rinding Synergy in Bangkok Rowan WUUarns in Retrospect St. Augustine in Review
August 26, 2012
Saint Augustine of Hippo FEAST DAY August 28
THE [IVING Where in the World is TLC? CHURCH The large photo spanning pages 8 and 9 in this issue includes several writers important to the life of THIS ISSUE I August 26, 2012 THEL1v1NG CHURCH. Three of them have written first NEWS hand about their experiences at the conference. Others have written essays for TLC in the last several 4 'All May, Some Should, None Must' Bless years. For our most devoted readers we propose a 7 Zimbabwean Pilgrims Threatened friendly contest. Find the three Eyewitness authors in the group photo, and find two others whose bylines FEATURES have appeared here. The first three readers to identify five or more TLC writers win their choice of 8 Finding the Synergy in Bangkok prizes: TLC's pint glass, a copy of Pro Communione, By George Sumner and Stephen Andrews or a six-month extension of your TLC subscription. 10 Mission in the Majority World Write to [email protected] By Daniel H. Martins On the Cove r: St. Augustine of Hippo, by Simone Mar~ini (14th century) 12 Rowan Williams in Retrospect By Mark Chapman
16 Look beyond England By Michael Poon
17 Resolution through Reticence By Joseph Britton
REVIEW ESSAYS 18 Trilogy on Faith and Happiness by Augustine of Hippo Review by Mark F.M. Clavier 20 Anglican Theology by Mark D. Chapman Review by T.L. Holtzen BOOKS 22 Queen Elizabeth II and Her Church by John Hall Review by Richard J. Mammana, Jr.
CATHOLIC VOICES 24 Moving Past Goodbye By Nathaniel W. Pierce
• A LIVING CHURCH Sponsor OTHER DEPARTMENTS We are grateful to the Cathedral Church of All Saints , Milwaukee [p. 29], whose generous support helped 28 Sunday's Readings make this issue possible. 30 People & Places
The Living Church is published by the Living Church Foundation. Our historic mission in the EpiscopalChurch and the Anglican Communion is to seek and serve the Catholic and evangelicalfaith of the one Church, to the end of visible Christian unity throughout the world.
August 26, 2012 • THE LIVING CHURCH 3 NEWS August 26, 2012
'All May, Some Should,None Must' Bless
The varying response of bishops to and the clergy of the dio the Episcopal Church's newly author cese to share that dis ized rite for blessing same-sex cou cernment and his sense ples reflects an "emerging reality of of the path forward." local adaptation based on context - In Northern Indiana, something which is profoundly Angli the Rt. Rev. Edward S. can," Presiding Bishop Katharine Jef Little II has written that ferts Schori wrote Aug. 3 in her "Mes no priest is authorized to sage to the Chur ch" on the 77th bless a same-sex couple General Convention. within the diocese but "The rite must be authorized by a that priests may perform such blessings in adjoin ing dioceses. Bishops' responses have "As a matter of con included no authorization, science and conviction , I cannot authorize such a freedom to perform blessings liturgy," Bishop Little in a neighboring diocese, and Matt Townsend photo wrote in a pastoral letter Presiding Bishop Katharine Jefferts Schori (right) with House of July 20. authorization to use the rites Deputies President Bonnie Anderson at General Convention . "I have spoken with during same-sex wedding the bishops of Chicago, rites authorized by states. cut, New York). In the Diocese of Ala Western Michigan, Michigan, Ohio, bama, the Rt. Rev. John McKee Sloan and Indianapolis ( dioceses that bor voted in favor of the rite but will not der our own), and they have agreed diocesan bishop , which permits authorize it. The Rt. Rev. Philip Dun that Northern Indiana priests may bishops who believe it inappropriate can in the Diocese of the Central Gulf request permission to use a church to safeguard their own theo logical Coast, which includes southern Ala in their dioceses for such a liturgy. position," the presiding bishop bama, voted against the rite but will Those priests should also apply for wrote. "Some of the responses by grant authorizations after consulting a 'license to officiate' from the bishops with questions about the with individual priests. bishop of the neighboring diocese, appropriateness of such rites in their The Rt. Rev. Mark J. Lawrence, since the liturgy would be under that dioceses show creativity and enor Bishop of South Carolina, believes bishop's sacramental covering mous pastoral respect for those who that General Convention's granting rather than mine." support such blessings. The use of protected status to "gender identity Bishop Sloan of Alabama said he this rite is open to local option, in and expression" has "crossed a line has decided not to authorize the rite the same way we often think about he cannot personally cross," said his in order to avoid further division. private confession : 'all may, some canon to the ordinary, the Rev. "Theology is an ongoing revela should, none must."' Canon Jim Lewis, in a letter to tion," Sloan said in The Birming Bishops' responses have included diocesan clergy July 25. ham News. "It's influenced by con no authorization (Dallas, South Car Bishop Lawrence left July 29 for text. There are parts of the country olina, Springfield, Tennessee, Western several weeks of vacation that will that are more conservative and tra Louisiana); freedom to perform bless include "time spent on mountain ditional, and there are parts of the ings in a neighboring diocese, when tops and in deserts where the bishop country that are more liberal. In Ala the neighboring bishop approves will seek refreshment and discern bama, it would be divisive within the (Northern Indiana); and authorization ment ," Lewis wrote. "Upon his Episcopal Church . We are deeply to use the rites during same-sex wed return at the end of August he will conflicted about this. I'd like for us dings authorized by states (Connecti- meet with the Standing Committee to work through and pray about it."
Visit livingchurch.org for daily reports of news about the Episcopal Church and the Anglican Communion.
4 THE LIVING CHURCH • August 26, 2012 Welcoming you for study leave or a sabbatical www.ridley.cam.ac.uk
Richard Schori/ENS photo Bishop Hirschfeld
New Hampshire's ThisFar by Faith Traditionand Change in the EpiscopalDiocese Coadjutor of Pennsylvania The Rt. Rev. Robert A Hirschfeld was Edited by David R. Contosta consecrated Aug. 4 as bishop coad "Withtelling detailand compelling narrative, the jutor of New Hampshire. He will essaysin ThisFar by Faithtrack the origins and become tenth bishop of the diocese evolutionof an importantdiocese that charted·a Jan. 5, on the retirement of the Rt. middleway ' for AmericanChristianity over four Rev. Gene Robinson. centuries. Throughoutthe bookthe authorsshow a "I've heard some people say that diocesestruggling with s uch varied,but intersecting, Rob is a safe choice for the next issuesas a changinggeographical and demographic bishop of New Hampshire - after compass.race. doctrinal disputes. discipline. and all, he's white, he's a man, and he's personality.This Far byFaith opens the reddoor to straight," the Rev. Margaret Bullitt thewhole church, from pulpitto pews.In doingso. it Jonas said during the consecration providesa mostsensitive and sensible examination sermon. "Well, I've known and of a dioceseas a livingorganism . It alsoprovides worked with Rob for a good long a modelfor writingchurch history hereafter . It is. while, and I have to say that he is not then.a bookthat transcendsits subjectand invites safe - no, really, he's not. anyoneinterested in Americanreligion to consider "Rob is a person of prayer, and its methodand meaning." - RandallM. Miller , anyone who returns day after day St.J oseph's University to the holy mountain of prayer and 408 pages I 45 illustrations I $39,95 cloth lets God's creative life pour into him or her is going to be less and less sat isfied with the status quo, less and less willing to settle for doing things the same old way, the way we've 820 N. University Drive, USB1, Suite CI Un iversityPark, P A 16802I [email protected] always done them." WWW.PSUPRESS.0RG I 1-800-326-9180
August 26, 2012 • THE LIVING CHURCH 5 NEWS August 26, 2012
New Suffragan for Virginia The Rt. Rev. Susan Ellyn Goff was consecrated July 28 as bishop suffra gan of the Diocese of Virginia at St. Paul's Episcopal Church in Richmond. The Rt. Rev. Shannon S. Johnston, Bishop of Virginia,appointed Goff his canon to the ordinary in October 2009. "I am thrilled to see Susan Goff joining the episcopate in Virginia," Johnston said before the service. "She brings great wisdom, knowledge , grace and discretion to the position." "For me, what the Kingdom of God is all about, the very visual Brandon J'vlartin/Diocese of Virginia photo image I have of it is of the heavenly Bishop Goff greets the congregation at the service of consecration in Richmond. banquet : men, women, children, his election April 21. "My first and clergy, visiting with our congregations people of all nationalities, lan most important job is to love the peo and helping them to grow in vitality, guages, cultures, ages, genders, ple of this diocese and to help them and serving our Lord together with physical abilities, sexual orienta grow in their witness to the extrava these wonderful people." tions, the wealthy and the poor are gant love of God in Jesus Christ. I am gathered around the table," Goff especially looking forward to building said in an article in the summer edi deep relationships with my fellow Cathedral Calls tion of the Virginia Episcopalian. "Since that's what the Kingdom of Dean Hall God is, then that's what the Church The chapter of Washington National is called to be." Cathedral has announced its choice for 10th dean: the Rev. Canon Gary R. Hall , rector of Christ Church Western Louisiana's Cranbrook in Bloomfield Hills, Michigan, and former dean and pres New Bishop ident of Seabury-Western Theologi The Rt. Rev. Jacob W. Owensby of cal Seminary. the Diocese of Western Louisiana If his nomination is approved, as was the first bishop consecrated expected, by the Protestant Episco after the 77th General Convention . pal Cathedral Foundation 's board of Owensby was consecrated July 21 in trustees, Hall will begin his duties Shreveport, only either days after Oct. 1. the convention adjourned . "I am eager to begin conversations Owensby succeeds the Rt. Rev. D. with all the Cathedral's friends about Bruce MacPherson, who is retiring how we can strengthen our historic after ten years as bishop. Owensby ministries and imagine and enact has been dean of St. Mark's Cathe new ones," Hall said in a statement dral, the seat of the Western Louisiana about his appointment . "I look for diocese, since January 2009. ward to working with Bishop [Mar "I am humbled to be called to be iann] Budde, Cathedral staff and vol the fourth bishop of Western unteers, the entire Cathedral Close, Louisiana and filled with affection for the Diocese of Washington, and with the good people who make this part the extended community of sup of our state their geographical and ENS photo porters across the nation both to spiritual home," Owensby said after Bishop Owensby advance the Cathedral's interfaith
6 THE LIVING CHURCH • August 26, 2012 Juanita Yoder Liturgical Art Suspended Silk Paintings Stained Glass Design Richard Weinberg photo Canon Hall Processional Pieces www.JYKArt.com [email protected] (609) 448-5335 and national mission and to expand its ministry in Washington." The EssentialGuide to Planning Music for the Liturgy ZimbabweanPilgrims 1-800-211-2771 Threatened www.livingchurch.org Anglicans in Zimbabwe's Diocese of Masvingo may once again face arrest for trying to commemorate THE MISSION BOOKSTORE the life and ministry of Arthur OF NASHOTAH HOUSE AN EPISCOPAL SEMINARY Shearly Cripps. 2777 MISSION ROAD As Anglican Communion News NASHOTAH, WI 53058-9793
Service reported last year, excom Most books seenin The LivingChurch are available. municated bishop Norbert Kunonga Ask about clergy and churchdiscounts . (262) 646-6529 has prevented clergy and pilgrims from holding their celebrations at the Shearly Cripps Shrine. The Rt. Rev. Godfrey Tawonezwi, Bishop of Masvingo, said pilgrims The Living and True God rescheduled the event for the begin ning of August but police consider The Mystery of the Trinity the planned gathering illegal. LUIS F. LADARIA,S.J. The bishop added that earlier this Ladaria "documents the historical developm ent of year Kunonga had taken over the doctrine of the Trinity and its significance for the Darambombe Mission and police Christian church today." - Midwest Booh review 978-1-934996-06-5 492 pp Soft Cover $52 .95 threatened to arrest anyone from the diocese who enters the property. JesusChrist "We in the Diocese of Masvingo Salliation of All are Zimbabweans but we are being LUIS F. LADARIA,S.J. harassed by our own police ," God In this illuminating study, Ladaria affirms that we frey said. "It is very clear that the cannot separate Christ from his Church, nor can we police in Chivhu where the shrine is separate Christ from the human race in its totality. situated have taken sides in this mat 978-1-934996-04-1 152 pp Soft Cover $3 0.95 ter. It is most unfortunate." Morality in Social Life Cripps (1869-1952)was an English SERGIOBASTIANEL , S.J. Anglican priest, short story writer, "A valuable work on the centrality of relationships, story, and and poet who spent most of his life virtue to morality in the social sphere." in Southern Rhodesia (now Zim - Arlene Helderman Mon tevecchio, Director , babwe). He became a missionary for Center for Social Concerns, Gannon Univ ersity the Society for the Propagation of 978- I -9 34996 -14-0 360 pp Soft Cover $32.99 the Gospel, which was in conflict with the British South Africa Com pany over land distribution. He was given the Shona name Mpand i, or "the man who walks like thunder."
