are they the same, or simulta- Roman Catholic “Joint on Good Friday, then certain neous, or otherwise ordered with Declaration on the Doctrine of Catholics excel at Easter: “Victory respect to one another? And these Justification” (1999), on the appear- is won!” After which the subject are just several of the older, Euro- ance of which some suggested that comfortably shifts back to our pean debates, the ever-more faint the originating reason for the Ref- interesting lives: our accomplish- echoes of which may still occa- ormation had been resolved. I ments and problems, desires, sionally be heard in this or that accept this view, even if the joint plans, and good works. We may, in outlying corridor of would-be declaration is rightly criticized and fact, be courageously sacrificial scholastic renewal. More recently, more work remains. Pace those and heroically other-focused; or since Methodist revival swept devoting their lives to the contrary, perhaps we are fairly superficial across Ohio and parts west in the grace is no longer something and distracted much of the time. 19th century, stalwart oldline about which Christian churches When it comes to grace it makes Protestants in the United States, should divide because a chastened no difference, if we suppose that especially the non-native English Augustinian Catholicism has won the deepest desire of God and of speakers among them, have stood a broad consensus; call it Jesus is human fulfillment in this shoulder to shoulder in reviling “Lutheran Catholicism,” borrowing transitory life; if, on reading Scrip- the apparent works righteousness Rowan Williams’s phrase for ture, we conclude that moral (Continued on page 38)

36 THE LIVING CHURCH • May 4, 2014 saint Augustine Disputing with the Heretics (Vergós Group, 1470/1475-1486) wikimedia Commons Caeli enarrant

(Continued from page 36) said, of justifying grace, given to the for thou art the Lord, my God.’” of nearly all evangelicals, charis- penitent at the moment of conver- And the same dynamic governs our matics, Pentecostals, and their kin, sion. striving to do the best we can — to who, with little sophistication and Take Thomas Aquinas, the best choose the good, seek healing and less theology, blithely overturn the instance of the mature Latin wholeness, and attain final union Reformation. stream, who synthesized, system- with God. In each case, says Popular exhibit A, ready to hand atized, and refined Augustine’s Aquinas, we act only as we are because it’s been stuck in my head polemics with Pelagius on point. “moved by God,” in keeping with for the last several weeks: “Dust on In his treatise on grace in the Jesus’ simple statement that “apart the Bible,” the classic gospel tune Summa of theology, Thomas from me you can do nothing” (John of Kitty Wells. On entering the employs Augustine’s operative/ 15:5; all from I-II 109 a. 6; see I 23 a. 6). home of a friend, Miss Kitty is dis- cooperative device to develop Across our long history, Angli- mayed to discover that, of all the “operative” graces of conversion cans have excelled in the subject books in sight, the Bible isn’t and perseverance, according to of grace. If Cranmer’s collects are among them. On request, the good which God turns the human will extraordinary in a single respect, it book is retrieved, but “dust was “as the sole mover.” And when it is their ingenious presentation of covered o’er it, not a fingerprint comes to cooperation, God still ini- the priority of divine action. You was plain.” The lesson? “Get that tiates the interior act of the will, would not know it much of the dust off the Bible and redeem your says Thomas, “and especially when time these days, however, listening poor soul.” the will, which hitherto willed evil, to our leaders. begins to will good.” Likewise, the If I may offer a little exhortation f there’s something wrong with exterior act is enabled by God’s of my own, aimed at those in both IKitty Wells’s sentiment, it surely granting its “capability of operating” pulpit and cathedra: the gospel isn’t the injunction to be agitated at all. Thus, Thomas concludes, that saves does not begin nor end for our salvation — to long for it, quoting Augustine: “[God] operates with moralizing prescription, spir- and even seek it. Consider the that we may will; and when we will, itual anthropology, or sociopoliti- prayer of the celebrant on the he co-operates that we may perfect” cal missiology. The faithful need a lighting of the Paschal candle at (all from I-II 111 a. 2). total immersion in theology, that the Easter Vigil: “Sanctify this new If this is true, what of human free is, God himself. We need the God fire, and grant that in this Paschal will? For Aquinas, like Augustine who moves all creatures to their feast we may so burn with heav- — and as far as they can tell, they end, who elects and calls, sacri- enly desires, that with pure minds are simply agreeing with all of fices and saves; the God who we may attain to the festival of Scripture — free will sits, paradoxi- descends, ascends, is seated, everlasting light” (BCP, p. 285). So cally, alongside an infallible divine judges, and consummates. If and as far from spurning sanctification, ordination. We do choose God, this God is replaced as the subject the prayer urges it. And its realiza- saying “yes” to faith. But as we do so and object of all Christian mysta- tion is seen as attainable through a we recognize that God’s grace initi- gogy, our hearts will be enlivened, zealous burning and purity of ated and enabled our assent in the our minds elevated, and our spirits mind, with which we “attain” — first place: we were called and then given to obedient discipleship, by persevere — to the end. But the moved to respond. Aquinas is per- his grace. And that will take care prayer carefully codifies a priority fectly upfront about this: “Man’s of both us, and the world. of divine action: “sanctify … and turning to God is by free will; and Thy kingdom come, thy will be grant.” Grace, like all that is good, thus man is bidden to turn himself done. like all of creation, will be given ex to God. But free will can only be Christopher Wells nihilo: God said, “Let there be light,” turned to God when God turns it, and it was so. And this is true in according to Jeremiah 31:18: ‘Con- spades, the western tradition has vert me and I shall be converted,

