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ON THE COVER CHURCH That Mary would visit Juan Diego THIS ISSUE October 8, 2017 Cuauhtlatoatzin, “a humble | commoner, a poor ordinary person,” communicates that God, through NEWS Mary, has a special concern for the 4 Dispatches from Hurricane Irma common people of Mexico (see “‘They are no less capable of our FEATURES Christianity, ’” p. 22). 12 Tune in to Formation | By G. Jeffrey MacDonald Tomasz Pado/Wikimedia Commons Photo 15 Reaping God’s Abundance through Church Planting By Kirk Petersen 17 In Memory and Anticipation of Robert W. Jenson 17 By Matthew Burdette 22 FIRST PlACE , S TUDENT ESSAyS IN CHRISTIAN WISDOM COMPETITION ‘They are no less capable of our Christianity’ By Rebecca Bridges Watts BOOKS 25 Deviant Calvinism | Review by J. Scott Jackson CATHOlIC VOICES 26 Instruments of Communion | By Colin Podmore OTHER DEPARTMENTS 22 31 letters 33 People & Places 34 Sunday’s Readings

LIVING CHURCH Partners We are grateful to the Diocese of Pittsburgh and Good Shepherd Church, Dallas [p. 33], and the Rt. Rev. and Mrs. D. Bruce MacPherson [p. 35], whose generous support helped make this issue possible.

THE lIVING CHURCH is published by the living Church Foundation. Our historic mission in the Episcopal Church and the Anglican Communion is to seek and serve the Catholic and evangelical faith of the one Church, to the end of visible Christian unity throughout the world. news | October 8, 2017 Dispatches from Hurricane Irma

Harvey was the hurricane of flooded towns and bayous [TlC, Sept. 24]. Irma was the hurricane of island havoc. Irma caused significant damage and power outages on mainland Florida, but the areas hit hardest were islands, primarily in the Caribbean, but also the Florida Keys. At press time, some of these same islands were bracing for even further damage from Hurricane Maria, which was expected to follow a similar path.

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There are 14 Episcopal churches in the Diocese of the Virgin Islands, on the five main islands that comprise the U.S. and British Virgin Islands. From the British island of Virgin yvonne O’Neal/ENS Gorda, the Rev. Esther Georges of St. Irma destroyed most windows at St. Mary’s Episcopal Church in Virgin Gorda, British Virgin Islands. Mary’s reported by email that 130 pris - oners had escaped from Balsam Ghut prison on the neighboring British is - the Virgin Islands. She said there were copal church on either island. He also land of Tortola, and that there had no known injuries among church oversees some mission work on Cule - been widespread looting. She said mil - members. bra. itary from the United Kingdom and Quick serves as diocesan coordina - “From my congregation, I have from Caribbean nations had restored tor in Alabama for Episcopal Relief about three or four families that have order, a curfew had been imposed, and and Development. She said the Rev. trouble with the water that entered more than 100 of the prisoners had Ian Rock, rector of St. George’s on Tor - from the roof to the property, and they been recaptured. tola, had provided shelter in the church lost some of their stuff,” Diaz said. He Of the U.S. islands, St. Croix, 40 for more than 100 people. said a Red Cross representative expects miles south of the other four tightly “We’re praying that Maria will not that number to double. The church clustered islands, escaped serious dam - hit St. Croix,” Quick said, although it had no important structural damage, age, and has been used as a staging area was projected to do just that. but will require some repainting be - for relief to the other islands. St. John cause of leaks in the roof. and St. Thomas were hit hard. Clergy + + + Diaz was shuttling back and forth from the five churches on St. Thomas between the two islands and the town and one on St. John have not been The first formal response that Episco - of Fajardo on the main island, bringing reachable, as communications were pal Relief announced in the wake of supplies on the ferries. still knocked out nearly two weeks af - Irma was for Vieques and Culebra, two ter the hurricane made landfall there small islands east of the main island of + + + on Sept. 6. Puerto Rico. They are working with Much of the available information the Diocese of Puerto Rico to provide The eye of Hurricane Irma plowed came from the Rev. Deacon Judy temporary housing, food, and other through the middle of the Florida Quick of the Diocese of Alabama, support to about 600 people. Keys, a string of small islands stretch - which since 2015 has built an active The Rev. José Diaz is vicar of Todos ing 130 miles into the Gulf of Mexico. companion diocese relationship with los Santos on Vieques, the only Epis - The Keys are connected by a single

4 THe LIVInG CHURCH • October 8, 2017 highway with 42 bridges, including one tures of the Keys, among other loca - “People were glad to come back to nearly seven miles long. There are five tions. “We’ve seen the NOAA pictures, church and feel a little bit normal for a Episcopal churches in the Keys. and we know that St. Francis has lost a change,” he said. “We had people in the One of the hardest-hit towns was lot of shingles, as has the pavilion,” community who were not members of Marathon, but “the church came Todd said. the church who saw the signs up and through fantastic,” said the Rev. Canon There are two Episcopal churches said, We just want to come to church Debra Maconaughey, speaking of St. half a mile apart in Key West, the out - today .” Columba in Marathon. She evacuated ermost island. The Rev. larry Hooper He believes one of the people at the before the storm, but some parish - and his wife, Katherine, stayed at St. service was from nearby St. Peter’s, ioners and others refused to do so, and Paul’s through the storm, huddled in where signs were posted. The Rev. “we had 25 people who sheltered at the the choir robing room. He said they lenworth Haughton is priest-in- church,” she said. “It’s a big concrete elected not to evacuate because of re - charge there, and he evacuated. But the building on stilts.” ports of snarled traffic. He felt they smaller St. Peter’s also was occupied In Big Pine Key, the Rev. Christo - would be better off in the church, during the storm. pher Todd has two churches, St. Fran - which is on high ground, than in a car. “There was a lady who called, almost cis-in-the-Keys Episcopal and lord of “We lost some shutters, and part of crying … she had 20 cats, and nowhere the Seas lutheran. He also evacuated the tin roof of the parish hall was to go,” Haughton said. “Of course, I and then gathered information on his peeled off,” but the large trees on the couldn’t tell her no.” All the cats were in flocks by phone. He spent an anxious property weathered the storm. cages, and they stayed at the church few days unable to contact the organist He alone among the Episcopal with their owner for three days. at the lutheran church, before she clergy in the Keys managed to hold a Haughton knows the woman, a regular checked in. worship service on Sept. 17, just seven patron of the church’s thrift shop, and The National Oceanic and Atmos - days after the storm hit. There were he is optimistic about what he will find pheric Administration (NOAA) web - about 35 worshipers, all of whom had when he returns to the building. site provided post-storm satellite pic - stayed through the storm. (Continued on next page)

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October 8, 2017 • THe LIVInG CHURCH 5 you’re rounding your forces to help Marriage Rites: Extend, news October 8, 2017 those who are.” | Eaton is in his third hurricane sea - Adopt, or Punt Hurricane Irma son. He is grateful for support from Episcopalians everywhere, but says “it’s The Episcopal Church Task Force on (Continued from previous page) a month and six weeks from now that the Study of Marriage has reported on “Whenever a hurricane comes we’re really going to need help and sup - its latest meeting, held Aug. 28-30 in through this region, it’s always costly to port,” after the headlines are gone. Salt lake City. everybody, whether you’re hit or not,” “What we do need now is money, and The task force is shifting into the said the Rt. Rev. Peter Eaton, Bishop of lots of it. portions of its mandate to “report and Southeast Florida, which includes the “Stuff is not useful yet, but money is.” make recommendations to the 79th Keys. “Because if you’re not hit, then Kirk Petersen General Convention” and “provide ed - ucational and pastoral resources for congregational use on these matters that represents the spectrum of under - standings on these matters in our Church.” The task force is drafting resolutions for the consideration of the 79th Gen - eral Convention. A first resolution proposes contin - ued trial use of the liturgies for mar - riage during the next triennium, as re - vised and amended, pursuant to Article X of the Constitution, as addi - tions to the Book of Common Prayer: • The Witnessing and Blessing of a Marriage • The Celebration and Blessing of a Marriage 2 • The Blessing of a Civil Marriage 2 • An Order for Marriage 2 Proposed amendments to the rites, prefaces, and appropriate sections of the Catechism would also be made in order to make the language gender- neutral (i.e., the couple ) rather than specific to a man and a woman. The resolution calls for publication of these alterations and additions in Liturgical Resources I: I Will Bless You and You Will Be a Blessing, Revised and Expanded 2018 (as appended to the Report of the Task Force on the Study of Marriage), with three future options for continuing use: • Extend the period of trial use • Adopt on second reading, without amendment by the 80th General Con - vention in 2021, these additions/alter - ations to the Book of Common Prayer • Take some other action as deter - mined by the 80th General Conven - tion in 2021 This resolution also proposes terms and conditions applied to trial use that require reasonable and convenient ac - cess to these trial liturgies; calls for

6 THe LIVInG CHURCH • October 8, 2017 continuing engagement with these ma - three years, on charges related to the terials; allows for clergy to decline to Papua New Guinea’s attempted sale of church property for - use them; and honors theological di - New Primate merly used by St. James the Great in versity and refrains from any punish - Newport Beach. ment resulting from differing convic - Anglicans in Papua New Guinea have a According to Canon IV:17.8, the re - tions on these matters. new archbishop. The Most Rev. Allan view will be heard by nine bishops on “The resolution does not define Rirme Migi, 58, was enthroned Sept. 9 the Court of Review for Bishops. what ‘access’ means, leaving the way as the province’s seventh primate. He Bruno asked that all charges and re - open to bishops to approach access in was elected in July, and strictions against him be dropped, ar - a variety of ways,” Joan C. Geiszler- succeeds the Most Rev. guing that the hearing panel exceeded ludlum, chairwoman of the task force, Mervin Clyde Igara. its authority under the canons; inter - told TlC by email. “The reported ex - Migi is the church’s preted the canons incorrectly; com - perience indicates that a number of senior bishop, conse - mitted procedural errors; relied on ir - methods have provided access, but crated as Bishop of the relevant evidence; and reached factual some couples have had to go outside New Guinea Islands in Migi determinations not sufficiently sup - their faith community or even outside 2000. He will be based at ported by the evidence. their diocese and/or state to achieve the church’s provincial office in lae, lo - Bruno’s three-page notice of appeal access to the liturgies.” cated in the central highlands. He will contains statements that do not appear Geiszler-ludlum said the liturgies oversee the Diocese of Aipo Rongo, and to reflect the Hearing Panel’s order. were “designed to take place within his appointment will bring the number Most notably, the appeal says, “The and before the faith community of the of bishops in the province to 11. Hearing Panel found for the Respon - couple for the purposes of making a Migi said he wants to work for unity dent [Bruno] on the second charge, public affirmation of their marriage within the province, for ecumenical re - from which the Respondent does not vows and calling on the community to lations within the nation, and for con - appeal.” support the couple in these affirma - nections with other Anglican provinces. That statement appears to refer to a tions.” She said the task force has ap - The Anglican Church of Papua New single sentence in the panel’s 91-page proached the call for access with this in Guinea has more than 230,000 mem - final order, which says “the Hearing mind. bers in five dioceses. The first mission - Panel finds that the foregoing are mis - A second resolution authorizes two aries landed just over a century ago. representations, but not dishonesty, liturgies for blessing relationships for Now the clergy are indigenous. There fraud or deceit, within the meaning of addition to the Enriching Our Wor - are 140 parishes, with hundreds of out - Canon IV:4.1(h)(6).” ship series. The first liturgy, The Wit - stations and chapels. However, misrepresentation is a vio - nessing and Blessing of a Lifelong Over 90 percent of the nation’s 7.3 lation of the plain language of the Covenant , is currently authorized for million people are Christian. Papua canon, even if it does not rise to the use by same-sex couples in dioceses New Guineans speak more than 800 level of dishonesty, fraud, or deceit. where the civil jurisdiction does not languages, which is a huge challenge. The appeal states that “On August allow marriage for same-sex couples. About 80 percent of the population 2, 2017, the Hearing Panel found that This resolution proposes that this rite lives in remote rural areas without the Respondent violated a charge not be included in the Enriching Our Wor - electricity, shops, roads, or access to filed against or defended by him IIc.2 ship series. markets. Some areas of the highlands (consulting with the Standing Com - The second liturgy, The Blessing of a remain unexplored. mittee about the sale of property).” But Lifelong Relationship , is intended for A third of the population is illiterate. Bruno was in fact charged with failing use in two circumstances: Three-quarters of the people rely on to consult the standing committee • By mature couples who seek to subsistence farming and a non-cash about the sale of the church. form and formalize a special relation - economy. The church reports that its Kirk Petersen ship with one another that is uncondi - challenges include HIV/AIDS, malaria, tional and lifelong, but is nevertheless tuberculosis, sexual abuse, domestic vi - something different than a marriage in olence, and sorcery. Anglicans Back that it does not include the merging of John Martin New Confession property, finances, or other civil legal encumbrances, in order to protect Bishop Bruno Anglican and Episcopal leaders have against personal and familial hardship. signed A Reforming Catholic Confes - • By couples for whom the require - Appeals Ruling sion , published online Sept. 12. The ment to furnish identification to ob - confession launched with 250 initial tain a marriage license could result in Bishop J. Jon Bruno of los Angeles has supporters, including 15 Anglican civil or criminal legal penalties, in - appealed the findings of the hearing leaders. cluding deportation, because of their panel that recommended he be sus - The confession affirms doctrines immigration status. pended from Episcopal ministry for (Continued on next page)