August 26, 2012 • THE LIVINGCHURCH 7 EYEWITNESSES Finding Synergy ■
By George Sumner and Stephen Andrews
here is nothing like a Global South conference to challenge Minority World T assumptions about the Majority World. Such a conference met July 16-21 in Bangkok on the theme "Be Transformed by the Renewing of the Mind to Obedi ence of Faith for Holistic Mission in a Radically Changing Global Landscape." The post-colonial reality of the church in Africa, Asia, the Pacific, and South America is indeed mind-transforming. Anyone who thinks that the non-Western church is lacking in intellectual rigour, strategic planning, ethical debate, or spiritual sub stance should take a peek in the Global South mirror. It will alter their definition of impoverishment. We who have repented of our colonial ways may just discover that we have simply exchanged one colonial outfit for another of a smaller size.
8 THE LIVING CHURCH• August 26, 2012 Nearly 100 Anglicans from across the world gathered in Bangkok, Thailand , for the Global South Conference on the Decade of Mission and Networking.
Anglican Global South event onto the grid of agreement or conflict with the West over con temporary contentious issues. And to be sure, a vast preponderance of those present at the con ference agreed that Western consumerist ideolo gies and the recent actions of the Episcopal Church were harmful to the cause of the Gospel. An Asian bishop said: "It is often claimed in the West that 'what we do does not affect Hong Kong.' Never say that! It does affect us! Liberal theological teaching is widely reported in the East , and it makes our job much more difficult." And yet the bishop's comments were part of a casual lunchtime discussion. Frankly, this meet ing was not about the West's agenda , in support or dissent. Leadership on discerning the issues of greatest import has passed to the South as well, and they seemed intent on getting on with busi ness . Foremost was concern about the rising challenge of Islam . A number of the delegates come from countries dealing with militant or resurgent Islam. There was a desire for educa tion, conversation, and amity , while remaining realistic about the situation on the ground. Obvi ously the problem of conducting one's ministry under conditions of poverty was discussed - where might one find resources? And how can evangelism proceed in their absence? Partici pants openly discussed the problem of depend ency, but a growing sense of stewardship and self-sufficiency was evident in the announcement that the conference was entirely funded from the Global South. Before too long, churches in North America may need to look to the Global South for lessons here. ,BANGKOK It would be a mistake to draw the conclusion from what we have said that Global South leaders imagine going their own way without concern The term missionary was once one of lioniza for the whole Church. There is an openness to tion . In the latter 20th century a period of vilifi partnerships where opportunities arise and where cation ensued. But newer African church histori the lead remains with the South. Professor Hwa ans, led by figures like Lamin Sanneh and Yung, Bishop of the Methodist Church in Malaysia including such Anglicans as John Karanja from and Chair of the Council for the Oxford Centre Kenya, Cyril Okorocha from Nigeria , and Mwita for Mission Studies , said: "The key question is: Akiri of Tanzania, observe that both attitudes How can the vast material , theological and human keep the Westerner at the centre of attention . In resources, found especially in the North on the fact, the central human actors in the coming of one hand, and the spiritual vitality and dynamism, faith to Africa were the African evangelist and found abundantly especially in the South on the catechist . They had to make the key, on-the other , be fused together into a powerful syner ground decisions. gistic whole?" The final communique from the Something similar is afoot today , more than a conference affirms that "The nature of the global century and a half later, as we look at global Anglican Church affords us an opportunity to Anglican leadership. It would be easy to fit an (Continued on next page)
August 26, 2012 • TH~ LIVING CHURCH 9 Finding Synergy in BANGKOK MISSION in the Majority World By Daniel H. Martins
Soon after General Convention adjourned July 13, I traveled for 36 hours to Bangkok, Thailand, for the Global South Conference on the Decade of Mission and Networking. Bishop Andrews (left) and Canon Sumner (second from right) with Canon Kim Beard of St. Paul's, Pickering, Ontario (second from left); Archbishop Eliud Wabukala of Kenya By my informal count, 92 people attended, (center); and Archbishop Mouneer Hanna Anis, Bishop of the Diocese of Egypt with mostly bishops and priests; and 24 of the North Africa and the Horn of Africa. 38 provinces of the Anglican Communion were represented, 12 by their primates. I and my three colleagues - Bishop Michael Smith of North Dakota, the Very Rev. Anthony Clark (Continued from previous page) of Orlando, Florida, and the Rev. Charles Alley of Richmond, Virginia serve, work and learn together." - attended as invited representatives of Communion Partners. This vision of a global Anglican church gave us hope for efforts Other guests represented the Anglican Church of Canada, the Angli designed to protect and enhance the can Church in North America, the Anglican Church in Australia, and Communion. There was a surprising the Church of England. Most of the world's Anglicans were repre degree of affinity to the Covenant, in sented in microcosm in Bangkok. spite of its setbacks, as well as a per ception that leadership here too may In his opening keynote address and and a difficult General Convention in be moving to the South. Most impor in his homily, the Most Rev. John the Episcopal Church. Bangkok, with tantly, there was a palpable sense of Chew, recently retired Archbishop of its tiny minority Christian population, the reality of communion , of the Singapore and Primate of Southeast is emblematic of the missional chal catholicity of the Church not as a the Asia, grounded the challenge of 21st lenge the worldwide church faces, and ory but as a lived fact. All we who century mission in St. Paul's epistle to the Anglican Global South movement gathered simply were connected as the Romans, particularly Chapter 12, now has a two-decade history of tak limbs of one Body. Being global Angli which contains the inspiration for the ing responsible principl ed stands in cans is of prime importance to those conference theme: "Be transformed the councils of the worldwide Angli gathered in Bangkok. It was hard not by the renewing of the mind to obedi can Communion. What better time, to be moved by the remarkable fact of ence of faith for holistic missions in a what better place, and what better being in communion with lead ers radically changing global landscape." group is there to network together for from so many places, with so many He provided a fine example of the clas the sake of mission? remarkable paths to this place. One sic evangelical Anglican genre of Bible The emphasis from start to finish had a ready sense of how precious preaching tl1at is part horniletical and was on mission: landscape, challenges, this was, as an integral part of our part catechetical , always firmly rooted and strategy. At first this may seem faith in "one, holy, catholic, and apos in the text, and invariably longer than like a point of commonality with the tolic Church." Such a profession is we are accustomed to hearing at a Episcopal Church, where the language neither addendum nor adiaphoron. ■ Sunday Eucharist. of mission is more and more promi Archbishop Chew pointed out that nent in our discourse, including at The Rev. Canon George Sumner is 2012 has been a year of great ferment General Convention. Closer exanlina the principal and Helliwell Profes in the world and in the church: con tion, however, reveals a substantial sor of WorldMission at Wycliffe Col tinued unfolding of the Arab Spring, divide between how mission is under lege, Toronto. The Rt. Rev. Stephen the European Union debt crisis, the stood by leaders in the Episcopal Andr ews is Bishop of Algoma in pending appointment of a new Arch Church and leaders of the Global Canada and a member of the Living bishop of Canterbury, a difficult Gen South. While in Bangkok, I may have Church Foundation. eral Synod in the Church of England, heard both the Millennium Develop-
10 THE LIVING CHURCH • August 26, 2012 ment Goals and the Five Marks of Mis churches of the Global South (Majority sion mentioned once, obliquely, in World) are the fruit of that evangelistic passing. Rather, participants under labor. Many Westerners/ Northerners, stood mission as virtually synonymous both among Anglicans and other old with evangelization: the proclamation line bodies, now see efforts toward con of good news and the making of new version of non-Christians as an artifact disciples of Jesus. They are not com of an earlier era, something for which to placent about justice. Disease control, atone. Instead, they seek to express violence, poverty, sustainable devel Christian mission in areas like educa- opment, and even climate change tion, public health, housing, economic found their way into the conversation development, and nation-building. Our at times, but always, I think it's fair to say, in passing. They did When considering relations with non not seem to confuse social jus- tice with mission. Christian faith communities, British The rising tide of militant Islam and North American Anglicans are emerged as perhaps the dominant apt to think of dialogue, mutual area of concern. In places like Nigeria and Tanzania the two reli respect, and joint effort in attacking gious cultures clash with one social ills. Our Global South friends another, and in places like Pak istan Christians are a barely tol- think of winning them for Christ. erated minority. In our world , of course, the challenge is the rampant Global South brothers and sisters are secularization of our society. They are not opposed to these efforts. Indeed, different problems, but both invite they are quite enthusiastic about them. strong measures of faith, vision, and But there is an emerging perception that discipline. the communities that first evangelized In the context of Minority World them, and provided the forms and struc (the emerging term for not-the-Global tures in which they continue to live their South) Anglicanism, the emphasis on Christian faith, have lost their zeal for evangelization was so intense as to be the gospel, and might be ripe for mis jarring (whether that intensity is wel sionary efforts from the Global South come or distasteful depends on one's configured toward the re-evangelization theological perspective). When con of the Global North. Without defending sidering relations with non-Christian the "border crossing" engaged in by faith communities, British and North a handful of these provinces, and American Anglicans are apt to think of which Episcopalians have found so inju dialogue, mutual respect , and joint rious, it may be that we need to under effort in attacking social ills. Our stand such actions in this larger mis Global South friends think of winning sional context. them for Christ. Many live on the fron The conference issued a commu tier of the encounter between Christi nique on the last day, and many of the anity and Islam. Others live as tiny primates issued a separate commu Christian minorities in a sea of Mus nique. Both documents are worth read lilns, Hindus, or Buddhists. They cer ing, and give a good sense of the abid tainly wish to maintain a nonviolent ing concerns of Global South relationship with these communities, Anglicans. There is no obvious "game and the personal safety of Christians in changer" hidden in these documents. these areas is a paramount concern. But the Global South is permanently But they are unselfconsciously mat in the inner circle of the worldwide ter-of-fact about the ultimate objec Anglican Communion, and I expect tive: converting Muslilns and Hindus we will hear again from these vision and Buddhists into Christians. ary leaders. ■ Of course, this was precisely the atti tude with which European and Ameri The Rt. Rev. DanielH Martins, Bishop can missionaries flooded into Africa of Springfiel,cl, is a member of the Liv and Asia 200 years ago, and the ing Church Foundation's board.