38 THE LIVING CHURCH • May 4, 2014 Scholarly and Fair

LIvIng ChurCh. Our perspectives on the “I read every issue of The issues facing the Church and world generally diﬀer but I can count on TLC for good scholarship, fair reporting, and news from parts of the Church (and perspectives on it) that I don’t get from other sources.” — The very rev. Katherine ragsdale, President and Dean, episcopal Divinity School THE LIVING CHURCH livingchurch.org

May 4, 2014 • THE LIVING CHURCH 39 NEws | May 4, 2014

the Middle East. “I have been in- homa City National Memorial and ‘Custody volved in mediation and reconcilia- Museum, conferees walked two tion work now for over a decade. blocks through a bright, gusty of the Heart’ During that time I have stood by evening to St. Paul’s Cathedral, itself The former site of Alfred P. Murrah mass graves, most recently in Janu- damaged in the 1995 blast. Presiding Federal Building is one of a number ary in the South Sudan, where the Bishop Jefferts Schori reminded the of American place names — such as bodies of murdered and raped clergy congregation that both violence and Sandy Hook, Aurora, Columbine, and lay leaders from the Cathedral at peace begin in the heart. She re- and Cabrini Green — that have be- Bor lay at the feet of Caroline and membered nuns in a Roman Catholic come synonymous with senseless vi- myself. I have left countries hur- school who trained her in “custody olence. The planners of “Reclaiming riedly when someone saw violence of the eyes” — not seeing what dis- the Gospel of Peace: An Episcopal as the best way of dealing with the tracts and distances us from God gathering to challenge the epidemic threat of peace, and I have variously and seeing the poor and suffering we of violence” chose this city as a place rejoiced and despaired at the vast are called to serve. Those who fol- to gather, pray, worship, listen, and number of failures and the very oc- low Jesus must develop and sustain learn: here, in 1995, homegrown ter- casional success in challenging cul- a “custody of the heart,” a vulnera- rorists with a homemade bomb blew tures of violence.” bility and openness to the suffering up the Murrah Building, killing 168 Citing as a model the reconcilia- in the world around us in which people and injuring 680. tion and restoration efforts of Coven- Christ’s love may grow and galvanize The conference drew 220 people try Cathedral and Frauenkirche in us to actions that will manifest his from around the country to hear Dresden after each was destroyed by peace. talks and panel discussions, attend bombing in World War II, Welby said: Charles deGravelles workshops, and engage in discus- “Reconciliation and an end to vio- sion from a variety of perspectives lence, or the transformation of vio- about one of the most diverse and lent conflict into non-violent conflict New Dean intractable of human problems and … is something that can only be what the Christian gospel offers in achieved by sacrifice and by a for Berkeley response. Among those present were prophetic stand. There are no short- The Rev. Andrew McGowan has 34 bishops, including Justin Welby, cuts and no cheap options. We are been appointed president and dean the Archbishop of Canterbury, and talking at this point about change in of Berkeley Divinity School Presiding Bishop Katharine Jefferts the heart of the human being, and and associate dean for Angli- Schori. neither technology nor law will alter can Studies at Yale Divinity The host bishop, the Rt. Rev. Ed that.” School. McGowan is cur- Konieczny of the Diocese of Okla- A wide range of practical applica- rently Warden of Trinity Col- homa, opened the gathering by shar- tions of Christian charity within the lege at the University of Mel- ing the story of his own intimate ex- Episcopal Church was evident in bourne, and will join the perience of violence: in Konieczny’s panels and workshops. Among the Berkeley administration on McGowan nearly 20 years as a police officer in presenters were Matthew Ellis, CEO August 1. southern California, his partner was of Episcopal Health Ministries, who An Anglican priest and historian, shot and killed, and he Konieczny described how this network of 2,500 McGowan studied classics and an- was involved in a gun battle that nurses confront intimate-partner vi- cient history at the University of ended in the death of a suspect. olence and elder abuse and minister Western Australia, theology at Trin- Konieczny acknowledged his own to returning veterans. Vincent De- ity College, the University of Mel- experience and ideas were one point Marco of Faiths United to Prevent bourne, and Christianity and Ju- on a wide spectrum of often pas- Gun Violence argued for the efficacy daism in antiquity at the University sionately held views, but he con- of fingerprint licensing of gun own- of Notre Dame, where he received demned the prevailing attitude that ers. The Rev. Kathleen Adams-Shep- his PhD. no resolution is possible and that no herd, rector of Trinity Church in He was a lecturer at the Univer- solutions are within reach. Newtown, Connecticut, described sity of Notre Dame Australia, and “This conference has the sense of expanding works of mercy to victims was associate professor of early birth, of an impulse of the Spirit of across the globe that resulted from Christian history at Episcopal Divin- God,” said Archbishop Welby, who the 2012 mass shooting at Sandy ity School in Cambridge, Massachu- discussed his experiences of inter- Hook Elementary. setts. In 2003 he became director of national peacemaking in Africa and After a sobering tour of the Okla- Trinity College Theological School,