October 8, 2017 • THe LIVInG CHURCH 7 olution calling on Anglicans to contact the government that may not have to news October 8, 2017 members of Parliament about the be repaid. Government authorities | measures, also cited statistics from the have promised to fast track the legisla - Confession Netherlands. There, physician-assisted tion so restoration can begin. dying, also called physician-assisted The cathedral’s future has been hotly (Continued from previous page) suicide, accounts for 4 percent of all debated since the earthquake struck. about God the Trinity, Holy Scripture, deaths. The synod had the options of rein - human beings and their fallenness, the Sydney Anglicans reported that Dr. statement, demolition, building a person and work of Jesus Christ, the Karin Sowada of Sydney also spoke in modern structure, or giving the site to gospel, the person and work of the favor of the resolution. She cited short- the national government, which would Holy Spirit, the church, baptism and lived legalization of the procedure in have ruled out using the restored the lord’s Supper, holy living, and last Australia’s Northern Territory and said building for regular worship. things. other efforts have since failed because The Rt. Rev. Victoria Matthews said Among the Episcopalians and An - it is not possible to legislate safeguards she was delighted that a decision had glicans who support the confession are against abuse. been made after so many years. Wesley Hill, assistant professor of bib - “They have realized that what starts “It was not an overwhelming but a lical studies, Trinity School for Min - as a well-intentioned means to relieve very clear majority,” Bishop Matthews istry; the Rev. Jacob Andrew Smith, the pain and suffering of the terminally said. “I had told the synod whatever rector, Calvary-St. George’s, New york ill gradually socializes the idea of an they decided I would back them up, City; and the Rt. Rev. George Sumner, early exit in the wider community. and that’s exactly what I did.” Bishop of Dallas. More importantly, they see that as eu - Matthews said she was completely thanasia gathers acceptance, the comfortable with the decision. Any Australian Synod boundaries of the law expand to em - other of the options subjected the brace other reasons for assisted dying.” church to possible legal challenges. Denounces Euthanasia Prime Minister Bill English said he Christchurch Saves welcomed the decision. The Anglican Church of Australia’s “I think it’s so important for General Synod has unanimously de - Cathedral Christchurch to see that this symbol of nounced efforts by the governments of the heart of their city is now going to Victoria and New South Wales to le - More than six years after its cathedral become part of the future and not sit galize physician-assisted dying. was devastated by an earthquake, the there as a destroyed relic of the past,” The Melbourne Anglican reported Diocese of Christchurch, New English said. “It’s going to be a fasci - that the synod heard testimony from Zealand, voted Sept. 9 to rebuild. nating project.” Dr. Denise Cooper-Clarke, who told By a majority of 55 percent, the John Martin the gathering that assisted dying is not diocesan synod voted to save the build - as compassionate as some assume. ing. The church will work with the “Many people support assisted dying Christchurch City Council and gov - Membership because they believe it is a compas - ernment and the reconstruction is and Money sionate response to suffering,” she said. likely to take 10 years. “But how is it compassionate to agree The Gothic-style 136-year-old The Anglican Consultative Council’s with someone who is so distressed that cathedral was badly damaged in a 6.3- standing committee has authorized a they wish to end their life, that yes, magnitude earthquake on Feb. 22, study of ACC membership and sup - their life is not worth living, and yes, 2011, that killed 185 people. port. they would be better off dead? The cost of a full rebuild is expected Members of the standing commit - “How is that more compassionate to be about $108 million. The national tee said the group will include pri - than getting alongside them and pro - government has offered $50 million to - mates, bishops, other clergy, and laity. viding the best care and support so that ward the project. The regional govern - The group will recommend how the they are able to find hope and meaning ment and Christchurch City Council ACC can better reflect the member - and even joy in the life that is left to will offer a further $35 million. The ship of Anglican churches across the them?” balance will be met by trust funds, an world. The group is expected to make Cooper-Clarke, who moved the res - insurance payout, and a soft loan from recommendations to the next meeting of the ACC in 2019. Members of the standing commit - tee, who met in london this week, Visit our website: livingchurch.org heard that more than a dozen provinces were not making regular and our weblog: covenant.livingchurch.org contributions to the Communion. The (Continued on page 30)

8 THe LIVInG CHURCH • October 8, 2017 May 2017 sunrise over Havana, Cuba, as viewed from the Casablanca area. Matt Townsend photo

Cuban Church Poised to Reintegrate

By Matthew Townsend was set up to govern the extra-provin - Force on the Episcopal Church in cial church. The council now consists Cuba, established by the 2015 General f next year’s General Convention of Presiding Bishop Michael Curry, Convention to explore the question, approves reintegrating the Episco - Archbishop Fred Hiltz of Canada, and intends to recommend reintegration, Ipal Church of Cuba with the Epis - Archbishop John Holder of the West the Rev. luis león told TlC in June. copal Church in the United States, Indies. león, the task force chairman, said the American Episcopalians will discover a Exchange between the countries Metropolitan Council has not been church at once foreign and familiar. rekindled after the Obama administra - able to provide the kind of support the The Cuban church is historically Epis - tion’s decision to lessen travel restric - Cuban church needs. Thus, it has been copal; it began as a mission of the Epis - tions, allowing for Americans — in - far-off, isolated. copal Church. That relationship ended cluding Episcopalians — to visit the león said a focus of the task force’s with the U.S. embargo of Cuba in 1960 island after decades of absence. Rela - work has been to help the Diocese of and subsequent deterioration of the tions between the churches started to Cuba become less isolated from the countries’ relationship. mend as well, and the Cuban church Anglican Communion. He said the The churches parted ways in 1966, voted in 2015 to rejoin the Episcopal church’s existence in Cuba is “very fi - and the Metropolitan Council of Cuba Church in the United States. The Task (Continued on next page)

October 8, 2017 • THe LIVInG CHURCH 9 Cuba is the church in Cuba like? Delgado said churches have grown “The Episcopal Church of Cuba is most when they have “managed to (Continued from previous page) alive and in constant movement,” the strengthen their ordained ministry.” nancially difficult,” with incredibly low Rt. Rev. Griselda Delgado del Carpio “This new state of affairs requires pay for priests who are cut off from told TlC by email in Spanish. Delgado, capacious, competent, prepared, agile, some of Cuba’s state support. With who was appointed Bishop of Cuba in creative, entrepreneurial, and intelli - reintegration, consistent support from 2010, describes the church in Cuba as a gent leadership — work that the dio - the Episcopal Church would improve growing entity, a church that is forming cese has facilitated through all its de - this situation, he said. new leaders and working to spread the partments and commissions,” the Rev. The task force was set to meet again gospel on the island. Among the Marianela de la Paz Cot and her father, Sept. 20-22 and review a resolution on church’s recent accomplishments: seven the Rev. Juan Ramón de la Paz, told reintegration, according to published ordained to the diaconate in recent TlC by email in Spanish. Both serve as meeting minutes. If a resolution is years, five ordained to the priesthood, Episcopal priests in Cuba; he has been produced, it will await General Con - and nine people studying for ordina - the diocesan historian for 40 years. vention’s decision next year. As that tion. Delgado said the diocese has also They said this work was being done date approaches — and as the poten - been focusing on building lay ministry, through a lay formation program tial merger between the two churches with 26 new laypeople trained in recent called New Ministries, project man - clears more hurdles along the way — years. laypeople have also received the - agement courses for community devel - members of the Episcopal Church ological formation, which serves as a opers, and Christian formation within may increasingly ask themselves: what pipeline for ordained ministry. parishes and communities. The church is faring well where it is tied to community and culture, they said. “In Cuba the church that is grow - ing is embodied in Cuban culture.” To the de la Pazes, this means the church must proclaim the gospel-based vision of Christ and operate in dialogue with people in their contexts. “The Jesus Movement is our present inspiration.” This contextual work, Delgado A Division of added, can be seen in churches that serve families and emphasize spiritual work and education; that develop par - ticipatory and entrepreneurial leader - ship; and that engage in ecological com - munity projects and care for creation. Delgado and the de la Pazes both cited developments in programs for youth and adolescents, with nation - wide camps that “are true spaces of biblical-theological formation.” These gatherings help youth practice spiri - tual growth, environmental steward - ship, and relationships, Delgado said. Where the Cuban church could show more progress, according to the de la Pazes, is in new forms of evangel - izing, including use of social media. A greater challenge, perhaps, is the seismic change that Cuba is experienc - ing under what the priests called the new state of affairs. While change is slow to reach Cuba, the influx of out - siders and altered economic conditions have brought change. Tourists are coming, and with them comes money, relationships, and new ideas. “The Cuban government has de -

10 THe LIVInG CHURCH • October 8, 2017 clared the updating of its economic model, and several changes have oc - curred in different areas,” Delgado said. “The new always brings uncer - tainty about the future of various as - pects of social and economic life in the country. Non-state and non-coopera - tive work has been introduced, leading to the expansion of the private sector such as restaurants, hostels, transport, and others.” While certain aspects of Cuban life, such as free education and healthcare, remain in place, the bishop explained that foreign cooperation and invest - ment have become legal. “This dy - namic is new to the life of the average Cuban.” This increase in cooperation extends to the church. Relations between the Cuban and American churches have grown tighter as American visitors have returned to the island. “What we’ve found is that there has been more interest from the Episcopal Church, from individuals, parishes, and dioceses wanting to go to Cuba,” the Rev. Glenda McQueen, latin American and Caribbean officer for the Episcopal Church, told TlC by phone. Some visitors, she said, include people born in Cuba who left and wish to visit the island with their families. Matt Townsend photo Others include interested church Statue of St. Francis in the Plaza de San Francisco, Habana Vieja. Despite years of secularism in members. Her office has fielded calls Cuba, religious symbols and influence are easy to spot on the island. from people around the church seek - ing contacts in Cuba or an invitation Delgado said those bridges rebuilt in bargo continues to be a great source of from Bishop Delgado. the 1980s have led to more recent ex - pain for Cubans. “The Cuban people “At that level there’s been quite an changes. “Over the decades these rela - have experienced the terrible difficul - increase in interest,” she said. “At times, tions have been increasing,” she said. ties that the unjust blockade entails,” I worry they may be saturated.” Mc - “This work has contributed, albeit she said. “We advocate, in view of the Queen said the church is trying to silently, to the bridges both people have differences that exist between both manage this demand. that are now solidifying. It’s important contexts, for normalization of relations While collaboration between the and necessary that the relations be - in all areas of life between the two churches has increased, it is not new. tween both countries are normal, of counties. Cubans are peaceful people. The de la Pazes said the Cuban church mutual respect and understanding.” We pray, asking the Triune God to pre - has been working with the Diocese of Recent upticks in tension between the vail in understanding, respect, and sol - Florida since 1983, built on the foun - Trump administration and the Cuban idarity between the nations in such a dation of the two dioceses’ long-term government have not gone unnoticed way that benefits all people of the re - friendship. Multiple dioceses have par - by the Episcopal Church of Cuba, and gion.” ticipated in this fellowship. “The basic they challenge the normalized relations This spirit, McQueen said, is part of premise of these relations has been the that Delgado said are important for the what creates so much interest in the respect and recognition of our dignity future. She said the new policy, which al - Cuban church. People want to “see as the Episcopal Church of Cuba,” Del - lows continued educational and mis - how this church has survived and con - gado wrote. “We have felt that this in - sional trips to Cuba but limits tourism, tinued to do ministry, and how it looks terchange has enriched both parties, has generated doubts about the changes to the future with hope. giving us beautiful testimonies of this that have come to Cuba. “People are curious about that, and experience in our memory.” She also said the continuing em - they’re interested.” o

October 8, 2017 • THe LIVInG CHURCH 11 Tune in to Formation ChurchNext takes an entrepreneurial approach to Christian education.

By G. Jeffrey MacDonald

n 2013, the Rev. Chris yaw twice raised eyebrows among his fellow Episcopalians. The first time came Iwhen he proposed making church-based adult education into a largely online enterprise. The second came when he launched ChurchNext, a limited liability company with a fee- based approach to fulfilling that vision. “In the Episcopal Church, we don’t have a lot of ChurchNexts that are in - dependent, entrepreneurial initiatives,” said lisa Kimball, director of the Cen - ter for the Ministry of Teaching at Vir - ginia Theological Seminary. “When Chris first started ChurchNext, I think there was some suspicion among churchy people: Who’s benefiting from this? It’s a business, and we don’t do business in the church. Right?” Four years later, ChurchNext has tal - lied more than 25,000 students and amassed a library of 331 courses (as of late August), including a few free ones, which are available on demand at churchnext.tv. The model has found this audience, Kimball said, in part be - cause it fills a void in Christian adult education. It also takes a magnani - mous approach; ChurchNext sponsors and participates in wider church events, including e-Formation confer - ences at Virginia Seminary. “We now have a model of really good stewardship that allows a busi - ness — that does have a bottom line — to be highly responsive, agile, adap - tive,” Kimball said. “And it’s not be - holden to a larger institution or bu - reaucracy that slows those kinds of Founder Chris yaw says ChurchNext sponsors church organizations’ events, such as meetings of responses down.” the Consortium of Endowed Episcopal Parishes.

12 THe LIVInG CHURCH • October 8, 2017 Now this four-employee firm based as people preparing for baptism in the in suburban Detroit has accrued Episcopal Church. Churches may buy enough experience to make a series of access for a large cohort in any given strategic adjustments. Videos are no month with a temporary higher rate. longer shot in lecture halls, but tailored Cash-strapped congregations are eligi - for more intimate online presentation. ble for discounts. Nor are courses prepared solely for in - Taking a course involves watching dividuals to complete on their own short videos that yaw’s team has vetted time. Some are structured for groups for theological quality and suitability because that’s how some parishes like for mainline Protestants, especially to engage the content. Episcopalians. Presenters include the - Such tweaks reflect a deeper well of ologians, clergy, writers, and experts in accumulated insight into what works various subjects. Students working in - (and what does not) in the worlds of dividually watch clips that run five to parish-based online learning and seven minutes, answer a few quiz ques - Susan Caldwell photo church-focused entrepreneurism. One tions, and post responses to group dis - Beth Bianchi at home in California, where her parish clear lesson: under the right condi - cussion questions. Others taking the women’s group meets once a month. tions, online education and entrepre - course individually add their responses after watching the material. A course or when it helps transform fellowship with three or four segments can often activities into purposeful learning. “People like to connect be completed in an hour. “For the churches I’ve seen try to use Community matters to ChurchNext; online formation and online instruc - and learn together.” without it, good intentions often lead tion, if they don’t have that face-to-face to incomplete results. yaw notes that community, I don’t see that it’s —Chris Yaw while universities attract scores of stu - worked,” said Randall Curtis, ministry dents to their free online courses, most developer for youth and young adults neurism can fill gaps and equip the who enroll do not finish. in the Diocese of Arkansas. faithful. But best results happen when “Harvard will offer a free class with But Curtis has seen it work when essential supports are in place, espe - the best physics professor in the world; students have a chance to gather and cially a community of students to share they’ll get 5,000 people to sign up and discuss what they have done online. He the online learning experience. maybe 20 will finish the course,” yaw sees this dynamic in a certificate pro - “People like to connect and learn to - said. “That’s the dirty little secret of on - gram he founded to train youth minis - gether,” said yaw, who spent 15 years line learning: everybody signs up and ters at Forma, the Network for Chris - working in television before seeking nobody finishes.” tian Formation in the Episcopal ordination. He now serves as rector of Charging a fee gives students a Church. Participants take ChurchNext St. David’s Church in Southfield, greater stake, yaw said, and in turn courses, then gather in person to dis - Michigan. “When you watch a video helps boost completion rates. Having cuss what they have learned. lecture of the Archbishop of Canter - popular topics helps, too. Students “If you’re really going to engage with bury talking about how to read the tend to complete courses involving the material — both the videos and the Bible better, it’s like marriage counsel - Presiding Bishop Michael Curry, ex - texts — I think you really need to have ing: most of the learning goes on in the plorations of the Book of Common some other people who are doing it at car ride home. you heard the lecture; Prayer, and timely subjects related to the same time,” Curtis said. now let’s learn.” current events, such as Bridging the Po - That’s what happened at St. Michael ChurchNext offers unlimited access litical Divide in America by Parker & All Angels Church in Corona del to courses through subscriptions. Indi - Palmer. Mar, California. Sunday morning edu - viduals pay $9 per month. Congrega - But what happens offline to foster cation hour got a boost in 2014 when tions may pay $29 per month for up to success can be just as important as everyone could gather around a pro - 10 users, or buy a full-year subscrip - what occurs online. jector and take Introduction to Episco - tion for $300. Congregations find they cannot just pal Worship together; no prior reading Here’s how it works. In January, all sign up for ChurchNext and expect a was required. later a women’s group users might be vestry members learn - culture of learning to appear. The on - took off when it started offering on - ing how to read financial statements. line content works best when woven line courses such as Growing Old with Then in February, the church might into an existing structure of parish- Grace (Not Glamor) and Three Prayers , authorize a different set of users, such based adult education programming, (Continued on next page)