August 26 , 2012 • THE LIVING CHURCH 11
Rowan Williams in Retrospect (Continued from previous page) Rowan Williams was an equally risky appoint Episcopal Church's approving the election of Gene ment: he became archbishop in 2003, having never Robinson, an openly partnered homosexual, as held parochial responsibility and having scarcely Bishop of New Hampshire, as well as the Bishop of been involved in the Church of England's complex Oxford nominating Williams's long-standing friend structures of synodical government. His previous Jeffrey John, a homosexual in a partnership, as suf experience as a bishop was in the relatively small fragan Bishop of Reading. Because of noisy opposi and disestablished Church in Wales. After the trou tion and threats at home and throughout the Com bled archiepiscopate of George Carey, when the m union, the invitation to John was withdrawn. Church of England took refuge in managerial Williams's credibility was thereby immediately reforms that set up a deeply unpopular executive thrown into question among the significant number body (the Archbishops' Council) and which led to of liberal-minded members of the Church of Eng chaos in the Anglican Communion after the bitter land, who had hoped there might be a move away divisions following the Lambeth Conference of 1998, from George Carey's conservatism. Williams had, there were high hopes that a man of huge intellect, after all, written in support of gay relationships. who had been an Oxford professor, would be able to But the Church of England has not become notice hold things together and reconcile the divided par ably more liberal. This perhaps rests in Williams's ties . Throughout his time as archbishop, Williams vision of episcopal leadership. As he noted in his has engaged in debate with the wider society and is addresses at the Lambeth Conference in 2008, the perhaps the most respected public intellectual in bishop is a "stereophonic" listener, who interprets the country . He has been able to critique govern the tradition to the church and the world, and vice ments, promote changes to multicultural and edu versa, by careful weighing-up and connecting . What cational policies, and give prominent and influential Williams has consistently not done is to force his lectures and addresses. He has also been able to write at an academic and popular level. It is hard to think that anybody could have done more to boost the intellectual credibility of the church in the public square . Having refused to give simplistic and platitudinous answers to complex What Williams issues, he has been criticised by the tabloid press, yet he is consistently listened to by has consistently influential policy-makers. His public stature not done is is at least as high as that of William Temple and Michael Ramsey, which at a time of to force his unprecedentedly low levels of Anglican churchgoing is impressive indeed. own views And yet something similar has not hap pened in the Church of England and the on people, Anglican Communion. Things are as bad if not worse than they were in 2003. In Eng or usuallyeven land , the issu e of women in the episcopate remains unresolved, despite the over to give a steer. whelming majority of the church being strongly in favour. The 38 provinces of the Anglican Communion are still divided, with a significant number of the primates of the churches refusing to share the Eucharist with one own views on people, or usually even to give a steer. another, and with the efforts to create a kind of It is as if the office forces him to place personal shared commitment to Anglican identity with a opinions "on hold" for the duration. The bishop is mechanism for conflict resolution - the Anglican required to open himself up to those of different Communion Covenant - in complete disarray after views. Williams has seen his role more as a non the proposal did not meet the required super-major executive chairman of the board than as managing ity among the Church of England's dioceses. director. His concern has consistently been to listen Williams got off to a difficult start. Almost immedi to those with whom he most disagrees and to find ately after his appointment he had to deal with the ways of holding them in the traditionally big tent of
14 THE LIVING CHURCH• August 26, 2012 Anglicanism, even at the risk of losing the confi which characterises Williams's attitude to leader dence of those with whom he agrees. ship as primus inter pares ("first among equals"), This was shown most obviously in the Church of can so easily be derailed by those who refuse to England in 2010 during discussions about the ordi play the game. Some 200 bishops refused to attend nation of women to the episcopate, a development the Lambeth Conference, meeting instead in Williams has long supported . After a lengthy and often Jerusalem and threatening to set up their own par acrimonious discussion over many years, some com allel structure of "confessing" Anglicanism. Such plex legislation was drafted that respected those bishops have interfered across provincial bound- opposed as loyal Anglicans by aries and the Episcopal Church offering delegated pastoral care. faces significant schism as vari Williams and the Most Rev. John From the ous bishops, priests, and con - Sentamu, Archbishop of York, gregations depart for the Angli sought to amend the proposals by beginning can Church in North America. offering far more concessions to Whether Williams had a choice opponents, at the price of creating of Williams's to do things differently is obvi what many saw as a parallel ously impossible to know, but his church. The rejection of this archiepiscopate actions are certainly consistent amendment by the General Synod with his earlier thought. In a pro cast into doubt the two archbish there has been grammatic essay first published ops' leadership of the church and in 1990 he wrote that in entering their understanding of the role of a sense of panic the church, "[w]e are not spared Synod. Even in 2012 the House of the cost of conflict or promised a Bishops, under the leadership of in the wider final theological resolution." This the Archbishop of Canterbury, is obviously the case, and introduced a last-minute amend Anglican Williams has had more than his ment to the final debate on the fair share of conflict. But in the measure which alienated very Communion. face of that conflict, he went on, many of the supporters of women "we are assured of the possibility bishops in General Synod and of 're-producing' the meaning which led to an adjournment of the debate. The huge that is Christ crucified and risen, through our com loyalty and affection in which Williams is held in the mitment to an unavoidably divided church - not by country have been severely tested in the Church of the effort to reconcile at all costs, but by carrying the England. Indeed, it is probably true that one of the rea burdens of conflict in the face of that unifying judge sons why dioceses responded to the Covenant as ment bodied forth in preaching and sacrament " ( On they did was the loss of loyalty to the bishops and Christian Theology, Blackwell, 2000, p. 58). especially the archbishop who had so firmly sup Williams has carried the burdens of conflict, and ported it. has shown a huge and sometimes costly commit From the beginning of Williams's archiepiscopate ment to unity. But perhaps he has found that the there has been a sense of panic in the wider Anglican price of reconciliation has been too high: there has Communion. Threats of excommunication led to to be a will to be reconciled and for a decision to be emergency measures , which resulted in the produc made that no amount of talking can bring about, tion of several documents that eventually coalesced and Williams may have been too reticent to speak in the Covenant. Alongside this formal process and too willing to listen. It is for the next archbishop Williams also sought to promo te listening and dia to work out once again the limits of diversity, and logue between the different churches of the Com when to speak and act after the process of listening. munion. For instance, in the run-up to the Lambeth After all, Indaba is not just about listening to those Conference of 2008, there were calls for a new kind with whom one disagrees; it is also about making a of conference so that people in different contexts decision. That is when the real powers of reconcili could listen to one another in what was referr ed to ation will be tested . ■ as Indaba ( after a Zulu word for decision-making). At the Conference the listening went on, with many The Rev. Mark Chapman is vice principal of Ripon bishops feeling that they had begun to respe ct and College Cuddesdon, and reader in modern theology understand their differences. But crucially they at the University of Oxford. An earlier version of made no decisions. The slow, thoughtful approach to this article appeared in Thinking Faith , the online conflict which requires all people to listen, and journal of British Jesuit s.
August 26, 2012 • THE LIVING CHURCH 15 of the Communion is merely a stage for British and American actors. The Hand book was embarrassingly parochial . A sim ilar worry, perhaps, applies to Chapman's analysis. Rowan Williams inherited an impossible task to steer an Anglican Communion fraught with structural problems. It is there fore not proper to criticize him, especially in public. Criticism from a distance is inevitably superficial and uncharitable. In fact, Archbishop Williams is held in highest regard and affection by many worldwide, within the Communion and without. In what follows, I hope to highlight an alter native reading of the Church of England and Communion issues. My aim is not to score points against an esteemed col league, but to help articulate a fuller account of our common life. There are deep lessons that the Church of England - from the faithful in the parishes to senior clerics - needs to learn from Williams'stragic resignation. The chal lenge is not merely Whos next for the job? If it were simply a matter of working out "the limits of diversity, and when to speak and act after the process of listening," as Chapman suggests for the incoming incum bent to the Augustinian throne, Williams could have well succeeded. The issue lies elsewhere: in the Church of England's spir itual complacency and intellectual arro By Michael Poon gance, which prevent it from giving much needed spiritual leadership as the family of Anglicans transforms from a fellowship of churches worldwide ark Chapman's article is of especial interest to ( as defined at the Lambeth Conference 1930) into an Anglicans worldwide, because it not only assesses M ordered Communion (with proper instruments of Rowan Williams's successes and failures in his Can unity) in post-Western colonial situations. terbury office but also offers a fascinating glimpse into Briefly: how a senior theological educator sees the Church of 1. Senior bishops in the Church of England resort to England and the Anglican churches worldwide. Clearly, buttressing their positions and raising the stakes by Chapman's theological perceptions shape the next gen forming alliances with like-minded counterparts across eration of British clergy. In this regard, how he under the Communion. In this way, British (and American) stands the office of Canterbury, the Communion, and the Church of England raises serious concerns for churches export their quarrels and internationalize their disputes, causing discord and suspicion among Anglicans listening in across oceans and lands. institutionally weak Anglican churches across the At the height of the debate on human sexuality at the globe. Lambeth Conference 1998, another Oxford don and 2. The appointment of evangelical bishops during seminary principal, Alistair McGrath, published The SPCK Handbook of Anglican Theologians, undoubt Carey's watch transformed the ecology of the Church of England's evangelical spirituality. The Williamsyears edly a timely book meant to alert Anglican leaders to rich spiritual and theological resources as they dis coincided with John Stott's retirement from public cern divisive matters. Remarkably, the Handbook office and, with this, Church of England evangelicals have become doctrinally radicalized and clericalized. A largely drew on Anglo-Americantraditions, as if the rest once-theological and spiritual movement has become
1 6 THE LIVING CHURCH • August 26, 2012 .... ,.,, ••\ I ·,~ ~ l;,~ ·1: • -.-,o a political power bloc. Stott could have found no place issue highlights the need for global litera cy,in the in a top-cleric and primate-driven evangelical world. Church of England's hierarchy. 3. The China Christian Council's absence from the For me, as those in the Oxford Movement once Lambeth Confere nce 2008, in protest of Williams's saw, the disestablished American Episcopal Church, reception of the Dalai Lama at Lambeth Palace in May, holding out the vision of a catholic and missionary is of longer-term significance than that of the conser Church, offers a more promising future of spiritual vative bishops. (Williams might have had no choice but renewal for the Anglican world. The Episcopal to receive the Dalai Lama because the prime minister Church , a spiritual forebear of Anglicans in Asia, will Gordon Brown chose to meet the Tibetan spirit ual continue to occupy a central place in God's unfinished leader at Lambeth Palace rather than at Downing plans for Anglicans. The shaping of the next genera Street. Williams was compromised by British politics. tion is the key. ■ But this unfortunate incident has soured Lambeth's relation with the Chinese Church ever since.) To play The Rev. Michael Poon is director of the Centrefor the the numbers game, China accounts for more Christians Study of Christianity in Asia, Trinity .Theological than all the African provinces combined. The China College, Singapore. Resolutionthrough Reticence
By Joseph Britton either by divisive partisanship or by cult~al nihilism. In that regard, he has exerted a form drleadership n an Op-Ed piece in The New York Times published which has neither resolved the issues from a political t ,. >j Ishortly after Rowan Williams announced his intention point of view nor foreclosed them prem ,~tufely. Per- to stand down as Archbishop of Canterbury, Ross haps such a taking account of the longer ::tr~/-ctories Douthat wrote that "the archbishop has spent the last 10 of human experience, and waiting on th~ m'.'otegrad years trying to bring an academic's finesse to issues ual emergence of our awareness of Goe:!,"i;nltentions where finesse often just looks like evasion .. .. The result for it at any given moment in history, is eKtlctly what I , ' has been a depressing public ineffectuality for a man has been necessary. ;ffft· --~ 1 charged with leading the world's third-largest Christian Chapman notes that Williams had a p . ·,, • ly dif body" ("Agonies of an Archbishop ," March 17). ficult set of circumstances to deal wit!f,1 f:X" , ·ense of My own reading of his tenure would be rather dif panic in the wider Anglican Communion . ' esulted ferent and is, I think, echoed by Mark Chapman's con in a perceived need for "emergency me~ &-ts." Ironi- tention that the archbishop "is perhaps the most cally, the rush to address this pani be an respected public intellectual in the [United Kingdom]." instance of the greatest neglect of Will strong Where shriller voices have demanded immediate and conviction that "taking time" is a requir or any hardened responses, Williams has encouraged "taking truly thoughtful - and godly - reso of con- time ." Where issues have been parsed by opposing flict. In retrospect , one wishes that t/fu;e glican camps into black or white questions in order to win or Covenant had evolved over a longer periud of time lose confrontations, Williams has suggested "reticence when the kind of dialogue envisioned by the Ind aba and patience." Where the complexities of secular and process of the last Lambeth Conference might have global societies have pressed an atheistic stoicism, put down deeper roots. Williams has continued to advocate the "difficult In a concluding comment , Chapm gospel " which asks us to perceive all of creation as Williams may have in the end "found th , . st of rec 1 embraced by a loving God, and to respond with the onciliation too high." I would suggest thq1,-(I)~ he con required humility. As he himself wrote, "The theolo trary, Williams has consistent ly pointed ~ -'ebmmun gian's job may be less the speaking of truth ... than the ion to the true exemplar of what the pric ; ·of:l;l.Uthentic . ~ patient diagnosis of untruths, and the reminding of the reconciliation truly is, namely, the cross. -Such theo- community where its attention belongs" ("Between the logical depth , which Douthat faulted for its indeci Cherubim: The Empty Tomb and the Empty Throne" siveness , may be the thing that we miss most.about the in On Christian Theology). archbishop. ""., ■ To my mind, Williams has actually done something m., exemplary as a Christian leader : he has remained The Very Rev. Joseph Britton is presiden ;i"i½d dean solidly counter -cultural in his refusal to be co-opted of Berkeley Divinity School at Yale.
