Icons in Transformation Worship and Postmodernity Renewing the Senses THE September 1, 2013 LIVING CHURCH CATHOLIC EVANGELICAL ECUMENICAL

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Call or subscribe online I 1-800-211-2771 I www.livingchurch.org THE ON THE COVER "Heaven and Nature Sing 5" Virginia Wieringa, Mixed media 2009 LIVING www.virginiawieringa.com “The hearer rides the CHURCH rhythm, floats upon the feeling of what is good, what is sorrowful, what is THIS ISSUE | September 1, 2013 lost, what is found” (see NEWS “Music for Living,” p. 26). 4 EfM Broadens its Scope CULTURES 9 Icons Interpreted By Gaylund K. Stone BOOKS 11 The Church Visible by John-Charles Noonan, Jr. Sammlung Philippi by Dieter Philippi 12 A Practical Handbook for Divine Services by Father Gregory Woolfenden 14 Coptic Culture: Past, Present and Future by Mariam Ayad Reviews by Peter Eaton 15 From Memory to Imagination by C. Randall Bradley Review by David Heetderks 17 Poetic Theology by William A. Dyrness 9 Review by Mark F.M. Clavier CATHOLIC VOICES 18 20 18 Keeping it Real By John Kenneth Gibson

THIRD IN A SERIES ON THE BIBLE IN THE LIFE OF THE CHURCH 20 Limited Success By Michael Cover

OTHER DEPARTMENTS 22 Cæli enarrant 26 Sunday’s Readings 28 People & Places

We are grateful to the Diocese of Dallas [p. 25], and Trinity Church, Southport, LIVING CHURCH Partners Connecticut [p. 27], 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.

September 1, 2013 • THE LIVING CHURCH 3 NEWS | September 1, 2013

EfM Broadens its Scope A popular program in lay theologi- they’d like it to be in one direction or This year’s changes mark only the cal education is undergoing its first the other, but I feel that our calling is latest of several revisions to EfM, major revision in 15 years to help to be a program for the broad which has been evolving since in- participants better navigate today’s church.” ception in 1975. Since that time, diverse theological landscape. EfM helps Christians learn the 80,000 have participated in some ca- Education for Ministry (EfM), a craft of reflecting theologically on pacity and 35,000 have graduated program of the University of the their lives, careers, and callings. with certificates. South’s School of Theology, will no Around the world, 1,400 groups of This revision is necessary in part, longer rely on a single guidebook to six to 12 participants do the program Meridith said, to expose students to introduce students to biblical texts, by gathering weekly for nine months the most recent biblical and theolog- Church history, theology, and ethics. of the year. In any given year, 8,000 ical scholarship. Revision also will Starting in September, EfM will add individuals take part, including 7,000 help the church in a time of polar- eight textbooks to its curriculum, in the United States. ization. which students follow in a four-year Participants discuss readings, Too often dialogue fails, she said, period. share prayer concerns as well as because one person’s self-expression “There’s been a complaint in the worship, and learn with a mentor’s may trigger another to assume in- past that perhaps EfM was a little on help how to discern God’s calling. Af- surmountable differences. the liberal side,” said Karen Meridith, ter receiving their certificates com- But with deeper understanding of EfM’s executive director. “Now the memorating four years of study, origins and emphases in theological broad spectrum of the church will some students continue to the dia- terms, such as born again and or- find ways to come into the study. … conate or priesthood, but most con- thodox, Christians better appreciate The extreme ends may still be un- tinue in lay careers in fields from what binds them together. happy that it’s not as extreme as business to nursing and teaching. “To be critical of where our own particular statements are coming from, and be able to really listen to Bishop Lambert to Serve Brothers what another person is saying, is of deep value in this program,” Meridith The Rt. Rev. Paul Lambert has been says. “We need to understand that named chaplain of the Brotherhood the particular context that we come of St. Andrew. Bishop Lambert was out of sometimes colors the way we introduced June 20 during the broth- talk about these things.” erhood’s National Council meeting G. Jeffrey MacDonald in Irving, Texas. He succeeds Bishop TLC Correspondent Keith Whitmore of the Episcopal Diocese of Atlanta. “We’re honored Bishop Lambert will be our spiritual leader,” said Tax Credits Imperiled Robert Dennis, the brotherhood’s Church Pension Group has informed president. The Brotherhood of St. An- clergy and lay employees of drew has more than 4,000 members in churches who want premium tax 390 Episcopal and Anglican churches Lambert credits under the Affordable Care in the United States and thousands Act (ACA) to urge members of Con- more worldwide. “I’m looking for- you do that, nothing can stop the gress to cosponsor the Church ward to working with him to further brotherhood. Remember: Jesus Health Plan Act of 2013. the brotherhood’s goal of bringing started with just 12 men.” “Beginning in 2014, the ACA will men and youth to Jesus Christ.” Lambert was elected seventh offer premium tax credits to certain Bishop Lambert is a life member Bishop Suffragan of Dallas in March low- and modest-income families to of the brotherhood. “Always remem- 2008, after serving six years as the reduce the cost of commercial health ber your story,” Bishop Lambert told Rt. Rev. James M. Stanton’s canon. insurance plans offered through a brothers, who are dedicated to bring- For 15 prior years he was rector of St. health exchange (health insurance ing Jesus Christ to men and boys. “If James’ Church in Texarkana, Texas. marketplace),” says a notice on