40 THE LIVING CHURCH • May 4, 2014 PEOPLE & PLACES

where he is also Joan Munro Profes- tegration of Berkeley with YDS and Appointments sor of Historical Theology. He has Yale makes this place a remarkable been Warden of Trinity since 2007, resource for the institutional Church The Rev. Canon Elizabeth Easton is canon to the ordinary in the Diocese of Nebraska, 109 and is a canon of St. Paul’s Cathe- as it faces major change,” commented N 18th St., Omaha, NE 68102. dral, Melbourne. Carolyn Sharp, professor of Hebrew Jacqueline Jamsheed is canon for mission “I am thrilled that Andrew will be Scriptures. operations and finance in the Diocese of joining us. He is a talented scholar, a McGowan succeeds dean Joseph Connecticut, 290 Pratt St., 3rd Floor, Meri- den, CT 06450. capable and experienced adminis- H. Britton, who served for 11 years. The Rev. Kelly O’Connell is rector of St. trator, and a dedicated priest,” said Stephen’s, 24901 Orchard Village Rd., Santa Gregory E. Sterling, dean of Yale Di- Clarita, CA 91355. vinity School. “He and his wife, Fe- The Rev. Bill White is rector of Epiphany, licity, will enrich our community and Clavier to Lead 206 N 3rd Street, Kingsville, TX 78363. help to build bridges to the Episco- Ordinations pal Church in the U.S. and the Angli- St. Michael’s Deacons can Communion worldwide.” The Archbishop of Wales has ap- McGowan’s scholarly work focuses pointed the Rev. Mark Clavier as act- Florida — Marsha Holmes on the social and intellectual life of ing principal of the Virginia — Elizabeth Tomlinson early Christian communities. His struggling St. Michael’s most recent books include Ascetic College, Cardiff. Clavier, Resignations Eucharists: Food and Drink in Early who joined the theolog- The Rev. Canon Judi Yeates, as canon to the Christian Ritual Meals (Clarendon, ical college last year as ordinary in the Diocese of Nebraska. 1999) and God in Early Christian dean of residential Thought (Brill, 2009), as well as the training, will begin his Retirements forthcoming Ancient Christian Wor- work after the retire- The Rev. Paul Burrows, as rector of Church of the Advent, San Francisco. ship (Baker Academic, 2014). ment of the current Clavier “Andrew brings together first-class principal, the Rev. Canon Peter Sedg- scholarship, practice and service in wick, at the end of June. Deaths the global setting of the Anglican “After consulting both my fellow The Rev. Neil Irvin Gray, a U.S. Army Communion,” said Berkeley trustee bishops and the college staff I am chaplain in 1943-45 and during the Stephen Carlsen. “In our interviews pleased to announce the appoint- Korean War, died January 29. He was 95. we found a personable, articulate ment of the Rev. Dr. Mark Clavier as Born in Tyrone, Pennsylvania, he was a graduate of the University of Virginia and leader to advance the vision of acting principal of St. Michael’s Col- General Theological Seminary. He was Berkeley Divinity School.” lege,” said the Most Rev. Barry Mor- ordained deacon and priest in 1943. He The search committee began work gan, Archbishop of Wales. “Dr. served churches in Florida, Illinois, and in September 2013 led by Carlsen, Clavier is highly thought of both by New York. Shortly before retiring from pas- with close support of Dean Sterling. his colleagues and students in the toral ministry in 1985 Fr. Gray began a sec- A draft vision statement of Berkeley’s short period he has been at St ond career teaching at the University of North Florida, where a scholarship exists in Board of Trustees, which emphasized Michael’s. He will bring his consid- his name. He is survived by a daughter, Eliz- vibrant community, ecumenical learn- erable academic, pastoral and spiri- abeth Gray, and a cousin, Gloria Novack. ing, and innovative models for min- tual gifts to the position and I am de- istry, guided the committee. lighted he has accepted it. ” The Rev. John Bernard Pahls, Jr., who David R. Wilson, new chairman of “Mark has strengthened the com- designed a state tartan for Colorado in the Berkeley Board of Trustees, said: munity spirit enormously, and em- 1995, died January 26. He was 68. “Andrew is a visionary with the skills phasized our Anglican identity,” Born in Colorado Springs, Pahls was a and drive to take the vision of Berke- Canon Sedgwick said. “He will be a graduate of the University of Colorado- Boulder and Nashotah House Theological ley Divinity School, refine it, and wonderful leader for the college. His Seminary. He was ordained deacon in 1973 then turn it into action that can be warmth and energy has already and priest in 1974. He served parishes in transformative within Berkeley, the made a great difference to all of us.” Colorado, Kansas, New Mexico, New York, Episcopal Church, and the Anglican Clavier, 43, spent 12 years serving Texas, and Wisconsin. He was a member of Communion.” parishes in Maryland and North Car- the Society of King Charles the Martyr, the McGowan will join the divinity olina before moving to England Society of Mary, and the Society of Our Lady of Walsingham. He was also a musi- school at a time of great challenge and nearly five years ago. cian and a liturgist. The Colorado legisla- opportunity for the global Church. He writes frequently for THE LIV- ture recognized his design for the Colorado “McGowan recognizes that the in- ING CHURCH. tartan in 1997.