August 26, 2012 • THE LIVING CHURCH 17 The Feast of St. Augustine of Hippo is August 28
year. Trilogy on Faith and Happi ness brings together three of Augus tine's works , The Happy Life, Faith in the Unseen, and The Advantage of Believing , that bear no special relation to each other except that they are brief enoug h to be gathered in a single cover. The Happy Life is one of Augustine's earliest works, written in the autumn of AD. 386 when before his baptism he was enjoying a scholarly retreat in north ern Italy. He wrote The Advantag e of Believing a few years later, just after finding himself, much to his sur prise, ordained to the ministry. The final work, unmentioned in his later Retractions, was probably written much later, certainly after 399 and perhaps as late 425. But for all the artificiality of gathering these three works together, they make for good reading as a trilogy because they provide a precis of sorts to Augus tine's fundamental theological con cerns: faith and happiness. One facet of Augustine's character so apparent in his Confessions but often forgotten by those who focus myopically on his later debates with REVIEW ESSAY Pelagius was his unique fascination with the human heart. Indeed, some, Service with a Smile like the eminent Andrew Louth, have argued that Augustine introduced Trilogyon Faith and Happiness the idea that emotion Volume IV of Selected Writings from The Works of Saint Augustine: and affectivity are inte A Translation for the 21st Century gral parts of the human Translated by Ronald J. Teske, SJ. New City Press. Pp. 144. $13.95 condition and thus fun damentally good. Much By Mark F.M. Clavier theology prior to Augus oor Augustine of Hippo has had to shoulder more than his fair tine assumed that part of Pshare of blame in recent years. Portrayed as a dour bishop salvation was an escape obsessed with sin, convinced of humanity's depravity, and ( sin above from human affection all sins) firm in his judgement of human sexuality as disordered, he and passion as the has been accused of fathering all that is perceived wrong and oppres human mind ascended \ugu-.1,nc, of •-11p1,o sive about the Western Christian tradition. That he should apparently from the animal toward base all of these convictions on the idea that human beings lack free will and the divine. Augustine to an extent that only a few will be elected to salvation only confirms the belief of many shared this view but refused to that Augustine was an all-around bad character. Indeed, not a few Anglicans believe that the ascent toward God openly voice the opinion that his influence ought to be expunged from the involved apatheia, or an escape from church in favor of beliefs once held by his great rival Pelagius. unruly emotion. Instead, he held that Given all this, many may not be overly enthused to find that a delightful conversio n was a turning towards small volume of English translations of three of his works appeared last God through the heart and not away
18 THE LIVING CHURCH • August 26, 2012 from it. We may find many of his enjoy, and that through which [we] and marketing relentlessly intent on assumptions gloomy, but underneath are joined to the highest limit" arousing us and shaping our sense of all that gloom was his absolute con (IV.35). At this point, he still had not pleasure to suit their own ends viction that the human heart craves a thought through his theology and so (namely, the purchase of their prod delight that is utterly secure and all much in The Happy Lif e seems very ucts) , Augustine's late fourth-cen consuming. And that conviction Neoplatonic to the modem ear. But tury insights take on some transformed Western theology. the seeds of his deeper insights are contemporary relevance. In many Like St. Paul, Augustine struggled already present, waiting only for a ways, we live today in a Brave New to come to terms with what he per connection between knowledge and World where our pleasures and ceived to be the besetting problem of love. For the later Augustine, the desires are shaped (if not con humanity: no matter how much we deepest form of knowledge is a wis trolled) almost from the cradle in may intend always to do what is right dom born of love that compe ls the order to tum us into consumers . Our and good, we do not seem to be able heart toward delight. Central to that life is dominated by language that to manage it. Others had tackled this dynamic is faith since it is through seeks to convert us partly through same problem, but part of Augustine's faith that the wounded heart is pleasure to a new product , brand, or genius was to do so less as a philoso healed and destructive pride is over lifestyle. In other words, con pher and more as a rhetor, as a man come. Augustine argues in the works sumerism works so well because trained in influencing the human will included in this volume that faith in Augustine was basically right: if through eloquence and argument. His the unseen is actually key to any what we really want is to do as we training in the art of rhetoric had taught him that if we perceive free dom as being able to do what we please , then pleasure is the key to Augustinestruggled to come human motivation and action. We to terms with what he perceived desire and pursue whatever delights us; thus , we commit sins not because to be the besettingproblem we are coerced but because we are of humanity:no matter how much delighted by them. But Augustine took this idea one step further, argu we may intend always to do ing that pleasure or (his usual term) what is right and good, we do not delight must also be key to our salva seem to be able to manage it. tion. For us to be free, God must woo us through delight rather than coerce us through force. Eventually, Augus tine would use Romans 5:5 to work good life. For example, we are please then dominion goes to out the idea that God pours his own unable to see friendship, discerning whomever or whatever controls that delight into our heart by the outpour it only through certain behavior that pleasure. If he were to look on the ing of the Holy Spirit and that delight suggests to us the goodwill and relentless destruction our insatiable so transforms the human heart that affection of another. If we were hunger for pleasure has wrought to we eventually delight wholly in God's unable to trust that goodwill exists the planet, societies , and individuals , commandments. For him sanctifica - to recognize affectionate behav Augustine might be forgiven for tion is fundamentally a growth into ior as an expression of friendship - shrugging his shoulders and saying, the fullness of a wholesome and spiri we would be forever alone and, "I told you so." The Trilogy on Faith tual delight. indeed , all of society would collapse . and Happiness is, therefore, a wel Augustine began to nibble at this Thus, for Augustine, faith is not come reminder that perhaps we're understanding of salvation in his some extra demand made of rational not nearly as free as we like to work The Happy Life, concluding individuals ( as often understood believe. ■ there after much discussion with his today) but an integral part of being mother and friends that God admon human. The Rev. Mark FM. Clavier, rector of ishes us to tum toward him so we Admittedly, many readers may Steeple Aston with North Aston and may come "to know piously and per find all this a little too abstract for Tackley in the Diocese of Oxf ord, fectly that by which [we] are led into their tastes. Living in a world, how wrote his doctoral thesis on delight the truth, that truth which [we] ever, that is awash with advertising in the works of Augustine.