October 8, 2017 • THe LIVInG CHURCH 13 ChurchNext (Continued from previous page) said Susan Caldwell, the parish’s direc - space for worship. When godparents not meet them there for spiritual for - tor of Christian education. live too far away to attend pre-baptism mation between Sundays? Experimentation continues. The sessions, Heine gives them Church - “If you have people who are engaged Diocese of louisiana cosponsored Next access. in digital formation through the week, ChurchNext subscriptions for congre - As pleased as St. Augustine’s has you don’t have to do nearly as much” gations by helping underwrite the been with the content, the approach introduction when they convene at costs. At St. Augustine’s Church in requires a lot of institutional support. church for adult education, Campbell Metairie, the Rev. A.J. Heine has “It’s not taking off like wildfire” across said. “When people show up on Sun - started using ChurchNext to fill gaps the diocese, Heine said. “you have to day morning, they’re already part of a in areas where he cannot do the teach - have a culture of adult Christian educa - larger conversation.” ing. tion, people who are hungry for knowl - Just as online education needs a sup - “For a long time, I’ve been the only edge. I don’t know how many churches portive context to thrive, the entrepre - priest at this parish, so to prepare a ser - have that. And you need someone — neurial approach needs the right kind mon and an hour-long Christian-ed whether it’s a rector, a director of reli - of environment. Though ChurchNext program every week — it’s demand - gious education, or just a very active pays some of its presenters, many have ing,” Heine said. “So it has been really parishioner — to champion this.” offered their teaching without receiv - helpful, not just to have something, but Observers see a hybrid model evolv - ing any compensation. That has been to have good speakers” via Church - ing in which online learning does not crucial for the ChurchNext business Next. replace face-to-face interactions, but model, yaw said, because acquiring Initially, Heine found he could save enhances them by giving the faithful a content for free helps with holding time and improve quality by using common experience to unpack to - down overhead. In return, Church - ChurchNext courses for groups. Over gether. People are already glued to Next makes a point to sponsor church time, he has found more applications. their smartphones at soccer practices organizations’ events, such as meetings The altar guild took a course as a and everywhere else, said Bill Camp - of the Consortium of Endowed Epis - primer on how to prepare a sacred bell, executive director of Forma. Why copal Parishes. “Some of that is advertising, and no question it gets your name out there, but these are nonprofits as well that we’re supporting,” yaw said. “That’s what we like to do with what we make.” Contributing to church events has helped ChurchNext overcome leeri - ness about its mission and intentions, Kimball said. She believes ChurchNext might help pave the way for others who will bring an entrepreneurial, fee- based approach to underwriting min - istries in the future. As long as ven - tures stress mission and collaboration, raising revenue from user fees might be a viable option. “There is nothing inherently evil or wrong about what [yaw] has done — it’s wonderful,” Kimball said. “But it is a fee-for-service model, which is very The church needs you. d i ff e r e n t from the often unexamined assumption that what the church does You need LTS. should be free with an occasional bas - Online, congregation-centered ket put out” for donations. yaw “is taking a risk,” Kimball added, M.Div. and D.Min. programs “and in the risk is a really rich question for us all to consider. That is, how do for 21st century ministry. we sustain quality Christian formation Lexington Theological Seminary | lextheo.edu in the 21st century? How do we do it? is a question because it needs money.” o

14 THe LIVInG CHURCH • October 8, 2017 Reaping God’s Abundance through Church Planting

By Kirk Petersen

Every active Episcopalian knows that churches have been closing. The number of Episcopal congregations in the United States has declined every year for the past decade: from 7,095 in 2006 to 6,510 in 2015, a drop of more than 8 percent. Membership in the Episcopal Church, like membership in other mainline denomina - tions, has declined by almost half since the high point in the 1960s. But at the same time, new Episcopal churches are be - ing born, some of them in new formats designed in re - sponse to a changing society. The new churches are out - numbered by closures, but these “church plantings” have the potential to restock and reinvigorate the church. Recognizing this, the Episcopal Church has been steadily devoting more resources to support the planting of new churches. The church’s “chief gardening officer” is the Rev. Thomas Brackett, whose formal title is staff Thomas Brackett on support for church planting: “It’s clearly a shift officer for new church starts and missional initiatives. away from being just a flow-through funding source to actually sus - taining a movement.” “For 33 years of my ordained life I have been planting churches on my own, from house churches to bishop. Curry surged into office pledging to be the megachurches to campus ministry — all different ex - church’s “chief evangelism officer.” He reclaimed the pressions of new ministry,” Brackett said. term Jesus Movement from the 1960s counter-culture, Brackett joined the Episcopal Church Center’s staff in and diligently began applying it to the staid Episcopal 2008 to work on ministry redevelopment, a role that in Church. practice overlapped with church planting, because it cre - With much less fanfare, the convention also voted to ated new beginnings and new formats for struggling nearly triple the budget for church planting — which churches. General Convention voted in 2012 to spend $2 tied in nicely with Curry’s themes of evangelism, grass - million in the next triennium for direct support of new roots energy, and new ways of doing church. The budget churches. Brackett’s job description shifted from rede - for direct support of new churches rose from $2 million velopment to church planting. to $3 million. Convention created a new $2.8 million From 2013 through 2015, “we disbursed $2 million, budget to develop an infrastructure to support church and we started learning from our early failures and suc - planting throughout the church. cesses, so we could redefine it and do even better next “It’s clearly a shift away from being just a flow-through time,” he said. “We’re matching their local funds. This funding source to actually sustaining a movement,” gives us the opportunity to not only partner with them, Brackett said. He explained that the church-planting in - but also really learn with and from what they’re doing.” frastructure includes: At General Convention in 2015, the big news was the • Adding the Rev. Michael Michie of the Diocese of first-ballot election of Michael Curry as presiding (Continued on next page)

October 8, 2017 • THe LIVInG CHURCH 15 sources aside from funding.” Many of these new ministries do not meet in build - ings with tall steeples or slate roofs. They may happen in (Continued from previous page) houses, on college campuses, or in other unconventional settings. They are not necessarily led by paid clergy. Dallas as a full-time staff member devoted solely to Brackett is a strong believer in house churches. Early in church planting his career he helped start a network of house churches, • Digitizing and cataloguing all of the training mate - eventually serving as the only paid employee supporting rials used for church planting 36 such ministries. • Creating a network of coaches who can assess the Metrics such as average Sunday attendance and plate needs of local leadership and pledge do not mean much in this context. • Creating a webpage for each new ministry, to pro - “We may say, yeah, we had three soccer-match Eu - vide local leaders with a vehicle for sharing milestones, charist services on Sunday morning, where we took the pictures and video, and 90-day progress updates on lo - Eucharist to the families whose kids were playing soccer. cal project management And we had 190 people receive Communion” on the • Monthly videoconference sessions for spiritual sus - sidelines, he said. “And then we took Communion to tenance, coaching, and training parents waiting in the school pickup lines five days this • Hosting a three-day church-planting boot camp week after school — we walked from car to car, we of - The proceedings of that boot camp will be made avail - fered prayers and blessings. … Now some of them are able online. getting out of their cars and getting there early while Michie has served most recently as rector of St. An - they’re waiting for their kids. These are all real-life sto - drew’s in McKinney, Texas — a church he planted in ries.” 2005, which has grown to an average Sunday attendance Brackett emphasized that numerical growth is not his of more than 300. primary objective. “We do church planting for the sake With the 2012 funding, the church supported nearly of partnering with what the Spirit is up to in the world, 40 new ministries, and Brackett expects that number to not so much for the sake of reversing decline.” rise to 50 or 55 in the current triennium. “Those are just For 100 years, he said, missional leaders have been the ones we’ve funded. Then we’ve got double that who able to rally around the idea that “God has a mission, we’re supporting with partnership and wisdom and re - and sometimes that mission includes the church.” o

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16 THe LIVInG CHURCH • October 8, 2017 Photo © 2009 by John Roxborogh In Memory and Anticipation of Robert W. Jenson Jenson, one of America’s greatest theologians, died September 5 in Princeton.

By Matthew Burdette

n 2011, while I was writing a master’s thesis about Church and the world, to celebrate milestones, and finally to Robert Jenson’s theology, I had the jarring experience of prepare for his death established a transformative relation - Inoticing him and his wife, Blanche, seated in the pew in ship. At first he was a name on the cover of a book, but he be - front of me at Trinity Church in Princeton, New Jersey. We came a teacher, and then a mentor and a friend. Jens once ad - had only exchanged email before. My heart raced. During mitted to me that even then, in his old age, he could not so the exchange of the peace, I approached him and Blanche to much as write his name down without thinking about Karl introduce myself, and nervously blurted out, “Are you Barth, about whom Jens wrote his dissertation, and with Robert Jenson?” Blanche smiled, and Jens said, “Well, that’s whom, like me, he had regular meetings. Jens observed, my name.” Three years later, I was living in New Jersey rightly and humbly, “It could hardly be different for you.” again, and working on a doctoral dissertation on his and James Cone’s theologies. Jens agreed to meet with me for an ens was a gift to me. His theology has deepened my faith, hour each week, and this routine continued until June of Jand has taught me to worship more faithfully. But more this year. importantly, Jens was a gift to the Church. His death is a At the third or fourth of our weekly meetings I asked him loss, even to those who do not know his work. However, as something, and he gave me a characteristically terse an - St. Paul put it, the gifts of God are irrevocable. Though Jens swer. I waited a few moments, and then broke the silence by has passed from this life, God is not finished using him in saying, “Dr. Jenson, I feel like I’m doing all the talking.” the Church. Jenson’s theology is only beginning to be ap - Through his beard I could see him smiling. “That’s exactly preciated and understood. what I intended,” he said. “Also, my friends call me Jens.” In his classic book Story and Promise (Fortress, 1973), In my first year of graduate school, almost a decade ago, I Jenson wrote that the gospel is “a word about an alleged past read the first volume of Jenson’s Systematic Theology , and event, and it functions as an unconditional promise.” In since then there has hardly been a day when I did not grap - Jensonian fashion, one may say that if the gospel of Jesus is ple with his theology in some way. But more than that, the true, then the history of God’s work in and through Jens is time spent meeting with him to discuss theology, to read not only a past to be remembered, but is a promise for the books and Scripture together, to reflect on the state of the (Continued on next page)

October 8, 2017 • THe LIVInG CHURCH 17 In Memory and Anticipation of Robert W. Jenson

(Continued from previous page) future, which we may anticipate. Death did not have the last history to the fulfillment of this promise. Evangelism, and so word on Jesus; it will not have the last word on Jens, nor on the theological thinking that goes into it, begins with the God’s work through him. I want to share some of the sig - evangelical narrative, which requires us to talk about the nificant things I have received from Jens, which I hope to three agents of this narrative: Jesus, the God of Israel whom see God use in the Church in the future. he called his Father, and their Spirit. Jenson taught that theology is the work of thinking about In telling and thinking about this evangelical narrative, how to convey the significance of the gospel. Chiefly, he ar - what we learn is that the One who made the promise to Is - gued, this means putting the claims of the gospel in dialogue rael is the same One by whom the promise came to fulfill - with the religious assumptions of the culture. From St. Paul’s ment, and again is the same One who himself is the fulfill - appropriation of the shrine to the unknown God at Athens, ment. In Jenson’s theology, the climactic truth of the gospel to Gregory of Nyssa’s or Thomas Aquinas’s reworking the is not, as some have suggested, God’s Threeness; rather, it is notion of being, Church theologians have been evangelizing found in Israel’s confession of faith, the Shema. The great paganism. The Church’s missionary work has always re - mystery of the gospel is that God is one. The mystery of the quired theologians to develop a revisionary metaphysics, Trinity is that God is one. The mystery of the Incarnation is that is, a renewed apprehension of all reality in light of the that God is with us, and yet God is still one. Jenson wrote in news that the God of Israel has raised his servant Jesus from his Systematic Theology , “The identity of the crucified Jesus the dead, having first raised Israel from Egypt. and the risen Jesus is nothing other than the oneness of In Jenson’s interpretation, the Church’s theological work God. That is why it can and must be believed: it is identical of evangelizing paganism begins with the startling news with the final object of faith.” that God has come to us creatures in Jesus, having promised Revisionary metaphysics teaches us that our conceptions salvation to Israel, and by his Spirit having moved created of God are premature. We rush to grasp God’s oneness; the

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18 THe LIVInG CHURCH • October 8, 2017 ham, gathered Israel, and, at the fullness of time, the Word was born to Mary. The man Jesus is eternally God’s Word — to himself and to us. God’s Word is the last word, and there - fore the first word. The time in which we live is bracketed in the eternity of this God. What we creatures anticipate is the final fulfillment of the history God has created. We wait, as Jenson would say, for the dry bones to live. We await the kingdom. God created us for a political community in which, with death behind us, we will be gathered to Christ and one another. life in history is lived by hope. But this is not hope for pie in the sky; rather, as Jenson wrote, eschatological hope is the basis of our hopes for “potatoes on earth.” Because we are promised the kingdom, we are free to be a revolutionary “conspiracy” and “band of spies” for the future, subverting the stagnation and status quo of a world that resists the future.