May 4, 2014 • THE LIVING CHURCH 41 SUNDAY’S READINGS 3 Easter, May 4 THE | LIVING CHU RCH Acts 2:14a, 36-41 • Psalm 116:1-3, 10-17 • 1 Peter 1:17-23 • Luke 24:13-35 VoLUME 248 • NUMBER 9

EDIToRIAL Mutual Love Executive Director and Editor Christopher wells [email protected] • Ext. 1240 n the second Sunday of Lent we about this wounding and healing that Managing Editor Oheard Jesus’ exchange with the Christian experiences in the new John schuessler [email protected] • Ext. 1241 Nicodemus. The teacher of Israel birth, following his Lord both to the Associate Editor Douglas LeBlanc was baffled by Jesus’ declaration cross and to Easter day. John writes [email protected] • Ext. 1242 that no one enters the kingdom of in The Living Flame of Love: “the Graphic Artist Amy Grau God — no one comes into the sover- divine burn of love heals the wound [email protected] • Ext. 1245 eign rule of God — without being that love has caused, and by each ap- BUsINEss AND FULFILLMENT born anew of water and the Spirit plication renders it greater. The heal- Office/Business Manager Ruth schimmel (John 3). Now, on this third Sunday ing that love brings is to wound [email protected] • Ext. 1244 of Easter, we hear Peter’s words: again what was wounded before, un- ADVERTIsING Christians have been born anew and til the soul melts away in the fire of Advertising Manager Tom Parker this includes purification and obedi- love. So when the soul shall become [email protected] • Ext. 1243 ence; and moreover, rebirth leads wholly one wound of love it will then ARCHIVEs one to the world-defying mark of the be transformed in love, wounded Richard J. Mammana, Jr. • [email protected] Christian, namely, mutual love from with love. For herein he who is most the deepest recesses of the heart. wounded is the most healthy, and he BoARD oF DIRECToRs This indeed is Christ’s great man- who is all wound is all health …. The President: The Rt. Rev. D. Bruce MacPherson, Edmond, okla. datum novum, the new command- Holy Spirit inflicted the wound that Vice President: Miriam K. stauff, wauwatosa, wis. ment that we love one another. The he might soothe it, and as his will secretary: Daniel Muth, Leland, N.C. world will know us, Jesus says, by and desire to soothe it are great, Treasurer: G. Thomas Graves III, Dallas, Texas this: that we love one another. These great will be the wound that he will The Rev. Jordan Hylden, Columbia, s.C. themes — the Kingdom, rebirth in inflict, in order that the soul he has Richard J. Mammana, Jr., New Haven, Conn. the Spirit, and radical, sacrificial love wounded may be greatly comforted” The Rt. Rev. Daniel H. Martins, springfield, Ill. for one another — come increasingly (Stanza 2). Dr. Grace sears, Berea, Ky. into view now in the season of Here is that bit about purification The Rev. Canon E. Mark stevenson, Dallas, Texas Easter. The confusion of Nicodemus and obedience that Peter mentions! is resolved as the implications of the The new birth is a continual process resurrection spill out into our lives. of commitment and recommitment, EDIToRIAL AND BUsINEss oFFICEs This new kingdom is one of love, not of yearning for the kingdom that is Mailing address: 816 E Juneau Ave., P.o. Box 510705 affection or fondness; not pity, sym- coming even now, which means wel- Milwaukee, wI 53203-0121 pathy, or empathy; not lust or physi- coming the wounds of Jesus Christ shipping Address: cal attraction; not tacit affirmation. It that transform and bear fruit in love. 816 E. Juneau Avenue is not simply being nice. These are Milwaukee, wI 53202 all stand-ins for love. They are cheap Look It Up Phone: 414-276-5420 knockoffs, imposters. Real love goes What does it mean to be born anew? Fax: 414-276-7483 to the cross, pours itself out, dies. E-mail: [email protected] www.livingchurch.org And in the resurrection love is all the

THE LIVING CHURCH is published 22 times per year, dated sunday, by purer, just as the resurrected Jesus is Think About It the Living Church Foundation, Inc., at 816 E. Juneau Ave., Milwau- brilliant to our often dim eyes. Read 1 Peter 1:23. kee, wI 53202. Periodicals postage paid at Milwaukee, wI, and at additional mailing offices. There is something cyclic about sUBsCRIPTIoN RATEs: $55 for one year; $95 for two years. this love that is both cause and fruit. Canadian postage an additional $10 per year; On the one hand, love is at the root Mexico and all other foreign, an additional $63 per year. of the resurrection: God’s love for his PosTMAsTER: send address changes to THE LIVING CHURCH, P.o. Box 510705, Milwaukee, wI 53203-0121. subscribers, when creation drove Christ to the cross. submitting address changes, should please allow But on the other hand, love is the 3-4 weeks for change to take effect. fruit of the resurrection (the nature THE LIVING CHURCH (IssN 0024-5240) is published by THE LIVING CHURCH FoUNDATIoN, INC., a non-profit organization serving the of the new birth). What can we make Church. All gifts to the Foundation are tax-deductible. of this paradox, that love is both MANUsCRIPTs AND PHoToGRAPHs: THE LIVING CHURCH cannot cause and effect? Is it a communica- assume responsibility for the return of photos or manuscripts. tion of attributes? © 2014 The Living Church Foundation, Inc. All rights reserved. No reproduction in whole or part can be made without permission of The great 16th-century Spanish THE LIVING CHURCH. mystic St. John of the Cross wrote