4 THE LIVING CHURCH • September 1, 2013 CPG’s website. “Unfortunately, fed- eral law does not extend the same BACK TO THE ANGLICAN FUTURE: premium tax credits to low- and modest-income clergy or lay employ- THE TORONTO CONGRESS 1963 AND THE ees of churches receiving coverage UTURE OF LOBAL OMMUNION through a church health plan.” F G C Laurie Kazilionis, CPG’s senior Wednesday September 18, 2013 vice president of integrated benefits account management and sales, has Toronto, Ontario sent a letter to CPG’s participants that includes the same warning. The For more information or to register CPG offers a draft letter to members please visit of Congress and a page that ad- www.wycliffecollege.ca dresses 23 questions about health- With special guests: care reform. The Rt. Rev. Dr. Stephen Andrews, Bishop of Algoma The Most Rev. Mouneer Anis, Primate of Egypt & the Middle East Moving Beyond The Most Rev. Ian Ernest, Primate of the Indian Ocean Goat-hooved Satan The Rt. Rev. Dr. Josiah Idowu-Fearon, Bishop of Kaduna, Nigeria If popular culture shapes how 21st- The Most Rev. Bernard Ntahoturi, Archbishop of Burundi century people understand the after- The Most Rev. Eliud Wabukala, Primate of Kenya life, then some literature and movies The Most Rev. Justin Welby, Archbishop of Canterbury, are more helpful — and truer to the will address the conference via Skype Bible — than others. Perhaps a guide can help sift the wheat from the chaff. Greg Garrett, 51, a licensed lay preacher in the Episcopal Church and a professor of English at Baylor Uni- versity, hopes to provide such guid- ance in Entertaining Judgment: The Afterlife in Literature and Culture. The book, scheduled for 2014 by A Columbarium in the life of the Church Oxford University Press, explores preserves a tradition of remembrance. how popular ideas of heaven, hell, and purgatory are shaped by what we watch, what we read, and what we’ve derived from religious traditions. “Most Christians hold many of their beliefs about the afterlife as much from art and literature as from Scripture and theology,” Garrett said via email. Sometimes those ideas stray far afield from any biblical basis, Gar- rett argues, citing the common re- frain offered to someone who’s lost a loved one: “God must have needed another angel.” “We may remember from what lit- An Armento Columbarium is an affordable alternative that preserves tle there is in the biblical record on cherished memories & delivers a message of comfort in the knowledge that those angels that God created them sepa- that have touched our lives will always remain in the company of family & friends. rately from and prior to humanity,” SEND FOR OUR FREE INFORMATION KIT & DVD Garrett said, “but nonetheless find ourselves drawn to that human to angel narrative, or a story like It’s a COLUMBARIUMS Wonderful Life, where an apprentice BLENDING ARTISTRY & CRAFTSMANSHIP SINCE 1946 1011Military Road, P.O. Box 39, Bu alo, NY 14217; Toll Free 1-866-276-3686, e-mail: [email protected] (Continued on next page) Visit us at www.Armento-Columbarium.com