Photo © 2009 by John Roxborogh ens’s political sensibilities remain a delightful surprise to I asked what he thought of black liberation theology, and he said, “Not rad - Jme. Once, when discussing my efforts to put his theology ical enough.” I laughed and told him that James Cone might not agree. He in dialogue with Cone’s work, I asked what he thought of laughed and said, “Well, in the end we’ll see who the real revolutionary is.” black liberation theology, and he said, “Not radical enough.” I laughed and told him that Cone might not agree. He gospel makes us wait for the triune God’s promise. What laughed and said, “Well, in the end we’ll see who the real God promises is that we will be with him, and that we will revolutionary is.” see in Christ’s death and resurrection — and ours with him If there is any revolutionary community, for Jens that — the mystery that God is one. Regarding this mystery, community is the Church, which is the only community Jens told me, “The point of Trinitarian doctrine is not to re - whose life is to anticipate the kingdom. Baptism into the solve the mystery; I have been attempting to describe it. Church is also initiation into the kingdom. I suspect that the There are things that I have written that I do not understand centrality of the Church in Jens’s political and eschatologi - fully, but that I nevertheless believe.” cal thinking was what motivated him to work toward ecu - menical unity. Jens was unsurpassed in his faithful grief ens spent his career pursuing those things that he be - over the divisions of the Church. His dedicated work in co - Jlieved but did not understand fully. When I once asked founding and leading the Center for Catholic and Evangel - him what he would like to have spent more time on, he ical Theology is just one example of his commitment to do - responded with two things: his understanding of the pre- ing theology for the one Church. I experienced this existence of Christ, and politics. commitment as Jens gave me pastoral counsel as I prepared Because the driving force of Jenson’s theology is the one - for ordination in the Episcopal Church. ness of the Creator God who is nevertheless one with us Jens’s pursuits were not only metaphysical and political creatures, he was never completely satisfied with his an - but aesthetic. Jens saw the beauty of God, and believed that swer to the metaphysical question of the Word prior to his it was central to the Church’s resistance against nihilism to Incarnation. In Jenson’s thinking, if the Word exists prior to reflect God’s beauty in worship, in art and drama, in litera - and apart from the flesh of Jesus, then the Word will always ture and storytelling. Jenson taught that Christians comprise remain, in some way, distinct from Jesus. But Jesus is the a community that tells and lives out the drama of God’s eternal Word. Therefore, he reasoned, there can be no Word story, and in so doing lets the world see the beauty of what apart from the flesh of Jesus — no “logos Asarkos.” God has done and will do. This reasoning generated Jenson’s most radical theologi - Jenson ended the first volume of his Systematic Theology cal proposal: an eschatological rather than protological un - identifying God as a great fugue: as the sheer beauty of the derstanding of being, or ontology. Jenson taught that God’s perichoresis of Father, Son, and Spirit, as the music that the being is not the adamant persistence of what already is, but triune God is. To be a creature is to be mentioned by this the perfect anticipation of what will be. God, to be given as a gift. I am grateful that God gave us Jenson’s theme of story and promise captures this escha - Jens. The Church will have much to remember of him and tological ontology. In Jenson’s theology, the oneness of God for which to give thanks because of him. Thanks be to God, is the absolute identification of God’s promise with its ful - we also have much from his legacy for which we may yet fillment: God is principally the End, the One who promises hope. the End, and the Word of promise. Creation is the history made by God’s Word of promise. God promises that we The Rev. Matthew Burdette is a curate at Church of the Good creatures will be with him, and therefore we creatures and Shepherd in Dallas and serves as associate program director our history exist. By his Word of promise, God called Abra - of the Center for Catholic and Evangelical Theology.

October 8, 2017 • THe LIVInG CHURCH 19 ´7KHRYHUDOONQRZOHGJH RI SAES and their ability to disperrse what we need to knoww,, as well as tthehe support given to schools is incrreddible. I cannot imagine not having SAES LQRXU VFKRRO V OLLIIIHHµ

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´While ttherherre are many accreditattion associations, SAES is the only one which views the accreditattion process throuugghh a theologgiical lens. Ittss exxpertise in matters of school-parish reelattions and governance is unmatched, and it views each school in the associattion as a unique place of ministry with distinct giiffftts to offffferer to the world.µ

´´++RQRULQJWWKKH XQLTXH FKDUDFWHU RRII HDFK RRII RXU VFKRROV  while challengging us to better reffllect the depth and breadth of ouur Episcopal identity is of inestimable value. SAES leaderrshishiip and staafffff provides higghlyhly perrsonalized advice and support. TTheyhey arre DOZD\VWWKKHUH ZKHQ \RX QHHG WWKKHP WKH PRVWµ The eighth annual Student Essays in Christian Wisdom competition attracted 19 papers from nine Anglican seminaries and university Portrait of Pope Paul III, divinity schools in the United Museo di Capodimonte, States, Canada, and England. Naples, Italy Rebecca Bridges Watts of Seminary of the Southwest Wikimedia Commons took the top prize with her paper, “‘They are no less capable of our Christianity’: 16th-Century Catholic Missions in Indigenous Cultural Contexts,” which TlC is pleased to publish in this edition. Second place — Edward Watson, yale Divinity School: “Seeking Wisdom in the Spaces of Schism: How Hooker and Coleridge’s Accounts of Reason Can ‘They are no less Support Christian Unity.” Third place — Martin Geiger, Virginia Theological capable of our Seminary: “History, Theology, and Mediation: Wisdom’s Female Character in Proverbs 1-9.” Christianity’ We are grateful to the judges of this year’s 16th-Century Catholic Missions competition: the Rev. Matthew Burdette, curate for in Indigenous Cultural Contexts student ministry at Church of the Good Shepherd, Dallas; By Rebecca Bridges Watts the Rev. Zachary Guiliano, cross time and place, Christians have responded to their cultural associate editor of TlC; the contexts — at times choosing to shape Christian practice to meet Rev. Beth Maynard, rector of Athe conditions of the local culture, while at other times believing Emmanuel Memorial that Christian practice needs to question or fight against the local cul - Church, Champaign, Illinois; ture. When Roman Catholicism expanded with Spanish colonialism to the New World in the 16th century, missionary priests — as well as their and the Rev. Katherine king and pope — recognized that the local languages and cultures Sonderegger, William Meade needed to figure centrally in the mission to convert the local people to Chair in Systematic Theology, Christianity. Reflecting on this case from Church history teaches us, as Virginia Theological contemporary Christians, to be more aware of how we can shape mission Seminary. to meet the requirements of specific cultural contexts. When Spain sent explorers across the Atlantic to claim new lands, people, and resources for their empire, the work of colonialism was done

22 THe LIVInG CHURCH • October 8, 2017 Instead of going along with the dominant cultural perspective that the indigenous peo - ple were “brute beasts” who should be “subjected to our control,” Pope Paul III argued that the Church needed to have the opposite response by seeing them as part of “the flock of Christ committed to our care, those who are outside the sheepfold.”

by men sent by the Spanish monarchy. However, for the Paul III’s perspective on missionary work among the missionary priests who accompanied them or soon fol - local people is grounded in the belief that they are fel - lowed, their purposes were different. Writing in 1537, low human beings, capable of reasoning whether they Pope Paul III recognized that the mission of the church want to accept the missionaries’ invitation to believe. was at odds with the mission of the colonizers, espe - cially with regard to the dignity and freedom of the peo - ith the pope having laid this foundation, it is ple who lived in these recently colonized places. While Wunsurprising that Alonso de Molina translated those working on behalf of the government and eco - the lord’s Prayer into Náhuatl (the Aztec language), and nomic interests saw the indigenous people as just that in the second half of the 1500s, academic study of another resource, Pope Paul III recognized their Incan and Aztec Empires was formalized at universities humanity, pointing back to the Great Commission’s in Peru and Mexico. In 1578, King Phillip II dictated words on the reach of the Gospel: “He sent preachers that those who wanted to be priests in “Indian” settle - out to preach the faith: ‘Go, and teach everyone’ [Matt. ments had to be proficient in the indigenous languages. 28:19]. All, He said, without exception, since all are These developments toward learning the local lan - capable of learning the faith.” Pope Paul III was espe - guages and cultures and doing the business of the cially critical of the colonizers’ impulse to enslave the Church with this cultural sensitivity leads one to won - indigenous people, seeing slavery as Satan’s “novel way der why those in the Church saw this as so central to to prevent the world of God being preached to people their mission. As Klaus Koschorke and others note: for their salvation.” He characterized those involved in “The repeated exhortations of Church and Crown on the slave trade as “lackeys, who wanted to satisfy their the importance of learning Indian languages thor - lust for riches.” 1 Pope Paul III argued forcefully against oughly suggests many missionaries had failed in this subduing the local people: “outside the faith though regard.” 2 Earlier missionaries learned through experi - they be, [they] are not to be deprived of their liberty or ence that when missionary efforts do not reflect and the right to their property. They are to have, to hold, to respond respectfully to the local culture, they will find a enjoy both liberty and dominion, freely, lawfully. They less receptive audience and, thus, fewer converts. must not be enslaved” (“Veritas Ipsa,” p. 291). Notewor - Bernardino de Sahagún, an eminent ethnologist of thy here is the implication that conversion is not a Aztec culture, wrote in 1577 of how the work of ethnol - requirement for their liberty and rights; rather, these ogists “will be very useful to learn the degree of perfec - belong to them as by virtue of their humanity. tion of this Mexican people, which has not yet been Instead of going along with the dominant cultural known.” like Pope Paul III, Sahagún affirmed the perspective that the indigenous people were “brute shared humanity of the Aztecs: “It is most certain all beasts” who should be “subjected to our control,” Pope these people are our brothers, stemming from the stock Paul III argued that the Church needed to have the of Adam, as do we. They are our neighbors whom we opposite response by seeing them as part of “the flock of are obliged to love, even as we love ourselves. Whatever Christ committed to our care, those who are outside the it may be that they were in times past, we now see sheepfold.” Further, Pope Paul III affirmed their through experience, that they are capable in learning all humanity, observing: “We are aware through what we the liberal arts and sacred theology …. They are no less have been told that those Indians, as true human beings, capable of our Christianity.” 3 Sahagún affirmed the have not only the capacity for Christian faith, but the Aztecs’ intellectual capacity, which was a very progres - willingness to flock to it” (pp. 290-91). In contrast to the sive mindset at a time when many white Europeans monarchy’s and the slave traders’ oppressive tactics, viewed indigenous people as less intelligent and even Pope Paul III advised that rather than forcing the local less than human. Also noteworthy in Sahagún’s treatise people to accept Christianity, missionary priests should is the relationship he identifies between studying a cul - ensure that “Indians and other people are to be invited tural group and believing that they are the very people into the faith of Christ by the preaching of God’s word Jesus was commanding to be loved as neighbors. and the example of a good life” (p. 291). Again, Pope language, cultural practices, and beliefs are necessar - (Continued on next page)

October 8, 2017 • THe LIVInG CHURCH 23 16th-Century Catholic Missions in Indigenous Cultural Contexts

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ily intertwined. To learn more of the local culture and message, including the directive that the church should get to know the people, missionary priests needed to be build her a temple in Mexico. This aspect of the story is able to communicate in the indigenous language. In crucial, as this is where we see the link between Mary, 1583, those gathered for the Council of lima affirmed: perhaps a Catholic version of the indigenous goddess “The fundamental purpose of Christian instruction and Tonantzin Cihuacóatl, with the official Roman Catholic catechesis is an understanding of the faith. … There - Church as personified by the bishop in Mexico. 5 la Vir - fore, everybody should be taught in a way they can gen continues to link Mexican cultural traditions and understand: the Spaniards in Spanish, Indians in their Catholic religious practice, both in Mexico and in the own language.” The council specified that mastery of United States. “prayers or catechesis in latin” should not be required Christians today can learn much from studying the of the Incans, “because it is sufficient and much better ways in which our forebears in the faith responded to for them to say it in their language, and if some wish, their cultural milieus. For Spanish missionaries in the they may also learn in Spanish which many of them 16th century, they learned through experience — as have mastered.” 4 Implicit in the Council of lima’s edict well as through studying the life of Jesus — how crucial is recognition both of what is practical for the cultural it was to connect with the local people in their own lan - context and that the local people were indeed capable of guage and traditions. The key for Christians living in learning another language, Spanish. All of this is conso - the diverse cultural contexts of this world is to be open nant with Reform throughout Christianity during the to discerning — through prayer, Scripture, reason, tra - 1500s, with luther and others in Europe calling for the dition, and dialogue — how God calls us to respond to Bible to published and preached about in the vernacu - people where they are, as we take the time to learn what lar. While the Roman Catholic Church was, in the main, makes them distinctive and valuable in God’s sight. much slower to change the language of the Mass, it is noteworthy that the Catholic missionaries in the New Rebecca Bridges Watts is a middler in the MDiv program World were among the first Catholics to argue that peo - at the Seminary of the Southwest. She is a candidate for ple are best reached in their own language. holy orders in the Episcopal Diocese of Central Florida, where she is a member of St. Peter’s, Lake Mary. well-known example of Catholic cultural adapta - Ation is the veneration of la Virgen de Guadalupe. Notes While opinion varies on the degree to which her vener - ation is a case of syncretism, most agree that the place 1 Pope Paul III, “Veritas Ipsa (Sublimis Deus),” in A His - of Our lady in the devotional life of Mexican Catholics tory of Christianity in Asia, Africa, and Latin America, (and Mexicans in general) is, at its heart, about encul - 1450-1990: A Documentary Sourcebook (Eerdmans, turation. That Mary would visit Juan Diego Cuauhtla - 2007), p. 290. toatzin, “a humble commoner, a poor ordinary person,” in December 1531 as “he was on his way to attend to 2 Klaus Koschorke, Frieder ludwig, and Mariano Del - divine things and to his errands,” communicates that gado, “language and Missionary Work,” in A History of God, through Mary, has a special concern for the com - Christianity in Asia, Africa, and Latin America, 1450- mon people of Mexico. As luis lasso de la Vega’s 1990 , p. 302. account over a century later in 1649 emphasizes, Mary expressed God’s special love for Mexico in a warm and 3 Bernardino de Sahagún, “Excerpt from General His - nurturing way. It seems significant that this encounter tory of the Things of New Spain, Part I” (1577), in A with Mary occurred in 1531, as the mission to Mexico History of Christianity in Asia, Africa, and Latin Amer - was expanding — and that the emphasis of her words to ica, 1450-1990 , pp. 306-07. Juan Diego was how she was a “compassionate mother” to “all you people here in this land,” especially those 4 El Tercer Concilio limense (Third Council of lima), with “afflictions, miseries, and torments.” We see in this “The Indians Should Be Taught in Their Own lan - the recognition that colonial life was difficult for people guage,” in A History of Christianity in Asia, Africa, and there, and they needed to hear that God was responsive Latin America, 1450-1990 , p. 303. to their troubles in that he was sending them a loving mother to heal them. Finally, at the end of de la Vega’s 5 luis lasso de la Vega, “Excerpt from Huei Guadalupe account, we read of how Mary directed Juan tlamahuicoltica ,” in A History of Christianity in Asia, Diego to seek out the bishop to tell him about Mary’s Africa, and Latin America, 1450-1990 , p. 316.