42 THE LIVING CHURCH • May 4, 2014 SUNDAY’S READINGS 4 Easter, May 11 | Acts 2:42-47 • Psalm 23 • 1 Peter 2:19-25 • John 10:1-10 Knowing and Being Known hetorical questions are risky, In our gospel passage for this Rbut sometimes it is wise to haz- week, Jesus speaks of sheep know- ard one: who hasn’t used Skype, or ing the shepherd. The shepherd is at least had a brush with it? In the the one who cares for them. He past five years or so communicating keeps them safe. He holds them with friends, family, and colleagues close. He will not let them go. has changed dramatically. We have Being a Christian has a great deal Changing Lives board meetings and even job inter- to do with steadily growing more views now with people on the other and more familiar with the voice of for God in Christ side of the country. Young families the shepherd. Knowing him and Founded in 1939, the Church of St. today visit Grandma and Grandpa trusting him come not all at once John the Divine in Houston, Texas, is a through laptops; through this kind but day by day, as he lavishes his multi-generational, vibrant Episcopal of technology they get to see first care and love, and sometimes his community of believers. With the steps and hear first words. For grad reproof and challenge. proclamation “Here I am, Lord. Send students and folks in the military And what happens if his voice is me!” we strive to affect the lives of our serving or studying overseas, seeing drowned out? Let’s be honest, there parishioners as well as our local com- loved ones on a screen mitigates the are competitors. Our ears are filled, munity and the world. long stretches of time away and the hour by hour, with other voices. To that end, St. John distance between. Our eyes are captivated with other the Divine actively sup- The reality is that we have faces. Only by really listening, day ports more than 50 become a more mobile — and frag- by day, year by year, to the one local organizations and mented — culture. The blessing of shepherd will we ever know his a dozen world mis- having all of one’s family within a accent. sions, and is directly few miles is increasingly rare, if not Why do we marvel that many involved with every ministry. In Feb- a phenomenon of a bygone era. simply cannot recognize the accent ruary, parishioners of St. John the Hence FaceTime, Skype, and other of the shepherd, or see his face? Divine donated more than 1,200 forms of technology help. Why is Familiarity with the voice of the ounces of baby formula and collected this so important? It is important shepherd does not come naturally. $570 for LIFE Houston, an organiza- because we need to hear and see It isn’t something we just pick up. tion that provides emergency formula each other. We need a voice and a Knowing the shepherd’s voice — to infants. This month, we begin a face. We need to see the smiles and being comfortable with him — only book drive to benefit the organization the frowns, those familiar raised comes after giving oneself year by Books Between Kids, which works to eyebrows and furrowed glances of year to a real relationship with him grow the home libraries of children concern. We know these faces and in word and sacrament within the who otherwise could not afford books. we long to see them. We long to life of his body, the gathered Easter And over the summer, we will collect hear those voices that have calmed community called Church. plastic bags for Kids Meals, a local us, that have challenged us, that organization that feeds hungry children. have cared for us; those voices that As St. John the Divine continues to have whispered to us steadily Look It Up fulfill its mission of Changing Lives for through our lives. God in Christ, we recognize that every- There are stories today of young Read John 10:4. thing we do has one basic purpose — to children who recognize some fam- affect people’s lives and deepen their ily members beyond Mom and Dad relationship with God as he is known only because of seeing them Think About It uniquely in Jesus Christ. through Skype. Were it not for How can we recognize the voice of these sorts of programs, they might the shepherd? The Church of St. John the Divine find Grandma and Grandpa to be 2450 River Oaks Blvd. at Westheimer strangers, and estrangement is bru- Houston, Texas 77019 tally painful. These children recog- (713) 622-3600 nize the ones who love them. They www.sjd.org run to Grandma and Grandpa as the familiar, as family. A LIVING CHURCH Sponsor May 4, 2014 • THE LIVING CHURCH 43 SUNDAY’S READINGS 5 Easter, May 18 | Acts 7:55-60 • Psalm 31:1-5, 15-16 • 1 Peter 2:2-10 • John 14:1-14