August 26, 2012 • THE LIVING CHURCH 19 REVIEW ESSAY AnglicanismsAplenty Anglican Theology By Mark D. Chapman. T&T Clark. Pp. 269. $29.95
By T.L. Holtzen tions in the 19th century. The Eng ment . Under Elizabeth, John Jewel's lish Church could no longer count Apology of the Anglican Church ark Chapman has given us a on a solidly Anglican Parliament for defended the Reformed nature of M welcome volume on the his support. In response both the the English church as grounded in tory of Anglican identity. Some may Oxford Movement and Evangelicals Scripture and the teaching of the find the title somewhat misleading attempted to rewrite the history of Fath ers. The 39 Articles gave a because the book addresses the fig the English church through publish Reformed doctrinal foundation to ures, political issues, and theological ing (p. 12). The Oxford Movement Anglicanism that echoed Reforma controversies that come together to published The Library of the tion teaching on "original sin, grace , form Anglicanism rather than par Fath ers and The Library of Anglo justification, works and predestina ticular Anglican theologies or doc Catholic Theology whereas Evan tion" (p. 67). Yet the Settlement was trines. In this book Chapman pro gelicals republished the works of not all that settled. Both the "ves vides the reader with a series of the Reform ers in the Parker Society tiarian crisis" and the "admonition histori cal portraits of differ ent edition (p. 13). Both movements controversy" showed Anglicanism Anglicanisms. claimed to be "the authentic voice was still evolving. The Puritan From the start Chapman relies of Anglicanism," but refusal to wear the sur heavily on what Diarmaid Maccul this "authenticity" was plice was ultimately a loch has called the "Myth of the Eng "imposed" on the past dilemma "between the lish Reformation" (p. 2). In this view, by creating "a canon dictates of Scripture and the idea that Anglicanism is a via with particular con obedience to authority" media between Roman Catholicism cerns for the present" (p. 78). A number of Eng and Protestantism is a myth created (p. 46). The identity of lish clergy sought advice largely by the work of John Henry Anglicanism was up for from Reformers on the Newman. This leads Chapman to grabs and competing Continent, only to have greatly emphasize the Protestant visions were offered, the crisis settled by Arch roots of Anglican identity , but Angli but in reality history bishop Matthew Parker, can identity is a tricky thing. shows a different story. ','I.,.,,, ' who enforced the wear Because there is no key year or text The English church ing of surplice and cap in "everything is contested" and Angli at the time of the Refor the 1559 injunctions. The I', -~ can theology "emerges from a com mation took its nature admonition controversy bination of text, institution , context from the Continental Reformers, likewise pitted Puritan against con and practic e, both eccles iastical and according to Chapman. Thomas formist on the legitimacy of bish secular," unfolding in key periods (pp. Cranmer followed John Calvin's ops , the Prayer Book, kneeling for 8-9). This means that there is no one understanding of the Eucharist as communion, use of the word priest, Anglicanism. But it is also why "doing "a spiritual presence of Christ in the and the sign of the cross at baptism, Anglican theology is such a compli sacrament discerned only by faith" among other things (pp. 87-88). cated, sometimes infuriating, but usu (p. 35). This Reformed leaning is evi After the publication of the Admo ally exciting task" (p. 9). With this in dent in the notorious "Black Rubric" nition, a debate ensued between mind, Chapman sets out to help the of the 1552 Prayer Book which Archbishop John Whitgift and Puri read er clarify the different Anglican stated that kneeling at Communion tan divine Thomas Cartwright in isms throughout history. did not imply adoration. A Lutheran which Whitgift argued that ecclesi Chapman begins his survey of influence can be seen in Cranmer's astical practices not necessary for Anglican identity by arguing that the reliance upon the Augsburg Confes salvation "are nonetheless neces creation of Anglicanism as a via sion for 42 Articles. sary for the proper order and media was largely a reaction to the This Reformed Anglicanism con decorum of the church" (p. 95). severing of church and state rela- tinued with the Elizabethan Settle- Reformed Anglicanism was only
20 THE LIVING CHURCH • August 26, 2012 moderately Reformed in the final an established church The m~nnerandfor rue of the Arch-BiChopsTri allin theHoufo of l!eew. analysis because it maintained much because "precise ly this of its Catholic heritage in things failure of reconciliation indifferent. and comprehension after Richard Hooker, who was born the Commonwealth ... into this moderately Reformed helped forge Anglican Anglicanism, is often credited with identity " (p. 159). After holding that Anglicanism was a via 1662 and the 1689 Act of media between Rome and Geneva, Toleration, "there was no even though the phrase via media is comprehensive protestant not found in his Laws (p. 105). While church" and this "meant some see Hooker in continu ity with that the Church of Eng the Reformers and others with land had to take on the sta medieval Catholicism, Chapman tus of being one church concludes, "It is probably right to among others" (p. 159). see Hooker as a founding figure of Hooker's famous state Anglicanism, but the 'Anglicanism' ment that "there is not any he represented was concerned first man of the Church of Eng and foremost with the justification land but the same man is of the authority oflaw and order" (p. also a member of the com 107). In Hooker's controversy with monwealth; nor any man Puritan divine Walter Travers, a member of the common who championed Presbyterianism, wealth which is not also of Hooker held that laws of ecclesias the Church of England" tical polity differed from those of was no lon ger true (pp. doctrine because "Laws touching 124, 160, citing Laws, l>J{U\ I !UH 11. F, matters of order are changeable, by VIII.i.2). r~ R,,Lv.,wn II drl,11.,rr I Oltl ef lr,11/Jlr. t:n.J ,h, w1r~tJ,1 111mtth ,,, c,,ft,44 the power of the church; articles What followed was an .-'(, ] h<: A1
August 26, 2012 • THE LIVING CHURCH 21 REVIEW ESSAY
(Continued from previous page)
Benjamin Jowett in Essays and resemblances with one another" but Reviews was seen as a question of with "no secret formula protected in comprehensiveness. a head office" (p. 201). That is to say, Anglican identity changed again provin cial autonomy has led to a with William Reed Huntington's idea lack of a central notion of Anglican of the Church as consisting of four ism, as seen in recent debates elements: the Old and New Testa regarding homosexuality. The teach ments as the revealed word of God, ing of Lambeth l. 10 became the the Nicene Creed as a sufficient state stated moral norm for the Anglican ment of Christian faith, the two sacra Communion at the 1998 Lambeth ments of baptism and Eucharist, and Conference, but violations of this the historic episcopate. This idea was norm have brought to light that officially adopted and became lmown Anglicanism has no way to adjudi as the Chicago-Lambeth Quadrilat cate problems between provinces. Queen ElizabethII eral, with the result that "Anglicanism Tbe Windsor Report suggested a way and Her Church had ceased to be explicitly English forward through an Anglican Royal Service at Westminster Abbey by 1888"(p. 185).While the document Covenant wherein "there had to be By John Hall. Continuum/Bloomsbury was meant as a set criteria for ecu some legal recognition of the rights Pp. 173. $19.95, paper menical reunion with non-Anglican of other provinces to constrain uni churches, Chapman claims that "the lateral action if there was to be a In rece nt years, audiences around Lambeth Quadrilateral served the future of the Communion" (p. 206). the world have focused their atten opposite purpose of creating a defi- This latest form of Anglican identity tion on Westminster Abbey for was evident at Lambeth major media events. The funerals of 2008 in the Indaba groups Princess Diana and the Queen Provincial autonomy which "can be seen as pio- Mother, the wedding of the Duke neering a way of being and Duchess of Cambridge in 2011, has led to a lack of a central catholic through a volun and this year's service of thanksgiv tary commitment to a non- ing for the 60th anniversary of the notion of Anglicanism. coercive form of mutually reign of Queen Elizabeth II have all shared authority. It is this drawn widespread attention not just model that underpins the from Britons, but from large num nition of worldwide Anglicanism as a Anglican Covenant" (p. 209) . This bers of international viewers and particular denomination but shorn of could be called Covenant or Indaba many Americans. most of its distinctive identifying fea Anglicanism. The religious dimension of these tures" (p. 193). Global Anglicanism This book is a well-cited scholarly events and their sacred setting is was born. work that has much to commend it perhaps not always as clear as it Today, in reaction to growing lib and will benefit many. It did, how could be in popular media coverage, eralism of the West, leaders such as ever, leave me with many questions and so the Very Rev. John Hall's new Archbishop Henry Luke Orombi such as Chapman's interpretation of book on the religious life of Queen have uph eld the traditional teach the Quadrilateral as a basis for com Elizabeth as connected with West ings of Anglicanism as grounded munion, the future of the Anglican minster Abbey is especially wel upon the primacy of Scripture (pp. Covenant after insufficient votes in come. John Hall has served as Dean 199-200). Chapman asserts to the England, and his use of the myth of of Westminster Abbey since late contrary that "the notion of Angli the via media as a hermeneutical 2006, and he writes of the queen as canism as resting on a fixed and eas approach. Regardless of these ques a "servant leader" whose long life ily demonstrable truth challenges the tions , Chapman is to be commended has been permeated by Christian theology of Anglican comprehen for his mostly descriptive work on attitudes of service and humility. siveness" (p. 200). Chapman thinks the history of various Anglicanisms. ■ The excellence of this book is a that Anglicanism is not a brand like readability that transcends opinions Coca-Cola that is the same every The Rev. T.L. Holtzen is professor of about the establishment of the where but rather like "a variety of histori cal and systematic theology Church of England or the political local brands that usually bear family at Nashotah Hous e. institution of monarchy. Dean Hall
22 THE LIVING CHURCH • August 26, 2012 explores the public liturgical life of Last Supper seems to have ended and , according to our ability, to Queen Elizabeth through the fruits around 1730.) The Royal Maundy relieve their wants; for the sake of of the Spirit as described by St. Paul: service celebrated each year the same Jesus Christ our Lord, who love, joy, peace, forbearance, kind includes the following collect as liveth and reigneth with thee, in the ness , generosity , faithfulness, gen both a description of the queen's role unity of the Holy Spirit , one God, tleness, and self-control. He explains within it, and a lofty example for world without end. Amen." in clear terms just what Queen Eliz those who hear it and read about it: For the firsthand view of the ways abeth's responsibilities at Westmin "Almighty God, our heavenly in which Queen Elizabeth has lived ster Abbey are, and how they are Father, who hast given thy Son Jesus out the deeply Christian spirit of this parts of ancient continuities for Eng Christ to die for our sins , and hast collect , Dean Hall's Queen Elizabeth lish religion and culture , as well as commanded us to love one another II and Her Church is a fine, inform manifestations of an individual as thou hast loved us: make us, we ative, easily readable, very timely, Christian woman's own abiding and beseech thee, so mindful of the and very enjoyable book personal faith. needs of others, that we may ever be Richard J. Mammana, Jr. Dean Hall's wide-ranging review ready to show them compassion New Haven, Connecticut takes in the queen's anointing and coronation in 1953, her commemo ration of the Slave Trade Act's 200th anniversary , her 50th wedding NOTICE: MOVING SERVICES anniversary, regular observances of The excellence Skip Higgins of this book 225-937-0700 is a readability "Moving Episcopal clergy to new ministries since 1982." • Clergy discounts •Onl y one survey/ 3 estimates • Major van lines represented that transcends • Full value protection plans • $200/Day late pick-up/late delivery penalty* opinions about • Internet satellite trackin g • 24/7 cell phone contact to assure your peace of mind CUSTOM MOVERS - FHWA Lie. # MC370752 the establishment • Certain Restrictions Apply. of the Church of England or the political institution of monarchy. ETEEM Commonwealth Day and Remem brance Sunday, her historic meet Theological education ing and prayer with Pope Benedict XVI, and of course the recent royal for Spanish speakers wedding. The most significant and mean ingful chap ter, however, discusses www.ssw.edu/ eteem the Royal Maundy, an annual cere mony during Holy Week in which the English monarch gives alms to a large group of poor or elderly men and women . (The older ceremony of foot-washing by the king or queen , soUIBWEsT in emulation of Jesus Christ at the