24 THe LIVInG CHURCH • October 8, 2017 BOOKS

THEOlOGy A Reformed Catholic’s Case Review by J. Scott Jackson

persistent stereotype depicts Calvinist theologians as dour, Ajoyless, and rigid. The main cul - Deviant Calvinism prit for this stern visage, so the stereo - Broadening Reformed Theology type says, is the belief that God deter - By Oliver D. Crisp . Fortress. Pp. 272. $34 mines everything while human will counts for nothing. yet, as Oliver Crisp demonstrates, Reformed thinkers are not cut from the same cloth. Take John Davenant, Bishop of Sal - isbury (d. 1641), for example. Dav - enant led the Anglican delegation to topics. For example, Crisp effectively tain passages of the New Testament. the Synod of Dort (1618-19) in the challenges the common assumption Most Reformed thinkers have af - Netherlands, which pitted orthodox that Reformed theology necessarily en - firmed the doctrine of “definite atone - Calvinists, who argued that the fate of tails the belief that divine providence ment.” Many, following Puritan divine the elect and the damned was set by encompasses even the minutiae of John Owen, have held that Christ’s eternal divine decree, against the Re - everyday occurrences. As he shows, death is sufficient to atone for the sins monstrants (Arminians), who claimed many Reformed theologians have ad - of the elect only. Several of Crisp’s es - some space for human free will in sal - vocated a doctrine of compatibilism, says seek to demonstrate the coherence vation. The Remonstrants held that the claim that divine predestination in of an alternative theory called “univer - God foreknew those who would accept matters of salvation does not exclude sal atonement.” This view holds that Christ in faith and elected them for sal - limited human freedom in mundane Christ’s death is sufficient to cover the vation on that basis. The council sided affairs. sins of the whole world, whether all with the Calvinists on questions of free Much of the book focuses on the human beings receive these saving will and salvation, and Davenant con - scope of salvation, especially the ques - benefits through the gift of faith or not. curred. tion of whether the death of Jesus is Davenant and other early Anglicans Davenant’s theology plays a crucial sufficient to atone for the sins of the articulated a version of definite atone - role in this book by Crisp, a theology whole world and the extent to which ment that Crisp calls “hypothetical professor at Fuller Theological Semi - this atonement is efficacious for human universalism.” This doctrine holds that nary. Crisp seeks to debunk the view beings who accept God’s saving grace Christ’s sacrifice on the cross was suf - that all Calvinists think alike and thus in faith. Universalism is the doctrine ficient to cover the sins of all people, to broaden the conversation in con - that Jesus’ death is sufficient and effi - but only those will be saved whom temporary Protestant theology. “Along cacious for everyone: All human be - God freely elects to receive the gifts of with many historic members of my ings will be saved in the end. This is a Christ’s benefits in faith. own theological tradition (though minority report in the history of Chris - Crisp, a pioneer in applying the tools fewer contemporary representatives), tian thought. Most Reformed thinkers, of analytic philosophy to theology, I think of myself as a Reformed especially, have followed the precedent writes with clarity and focus. The vol - Catholic,” he writes. “That is, my own of the later Augustine’s anti-Pelagian ume will be most useful to those with a views on matters theological are part of writings: Salvation is entirely by divine focused interest in Reformed theology, the tradition of western catholic Chris - initiative, and God from eternity di - but it may be somewhat perplexing tianity that divided from the Roman vides humanity into the elect and the and frustrating to a more general audi - branch at the Reformation” (p. 14). In - reprobate. Nonetheless, Crisp shows ence, especially those who do not share deed, as Crisp notes, the label Calvin - how one might argue for universal sal - Calvinist presuppositions about elec - ism is a misnomer for labeling the Re - vation on Augustinian grounds by fo - tion and predestination. formed tradition as a whole, for no one cusing on the utter sufficiency of di - thinker holds pride of place. vine grace. Crisp is not endorsing this J. Scott Jackson is a writer and theolo - Deviant Calvinism explores diver - position, however, and most theolo - gian living in Northampton, Massachu - gent theological voices on several key gians have argued it contradicts cer - setts.

October 8, 2017 • THe LIVInG CHURCH 25 CATHOlIC VOICES Instruments of Communion The Primates’ Meeting, the ACC, and their Predecessors By Colin Podmore

ne reason why the issues that have divided Anglicans in the last 50 years have proved so difficult is that they stir up ecclesio - Ological questions. Which bodies (if any) have moral authority to speak on behalf of the Communion to its individual churches? What deference (if any) should be accorded to their pronouncements? The 1997 Virginia Report commented positively on the ACC as includ - ing laypeople, but noted that its existence “raises questions,” whereas the Primates’ Meetings “ have an inherent authority by virtue of the office which they hold as chief pastors.” It emphasized the bishop’s role as “ one who represents the part to the whole and the whole to the part, the par - ticularity of each diocese to the whole Communion and the Communion to each diocese.” In 2008 the Windsor Continuation Group observed, “Not all believe that a representative body is the best way to express the contribution of the whole people of God at a worldwide level.”

26 THe LIVInG CHURCH • October 8, 2017 isperceptions of the history of the Anglican In - Communion. In 1930, “councils of bishops” were Mstruments of Communion compound such dis - identified as “the appropriate organ, by which the agreement. One widely believed account runs some - unity of distant Churches can find expression,” their thing like this. Until 1968, the lambeth Conference autonomy bounded by “a common faith and order” was the only inter-Anglican structure. The Anglican and “mutual loyalty sustained through the common Consultative Council added a smaller body, meeting counsel of the Bishops.” more frequently, its inclusion of laypeople and clergy The Consultative Body had not threatened the reflecting fundamental Anglican principles. The Pri - churches’ autonomy; absence from it reduced influ - mates’ Meeting — the newest body — is novel in ence: both factors encouraged American involve - comprising only the senior bishop of each church. Its ment. The 1930 conference facilitated this by chang - pronouncing on divisive issues conflicts both with ing the Consultative Body’s constitution. It would Anglican principles and with the original intention represent not the churches but the lambeth Confer - that it should merely be a fellowship group for church ence; the Archbishop of Canterbury would appoint leaders. None of this is true. its members (albeit after consulting the primates and From 1867 onwards there were increasing calls metropolitans and having regard to regional repre - for a body to which the developing colonial churches sentation), so no American action would be required could refer disputed questions. Each of the first four to enable American bishops to serve. At least one lambeth Conferences failed to reach agreement on American attended each of the four meetings in the this. The relevant committee of the 1897 conference 1930s; the presiding bishop came twice. Three meet - proposed a tribunal of reference, with a remit limited ings were attended by the Archbishop of the West In - to questions submitted by Church of England bish - dies, one by a Canadian archbishop, another by two. ops or by “Colonial and Missionary Churches” (and As transatlantic travel became easier, the Consulta - hence no role in respect of Ireland, Scotland, or the tive Body began to be more representative of the United States). Even this could not command con - churches’ episcopates, to meet more frequently, and sensus, so the relevant motions were not put. As the to be increasingly dominated by primates and met - 1908 lambeth Conference noted, the position of the ropolitans. American Episcopal Church, which “precludes any After a post-war gap the Consultative Body met approach to a foreign court,” was the main obstacle. informally during the 1954 Anglican Congress and The 1897 conference did, however, ask the Arch - formally in 1956 to discuss the forthcoming lam - bishop of Canterbury to create a Consultative Com - beth Conference. Archbishop Geoffrey Fisher had mittee from which churches, provinces, and extra- determined that it should comprise the Archbishops provincial dioceses could seek advice. From 1901 to of Canterbury and york, each other church’s senior 1966, under various names (Central Consultative bishop, four bishops appointed by the American pre - Committee, Central Consultative Body, lambeth siding bishop, two each by the Archbishop of Can - Consultative Body), this small body of bishops met terbury and the Canadian and Australian primates, between two and five times between each lambeth and one each by the other nine (until 1951 there Conference and the next. were only 13 Anglican churches). The primates were Initially, distance limited membership. Most of the now formally at the Consultative Body’s heart. colonial churches chose bishops resident in England At the 1958 Conference, Fisher convened either (often former colonial diocesans) as representatives, the primates or all the metropolitans as a conference though the Archbishop of the West Indies, the Pri - steering committee. The Conference determined mate of Canada, and bishops from India attended that the Consultative Body should in future consist on occasion. The American church alone declined to only of the Archbishops of Canterbury and york, participate. The Consultative Body offered some ad - the primates or presiding bishops, and representa - vice in response to questions referred to it, but only tives of the extra-provincial dioceses appointed by its 1914 consideration of issues arising from the mis - the Archbishop of Canterbury. Those unable to at - sionary conference at Kikuyu (Kenya) was of much tend could send alternates, but in effect a Primates’ moment. Increasingly important, however, was its Meeting had been born. In addition to its role as a function as a preparatory and continuation commit - lambeth Conference preparatory and follow-up tee for the lambeth Conferences, advising on their committee, the Consultative Body would “advise on timing and agenda, and monitoring follow-up. questions of faith, order, polity, or administration” The 1920 Conference declared the Consultative referred to it by bishops. Body “one of the links which bind together our fel - Another resolution required the archbishop to ap - lowship” — in modern parlance, an Instrument of (Continued on next page)

October 8, 2017 • THe LIVInG CHURCH 27 CATHOlIC VOICES Instruments of Communion

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point a (salaried) secretary for the Consultative ter became a mere Message; a novel Note described Body. This Anglican Executive Officer served not the resolutions’ (lack of) authority in entirely nega - only the Consultative Body but also the Advisory tive terms. Council on Missionary Strategy (ACMS). Estab - The conference replaced the Consultative Body lished by the 1948 Conference, the ACMS had met and the ACMS with a single Anglican Consultative immediately before the Anglican Congress. The Council (ACC), comprising the Archbishop of Can - 1958 conference revised its membership to include terbury (as president), three members (bishop, all the metropolitans. Members could send alter - clergy, lay) each from the largest five churches and nates, who need not be bishops: after 90 years, a two each (bishop plus clergy or lay) from the others, lambeth Conference had for the first time specifi - plus six co-opted members (at least two laypeople cally envisaged non-episcopal participation in an in - under 28 and two women). The council would elect ter-Anglican body. a chairman, a vice chairman and seven other stand - The ACMS and the Consultative Body met just ing committee members (the president would not be before the 1963 Anglican Congress. The ACMS, at - on the standing committee). At the outset, only 21 of tended by 31 bishops and 23 staff advisers, discussed at least 46 members would be bishops (not neces - a range of strategic, policy, and practical matters. sarily their church’s senior bishop). There was no The much smaller Consultative Body principally provision for voting by houses or orders. Member - discussed ecumenical, constitutional and ecclesio - ship changes would need the assent of two-thirds of logical questions. It requested a meeting every 18 to the metropolitans, but otherwise constitutional 24 months of primates and metropolitans (the Con - changes required ratification by the constitutional sultative Body plus one Canadian and one Aus - bodies of two-thirds of the churches. Therefore, un - tralian metropolitan, and one American bishop), like all previous inter-Anglican bodies, the ACC with staff attending general consultation but not de - would derive its authority not from the lambeth cision-making sessions. Such meetings were held in Conference but directly from the churches. The rel - 1964 and 1966. evant report referred to “the new prominence of the In 1963, then, the Consultative Body finally em - laypeople” and the need for “a more integrated pat - braced and fulfilled the long-held vision of a gather - tern” of meetings, but why the new body should take ing in which the churches took counsel together be - this particular form was not explained. tween lambeth Conferences, each represented by The conference did not formally entrust the Con - its senior bishop. Five years later, that vision would sultative Body’s role of offering advice on faith and be supplanted by a very different one, embodied in order questions to the ACC or any other body, but it the Anglican Consultative Council. did commission the ACC to advise on any proposals to ordain women to the priesthood. At its first meet - he year 1968 saw the Prague Spring and violent ing in 1971 the ACC duly gave a green light on this Tstudent protests around the world. It was in that to the extra-provincial Diocese of Hong Kong and revolutionary context that the lambeth Conference Macao — by 24 votes to 22 with five abstentions, the set the Anglican Communion on a new course, pro - Archbishop of Canterbury (the diocese’s metropoli - foundly changing its international structures and tan) voting against. This 11-day meeting, attended the ecclesiology they embodied. For the first time it by 51 members, 18 consultants, observers and met in public — in the Assembly Hall of Church preparatory committee members, and six staff, House (a parliamentary chamber in the office of a passed 44 resolutions, published with four section bureaucracy) — and in the presence of the press. reports in an 80-page report titled (significantly) John Macquarrie (one of 26 consultants) was “as - The Time is Now . That the preface was signed not by tonished to find how many bishops were being swept the president or chairman but by the Secretary Gen - along uncritically by the changing fashions and slo - eral, Bishop John Howe, perhaps suggested where gans of popular theology.” The conference’s report real power now lay. Michael Ramsey later com - subtly downplayed its authority: the Encyclical let - mented, “I think that lambeth 1968 erred in giving

28 THe LIVInG CHURCH • October 8, 2017 power to the Anglican Consultative Council” and “I quickly came to think that it was not the right way to In 1963, then, the Consultative run the Anglican Communion and that it was a poor substitute for a meeting of archbishops.” Body finally embraced and The ACC could not be dis-invented, but a Pri - mates’ Meeting could be restored. The initiative fulfilled the long-held vision of a came not from lambeth but from the United States and Canada. At Presiding Bishop John Allin’s sug - gathering in which the churches gestion, the senior bishop of each church (now called the primates) met in 1975. Howe was careful to stress the gathering’s informality, but in 1977, after a took counsel together between conversation with Allin, the Canadian primate Ed - ward Scott wrote to Howe suggesting regular pri - lambeth Conferences, each mates meetings for “contact between provinces.” “A.C.C. alone is not enough,” he argued: primates represented by its senior bishop. had “direct access to the decision making structures of their own churches,” unlike some ACC represen - tatives. munion.” Resolution 12 asked the Archbishop of At the 1978 lambeth Conference the Primates Canterbury “with all the primates of the Anglican Committee, which met four times to take major de - Communion” to initiate consideration of how to re - cisions, authorized Archbishop Donald Coggan to late the various inter-Anglican meetings together. “initiate consideration” of a “Committee of Pri - In both instances the primates were to act — not the mates” meeting regularly. The relevant section of the ACC. conference report expressed the hope that “such The Primates’ Meeting convened for six days in meetings will be held more often.” Resolutions as - 1979. Any lingering idea that a meeting of the lead - sumed their existence: the decision had already been ers of the Communion’s churches could be merely taken. Archbishop Coggan’s address explaining it social and spiritual will have been dispelled when the was printed in the report. Quoted out of context, as agenda (16 items, one covering 13 sub-items) was it almost invariably is, his statement that the pri - circulated. The minutes filled 19 pages — plus 16 mates should meet “for leisurely thought, prayer, pages of appendices. In advance, Howe commented and deep consultation” might imply merely a fel - that “from discussion with Primates themselves the lowship group. In fact, his theme was where “au - wish for meetings does not appear to derive from a thority in the Anglican Communion” should lie. Re - desire to revive the lambeth Consultative Body,” but jecting in turn the Archbishop of Canterbury, the this is in fact what had happened: a formally consti - lambeth Conference, the ACC, or a doctrinal com - tuted body consisting of the senior bishop of each mission as its sole repository, he proposed that the Anglican church had been restored. yet the 1968 primates should meet every two years as “channels revolution had been so profound that the previous through which the voice of the member Churches existence for seven decades of formally constituted would be heard, and real interchange of heart could meetings of bishops for consultation, advice, and take place” — albeit “in the very closest and intimate decision-making between lambeth Conferences was contact” with the ACC. For Coggan, the Primates’ soon completely forgotten. A meeting of primates Meeting was central to solving the problem of au - came to be regarded by many as an un-Anglican thority in the Anglican Communion, and the pri - novelty rather than a reversion to the pre-1968 mates were their churches’ most natural interna - norm. tional representatives. The conference’s Resolution 11 gave the Primates’ Colin Podmore is a member of the Living Church Meeting a crucial role with regard to local develop - Foundation. In June he received the Archbishop of ments with wider consequences, advising member Canterbury’s Lanfranc Award for Education and churches “not to take action regarding issues which Scholarship. This article is based on his chapter in are of concern to the whole Anglican Communion volume IV of the Oxford History of Anglicanism without consultation with a lambeth Conference or (OUP, 2017), which cites full references. Principal with the episcopate through the Primates Commit - sources include the minutes of the Consultative Body tee.” It also asked the primates “to initiate a study of in Lambeth Palace Library and papers in the Anglican the nature of authority within the Anglican Com - Communion Office archives.