Grace Episcopal Church Philip Moments 510 SE Broadway Street, Ocala, FL 34471 tephen Neill, the great missionary tion of the late ancient Church — (352) 622-7881 •graceocala.org Sbishop of this past century, once perhaps with champagne on Easter Grace Church became a parish in 1853. reflected on the disciples’ slowness Sunday morning before worship, or to understand the resurrection. He The church building, constructed in even through the whole of the Easter wrote that, even after rationally ac- 1880, was disassembled and moved in season. We ought to laugh at our- cepting the reality of the bodily res- selves, because every Christian has 1905 and has been enlarged as the parish urrection, even after seeing the nail one of these Philip moments. Maybe has grown. We are a community of prints and watching him eat — thus we have several such moments friendly and faithful Christians with a confirming that he was not a ghost throughout our life. rich history. Our worship is both ancient or a phantasm or a shared delusion Jesus’ rhetorical incredulity, his and modern, grounded in Scripture, and brought on by cognitive dissonance marveling at Philip, is not the doleful patterned after the worship of the early — the disciples still had a spiritual head-shaking of his earlier ministry: church. Fr. Jonathan French uses humor problem that took time to overcome. “How long must I suffer you?” (Mark and sound biblical preaching to make the For the actual challenge of the res- 9:19; Matt. 17:17). Now Jesus speaks Bible relevant to our lives. We have a urrection runs much, much deeper in a completely different tone: he vibrant music program and our Chil- than mere knowledge of the resur- reaches out, putting his nail-scarred dren’s Church program continues to rection and acceptance of its “sci- hands on Philip’s anxious, tense grow. In addition, we have an Early ence”: that, in this case, cells that shoulders, and shaking them just a Learning Program available, for free, to died were restored to life. As Neill little bit. “Philip! I am the way; if you four-year-olds. said, we suffer from an “unrespon- have seen me, you have seen the Fa- siveness of the will that does not ther.” A LIVING CHURCH Partner wish to have all its favourite ideas The challenge is not the possibility and inclinations overthrown by the of bodily resurrection, though that invading power of the love of God.” has served as a stumbling block for The resurrection overturns the or- some. The challenge is the death- der that we have not only come to dealing order of this world itself, sat- accept but also come to rely on. urating our spirits. But even this will Even when we lament it, wringing be overcome. Life will come from our hands, we still look at the whole the very tombs that we insist upon. cosmos according to a particular pattern, an orthodoxy of our own making. The bodily resurrection of Look It Up The Cathedral Church of St. Matthew our Lord Jesus challenges the order 5100 Ross Ave., Dallas, TX 75206 of this world, shaking and shattering Read John 14:9. (214) 823-8134 • episcopalcathedral.org it. The love of God invades and over- throws, revealing that the world The Book of Common Prayer says that does not have to be the way it is, and Think About It the mission of the Church is to reconcile indeed will not. Violence and war, What obstacles stand in the way of all people to God and one another hate and avarice, pain and tears; the accepting the resurrection? through Christ. This is also the mission of stones hurled at Stephen in our pas- the Cathedral Church of St. Matthew. All sage from Acts, and thrown at mar- aspects of the cathedral’s life seek to make tyrs today; and death itself: all of the love and compassion of Jesus Christ these are being overcome, now. known to all and to seek reconciliation In John 14, Jesus marvels at Philip: among all people. The three words that have you been with me this long, he hold us together are Christ + community asks, and yet you still do not under- + compassion. We want to make Christ stand? Perhaps we can imagine Je- known to all. We also want to live as a sus laughing at Philip in a loving way, community of compassion to one another rather than scolding him. After the and to the world around us, specifically to resurrection, there is room for the the East Dallas community. risus paschalis, the holy laughter of Easter. We should revive this tradi-