August 26, 2012 • THE LIVING CHURCH 23 ·., ' r. Matt Townsend photc C.A;;TRIOLICVOICES ' Moving past Goodbye By Nathaniel W. Pierce Philadelphia 11. At a service commemorating that ~.t ,.-, event, Bishop Harris preached directly to "tradition ons on the 77th General Convention have alist Episcopalians" who still opposed women's ordi haracteristic in common: an eagerness to nation. They should recognize that they had been int the data through the prism of a deeply held defeated and leave: "If this means saying goodbye to ide , . . And, if we were to experience for a moment the selective traditionalists in our Church, ... God go the i$'ir~~ep ce ofnot only the holy but also the generous with you and peace - goodbye ." Holj ,S,.Pigt, we might be willing to admit that there is Then the 72nd General Convention (1997), acting on a t1A~~~rtruth in every perspective. the recommendations of a committee led by the Rt. ~J?" m is family system theory. I ask: "How did we Rev. Robert D. Rowley, abandoned the 1977 statement get t44tQ''?" on conscience. Previous public promises notwith Thl ¢5th General Convention (1976) was pivotal in standing, what had been optional was now mandatory. the histt>ry of the Episcopal Church as it adopted a During the same convention, 87 ordained women ne,\?-.p~~ er Book ( on the first reading and in which signed and distributed "An Open Letter to the Church." thef eschatology, the gift of ' ' •' .~.~..... ~ tog~tl;).~,p, thanks in large measure to public assurances patience, the importance of being faithful to promises in 1976,aii.d the Statement on Conscience adopted by made (see the 1976 and 1977 statements on con the I{dili;eof Bishops in 1977.In effect the bishops and science), and trusting in the efficacy of the Holy Spirit othel~ 'said that Episcopalians were big enough to over time. Nevertheless, the cleansing proceeded. embrace those who would ordain women and those From that point on the story becomes even more who';would not, for reasons rooted in conscientious predictable. In reaction to the decision of General conviction. Lambeth 1978 explicitly affirmed local Convention to end the policy oflocal option , Lambeth option for women's ordination. 1998 refused to extend the principle oflocal option to This ])rinciple was strengthened by Lambeth 1988 openly gay and lesbian people in ordained ministry. which, :'at the request of the Episcopal Church, General Convention , in turn, gave consent to the Rt. exp~l:-ided the principle of local option to include Rev. Gene Robinson's election as Bishop of New women _in the episcopate. In 1989the Rt. Rev. Barbara Harnpshire. The Anglican Communion then produced C. Harri~ became Bishop Suffragan of Massachusetts, The Windsor Report and a proposed Covenant. The and the first woman to serve as a bishop in the Angli Archbishop of Canterbury declined to invite Bishop can Communion . Robinson to attend the 2008 Lambeth Conference. I believe the turning point came five years later, in The theological and political divide only grew wider. 1994, the 20th anniversary of the ordination of the The Anglican Communion dug in its heels as the Epis-
24 THE LIVING CHURCH• August 26, 2012 copal Church, now with far fewer conservatives and be solved. Systems theory teaches instead that every evangelicals in its midst, became more liberal. In one in the system, as in a family with one alcoholic recent years deputies to General Convention often member, has a role to play. "Fixing" the problem report more unanimity, less rancor, a oneness in always starts with "fixing" ourselves. Christ. Consider this passage by the Rev. Winnie Varghese, Of course, this is precisely what is now playing out rector of St. Mark's Church in the Bowery in New in the politics of Washington, D.C. Moderate politicians York City and a deputy to the in both parties are leaving ( or being voted out of 77th General Convention: office) as the forces of ideological purity wage their "In those places where we respective wars of cleansing. There is no middle, no are working on being a better compromise, no via media church, respecting the dignity What held the Episcopal Church together during of all people (see The Book of potentially divisive moments in the past (the Civil Common Prayer), those that War, 1976, and 1989) was a generosity of spirit, a will have left [the Episcopal ingness to live as well as possible with those who dis Church] because of those bat agreed with the majority's views. But that spirit has tles, as the great Bobby Castle now largely disappeared. used to say (and probably still Under this analysis, the most significant decisions does), 'are the ones that by the 2012 General Convention were the two resolu should go.' He did not mean tions on the proposed Anglican Covenant. The first that in a nice way" (Hu.ffington stated (again) the Episcopal Church's commitment to Post, July 16). seek deeper unity with the Anglican Communion. As Well, that is one way of some have noted, there appears to be an inherent con interpreting our history. But if tradiction between that commitment and proceeding we can be honest with our on our own with same-sex blessings. selves, perhaps we can also The second resolution said the Episcopal Church speak the truth that many who "decline[s] to take a position on the Anglican Covenant left the Episcopal Church did at this convention," a clear rejection of the position so because we told them to adopted by the Executive Council which called for an leave, because we were quite unambiguous rejection of the Covenant. Both resolu happy to say to them (to quote tions were adopted. Bishop Harris): "Leave. Good Thus for the first time in 18 years one party had bye." stepped back from the brink. Surprisingly, at least to And the height of the irony this retired cleric, it was the Episcopal Church. in this situation is that many of Let it be noted that a memorial adopted by the Dio us told "traditionalist Episco cese of Easton at its 2012 Convention had recom palians" to leave while waving mended much the same course: "That this 144th Con the banners of justice and vention of the Diocese of Easton memorializes the inclusivity. I have waved some 2012 General Convention of the Episcopal Church to of those banners myself. The call for and encourage further study and reflection on danger is that we can become the proposed Anglican Covenant (the fourth Draft)." so preoccupied with the cause But in a brilliant change of wording by the World Mis ( at any given moment) that we sion Committee considering all Covenant resolutions, may lose sight of the Anglican "call for and encourage further study and reflection" ethos which during its best became "decline to take a position on the Anglican days respected and valued Covenant at this convention." The committee had those in the minority. found the via media which brought together those Perhaps one lesson here is that Episcopalians' who advocated rejection of the Covenant and those understanding of inclusiveness needs to be expanded who supported its adoption. to include not only the minority in our midst but also If we can be guided by systems theory, we will the wider Anglican Communion. ■ always be alert for insights about how our behavior and our policies have helped to produce a problem. The Rev. Nathaniel W Pierce of Trappe, Maryland, Organizations tend to create a scapegoat or "identified was a clerical deputy for the Diocese of Idaho at the patient." If we can "fix" that person, the problem will 66th General Convention (1979).
August 26, 2012 • THE LIVING CHURCH 25 Music PLANNING~~~~
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The Rev. Scott Andersonis rector of The Rt. Rev. Anthony J. Burton , Redeemer, 120 Mauldin Rd., Greenville, SC Dallas, Texas 29605. The Rev. CarlyeHughes is rector of Trin The Rev. Thomas A. Fraser, Riverside, Ill. ity, 3401 Bellaire Dr. S, Fort Worth, Texas 76109. G. Thomas Graves Ill, Dallas, Texas The Rev. MadelynnK. Johnstonis vicar Mrs . John M. Hayden , emerita of St. Jerome's , PO Box 126, Chama, NM La Crosse , Wis. 87520. The Rev. Keith Johnsonis priest-in The Rev. Dr. Charles Henery, charge of St. Philip's, 204 W 134th St., New Delafield, Wis . York, NY 10031. Jordan Hylden , St. Louis , Mo . The Rev. Jennifer Linmanis priest-in charge of Epiphany, 1393 York Ave., New The Rev. Jay C. James, Raleigh , N.C . York, NY 10021. The Rev. LouisMiller is vicar of Nativity, David A. Kalvelage , Pewaukee , Wis . Union, and Calvary, Glenn Springs, SC; The Rev. Dr. Russell Levenson, Jr., add: PO Box 456; Union , SC 29379. Houston , Texas The Rev. Paul Mooreis rector of Good Shepherd , 615 N Texas St., Silver City, NM The Rt. Rev. Edward S. Little II, 88061. South Bend , Ind.
The Rt. Rev. D. Bruce MacPherson , Deaths Alexandria , La. The Rev. John SpencerMacauley died Richard J. Mammana , Jr., August 2 at Brandon Woods at Alvamar, New Haven , Conn . a retirement community in Lawrence, KS. He was 83. The Rt. Rev. Daniel H. Martins , Born in 1928 in Wichita, he was a gradu Springfield, Ill. ate of Wichita State College and Episcopal The Rt. Rev. Steven A. Miller, Divinity School. Ordained deacon and Milwaukee , Wis. priest in 1953, he was vicar, St. Paul's , Marysville, 1953-56; vicar, St. Mark's, Blue Daniel Muth , St. Leonard , Md. Rapids, 1953-56; and rector, Grace , Win field, 1956-61. In 1962 Macauley completed The Most Rev. Bernard Ntahoturi, a doctoral degree in 17th-century British Bujumbura , Burundi history at Selwyn College, Cambridge. The Rev. Canon Dr. Michael Perko, Upon returning to Kansas , he be came Albuquerque , N.M . associate professor of religion and history at the Kansas School of Religion at the Uni David R. Pitts , Baton Rouge , La. versity of Kansas. He retired from KU in The Rev. Dr. Michael Nai Chiu Poon, 2003 and was named professor emeritus. Singapore During his years in Lawrence, Macauley served as assisting priest, Trinity, 1982-88, The Rev. Nicholas T. Porter, and as its rector , 1988-94. He helped found Southport , Conn . St. Margaret's, Lawrence , and supported Canterbury House at KU. He cofounded The Rev. Dr. Ephraim Radner, Toronto , Ont. the first Episcopal Native American can1- Kenneth A. Ross Ill, Grand Rapids , Mich . pus ministry at Haskell University. He cofounded Bishop Seabury Academy, Dr. Grace Sears , Richmond, Ky. which he served as chaplain in 1997-99, Miriam K. Stauff , Wauwatosa , Wis . and as a member of the board of trustees. Macauley wrote Richard Montague, The Rev. Canon Mark Stevenson , Canon of Windsor for the Society of Baton Rouge , La. Friends of St. George's and edited The Autobiography of Thomas Secker, Arch Howard M. Tischler , Albuquerque, N.M. bishop of Canterbury . He was a member Lana Valenta, Dallas, Texas of the Eccles iastical Historical Society (U.K.) and the Historical Society of the Dr. Shirleen S. Wait , Atlantic Beach, Fla. Episcopal Church (1965-2002). He is sur- Dr. Christopher Wells, Milwaukee , Wis . (Continued on page 30)
August 26, 20 12 • THE LIVING CHURCH 27 JHE SUNDAY'S READINGS I Pentecost 13, August 26 LIVING CHURCH First reading: 1 Kings 8:(1, 6, 10-11) 22-30 , 41-43; Psalm 84 VOLUME 245 • NUMBER 5 Alternate: Joshua 24:1-2a, 14-18; Psalm 34:15-22 • Ephesians 6:10-20 • John 6:56-69
EDITORIAL ExecutiveDirector and Editor ChristopherW ells [email protected] • Ext. 15 ManagingEditor John Schuessler Denouement [email protected]• Ext. 11 AssociateEditor Douglas LeBlanc [email protected]• 804-608-9732 "Evil people make use of all the believed and practi ced, and this GraphicArtist Amy Grau good creations of God," St. Augus comes only by the work of God's [email protected]• Ext. 13 tine wrote about this week's pas Spirit. He says "the flesh," our natural BUSINESS AND FULFILLMENT sage from John. "Good people, on way of knowledge and judgment, "is Office/BusinessManager Ruth Schimmel [email protected]• Ext. 20 the other hand, make good use of of no avail." Luther 's Small Cate FulfillmentManager Thais Jackson the evil actions of the wicked. And chism captures the idea squarely: "I [email protected] • Ext. 21 who is as good as the one and only believe that by my own understand ADVERTISING God?" Jesus had fed a multitude , ing or strength I cannot believe in AdvertisingManager Tom Parker but only a handful has remained to Jesus Christ my Lord or come to him , [email protected] • Ext. 16 AdvertisingAssociate Amber Muma receive his teaching. His words but instead the Holy Spirit has called [email protected] • Ext. 12 have been greeted with disbelief me through the gospel, enlightened and hostility. He has watched even me with his gifts, made me holy, and BOARD OF DIRECTORS some tested disciples slip away. kept me in the true faith." President:The Rev. Thomas A. Fraser, Riverside, Ill. And yet he has made good use of it So faith comes only by the Vice President:Miriam K. Stauff, Wauwatosa,Wis. all, treating this, one of his greatest enlightening gift of the Spirit, God's Secretary:Daniel Muth, St. Leonard, Md. disappointments , as a "teachable faithful , persistent tug at the heart. Treasurer: G. Thomas Graves Ill, Dallas, Texas moment " of the first order. "No one can come," Jesus tells The Rt. Rev. Anthony J. Burton, Dallas, Texas Jesus knew that many in the those who remain, "unless it is The Rt. Rev. D. Bruce MacPherson, Alexandria, La. RichardJ . Mammana, Jr., New Haven, Conn. crowd would not understand his granted to him by the Father ." They The Rt. Rev. Daniel H. Martins, Springfield, Ill. words about "bread from heaven" shall be his chosen , selected by his Howard M. Tischler, Albuquerque, N.M. and "eating his flesh and drinking mercy for God's own special pur
EDITORIAL AND BUSINESS OFFICES his blood ." Nico demus , a man pos es. And yet he invites them to Mailing address: learn ed in the law, had found even decl are their loyalty , to choose P.O. Box 514036, simpler , less offensive images com boldly , as Joshua challenged the Milwaukee, WI 53203-3436 pletely baffling. Jesus knew that Israelites , "whom this day you will Shipping Address: others would understand his words serve." Peter chooses decisively: 816 E. Juneau Avenue, perfectly well but would bristle at "We have believed, and have come Milwaukee, WI 53202-2793 the way they equated eterna l life to know that you are the Holy One Phone: 414-276-5420 with humility, dependency, and of God." Fax: 414-276-7483 E-mail: [email protected] abso lute trust in him. Jesus unfolds the mystery of www.livingchurch.org But these words were unavoid election and free choice, the scan
THE LIVINGC HURCHIs published biweekly, dated Sunday, able. He had come down from dal of the cross, the work of the by the Living Church Foundation, Inc., at 816 E. Juneau heaven to share them - their hard Spirit , the challenge of precious Ave., Milwaukee, WI 53202. Periodicals postage paid at Milwaukee, WI, and at additional mailing offices. edges unbuffed and startling tones and irrepla cea ble if seemingly unmuffled. The scandal of these offensive words. Quite a lesson for SUBSCRIPTIONRATES : $39 for one year; $78 for two words, in any case, would seem those willing to stay behind to years. Canadian postage an additional $10 per year; Mexicoand all other foreign,an additional$63 per year. hardly worth mentioning next to catch the end of the story . the deeds they promised. "What if POSTMASTER:Send addresschanges to THE l.MNGCHU RCH, Look It Up P.O. Box 514036, Milwaukee, WI 53203-3436. Subscribers, you were to see the Son of Man when submitting address changes, should please allow ascending to where he was Read John 21:15-19.Another day, by 3-4 weeks for change to take effect. before ?" He still must climb the the same lakeshore , Jesus will com THE LIVING CHURCH (ISSN 0024-5240) is published by THE LIVINGCHURCH FOUNDATION, INC., a non-profit cursed cross and lie in the bor mand Peter to use "the words of organizationserving the Church. All gifts to the Foundation rowed tomb , send out his ragt ag eternal life." are tax-deductible. captains to call the world into this MANUSCRIPTS AND PHOTOGRAPHS: THEL1 v1NGCHURCH new country of eternal life. The Think About It cannot assume responsibi lity for the return of photos or manuscripts . scandal has barely begun. Peter promis es to remain with For all their offensiveness , these Jesus because "you have the words © 2012 The LivingC hurch Foundation, Inc. All rights reserved. No reproduction in whole or part can be made without per are sacred words. They are "spirit of eternal life ." What does his missiono f TH E LMNG CHURCH. and life," Jesus says. The mystery of pledg e suggest about the plac e of eternal life begins when they are words in Christian discipleship ?