October 8, 2017 • THe LIVInG CHURCH 29 through this process and it was a priv - news October 8, 2017 ilege to be in Khartoum in July to see it | become the 39th member of the Com - Hurricane Irma munion. ACNA has not gone through this process. (Continued from page 8) “ACNA is a church in ecumenical re - new group will look at introducing lationship with many of our provinces,” greater clarity about contributions and he added. “But that is also true of many finance. churches, including the Methodist, Or - The Most Rev. Paul Kwong, the thodox, and Roman Catholic churches.” Anglo-Catholicism: ACC’s chairman, said the working Speaking to the standing commit - Uncovering Roots group will take account of concerns tee, Archbishop Josiah described the among Anglican provinces. creation of the new province of Sudan Church of the Advent, Boston “These are important issues for the as a particular highlight of his first two November 15-16 whole Communion, and we are taking years as secretary general. He said the In advance of the annual meeting care to make sure that we hear what new province had started well but of the American Academy of Religion God is saying and get this right,” he needs the support of the Communion. said. “Providing a contribution to the He said Christians are a minority in This conference will explore the holy, Communion is an important part of Sudan and will need to adopt a differ - catholic, apostolic pattern of Scripture, the life of our family. This is not about ent approach compared to those in sacraments, prayer, and the Church rules and regulations. It is about rela - South Sudan, where they are a major - herself, formed by God in Christ. tionships. The contributions enable ity. Daily Office & Mass, with special service of everyone within the Communion to Idowu-Fearon spoke on various is - Evensong and Benediction. grow and flourish. For example, they sues in his report, including unity, enable us to focus on important work growth and evangelism, a task group such as mission. It means everyone has created after the Primates’ Meeting Keynote lecture by a stake in what is happening across our 2016, and how his role had changed. The Rev. Dr. George Westhaver Communion.” ACNS The Vision Glorious: He stressed that the size of contribu - In Memory of Geoffrey Rowell tions was not the most important issue. Other speakers “What is more significant is that a con - Two Bishops Announce tribution is made.” Dr. Liza Anderson 2019 Retirements Theology of Vocation from the Oxford ACNS Movement to Today: Clericalism and The Rt. Rev. R. William Franklin has Monasticism Ecumenical Ambit written the Diocese of Western New The R ev. Dr. Michael Cov er york to announce his plan to retire in Apo logia Epis coporum : Anglican Catholi - Archbishop Josiah Idowu-Fearon, the April 2019. cism an d the Future of Ecclesial Order Anglican Communion’s secretary gen - “When I left on sabbatical in April, I eral, has stressed that the Anglican said to you that one of the things I The Rev. Samuel Keyes Practical Allegory: Keeping the et Church of North America is not a would be doing during that time was

province of the Anglican Communion. praying and thinking about my retire - in the res et sacramentum “It is simply not true to say that ment as Bishop of Western New york,” Elisabeth Kincaid ACNA is part of the Anglican Com - he said. “I want to share with you that “Obedience the Remedy”: munion,” he told Anglican Commun - I have made the decision to retire on John Henry Newman and the Development of Christian Holiness ion News Service during a meeting of April 3, 2019, which is the date re - the Communion’s standing committee. quired by the current Canons of the Dr. Chris toph er Wells “To be part of the Communion, a Episcopal Church.” R econciled Bodies: Recasting Race province needs to be in communion The diocese adds that it will explore in Catholic Ecc lesi ology with the See of Canterbury and to be a a shared life with the Diocese of North -

Visit wp.m e/p7 US Vh-Hh to register. member of the Instruments of the western Pennsylvania. Communion. ACNA is not in com - Questions ? munion with the See of Canterbury, + + +

Contact the Rev. Dr. Jeffrey Hanson and has not sought membership” in frhanson@thea dventboston.org the instruments. The Rt. Rev. Barry l. Beisner, Bishop of Church o f the Adv ent “There is a long-standing process by Northern California since 2006, has 30 Brimme r Stree t, Boston, MA 02108 which a province is adopted as a announced his plans to retire in 2019. 61 7.523.2377 province of the Communion. It was a “The formal call for an election will great joy for me to see Sudan go be on the agenda of Diocesan Conven - In partnership with T THE LIV ING CHURCH 30 THe LIVInG CHURCH • October 8, 2017 Wisdom Calling tion this November,” Beisner wrote in a LETTERS A Conference on Local Formation letter with the Rev. Elizabeth Arm- Camp Weed, Florida strong, president of the standing com- Ministry of the Laity February 8-10 mittee. “Our Standing Committee will govern this process.” The interview with Jason Ballard is phenomenal [“Sustainable Housing for the Rest of Us,” Sept. 10]. It’s obvious that Jason’s faith informs his business, the decisions made within that business, and the business model he intentionally uses in long-range planning. His story is an excellent example of how much room there is in the business world for the Alexander Sumner promotion of Christian values and principles. You are to be commended for identifying a person who is living into his Episcopal faith in real and Episcopal Church in Connecticut photo tangible ways. Thank you for sharing Bishop Ian T. Douglas and archivist Meg Smith Jason’s story. May it be a real-life hold Bishop Samuel Seabury’s restored miter. example to many of how the Catechism in the Book of Common Prayer (p. 855) describes, in part, the Saving Samuel Aleshire Williams ministry of the laity: “to represent Seabury’s Miter Christ and his Church; to bear The Rt. Rev. J. Neil Alexander witness to him wherever they may be; Dean, School of Theology, Sewanee A miter once worn by the Rt. Rev. and, according to the gifts given Samuel Seabury, Bishop of Connecti- them, to carry Christ’s work of The Rt. Rev. George Sumner cut, has returned to the Episcopal reconciliation in the world.” God Bishop of Dallas Church in Connecticut after a five- bless Jason Ballard and the many Dr. Dan Aleshire week restoration. faithful business people like him. Retired Executive Director Textile Conservation Workshop of The Rev. Chris Roussell Association for Theological Schools South Salem, New York, restored the Rapid City, South Dakota miter, which reportedly had been held Dr. Jane Williams for years by a college fraternity. Seabury Assistant Dean, St. Mellitus College bought the miter in 1786, two years af- Secular Uruguay ter his consecration. More and more, Episcopal dioceses are The Rev. Kenneth W. Cameron, a When I spoke some years ago on the relying on local formation to train former diocesan archivist and a pro- religion of the Founding Fathers at leaders for parish ministry. Join us for fessor at Trinity College in Hartford, is the national university of Uruguay, thoughtful consideration of different credited with recovering the miter the senior professor who commented local formation models and creative from the fraternity. on the talk spoke glowingly of the partnerships with our church's The miter sat in a custom wooden Masonic influence in Uruguay’s traditional seminaries. box, with a lock and glass door, from history. He placed our Founding

1971 to 2014, “covered inexpertly with Fathers in that tradition. It turned out Registration: $100, with comfortable UV — very dark — film,” said Meg that was precisely why I was invited hotel-style accommodations and meals

Smith, archivist of the Episcopal to lecture at the university. at Camp Weed for your two-night stay.

Church in Connecticut. It was trans- The country is secular. When I $264 for single-occupancy room, $189 for double-occupancy. For a complete list of ferred to an acid-free manuscript box tried to find Holy Trinity Cathedral in 2014. in Montevideo, I could not locate speakers, further information, and to register, visit Although a donor had expressed in- even someone who knew where it terest in funding the restoration, Smith was. I appreciated the thorough campweed.org/wisdom-calling said, the bishops and canons decided article by Matthew Townsend Questions? Contact Jordan Hylden that the Episcopal Church in Con- [“Uncertainty in Uruguay,” Sept. 10]. necticut should pay for the project. David L. Holmes ([email protected]) or Douglas College of William & Mary Dupree ([email protected]). Pam Dawkins Episcopal Church in Connecticut Williamsburg, Virginia In partnership with T THE LIVING CHURCH October 8, 2017 • THE LIVING CHURCH 31 ST PAUL’S PARISH, RIVERSIDE, ILLINOIS SEEKS A RECTOR

Upon the retirement of our Rector of 42 years, St Paul’s e Rector we seek should be dedicated to serving Parish in Riverside, Illinois, a National Landmark suburb Christ and His people with integrity, dignity, perseverance, located 11 miles west of Chicago’s Loop, is actively seeking intelligence, and a well-developed sense of humor. a Rector. Pastoral care is vitally important, as is the ability to be an We are a non-geographic “destination” congregation eective abbatial-style administrator, not only of the seven of mid-size (ASA: 53); Catholic, Anglican, Episcopal, and Sacraments, but also the quotidian work of the parish. St Benedictine in spirituality and culture. Our liturgical style Paul’s is an endowed parish. Fiduciary responsibility is Solemn Rite II Benedictine monastic—an example of is an absolute must. noble simplicity. We do not rely on gimmickry to try to For more information about our parish, please visit our bring people in. Benedictine hospitality and spirituality is website: www.stpaulsparish.org/rectorsearch. what we do here, with no obsession with numerical growth If St Paul’s Riverside is what you’ve been looking for, at any cost. take the next step and visit the website of the Episcopal A special emphasis is given to education and formation Diocese of Chicago (www.episcopalchicago.org) and at this parish with ne adult programs and the Montessori- click on Clergy Openings. e deadline for applications based Catechesis of the Good Shepherd for children. We is October 31, 2017. are working on developing the Catechesis program for adults. An excellent library, curated by a parishioner with an MLS, provides parishioners with numerous opportunities to deepen their understanding of the Christian faith.

ST PAUL’S PARISH A Catholic Episcopal Parish in the Benedictine Tradition 60 Akenside Road Riverside, Illinois 60546 708.447.1604 www.stpaulsparish.org

The Diocese of Pittsburgh PEOPlE & PlACES The Rev. Melanie Dickson Lemburg is rec - 325 Oliver Avenue, Suite 300 tor of St. Thomas, Isle of Hope, Savannah, GA. Pittsburgh, PA 15222 The Rev. Carl Mann is rector of Christ 412.721.0853 | episcopalpgh.org Appointments Church, Burlington, IA. The Rev. Jane Barker is vicar of St. Paul’s, Eliza Marth is northwest regional mission - We are part of a sign of faith present in Kilgore, TX. ary for the Episcopal Church in Connecticut. western Pennsylvania since before the The Rev. Mary Becker is deacon at St. The Rev. José Martinez is priest-in-charge American Revolution. David’s, Topeka, KS. of Harlem Valley Ministry in New york (St. From simple The Rev. Casey Berkhouse is rector of St. Andrew’s, Brewster; Holy Trinity, Pawling, and Misión Episcopal Santiago Apóstol, Dover prayers once offered John’s, Sonora, TX. at a frontier fort The Rev. Canon Kirk Berlenbach is canon Plains). for innovation and community engagement in The Rev. E. Weston Mathews is rector of where three rivers the Diocese of Pennsylvania. Grace, The Plains, VA. meet, to the work of The Rev. Dana Corsello is vicar at Wash - The Rev. Jennifer Glaze Montgomery is parishes spread ington National Cathedral. priest-in-charge of Trinity, Newtown, CT. through out modern The Rev. Andrew Y. Moore is associate rec - The Rev. Angela Cortinas is rector of St. cities and towns, Thomas’, College Station, TX. tor of St. Mary’s, Richmond, VA. Ben Cowgill is youth missioner in the Dio - The Rev. Kathleen Mary Moore is archdea - ours is a continual cese of Southwestern Virginia. con of the Diocese of Southwest Florida. witness in word and The Ven. Canon Charleen Crean is Whitney Moore is interim executive direc - deed that Jesus archdeacon of the Diocese of los Angeles. tor of Camp McDowell, Nauvoo, Al. Christ is lord. The Rev. Johnnie M. Davis Jr. is vicar of The Rev. Michele Morgan is rector of St. Mark’s, Washington, DC. Having celebrated 150 years as an Church of the Cross, Columbia, SC. Episcopal diocese, we continue to focus The Rev. Matthew Dayton-Welch is rector The Rev. Canon Richard Morrison is of St. Alban’s, Newtown Square, PA. interim rector of Epiphany, Tempe, AZ. on preaching the Gospel in the public The Rev. Annie Elliott and the Rev. Gates The Rev. Sarah Odderstol is rector of St. square, on becoming congregations more Elliott are priests-in-charge of St. Mark’s, Jack - John’s, Fort Washington, MD. responsive to community needs, and on son, MS. Monica Payne is interim program director forming leaders among the laity and at Brendan’s Crossing, Cincinnati. The Very Rev. Marilyn Engstrom is dean clergy to carry out this call. emerita of St. Matthew’s Cathedral, laramie, The Rev. Molly Payne-Hardin is associate Wy rector of St. Andrew’s, Panama City, Fl. The Rev. Rachel Field is south-central The Rev. Brandon Peete is chaplain of regional missionary for the Episcopal Church Berkeley Preparatory School, Tampa, Fl. A LIVING CHURCH Partner in Connecticut. Sam Reckford is chief financial officer of The Rev. Carol Cole Flanagan is interim the Diocese of Newark. rector of St. Barnabas’, Annandale, VA. The Rev. Thomas Rickenbaker is priest-in- The Rev. Henrique Fleming (ElCA) is pas - charge of Epiphany, Spartanburg, SC. tor of St. Matthew’s, Rapid City, SD. The Rev. Kenneth Ritter is priest-in-charge Erin Flinn is north-central regional mission - at Trinity, Natchez, MS. ary for the Episcopal Church in Connecticut. The Rev. John Roberts is assistant rector of The Rev. Debbie Greenleaf is deacon at St. John in the Wilderness, Flat Rock, NC. Advent, Sun City West, AZ. The Rev. Jose Sańchez is vicar of San Fran - Good Shepherd Church The Rev. Matthew Grunfeld is rector of cisco de Asis, Austin. 11122 Midway Road, Dallas, TX 75229 Annunciation, Holmes Beach, Fl. The Rev. Clive Sang is canon missioner for 214.351.6489 | goodshepherddallas.org The Rev. Torrence Harman is priest-in- black ministries in the Diocese of New Jersey. charge of Farnham Church, Farnham, and St. The Rev. Howell Sasser is chief liturgist in Church of the Good Shepherd, Dallas, John’s, Warsaw, VA. the Diocese of Central Pennsylvania. began 60 years ago as a neighborhood The Rev. Susan Hartzell is priest-in-charge The Rev. Anne Sawyer is rector of St. church and continues to thrive today. Mark’s Church in-the-Bowery, New york City. of St. Peter’s in-the-Woods, Fairfax Station, Excellence in biblical preaching, simple VA. The Rev. Joann Saylors is canon for mis - The Rev. Melissa Hays-Smith is archdea - sion amplification in the Diocese of Texas. liturgy, beautiful music, children, and con for the Diocese of Southwestern Virginia. The Rev. Mark Schultz is curate of children family-friendly ministry are all part of The Rev. Meredith Tobin Heffner is rector and youth ministries at St. Philip’s in the Hills, the worship experience. of St. James’, Potomac, MD. Tucson. Founded more than a half-century ago The Rev. Michael Horvath is curate at St. The Rev. Michael Seiler is interim rector of St. Michael & All Angels, Corona Del Mar, CA. as part of the educational mission of the David’s, Austin. church is Good Shepherd Episcopal The Rev. Laurel Johnston is interim associ - The Rev. Adam J. Shoemaker is rector of St. ate rector of Trinity, Santa Barbara, CA. Stephen’s, Charleston, SC. School, a K-8, 600-student school that The Rev. Jo Ann Jones is associate rector of The Rev. Hunter Silides is chaplain at Can - seeks to inspire children to learn with Redeemer, Bryn Mawr, PA. terbury School, Greensboro, NC. confidence, serve with compassion, and The Rev. Brendan Kimbrough is rector of The Rev. Geoffrey Simpson is associate lead with courage. rector and school chaplain at St. Thomas’, St. Timothy’s, lake Jackson, TX. With strong commitments to youth The Rev. Canon Rebecca B. Kirkpatrick is Houston. rector of St. Philip’s, Marysville, WA. Stephen Sims is executive assistant and ministry, outreach and mission, and The Rev. John Leach is vicar at St. Paul’s, communications coordinator for the Diocese strong pastoral care, Good Shepherd Tombstone, AZ. of Nevada. seeks to grow in faith and witness in The Rev. Austin Leininger is priest-in- The Rev. Amy Slater is senior associate rec - North Dallas and beyond. charge of Calvary, Santa Cruz, CA. tor of St. Mary’s, Arlington, VA.