A LIVING CHURCH Partner 44 THE LIVING CHURCH • May 4, 2014 THE LIVING CHURCH FOUNDATION, INC. CLASSIFIEDS The Rt. Rev. Dr. Stephen Andrews, CHURCH FURNISHINGS Sault Ste. Marie, Ont. FLAGS AND BANNERS: Custom designed Episco- The Rt. Rev. Dr. John C. Bauerschmidt, pal flags and banners by Festival Flags in Rich- mond,VA. Please contact us by phone at Nashville, Tenn. 800-233-5247 or by E-mail at [email protected]. The Rev. Dr. Michael B. Cover, Valparaiso, Ind. POSITIONS WANTED Prudence Dailey, Oxford, England FULL-TIME YOUTH MINISTER: St. Peter and St. Paul Episcopal Church in Marietta, GA is seeking a The Most Rev. Gerald James Ian Ernest, full time youth minister to be a lay staff member Mauritius reporting directly to the rector (senior pastor). He or she will lead the youth ministries of the parish, prima- The Rev. Dr. Andrew Goddard, London, England rily for teens in 6th through 12th grades. The mission of the parish and of this ministry is to grow disciples of G. Thomas Graves III, Dallas, Texas Jesus Christ. Qualified applicants should have an undergraduate degree and at least two years experi- Carrie Boren Headington, Dallas, Texas ence, while demonstrating an ability to grow and sustain a vibrant youth ministry. We offer a competitive The Rev. Dr. Charles Henery, salary and benefits package. Interested candidates Delafield, Wis. should submit a cover letter and resume by May 15 to The Rev. Tom Pumphrey at tpumphrey@peterand- The Rev. Jordan Hylden, Columbia, S.C. FULL-TIME RECTOR paul.org. Visit us online at www.peterandpaul.org. The Rev. Jay C. James, Raleigh, N.C. The Anglican Church of St. Dunstan CHURCH RE-PLANTER: Church of the Redeemer, St. Louis Park, MN Rensselaer, NY. Twenty faithful Episcopalians who wor- David A. Kalvelage, Pewaukee, Wis. ship in a clean and modern church building are looking for a church re-planter who will fill the pews with the people Elisabeth Rain Kincaid, La Porte, Ind. ACA Parish seeks rector in Minneapolis of their blue-collar neighborhood. Rensselaer is an urban /St. Paul Area. Family-sized church affiliated neighborhood within the Albany Capital district. If you The Rev. Dr. Russell Levenson, Jr., with the ACA in the Diocese of the like to spend much of your day building relationships with Houston, Texas unchurched people and praying with them, this is the right Missouri Valley. Traditional Anglican church church for you. Compensation is $30,000 for stipend, The Rt. Rev. Edward S. Little II, that uses the 1928 BCP and the Anglican health, & pension. Modern rectory provided with utilities. South Bend, Ind. Portfolio available on OTM website. Contact Elizabeth Missal seeks orthodox rector who is a strong Strickland at [email protected] . The Rt. Rev. D. Bruce MacPherson, liturgist with excellent pastoral care skills. Edmond, Okla. WANTED Richard J. Mammana, Jr., Contact: Tara Keehr MISSALS: Young priest in search of historic missals, esp. New Haven, Conn. English Missal. Please contact [email protected] or [email protected] (508) 614-9042 The Rt. Rev. Daniel H. Martins, www.stdunstananglican.org Springfield, Ill. The Rt. Rev. Steven A. Miller, Milwaukee, Wis. To place a print or online classified ad please contact: The Rev. Jonathan Mitchican, Drexel Hill, Pa. T o m P a r k e r , A d v e r t i s i n g M a n a g e r t p a r k e r @ l i v i n g c h u r c h . o r g ( 4 1 4 ) 2 9 2 - 1 2 4 3 Daniel Muth, Leland, N.C. The Most Rev. Bernard Ntahoturi, Bujumbura, Burundi The Rev. Canon Dr. Michael Perko, El Paso, Texas David R. Pitts, Baton Rouge, La. Dr. Colin Podmore, London, England The Rev. Dr. Michael Nai Chiu Poon, Singapore 225-937-0700 The Rev. Nicholas T. Porter, West Brattleboro, Vt. The Rev. Dr. Ephraim Radner, Toronto, Ont. Kenneth A. Ross III, Grand Rapids, Mich. Dr. Grace Sears, Richmond, Ky. The Very Rev. Dr. Graham M. Smith, Jerusalem Miriam K. Stauff, Wauwatosa, Wis. The Rev. Canon E. Mark Stevenson, Your search for “the one” should begin with us. Dallas, Texas Customized ad plans to suit any budget Dr. Shirleen S. Wait, Atlantic Beach, Fla. Ad design and creation services Dr. Christopher Wells, Milwaukee, Wis. Contact: [email protected] (414) 292-1243 THE LIVING CHURCH Partners 2014

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orlando, Florida Greenwich, New York DIoCEsE oF CENTRAL FLoRIDA DIoCEsE oF ALBANY 1017 E. Robinson st. • (407) 423-3567 580 Burton Rd. • (518) 692-3350 CATHEDRAL oF sT. PAUL, sPRINGFIELD, ILLINoIs cfdiocese.org albanyepiscopaldiocese.org

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savannah, Georgia Tonawanda, New York Dallas, Texas THE CoLLEGIATE CHURCH oF sT. PAUL DIoCEsE oF wEsTERN NEw YoRK DIoCEsE oF DALLAs THE APosTLE 1064 Brighton Rd. • (716) 881-0660 1630 N. Garrett Ave. • (214) 826-8310 1802 Abercorn st. • (912) 232-0274 episcopalwny.org edod.org stpaulsavannah.org Raleigh, North Carolina Houston, Texas sT. TIMoTHY’s CHURCH THE CHURCH oF sT. JoHN THE DIVINE 4523 six Forks Rd. • (919) 787-7590 2450 River oaks Blvd. • (713) 622-3600 sttimothyschurch.org sjd.org

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wayne, Pennsylvnia Houston, Texas sT. DAVID’s CHURCH sT. MARTIN’s CHURCH 763 s. Valley Forge Rd. • (610) 688-7947 717 sage Rd. • (713) 621-3040 stdavidschurch.org stmartinsepiscopal.org