September 1, 2013 • THE LIVING CHURCH 5 NEWS | September 1, 2013

Moving Beyond Goat-hooved Satan (Continued from previous page) Church, Baltimore, and served for angel finally gets his wings.” three years until becoming bishop But just as pop culture perpetu- diocesan in January 1972. He served ates myths with no roots in Scrip- as bishop until 1985. ture, it often reinforces biblical mes- sages. Works by C.S. Lewis, a movie such as The Devil’s Advocate, or VTS Clicks on Amazon even video games that involve fight- Virginia Theological Seminary, ing forces of darkness, can deepen which lost its campus bookstore late consumers’ thinking, Garrett said. in 2013 amid mass closures by “For every stereotype that’s perpetu- Cokesbury, will now do business ated in artists’ conceptions of a fluffy with Amazon.com. Heaven or a goat-hooved Satan, “I am sure that I am not alone in we’ve got other artists whose work feeling sad when Cokesbury made offers insight that jibes with the bib- the decision to close its retail outlet lical and theological accounts and on the campus,” wrote the Very Rev. can help us lead a more faithful life.” Ian Markham, dean of VTS, on his G. Jeffrey MacDonald weblog. “We are living in an age TLC Correspondent when the ease of the Internet has made the traditional bookstore diffi- cult to sustain.” Bishop Leighton Markham added that students Dies at 91 “will find tabs for every course that is being offered this Fall. The re- The Rt. Rev. David Keller Leighton, quired and recommended reading is Sr., 11th bishop of the Diocese of available. You simply sign into your Maryland and a veteran of World War Amazon account, click on the books, II, died on August 7. He was 91. A na- add them to your cart, and hey tive of Pittsburgh, Leighton was a presto — the books will be delivered graduate of Northwestern University to the Welcome Center.” and Virginia Theological Seminary. Like the former Cokesbury store, During World War II he was ser- the online shop offers general-read- geant major of Headquarters Ninth Air ership titles such as Hail! Holy Hill! Force, and he received a Presidential A Pictorial History of the Virginia Citation. He received six battle stars Theological Seminary, which is for service in the China-Burma-India available at a discounted $35.93. Theatre, the European-Middle Eastern Theatre, and the American Theatre. He was ordained to the priesthood Bishop Philip in 1955. He served two churches in Duncan Retiring Pittsburgh: Calvary in East Liberty, and as rector of St. Andrew’s, High- The Rt. Rev. Philip M. Duncan II, land Park. He moved to Baltimore in third Bishop of the Central Gulf 1959. He was rector of the Church of Coast, has called for the election of the Holy Nativity, Forest Park, north- his successor. west Baltimore, beginning in 1959. In a letter dated July 31, Bishop The Rt. Rev. Harry Lee Doll ap- Duncan writes that his diocese has pointed him archdeacon of Mary- set July 25, 2015, as the date for the land, and he served in that role from ordination and consecration of his 1964 to 1968. successor. He was consecrated bishop coad- “As I begin my retirement, I will jutor on Nov. 30, 1968, at Emmanuel have been ordained 45 years and will

6 THE LIVING CHURCH • September 1, 2013 Visit livingchurch.org for daily reports of news about the Episcopal Church and the Anglican Communion. congregations project an annual summer seminar to renew worship, music, and the arts for the life of the world have been your bishop for more than 14 years,” the bishop wrote. “In De- cember of 2014 I will celebrate my 70th birthday and it seems right to me, while I am still healthy and have Kathy’s support, to exercise Episco- pal ministry in a different way, as we begin this new phase of our life and ministry together.”

New Archbishop A weeklong summer seminar in New Haven for late june 2014 (exact dates TBD) leadership teams from selected congregations to theme for 2014 for Sydney · learn, create, and make connections Embodiment: The Most. Rev. Phillip Aspinall, Pri- · develop a project to deepen and extend ministries The Human Body and the Body of Christ in the areas of worship, music, and the arts mate of Australia, has congratulated More information and application at the Rev. Glenn Davies on his elec- · serve as future resources to other leaders or www.yale.edu/ism/congregations. communities in their region. tion as Archbishop of Sydney. Application deadline is October 15. Davies will be installed as Syd- ney’s 12th Anglican archbishop at St. Andrew’s Cathedral on August 23. “I’ve known Glenn for many years,” Archbishop Aspinall said. “I am sure I join the leaders of Aus- tralia’s other Anglican dioceses in welcoming Glenn, in praying for his leadership and in offering any prac- tical help we can as he assumes these new responsibilities.” Bishop Black Dies at 93 The Rt. Rev. William Grant Black, who received the Purple Heart and the Silver Star for his service in World War II and served as seventh Bishop of Southern Ohio, died July 7. We are proud of our quality and design skills. He was 93. Processional Banners are linked to heraldry. Throughout A native of Muncie, Indiana, he history processional banners have been used to rally the was the son and grandson of Free faithful. Banners are a predominant feature, used as a Methodist (Wesleyan) ministers. He standard for the church. was a graduate of Greenville College in Illinois, the University of Illinois- Banners are produced in varying shapes and sizes. Custom design is a forte of our company. We would be happy to Champaign/Urbana, and the Univer- design a graceful, elegant and dignified banner, that will sity of Chicago’s School of Divinity. add beauty and color to enhance your worship space. He was ordained deacon in 1961 and priest in 1962. We are able to design to most reasonable budgets and in He served as rector, Church of the traditional and contemporary styles. Please allow us the Good Shepherd, Athens, Ohio, 1962- opportunity to assist in your design process. 73; rector, Church of Our Savior, Contact us with any custom design requirements you have. Cincinnati, 1973-79; and bishop Toll Free 1-866-375-9651 or e-mail [email protected] coadjutor, 1979-80. He was the dio- We encourage you to visit our website www.trevorfloyd.com. cese’s bishop from 1980 to 1992.