A LIVING CHURCH Partner October 8, 2017 • THe LIVInG CHURCH 33 THE LIVING CHU RC H SUNDAy’S READINGS | 18 Pentecost, October 8 VOLUme 255 • nUmbeR 5 Ex. 20:1-4, 7-9, 12-20 or Isa. 5:1-7 • Ps. 19 or Ps. 80:7-14 eDITORIAL Phil. 3:4b-14 • Matt. 21:33-46 Executive Director and Editor Dr. Christopher wells Managing Editor John schuessler Science, Humanities, and Fulfillment Senior Editor Douglas Leblanc Associate Editors am the lORD your God, who to words and texts. Rather, the law “is Jeff boldt “I brought you out of the land of more to be desired that gold, more The Rev. Dr. Zachary Guiliano Egypt, out of the house of slavery” (Ex. than much fine gold, sweeter far than The Rev. Canon Jordan Hylden News Editor 20:2). History resonates and tells its honey, than honey in the comb” (Ps. matthew Townsend tale. We are pure on the east bank of 19:10). In the law and the Scriptures of Associate Editor for International News John martin the great sea where Miriam sings a God, the people of God were given a Assistant Editor The Rev. emily Hylden freedom song. God sings too, a love love for the humanities. Textual study Correspondents song concerning his vineyard, for the and commentary would be among the G. Jeffrey macDonald people in the wilderness will be his highest callings. Kirk Petersen planted vine (Isa. 5:1). In union with God has given freedom for a pur - bUsIness AnD FULFILLmenT Office/Business Manager God, they sing, “you brought a vine pose: to see God in nature and to read Ruth schimmel out of Egypt; you drove out the nations God in the Word. This calling lifts the Administrative Assistant beverly mantyh and planted it. you cleared the ground heart, brightens the eyes, and is ex - ADVeRTIsInG for it; it took deep root and filled the ceedingly valuable and sweet. Could Advertising Manager Carrie Knight land. The mountains were covered there be anything better? yes, but only mARKeTInG with its shade, the mighty cedars with in comparison. Kevin shanley & Associates its branches; it sent out its branches to “As to the law, [I was] a Pharisee,” St. ARCHIVes the sea, and its shoots to the River” (Ps. Paul says (Phil. 3:5). As a member of Richard J. mammana, Jr. 80:8-11). this party, Paul lived by a strict and bOARD OF DIReCTORs So planted, the people of God were meticulous application of the law, al - President: The Rt. Rev. D. bruce macPherson, edmond, Okla. given two gifts in addition to their free - though law came to include an ex - Vice President: Dr. Grace sears, berea, Ky. dom. They would see the power and panded body of sacred texts, and a cor - secretary: Daniel muth, Leland, n.C. wonder of God’s creative work in the responding treasure of oral tradition. The Rt. Rev. Dr. John C. bauerschmidt, nashville heavens, the day and night, and the Still, the careful application of text and marie Howard, Jacksonville, Fla. wordless speech of nature. Knowing tradition to daily life was, for Paul, Richard J. mammana, Jr., new Haven, Conn. The Rt. Rev. Daniel H. martins, springfield, Ill. the Creator, they would contemplate something precious and desirable. He The Rev. Canon e. mark stevenson, Hamilton, n.J. creation with a discerning and reverent defended it with violent zeal until Treasurer: The Rev. s. Thomas Kincaid III, Dallas eye. “The heavens declare the glory of providence struck him to the ground God, and the firmament shows his and revealed the “surpassing value of handiwork. One day tells its tale to an - knowing Christ Jesus my lord” (Phil. eDITORIAL AnD bUsIness OFFICes other, and one night imparts knowl - 3:8). Although he wanted to persecute mailing address: P.O. box 510705 edge to another. Although they have the Church, he was “broken to pieces,” milwaukee, wI 53203-0121 no words or language, and their voices having fallen on “this stone” (Matt. shipping Address: are not heard, their sound has gone out 21:44). And with a broken and contrite 816 e. Juneau Avenue into all lands, and their message to the heart, he received the fulfillment of the milwaukee, wI 53202 end of the world” (Ps. 19:1-4). They law, namely the Word of the Father. In Phone: 414-276-5420 were given the gift of science. And the Christ he would read anew the pre - Fax: 414-276-7483 e-mail: [email protected] beginning of science is the fear of the ciousness and sweetness of the ancient www.livingchurch.org lord and searching wonder. texts. THe LIVInG CHURCH is published 22 times per year, dated sunday, by They were also given the law. “The the Living Church Foundation, Inc., at 816 e. Juneau Ave., milwau - kee, wI 53202. 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34 THe LIVInG CHURCH • October 8, 2017 SUNDAy’S READINGS | 19 Pentecost, October 15 Ex. 32:1-14 or Isa. 25:1-9 • Ps. 106:1-6, 19-23 or Ps. 23 Phil. 4:1-9 • Matt. 22:1-14 Memory hen the people saw that Moses son. He sent his slaves to call those Wdelayed his return from the who had been invited to the wedding Caring for All mountain, they turned to Aaron and banquet, but they would not come” e Community of St. Mary, Southern pleaded for another god, a visible im - (Matt. 22:2-3). Refusal in this case is a Province, is a women’s Benedictine age to worship with burnt offerings kind of forgetting. The invited guests community within the Episcopal Church and sacrifice, a locus of food and have forgotten the authority of the drink, and reveling. They turned with king, the generosity of the invitation, that expresses its way of life through care all their heart, mind, soul, and strength and that the invitation is a veiled com - for the body, the soul, and the earth. We to the image of a calf. They forgot the mand. They ought to come, but refuse. seek to address the spiritual and temporal God who saved them. “They made a They make light of the invitation and needs of our society through our life of calf at Horeb and worshiped a cast im - turn instead to farming and business, prayer and solitude, our ministry to the age. They exchanged the glory of God and they abuse and kill the king’s emis - poor, through spiritual direction and for the image of an ox that eats grass. saries. In the ancient world of the Bible, hospitality, the various endeavors of our They forgot God, their savior, who had the consequences are clear. “The king Organic Prayer Program and our website, done great things in Egypt” (Ps. was enraged. He sent his troops, de - and through our work in churches — both 106:19-21). And because God is jeal - stroyed those murderers, and burned in the United States and the Philippines. ous, the people’s rebellion raised the their city” (Matt. 22:7). The story con - We serve as a spiritual resource for all prospect that God would turn against tinues. The king invites everyone, both seekers, especially those interested in them in judgment. “The lORD said to good and bad, to the wedding. And Benedictine spirituality, care for creation, Moses, ‘I have seen this people, how they come, though one guest is caught and concern for the poor. Our patron, St. stiff-necked they are. Now let me without a wedding garment. Remem - Mary, is the model for our “yes” to God, alone, so that my wrath may burn hot ber that you are called, but pray that through which we respond to the needs of against them and I may consume you are chosen, elected to put on the our society and practice responsible them; and of you I will make a great garment of Christ. We may refuse to stewardship. Our convent, gardens, and nation’” (Ex. 32:9-10). come to the supper of the lamb, we grounds represent part of our contribution God was about to forget his people may forget, we may turn to other cares to the healing of the earth and its creatures. until Moses stood in the breach. let and other business. And if we come, rough them and through us, we seek to the people remember God and let God we may still forget to take off old Adam offer a quiet, friendly environment where remember his people. “Remember and put on the new humanity. we and others may listen to God, learn Abraham, Isaac, and Israel, your ser - Of all the reasons to attend a local from God’s Word and from creation, and vants, how you swore to them by your church, remembering may be the most put our faith into practice by promoting a own self, saying to them, ‘I will multi - important. Remember the God who healthy, balanced, and compassionate ply your descendants like the stars of liberates from the captivity of sin, the lifestyle for all. heaven, and all this land that I have flesh, and the devil. Remember the promised I will give to your descen - God who prepares the feast, issues the Community of St. Mary, dants, and they shall inherit it forever’” invitation, and has garments of new life Southern Province (Ex. 32:13). Of all the good reasons to waiting. And be bold to tell God what 1100 St. Mary’s lane, Sewanee, TN 37375 attend a local church, this may be the he has promised. Ghostlike, God says stmary-conventsewanee.org best. In the church we remind our - — and in prayer, we say — “Remem - Facebook: Community-of-St-Mary-Southern-Province selves who we are as sons and daugh - ber, remember, remember!” ters of God caught up into the life of look It Up A LIVING CHURCH Sponsor Christ, and, strangely, we remind God by the generous gift of the Rt. Rev. also of the promises he has made. We Read Isaiah 25:6-7. & Mrs. D. Bruce MacPherson remind God, but in so doing he is the chief cause of our gathering, our read - ing together, our prayer, our hymns, Think About It our communion in the body and blood A feast without death. of Christ, our witness in the world. God is memory. Jesus tells a story. “The kingdom of heaven may be compared to a king who gave a wedding banquet for his

October 8, 2017 • THe LIVInG CHURCH 35 ClASSIFIEDS CHURCH FURNISHINGS

FLAGS AND BANNERS : Custom designed Episcopal flags and banners by Festival Flags in Richmond,VA. Project Please contact us by phone at 800-233-5247 or by email at [email protected]. Canterbury POSITIONS OFFERED The free online home for HOUSE FOR DUTY PRIEST: St. Andrew’s Episcopal Church, New Johnsonville, Tennessee . Are you a retired Anglican and Episcopal priest with a heart for ministry in a small parish in pictur - esque middle Tennessee? We seek a Priest-in-Charge for Sunday liturgy and pastoral care in return for a small stipend historical documents and and use of a well-appointed Rectory. Hunting, fishing, and other outdoor activities abound. 90 minutes west of related scholarship. Nashville in the Diocese of Tennessee. Direct inquiries to the Rev. Canon Andrew Petiprin, Canon to the Ordinary, Since 1999. [email protected] or (615) 251-3322 . anglicanhistory.org POSITIONS OFFERED ORGANIST/CHOIRMASTER with over 30 years expe - rience in choir training, conducting, music education, litur - gical understanding, congregational musical development, community musical outreach, with master's degree, seeks position in active parish with established choirs and com - mitted, enthusiastic, imaginative approach to fine music serving the liturgy as “an outward and visible sign of an inward and spiritual grace.” Mature, engaging, organized; a “ team player” with strong office, teaching and interper - sonal skills and deep sense of vocation. Longtime AGO, AAM, RSCM member. Fulltime or part time, with school teaching or arts administration job on the side. Corporate- sized suburban parish preferable, lively academic/arts/his toric community life a must! Contact: John Brooks, 25 Anoka Ave., Barrington RI 02806. 401- 289-2650, [email protected].