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Mobile, Alabama Cooperstown, New York Birmingham, Alabama Pittsburgh, Pennsylvania CHRIsT CHURCH CATHEDRAL CHRIsT CHURCH DIoCEsE oF ALABAMA sT. ANDREw’s CHURCH 115 s. Conception st. 46 River st. • (607) 547-9555 521 N. 20th st. • (205) 715-2060 5801 Hampton st. • (412) 661-1245 (251) 438.1822 christchurchcooperstown.org dioala.org standrewspgh.org christchurchcathedralmobile.org oklahoma City, oklahoma washington, DC Columbia, south Carolina Denver, Colorado DIoCEsE oF oKLAHoMA CHRIsT CHURCH, GEoRGETowN DIoCEsE oF UPPER sT. JoHN’s CATHEDRAL 924 N. Robinson Ave. 31st and o sts. Nw • (202) 333-6677 soUTH CARoLINA 1350 washington st. (405) 232-4820 christchurchgeorgetown.org 1115 Marion st. • (803) 771-7800 (303) 831.7115 episcopaloklahoma.org edusc.org sjcathedral.org Atlanta, Georgia Monroeville, Pennsylvania CATHEDRAL oF sT. PHILIP Hendersonville, Tennessee Jacksonville, Florida DIoCEsE oF PITTsBURGH 2744 Peachtree Rd. Nw sT. JosEPH oF ARIMATHEA DIoCEsE oF FLoRIDA 4099 william Penn Hwy. ste 502 (404) 365-1000 103 Country Club Dr. 325 N. Market st. • (904) 356-1328 (412) 721-0853 stphilipscathedral.org (615) 824-2910 diocesefl.org episcopalpgh.org stjosephofarimathea.org Indianapolis, Indiana ocala, Florida Dallas, Texas DIoCEsE oF INDIANAPoLIs Nashville, Tennessee GRACE CHURCH CATHEDRAL oF sT. MATTHEw 1100 w. 42nd st. • (317) 926-5454 CHRIsT CHURCH CATHEDRAL 503 sE Broadway st. 5100 Ross Ave. • (214) 823-8134 indydio.org 900 Broadway • (615) 255-7729 (352) 622-7881 episcopalcathedral.org christcathedral.org graceocala.org Des Moines, Iowa Fort worth, Texas DIoCEsE oF IowA Nashville, Tennessee orlando, Florida DIoCEsE oF FoRT woRTH 225 37th st. • (515) 277.6165 sT. BARTHoLoMEw’s CHURCH sT. MARY oF THE ANGELs 2900 Alemeda st. • (817) 244.2885 iowaepiscopal.org 4800 Belmont Park Terrace 6316 Matchett Rd. • (407) 855-1930 fwepiscopal.org (615) 377-4750 stmaryangels.org Boston, Massachusetts stbs.net Houston, Texas DIoCEsE oF MAssACHUsETTs Parrish, Florida sT. DUNsTAN’s CHURCH 138 Tremont st. • (617) 482-5800 Allen, Texas DIoCEsE oF soUTHwEsT 14301 stuebner Airline Rd. diomass.org CHURCH oF THE sAVIoR FLoRIDA (281) 440-1600 110 s Alma Dr. • (214) 785-1612 8005 25th st. E. • (941) 556-0315 saintdunstans.org Grand Rapids, Michigan ofthesavior.org episcopalswfl.org GRACE CHURCH Midland, Texas 1815 Hall st. sE • (616) 241-4631 Dallas, Texas wellington, Florida TRINITY sCHooL oF MIDLAND gracechurchgr.org CHURCH oF THE GooD sT. DAVID’s IN THE PINEs 3500 w. wadley Ave. sHEPHERD 465 west Forest Hill Blvd. (432) 697-3281 Concord, New Hampshire 11122 Midway Rd. • (214) 351-6468 (561) 793-1976 trinitymidland.org DIoCEsE oF NEw HAMPsHIRE goodshepherddallas.org saintdavidsinthepines.org 63 Green st. • (603) 224-1914 san Antonio, Texas nhepiscopal.org Denton, Texas Augusta, Georgia CHRIsT CHURCH sT. DAVID oF wALEs CHURCH oF THE GooD 510 Belknap Place • (210) 736-3132 New York, New York 623 Ector st. • (940) 387-2622 sHEPHERD cecsa.org CHURCH oF THE stdavidsdenton.org 2230 walton way • (706) 738.3386 TRANsFIGURATIoN goodshepherd-augusta.org san Antonio, Texas 1 E. 29th st. • (212) 684-6770 Richmond, Virginia DIoCEsE oF wEsT TEXAs littlechurch.org sT. JAMEs’s CHURCH savannah, Georgia 111 Torcido Dr. • (210) 824-5387 1205 w. Franklin st. sT. JoHN’s CHURCH dwtx.org New York, New York (804) 355-1779 1 w. Macon st. • (912) 232-1251 GRACE CHURCH doers.org stjohnssav.org Richmond, Virginia 802 Broadway • (212) 254-2000 sT. MATTHEw’s CHURCH gracechurchnyc.org south Bend, Indiana 1101 Forest Ave. • (804) 288-1911 DIoCEsE oF NoRTHERN INDIANA stmatthewsrichmond.org Rochester, New York 117 N. Lafayette Blvd. DIoCEsE oF RoCHEsTER (574) 233-6489 seattle, washington 935 East Ave. • (585) 473-2977 ednin.org DIoCEsE oF oLYMPIA episcopaldioceseofrochester.org 1551 10th Ave. E. • (206) 325.4200 Detroit, Michigan ecww.org Durham, North Carolina sT. JoHN’s CHURCH sT. sTEPHEN’s CHURCH 2326 woodward Ave. Charleston, west Virginia 82 Kimberly Dr. • (919) 493-5451 (313) 962-7358 DIoCEsE oF wEsT VIRGINIA ststephensdurham.dionc.org stjohnsdetroit.org 1608 Virginia st. E. • (304) 344-3597 wvdiocese.org Fargo, North Dakota Jackson, Mississippi DIoCEsE oF NoRTH DAKoTA DIoCEsE oF MIssIssIPPI sheboygan, wisconsin 3600 25th st. s. • (701) 235-6688 118 N. Congress st. GRACE CHURCH ndepiscopal.org (601) 948-5954 1011 N. 7th st. • (920) 452-9659 dioms.org gracesheboygan.com

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