September 1, 2013 • THE LIVING CHURCH 7 ©2013 John Whitmer photo Musicians at the 63rd annual Sewanee Church Music Conference at the University of the South and the DuBose Conference Center in Tennessee. Musicians Sharpen Skills at Sewanee Conference At the 63rd annual Sewanee Church Music Confer- the Altar Book” and “Liturgical Planning.” ence, faculty member Richard Webster worked with Maxine Thévenot and Edmund Connolly of the boy and girl choristers from St. George’s Church, Cathedral Church of St. John in Albuquerque per- Nashville, for a workshop he called “The Joy of Do- formed the conference’s annual Gerre Hancock Con- ing Real Music with Children.” Webster, director of cert. Thévenot taught a class on hymn-playing and a music and organist at Boston’s Trinity Church, Copley master organ class. Connolly’s classes on vocal tech- Square, demonstrated rehearsal techniques that al- niques were further integrated into rehearsals during low children to achieve results that are often surpris- the conference, which met July 15-21. ing to adults, he said. The Rev. Barbara Cawthorne Crafton returned as “He was exposing them to the great pieces of the chaplain. In one homily, she used a choir as an image of repertoire,” said Robert Delcamp, organist and choir- the world in its blend, ensemble, unity, and harmony. master at the University of the South and director of Faculty for the 2014 conference, scheduled for the conference. Among those works: The Short Serv- July 14-20, will include the Rt. Rev. J. Neil Alexander, ice by Orlando Gibbons, Like as the Hart by Herbert dean of Sewanee’s School of Theology; Peter Conte; Howells, and The Preces and Responses by William and Todd Wilson, who will become the director of Smith. the conference in 2015, its 65th anniversary. For the best results, Webster recommended having Each year a new piece of music is commissioned boys and girls choirs sing separately. Unlike at many for the conference, alternating choral and organ churches, at Trinity Church he has more boys singing pieces. This year it was Variations on Ubi Caritas than girls, he said. by organist Denis Bédard. Delcamp said that one Conference veteran Richard Moore offered two purpose of the commissions is to provide new works workshops on computer programs especially geared for musicians to take back to their churches. The toward the work of church musicians. Susan Rupert’s pieces are intended to be accessible for musicians at “Episcopal Basics” class included sessions on “Singing small- to medium-sized churches, he said.

8 THE LIVING CHURCH • September 1, 2013 St. Paul’s Church in Chattanooga, Tennessee, will welcome Icons in Transformation from September 10 to November 9. Visit is.gd/LudmillaIcons for more information.

Rick Wood photos

Two sides of one of Pawlowska’s contemporary works Rick Wood photos Icons Reinterpreted

By Gaylund K. Stone Although Pawlowska’s descriptions of her paintings focus on the technical and formal as- “The eye through which I see God is the pects of traditional iconography, the work dis- plays an autobiographical interaction with the same eye through which God sees me; my icons that departs from formal similarity. eye and God’s eye are one eye, one seeing, Pawlowska has used the work to address her one knowing, one love.” —Meister Eckhart own experience of personal loss and the con- solation she found through meditation and Icons in Transformation juxtaposes traditional prayer. The artist, rather than the icon, experi- Russian icons with the contemporary abstract ences transformation, glimpsed in turn by the work of Ludmila Pawlowska, showing both the viewer in a spiritual space beyond the surface artist’s inspirational sources and the work the of the icon. sources inspired. I saw the exhibit at Milwau- kee’s Cathedral of All Saints, and there the o focus only on technical similarities trivi- icons provided multiple perspectives on wor- alizes Pawlowska’s work. Yes, there is a par-