NOTICE: MOVING SERVICES Skip Higgins 225-937-0700 www.custommovers.net • [email protected] “Moving Episcopal clergy to new ministries since 1982.” Clergy discounts • Only one survey/ 3 estimates • Major van lines represented Full value protection plans • Late pick-up/delivery penalties* Internet satellite tracking • 24/7 cell phone contact to assure your peace of mind CUSTOM MOVERS - FHWA Lic. #MC370752 *Certain Restrictions apply THE LIVING CHURCH Partners 2017

springfield, Illinois SPONSORS DIOCese OF sPRInGFIeLD 821 s. second st. • 217.525.1876 episcopalspringfield.org Vail, Colorado CHURCH OF THe TRAnsFIGURATIOn salina, Kansas 19 Vail Rd. • 970.476.0618 sAInT FRAnCIs COmmUnITY seRVICes episcopalvail.com 509 e. elm st. • 785.825.0541 www.st-francis.org bradenton, Florida CHRIsT CHURCH shreveport, Louisiana 4030 manatee Ave. w. • 941.747.3709 sT. mARK’s CATHeDRAL christchurchswfla.org 908 Rutherford street • 318.221.3360 www.stmarkscatheral.net Jacksonville, Florida DIOCese OF FLORIDA Hagerstown, maryland 325 n. market st. • 904.356.1328 sAInT JAmes sCHOOL diocesefl.org 17641 College Rd. • 301.733.9330 stjames.edu Orlando, Florida DIOCese OF CenTRAL FLORIDA new York, new York 1017 e. Robinson st. • 407.423.3567 sT. THOmAs CHURCH cfdiocese.org FIFTH AVenUe 1 west 53rd st. • 212.757.7013 sarasota, Florida saintthomaschurch.org CHURCH OF THe ReDeemeR 222 south Palm Ave. • 941.955.4263 new York, new York CHURCH OF THe InCARnATIOn, DALLAs redeemersarasota.org TRInITY wALL sTReeT 74 Trinity Pl. • 212.602.0800 Vero beach, Florida trinitywallstreet.org nashville, Tennessee TRInITY CHURCH DIOCese OF Tennessee 2365 Pine Ave. • 772.567.1146 Tonawanda, new York 3700 woodmont blvd. • 615.251.3322 trinityvero.org DIOCese OF wesTeRn new YORK edtn.org 1064 brighton Rd. • 716.881.0660 savannah, Georgia episcopalwny.org nashville, Tennessee sT. JOHn’s CHURCH sT. GeORGe’s CHURCH 1 w. macon st. • 912.232.1251 Raleigh, north Carolina 4715 Harding Pike • 615.385.2150 stjohnssav.org sT. TImOTHY’s CHURCH stgeorgesnashville.org 4523 six Forks Rd. • 919.787.7590 sttimothyschurch.org sewanee, Tennessee COmmUnITY OF sT. mARY Cincinnati, Ohio sOUTHeRn PROVInCe DIOCese OF sOUTHeRn OHIO 1100 st. mary’s Lane • 931.598.0046 412 sycamore st. • 800.582.1712 stmary-conventsewanee.org diosohio.org by the generous gift of the Rt. Rev. & Mrs. D. Bruce MacPherson Oklahoma City, Oklahoma ALL sOULs’ CHURCH Dallas, Texas 6400 n. Pennsylvania Ave. • 405.842.1461 CHURCH OF THe InCARnATIOn allsoulsokc.com 3966 mcKinney Ave. 214.521.5101 Oklahoma City, Oklahoma incarnation.org DIOCese OF OKLAHOmA 924 n. Robinson Ave. • 405.232.4820 Dallas, Texas episcopaloklahoma.org DIOCese OF DALLAs 1630 n. Garrett Ave. wayne, Pennsylvania 214.826.8310 sT. DAVID’s CHURCH edod.org 763 s. Valley Forge Rd. • 610.688.7947 stdavidschurch.org Dallas, Texas sT. mICHAeL AnD ALL AnGeLs Providence, Rhode Island 8011 Douglas Ave. • 214.363.5471 s. sTePHen’s CHURCH saintmichael.org 114 George st. • 401.421.6702 DIOCese OF sPRInGFIeLD sstephens.org (Continued on next page)

THE LIVING CHURCH seeks to build up the body, urged on by the love of Christ (see 2 Cor. 5). To become a TLC Partner, please contact Christopher Wells: [email protected] or (414) 292-1240. THE LIVING CHURCH Partners 2017 SPONSORS GUARANTORS

(Continued from previous page) mobile, Alabama new Orleans, Louisiana Durham, north Carolina CHRIsT CHURCH CATHeDRAL DIOCese OF LOUIsIAnA sT. sTePHen’s CHURCH 115 s. Conception st. 1623 7th st. • 504.895.6634 82 Kimberly Dr. • 919.493.5451 Houston, Texas 251.438.1822 edola.org ststephensdurham.dionc.org THe CHURCH OF sT. JOHn christchurchcathedralmobile.org THe DIVIne Potomac, maryland Philadelphia, Pennsylvania 2450 River Oaks blvd. Tucson, Arizona sT. FRAnCIs CHURCH DIOCese OF PennsYLVAnIA 713.622.3600 sT. PHILIP’s In THe HILLs 10033 River Rd • 301.365.2055 3717 Chestnut st., ste. 300 sjd.org 4440 n Campbell Ave. stfrancispotomac.org 215.627.6434 520.299.6421 diopa.org Houston, Texas stphilipstucson.org Grand Rapids, michigan DIOCese OF TeXAs GRACe CHURCH Pittsburgh, Pennsylvania 1225 Texas Ave. • 713.520.6444 Carlsbad, California 1815 Hall st. se • 616.241.4631 DIOCese OF PITTsbURGH epicenter.org sT. mICHAeL’s bY-THe-seA gracechurchgr.org 325 Oliver Avenue, suite 300 2775 Carlsbad blvd. 412.721.0853 Houston, Texas 760.729.8901 minneapolis, minnesota episcopalpgh.org sT. DUnsTAn’s CHURCH stmichaelsbythesea.org ePIsCOPAL CHURCH 14301 stuebner Airline Rd. In mInnesOTA Charleston, south Carolina 281.440.1600 Denver, Colorado 1730 Clifton Pl., ste. 201 CHURCH OF THe HOLY saintdunstans.org sAInT JOHn’s CATHeDRAL 612.871.5311 COmmUnIOn 1350 washington st. episcopalmn.org 218 Ashley Ave. • 843.722.2024 Houston, Texas 303.831.7115 holycomm.org sT. mARTIn’s CHURCH sjcathedral.org st. Louis, missouri 717 sage Rd. • 713.621.3040 sT. PeTeR’s CHURCH Columbia, south Carolina stmartinsepiscopal.org meriden, Connecticut 110 n. warson Road DIOCese OF UPPeR ePIsCOPAL CHURCH 314.993.2306 sOUTH CAROLInA san Antonio, Texas In COnneCTICUT stpetersepiscopal.org 1115 marion st. • 803.771.7800 CHRIsT CHURCH 290 Pratt street, box 52 edusc.org 510 belknap Pl. 203.639.3501 Jackson, mississippi 210.736.3132 episcopalct.org DIOCese OF mIssIssIPPI nashville, Tennessee cecsa.org 118 n. Congress st. CHRIsT CHURCH CATHeDRAL washington, D.C. 601.948.5954 900 broadway • 615.255.7729 west brattleboro, Vermont CHRIsT CHURCH, GeORGeTOwn dioms.org christcathedral.org JeRUsALem PeACebUILDeRs 31st and O sts. nw P.O. box 2020 • 802.254.0068 202.333.6677 Albuquerque, new mexico Corpus Christi, Texas jerusalempeacebuilders.org christchurchgeorgetown.org DIOCese OF THe RIO GRAnDe CHURCH OF THe GOOD 6400 Coors blvd. nw sHePHeRD milwaukee, wisconsin Orlando, Florida 505.881.0636 700 s. Upper broadway CATHeDRAL CHURCH sT. mARY OF THe AnGeLs dioceserg.org 361.882.1735 OF ALL sAInTs 6316 matchett Rd. • 407.855.1930 cotgs.org 818 e. Juneau Ave. stmaryangels.org santa Fe, new mexico 414.271.7719 CHURCH OF THe HOLY FAITH Dallas, Texas ascathedral.org Oviedo, Florida 311 e. Palace Ave. • 505.982.4447 CHURCH OF THe GOOD CAnTeRbURY ReTReAT holyfaithchurchsf.org sHePHeRD & COnFeRenCe CenTeR 11122 midway Rd. 1601 Alafaya Trail • 407.365.5571 Cooperstown, new York 214.351.6468 canterburyretreat.org CHRIsT CHURCH goodshepherddallas.org 46 River st. • 607.547.9555 Parrish, Florida christchurchcooperstown.org Dallas, Texas DIOCese OF sOUTHwesT sT. AUGUsTIne’s OAK CLIFF FLORIDA Garden City, new York 1302 w. Kiest blvd. • 214.371.3441 8005 25th st. e. • 941.556.0315 DIOCese OF LOnG IsLAnD staugustinesoakcliff.org episcopalswfl.org 36 Cathedral Ave. 516.248.4800 Fort worth, Texas Augusta, Georgia dioceseli.org DIOCese OF FORT wORTH CHURCH OF THe GOOD 2900 Alemeda st. sHePHeRD Greenwich, new York 817.244.2885 2230 walton way • 706.738.3386 DIOCese OF ALbAnY fwepiscopal.org goodshepherd-augusta.org 580 burton Rd. • 518.692.3350 albanyepiscopaldiocese.org midland, Texas savannah, Georgia TRInITY sCHOOL OF mIDLAnD THe COLLeGIATe CHURCH new York, new York 3500 w. wadley Ave. OF sT. PAUL THe APOsTLe GRACe CHURCH 432.697.3281 1802 Abercorn st. • 912.232.0274 802 broadway • 212.254.2000 trinitymidland.org stpaulsavannah.org gracechurchnyc.org navasota, Texas Indianapolis, Indiana Troy, new York CAmP ALLen DIOCese OF InDIAnAPOLIs sT. JOHn’s CHURCH 18800 Fm 362 • 936.825.7175 1100 w. 42nd st. • 317.926.5454 146 1st st. • 518.274.5884 campallen.org indydio.org stjohnstroy.org ASSOCIATES san Antonio, Texas Phoenix, Arizona boston, massachusetts Hendersonville, Tennessee DIOCese OF wesT TeXAs DIOCese OF ARIZOnA DIOCese OF mAssACHUseTTs sT. JOsePH OF ARImATHeA 111 Torcido Dr. • 210.824.5387 114 w. Roosevelt st. 138 Tremont st. • 617.482.5800 103 Country Club Dr. dwtx.org 602.254.0976 diomass.org 615.824.2910 azdiocese.org stjosephofarimathea.org salt Lake City, Utah Las Vegas, nevada DIOCese OF UTAH wilmington, Delaware DIOCese OF neVADA Allen, Texas 75 s. 200 east • 800.343.4756 DIOCese OF DeLAwARe 9480 s. eastern Ave., ste. 236 CHURCH OF THe sAVIOR episcopal-ut.org 913 wilson Rd. • 302.256.0374 702.737.9190 110 s. Alma Dr. • 214.785.1612 dioceseofdelaware.net episcopalnevada.org ofthesavior.org Charlottesville, Virginia mOCKInGbIRD mInIsTRIes maitland, Florida Greenwich, new York Dallas, Texas 100 w. Jefferson st. CHURCH OF THe GOOD COmmUnITY OF sT. mARY sT. mATTHew’s CATHeDRAL 434.293.2347 sHePHeRD eAsTeRn PROVInCe 5100 Ross Ave. • 214.823.8134 mbird.com 331 Lake Ave. • 407.644.5350 242 Cloister way • 518.692.3028 episcopalcathedral.org goodshepherdmaitland.com stmaryseast.org Fairfax, Virginia Denton, Texas TRURO AnGLICAn CHURCH miami, Florida Henrietta, new York sT. DAVID OF wALes 10520 main st. • 703.273.1300 DIOCese OF sOUTHeAsT DIOCese OF ROCHesTeR 623 ector st. • 940.387.2622 truroanglican.com FLORIDA 3825 e. Henrietta Rd. ste. 100 stdavidsdenton.org 525 n.e. 15 st. • 305.373.0881 585.473.2977 Richmond, Virginia diosef.org www.episcopalrochester.org Houston, Texas DIOCese OF VIRGInIA sT. FRAnCIs CHURCH 110 w. Franklin st. • 800.DIOCese Orlando, Florida new York, new York 345 Piney Point Rd. thediocese.net CATHeDRAL CHURCH CALVARY–sT. GeORGe’s 713.782.1270 OF sT. LUKe 61 Gramercy Park n. sfch.org Charleston, west Virginia 130 n. magnolia Ave. 646.723.4178 DIOCese OF wesT VIRGInIA 407.849.0680 calvarystgeorges.org Irving, Texas 1608 Virginia st. e. ccslorlando.org CHURCH OF THe ReDeemeR 304.344.3597 new York, new York 2700 warren Cir. • 972.255.4171 wvdiocese.org santa Rosa beach, Florida CHRIsT & sT. sTePHen’s redeemer-irving.org CHRIsT THe KInG CHURCH CHURCH Appleton, wisconsin 480 n. County Hwy. 393 120 w. 69th st. • 212.787.2755 Lubbock, Texas DIOCese OF FOnD DU LAC 850.267.3332 csschurch.org DIOCese OF nORTHwesT 1051 n. Lynndale Dr. ste. 1b christthekingfl.org TeXAs 920.830.8866 new York, new York 1802 broadway • 806.763.1370 episcopalfonddulac.org Tallahassee, Florida CHURCH OF THe nwtdiocese.org HOLY COmFORTeR TRAnsFIGURATIOn sOCIeTY OF mARY ePIsCOPAL CHURCH 1 e. 29th st. • 212.684.6770 Tyler, Texas AmeRICAn ReGIOn 2015 Fleischmann Rd. littlechurch.org CHRIsT CHURCH superior: Fr. John D. Alexander 850.877.2712 118 s. bois d’Arc • 903.597.9854 114 George st. hc-ec.org Chapel Hill, north Carolina christchurchtyler.org Providence, RI 02906-1189 CHURCH OF THe HOLY FAmILY somamerica.org south bend, Indiana 200 Hayes Rd. • 919.942.3108 waco, Texas DIOCese OF nORTHeRn chfepiscopal.org HOLY sPIRIT CHURCH InDIAnA 1624 wooded Acres Dr. 117 n. Lafayette blvd. Kinston, north Carolina 254.772.1982 574.233.6489 DIOCese OF eAsT CAROLInA holyspiritwaco.com ednin.org 705 Doctors Dr. • 252.522.0885 diocese-eastcarolina.org Charlottesville, Virginia Des moines, Iowa CHRIsT CHURCH DIOCese OF IOwA Raleigh, north Carolina 120 High st. w. • 434.293.2347 225 37th st. • 515.277.6165 sT. mICHAeL’s CHURCH christchurchcville.org iowaepiscopal.org 1520 Canterbury Rd. 919.782.0731 seattle, washington Lafayette, Louisiana holymichael.org DIOCese OF OLYmPIA CHURCH OF THe AsCensIOn 1551 10th Ave. e • 206.325.4200 1030 Johnston st. • 337.232.2732 winston-salem, north Carolina ecww.org ascensionlafayette.com sT. TImOTHY’s CHURCH 2575 Parkway Dr. • 336.765.0294 Delavan, wisconsin Portland, maine sttimothysws.org CHRIsT CHURCH DIOCese OF mAIne 503 e. walworth Ave. 143 state st. • 207.772-1953 Fargo, north Dakota 262.728.5292 episcopalmaine.org DIOCese OF nORTH DAKOTA christchurchdelavan.com 3600 25th st. s. • 701.235.6688 boston, massachusetts ndepiscopal.org THe CHURCH OF THe ADVenT 30 brimmer st. • 617.523.2377 Pittsburgh, Pennsylvania theadventboston.org sT. AnDRew’s CHURCH 5801 Hampton st. 412.661.1245 standrewspgh.org ª˜«˜ÂȾݪ˜«˜ÂÂȾÝ s«„s«„ ‘±¾ªsȑ±¾ªsȘ±«˜±« ˜«˜« s „˜’˜Ès„˜’˜Ès¤¤×±¾¤„×±¾¤„ IIRUPIRUPDWLRQPDWLRQ  2
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