28 THE LIVING CHURCH• August 26, 2012 SUNDAY'S READINGS I Pentecost 14, September 2 First reading:Song 2:8-13; Ps. 45:1-2, 7-10 Alternate: Deut. 4:1-2, 6-9; Ps. 15 James 1:17-27 • Mark 7:1-8, 14-15, 21-23
Learning Love
hen faith starts, it may start in Love has not imparted a spirit of W apparent folly; it may start as timidity that we should fall into fear; unbridled love. Love loses a certain it urges us to read, mark, learn, and dignity, takes indiscriminate risks, inwardly digest. Love look s at what is a seasonal madness. The voice of the Church has confessed and Worship and Service my beloved comes to me, jumping taught and inspires fidelity and obe on the mountains and skipping over dience. It is a perfect law of liberty Finally consecrated as a cathedral hills. He stands at the wall and (James 1:25). church in 1898 in fulfillment of Bishop stares through the window. He whis Love is not slavish and leaden, Jackson Kemper's vision for the diocese, pers, "Arise, my dear, my dove, my impenetrable or unyielding. It per the Pro-Cath edral of All Saints, Mil beauty, and come." He justifies his severes in the work of restoration. waukee, first occup ied its present build summons with the birthing of new Occasionally , Love wrecks a rule, ing in 1873. All Saints' is modeled on life. "The winter is past; the rains having learned the words of the eld an English cathedral with the center have come and gone; flowers appear ers: "Nothing entering a man from facing choir situated between the sanc in the land." God is love, and so God the outside is able to defile him, but tuary and nave. More th an 60 saint s are jumps and looks and calls, bidding what comes out of a man is what depicted in stained glass and statuary. us come to living water with love's defiles him " (Mark 15). It corrects The rhythm of life of All Saints is prolixity, in nomine Patris et Filii and rebukes. rooted in th e Anglo-Catholic traditi on et Spiritus Sancti. Love calls out, leaping and dancing, of worship and service. Morning Prayer, Love, says the poet, leaps upon to show a more excellent way. It Evening Prayer and th e Eucharist are the hill. Thus Love comes down, looks and names with tender affec celebrated daily. From September bringing every perfect gift, descend tion, and the earth's fair beauty and through Trinity Sunday a full sung choral ing from the Father of Lights in Love's insistence urge us on. Together Eucharist is offered on Sundays. The whom there is neither transmuta we seek a new home and new life, smell of incense hangs in th e church. tion nor vicissitude of shadow fresh and firm: alive, anchored in The cathedral congregation extends (James 1:17). Love is the Word of obedience. service to the community throu gh many truth planted within from which Love is Jesus Christ our Lord. programs including Community of Hope, comes forth the first fruits of cre Communion ministry, and a Hunger ation. The implanted Word yields Book Sale which raises more than deeds - the exercise of pure reli Look It Up $20,000 annu ally for feeding programs in gion, visiting orphans and widows in Read Song of Solomon 2:10. Greater Milwaukee. their tribulation and remaining unstained from the world. Love Think About It The Cathedral Church of All Saints begets loving action, hearing and What does a bishop do in and out 818 East Jun eau Avenue doing. of retirement? Leap upon the hills, Milwaukee, Wisconsin 53202 Love seeks binding commitment, hear Love's summons, bear Love's 414.271.771 9 a covenant of stability, a rock upon wounds. www.as ca th ed ra l. org which to build a home: "Until we are parted by death." Thus Love A LIVING CHURCH Sponsor employs commandments and ordi 0 nances. "Now, 0 Israel, hear the pre cepts and judgments which I teach you, that doing them you may live, and going in, you may possess the land, which the Lord God of your fathers has given to you" (Deut. 4: 1- 2). The Gospel belongs to every land; in every place the disciples of Love ask, "What shall we do?" Yet
August 26. 2012 • THE LIVING CHURCH 29 PEOPLE & PLACES
(Continued from page 27) Mitchell on Petit Jean Mountain and he choruses to Carnegie Hall, vived by his sons, Ian Macauley, Alexan always taught Sunday School classes for the Kennedy Center and dria, VA,and Christopher Macauley of San teenagers during his years as a priest. He is Lincoln Center. His pub Francisco; and three grandchildren. survived by his wife of 53 years, Donna Kay lished musical works Fite McConnell; three children, Micah include the Cantata for The Rev. Gary Dee McConnelldied McConnell, Little Rock, Sean McConnell, Peace, which was per May 30 surrounded by his family in San Francisco, and Patrick McConnell, Jer formed in 1993 at Pope John Paul's open Little Rock, AR. He was 72. sey City; four grandchildren, India Carter, ing Mass for World Youth Day in Denver. Born in Ada, OK, and reared in Long Patrick McConnell, Madeleine McConnell, Moe attended Concordia College in Beach, CA, he was a graduate of Biola Col and Ciara McConnell; his brother , Tommy Moorhead, MN, intending to become a lege, the Episcopal Theological Seminary McConnell of Long Beach, Calif.; and half Lutheran pastor like his father . When he of Kentucky and the Graduate Theological siblings Bobby Lynn, Dana, Julia and Ginger. failed a course in Greek he turned to Foundation's Creative Ministry Program. music . He studied conducting and com First diagnosed with cancer at 32, DanielT. Moe, composer in residence position at several colleges and universi McConnell taught other cancer patients at Church of the Redeemer, Sarasota, ties, ultimately earning a master's degree about care and treatment, and he worked FL, and conductor emeritus of the at the University of Washington and a to dispel the stigma surrounding cancer. city's Key Chorale, died May 24 after a doctoral degree from the University of Ordained deacon and priest in 1970, he long illness. He was 85. Iowa. "He was a lovely man, extremely served for his entire vocation in the Dio Born in Fargo, ND, Moe sang in caring and loving and at the same time he cese of Arkansas. He was curate of St. church choirs, played clarinet in fifth was extreme ly exacting in what he Luke's, North Little Rock, 1970-71;vicar, St. grade and conducted his first concert in expected of his choirs and what he got Stephen's, Jacksonville, 1971-77; and rec sixth grade. He played saxophone and from them," said the Rev. Fred Robinson , tor, Trinity, Searcy, 1977-2006. In addition clarinet with the Naval Air Corps band in rector at Church of the Redeemer , in the to counseling those with health challenges, 1944-46. Moe taught at the Oberlin Con Sarasota Herald -Tribune. Moe is sur he had a great love for teaching young peo servatory of Music for 20 years before vived by his wife, Ann Stephenson-Moe; ple, especially teenagers. He often directed his retirement to Sarasota in 1992. Dur five sons, Erik T. Moe of Thailand, Nelson senior high camp sessions at Camp ing 40 years of chora l conducting, he led Moe of New York, Martin Moe of Wash ington, D.C., and Stefan Stephenson-Moe and Christoph Stephenson-Moe, both of Atlanta; brothers Richard Moe of Tacoma $250 $500 $1,000 $5,000 $25,000 Planned Giving and the Rev. John Moe of Indianapolis; .., sister Mary Ellen Walters of Seattle; and seven grandchildren . The Rev. Paul WaddellPritchartt died William Reed Huntington Guarantors peacefully at his home in Spartanburg, $1,000 or more SC, July 21. He was 82. Born in Memphis, in 1929, he was a grad Father Huntington, chief arch itect of the uate of Southwestern College (now Rhodes Chicago-Lambeth Quadrilateral, helped College), Memphis, and the Divinity School of the University of the South. Ordained chart the course for ecumenical renewal deacon in 1961 and priest in 1962, he was and Anglican unity for generat ions. summer preacher at All Saints Chapel, Your gift at the Guarantor level helps Linville, NC, 1960-92; assistant, Church of the Advent, Spartanburg, SC, 1964-67;rec cont inue his legacy through THE LIVING tor, Christ Church, Martinsville VA 1967- CHURCH's commitment to the full visible 70; rector, St. John's , Sava~nah GA unity of Christ's Church. 1970-73; and rector, Church of the In~arna~ tion, Dallas, 1974-92. Pritchartt is survived by two daughters, Day Smith Pritchartt, Visit livingchurch.org/donations to see a full list of giving options Arlington VA, and Elizabeth Pritchartt Swinney of Greensboro, NC; three grand children, Katherine Dodson, Elizabeth Smith Dodson and Mary Louise Dodson. He Help Us Carry on the Legacy was preceded in death by Dale Smith Pritchartt, his wife of 56 years. Your faithful support makes it possible for THE LIVING CHURCHto continue to offer the very best independent Sendyour clergychanges news reporting and theological teaching. Th ank you! to Peopleand Places: [email protected] THE LIVING CHURCH FOUNDATION P.O. Box 514036 Milwaukee , WI 53203-3436
30 THE LIVING CHURCH • August 26, 2012 CLASSIFIEDS COLLEGE SERVICES DI R EC TO RY
CHURCH FURNISHINGS ARIZONA IOWA NORTHERN ARIZONA UNIVERSITY Flagstaff UNIVERSITY OF IOWA Iowa City FLAGS AN D BANNE RS: Custom designed Episcopal flags and banners by CHURCH OF THE EPIPHANY TRINITY EPISCOPAL CHURCH Festival Flags in Richmond,VA. Please contact us by phone at 800-233-5247 EPISCOPAL CANTERBURY FELLOWSHIP (319) 337-3333 www.trinityic .org or by E-mail at festnags @aol.com . www .nau-canterbury .org (928) 774-2911 The Rev. Raisin Horn , chap Email: naucanterburychap @gmail.com Su 7:45, 8:45, 11; Ev & Supper Last Sun 5; Compline 1st & The Rev. Megan Castellan, chap lain 3rd Wed 8 FOR RENT Sun B. 10:30. 5:30 (during schoo l year, followed by dinner)
PRIVATE BAY COTTAGES: Wit h k itchens and screen porch. 3& 1 or 2&1 MARYLAND UNIVERSITY OF MARYLAND College Park below Gulf Coast seasonal rates. Call (251) 928-7844 . CALIFORNIA UNIVERSITY OF CALIFORNIA Irvine EPISCOPAL/ANGLICAN CAMPUS MINISTRY CANTERBURY UCI Website: www .edow .org/eacm Website: canterburyirvine.org E-mail: eaterps @umd .edu E-mail: canterburyirvine @gmail.com Student Residence: Episcopa l Student Center SACRED MURALS STUDIO The Rev. Dr. Fennie Hsin-Fen Chang, chap The Rev. Dr. Peter M. Antoci, chap Icon-Writing Workshop Sun 6:30 by Russian Iconographcr DISTRICT OF COLUMBIA Philip Davydov RHODE ISLAND AM ERICAN UNIVERSITY - District of Columb ia BROWN UNIVERSITY Providence BOWIE STATE UNIVERSITY - Bowie, MD RHODE ISLAND SCHOOL OF DESIGN 22 - 26 October 2012 GALLAUDET UNIVERSITY - District of Columbia SAINT STEPHEN 'S CHURCH GEORGETOWN UNIVERSITY - Distric t of Columbia EPISCOPAL CAMPUS MINISTRY THE GEORGE WASHINGTON UNIVERSITY - District of St. John the Evangeli st Church Website: www.sstephens .org Columbia 189 George St. The Rev. Michael G. Tuck, Episcopal Campus Minister HOWARD UNIVERSITY - District of Columbia New Bru nswick (NJ) USA Sun H Eu 8, 1 O; Evening Prayer [Student Service] 5, followed ST. MARY'S COLLEGE - St. Mary's City, MD by dinner UNIVERSITY OF MARYLAND - College Park, MD To sign up and for more informat ion WESLEY THEOLOGICAL SEMINARY - District of Columbia visit www.sacredmurals.com TENNESSEE or email phild avydov @ya hoo.com Diocese of Washington Campus Ministries SEWANEE: THE UNIVERSITY OF THE SOUTH Website: www.edow.org/ministries/campus/index.html Website: www .sewanee.edu POSITIONS OFFERED Office of Academic Minist ries: (202) 537-6552 ALL SAINTS ' CHAPEL 735 University Ave ., Sewanee 37383 FULL-TIME VICAR: Grace Episcopal Church, Hoolelma , Molokai, HI , seeks a (931) 598-1274 vcunning @sewanee.edu priest for on ly Episcopal church on island of Molokai. Must enjo y living in rural, iso ILLINOIS The Rev. Thomas E. Macfie Jr., University Chaplain and Dean lated, close-knit community. Experience with Pacific Islands a plus . The ideal priest UNIVERSITY OF CHICAGO Chicago of All Saints' Chape l (and other Hyde Park schoo ls) would: have the heart of both a pastor to the peopl e and an eva ngelist for Jesus Christ; Sun H Eu 8, 11, Choral Evensong (1st Sun of month) 4, BRENT HOUSE, THE EPISCOPAL CENTER AT THE Growing in Grace 6:30; Mon- Fri MP 8:30, EP 4:30 lead jo yful Episcopal wors hip and be ab le to pray with peopl e; communicate in dire ct UNIVERSITY OF CHICAGO and loving ways; take part as a leade r in a mu lti-denominational, and largely eva n 5540 S. Woodlawn Ave . (773) 947-8744 CHAPEL OF THE APOSTLES gel ical, communit y. Seeki ng short-tcnn supply and long-t erm sett lement. Contact Website: www .brenthouse.org 335 Tennessee Ave . , Sewanee 37383 Cano n Liz Beasley at Ministry0pcnings @episcopalhawaii.org. E-mail: office @brenthouse .org (931) 598- 1478 theology @sewanee.edu The Rev. Stacy Alan , chap The Rev. Dr. James F. Turrell , Sub-Deanof the Chapel of the Academic year services: Sun H Eu (with vegetarian Apostles Mon-Tues-FMH Eu 12; Wed H Eu 11; Thurs H Eu 5:45; MORE CLASSIFIEDS supper) 5:30 (Brent House); Thurs H Eu 12 (Bond Ch) Mon- Fri MP 8:10, Mon-Tues-Wed-Fri Evensong/ EP 5:40 AVAILABLE ONLINE!
SUMMER SERVICES DIRECTORY CAMDEN, ME NEWTOWN, PA ST. THOMAS' EPISCOPAL (207) 237-3680 ST. LUKE 'S 100 E. Washington Ave., 18940 KERNVILLE, CA The Rev. John Rafter stlukesnewtown.org (215) 968-2781 stthomascamdenme.org ST. SHERRIAN 251 Big Blue Rd . (760) 376-2455 E-mai l: [email protected] Eu 7:30; Chora l Eu 9:30; Vesper Eu 5 The Rev. Bob Woods The Rev. Ernest A. Curtin, Jr. , r Sun 11 ELLSWORTH, ME Sun H Eu 8, 10 (Choral) ST. THOMAS TRADITIONAL ANGLICAN NORTH AUGUSTA, SC 373 Bangor Rd . (207) 326-4120 SAN DIEGO, CA THE CHURCH OF THE HOLY TRINITY ALL SAINTS' (619) 298-7729 Sun MP & HC 10; Sat Evensong 3 ; Holy Days as announced 160 Merovan Dr.; 29860 Website: allsaintschurch.org holytrinityna .org (803) 341-0075 Sun 8 & 10; Tues 7 & 12; Wed 9:30; Fri MP 9; Fri 9:30; Sat 9 ROCKPORT, MA Sun Eu 10 ST. MARY 'S EPISCOPAL CHURCH SOUTHPORT, CT 24 Broadway (978) 546-3421 TRINITY EPISCOPAL CHURCH Pequot Ave. & Center St. Website: stmarysrockport.org DALLAS, TX admin @trinitysouthport .org (203) 255-0454 E-mail: [email protected] CHURCH OF THE INCARNATION 3966 McKinney Ave. Website : trinitysouthport .org The Rev. Karin E. Wade , r Website: incarnation .org (216) 521-5101 The Rev. Nicholas T. Porter, r; The Rev. Dawn Stegel SunB& 10 The Rt. Rev. Anthony Burton mann , c Sun 7:30, 9, 11 :15, 5:30 Sun H Eu 8 (Rite I), 10 (Rite II); MP Mon - Fri 7:30; H Eu & PASSAIC, NJ ST. JOHN'S Lafayette and Passaic Avenues Healing Wed 11 Website: stjohnspriestpassaic .com (973) 779-0966 RICHMOND, VA The Rev. William C. Thiele , r frthiele @gmail.com ST. MATTHEW'S EPISCOPAL CHURCH (804) 288-1911 WASHINGTON, DC Sun Low Mass 8, Sung Mass 10:30, HD anno. Website: stmatthewsrichmond .org ALL SAINTS (301) 654-2488 allsaintschurch.net Email: stmatthewschurch@verizon .net 3 Chevy Chase Cir., Chevy Chase, MD 20815 CARLSBAD, NM The Rev. Charles D. Alley, Ph.D. ; the Rev. Mario Gonzalez The Rev. Ed Kelaher, r; the Rev. Tom Malionek, assoc; GRACE CHURCH 508 W. Fox St. (575) 885-6200 del Solar, D. Min . the Rev. Alex Large, asst The Rev. Rod Hurst , r gracecarlsbad.org Sun H Eu 8 & 10:30 Sun 8, 9 & 11 Eu Sun 8:30, 10:30 (Sung), Wed 10; MP/ EP/B as posted MILWAUKEE, WI BRADENTON, FL SARATOGA SPRINGS, NY ALL SAINTS' CATHEDRAL (414) 271-7719 CHRIST CHURCH 4030 Manatee Ave . West BETHESDA Washington St. near Broadway 818 E. Juneau Ave. ascathedral.org christchurchswfla.org (941) 747-3709 bethesdachurch.org (518) 584-5980 Sun Masses 8, 10 (Sung). Daily Mass, MP & EP as posted The Rev. Joel Marsch , r; Deacon Gretchen Platt The Very Rev. Marshall J. Vang, r; the Rev. Paul Evans , Sun HC 7:30 (Rite I), 9 (Contemporary) & 11 (Rite II) assoc Mon HC 12 (Rite I); Wed. HC 12 & 6:30 (Rite I) Sun 8, 10 (Sung); Wed 12:10 LUTHERAN RALEIGH, NC MOJAVE, CA LIHUE, KAUAI, HI ST. TIMOTHY'S 4523 Six Forks Rd. (919) 787-7590 HOPE & RESURRECTION CHURCHES ST. MICHAEL & ALL ANGELS 4364 Hardy St. at Umi Website: sttimothyschurch.org K and Inyo Sis . 1 block east of Carl's Jr. (909) 989-3317 stmichaels-kauai.org (808) 245-3796 The Rev. Jay C. James, r; the Rev. Richard C. Martin, asst The Rev . William R. Hampton, STS The Rev. William B. Miller , r Sun MP 8:30, HC 9 (said), 11 (sung) Sun Eu 9 Sat Eu 5:30, Sun Eu 7:30 & Eu 9:45
EAST CHICAGO, IN CHURCH DIRECTORY KEY Light face type denotes AM. bold face PM; add, address; anno, announced; A-C, Ante-Communion: GOOD SHEPHERD CHURCH AND MISSION HOUSE appt., appointment: B, Bened1ctJon;C, Confessions; Cho, Choral; Ch S, Church School; c, curate; d, deacon, d.r.e., director of reli (Thirty minutes from the Chicago Loop) gious educallon; EP, Evening Prayer; Eu, Euchanst; Ev, Evensong, ex, except; 1S, 1st Sunday; hol, holiday: HC, Holy Commun10n; goodshepherdec .net (219) 397-4597 HD, Holy Days; HS, Healing Service; HU, Holy Unct10n; Instr, lnstructl01lS; Int, Intercessions; LOH, Laying On of Hands; Lit, Litany; The Rev. Canon C. R. Phelps, SSC, r Mat, Matins; MP, Morning Prayer; P, Penance; r, rector; r-em, rector emeritus; Ser, Sen-non; Sol, Solemn; Sta, Stations; V, Vespers; v, Sun Mass 10, Daily EP 6 followed by supper vicar; YPF. Young People's Fellowship. /1/C, air-<:O!ldrt10ned;H/A, handicapped access,ble. "Thisis the finest publication in the Episcopal Church." -The Very Rev. Ian S. Markham, Ph.D. Dean and President, Virginia Theological Seminary THE LIVINGC HURCH
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