CULTURES T ship itself and the interaction of secular and allel iconography and a common interest in sacred space. texture, color, and the frequent use of the (Continued on next page)

September 1, 2013 • THE LIVING CHURCH 9 (Continued from previous page) square format. Pawlowska’s work provides a much richer and more textured surface, how- ever, bordering on the sculptural. Even those pieces that are technically “flat” still develop the surface with layers of burlap, thick paint, metallic finishes, and incised lines that pay only a token homage to the techniques of the icon painter. More sculpted slab than painted surface, the paintings orient themselves to space in ways that are quite different from the traditional icon. At the Cathedral of All Saints, the pieces hung along the sides of the nave were con- ceived three-dimensionally, with all sides and CULTURESback fully developed. They appear initially to function as banners, but display an imposing and forceful sculptural presence that demands attention and response. Some viewers may be troubled by the ab- stract style of the work, but spiritual realities are not so easily translated into representa- tional imagery. Pawlowska has adapted styles and techniques related to those of the Abstract Expressionists, while including representa- tional elements. The expressionist character of the work helps to bear the emotional state of both artist and viewer. The textures of the pan- els and the richness of the surfaces invite us to come closer, as we might approach an icon in an act of personal devotion.

awlowska’s paintings, including those that Pavoid distinct representational elements, would be well-suited for exhibition in most contemporary galleries. An ecclesial setting is, however, more appropriate as a reverent, medi- A sense of pain and longing in the eyes of Pawlowska’s icons tative, and prayerful environment. The work bears an emotional gravity and in- strates a problem common to religious artists: tensity, with little of the serenity found in the how to capture the spiritual within the limita- traditional icon. The eyes of Pawlowska’s icons tions of physical material? Michelangelo, capture a sense of pain and longing that be- Blake, Rodin, and many others wrestle with longs to the world of mortals, outside the this challenge. Pawlowska’s paintings reveal the iconographic gate. The anguish of separation human condition as experienced by a single produces a haunting isolation, yearning for di- individual, longing for God. As she states on a rect access to God constrained by physicality. text panel, art is a form of prayer. These works Thus Pawlowska concentrates on the space illustrate the act of prayer to God who is spirit that surrounds and permeates the traditional — reaching out and awaiting a response. icon as a gateway to the supernatural. The Any viewer who has the opportunity to see artist looks intently through a narrow passage, and spend time with Icons in Transformation will affording only a glimpse of the other side. experience a space between body and spirit Looking on, we almost assume a divine point that we seldom inhabit. of view, facing the attempted approach of crea- tures longing for freedom. Gaylund K. Stone is dean of the School of Arts and Icons in Transformation dramatically demon- Sciences at Concordia University Wisconsin.

10 THE LIVING CHURCH • September 1, 2013 BOOKS

The Language of Vesture

By Peter Eaton Marini was much more in the modernizing trend of pa- pal ceremonial and vesture. hen the first edition of John-Charles Noonan’s Two particularly unfortunate developments seem to Church Visible was published 20 years ago, it me to be the new distinctiveness of the papal pallium Wseemed an overly complex book. The ceremo- and the papal staff, or ferula. With both the pallium nial and protocol both of the Vatican and of the Roman and the staff the pope has the chance to indicate his un- Catholic Church in general had been greatly simplified derstanding of his relationship with the episcopate. and rationalized in the pontificate of Paul VI, and Noo- Anciently all bishops wore a version of the pallium, nan’s treatment, though accurate with respect to the and we see its descendant in the omophorion worn by current state of things, had about it a sense of the nos- Byzantine Orthodox, Armenians, and Eastern Rite talgic. Catholics today. In the Western Church, the pallium, al- Then came Benedict XVI. From the beginning of that ways made of wool from lambs raised at the Church of pontificate, remarks Noonan, the pope “reached deep Sant’Agnese in Rome, and so typifying the relationship into papal history, restoring time-honored ceremonies, of the bishop to the Good Shepherd, became restricted vesture, protocol, and insignia …. [I]n seven years, to some bishops only. The pope would either confer the many vestiges of the ancient have returned.” With the pallium personally on, or more often send it via a rep- possible exception of the brief use of the omophorion- resentative to, a new archbishop at his consecration or shaped pallium and the revival of the papal fanon in late enthronement. 2012 (which dates back 1,000 years and seems to be his- So the pallium came to indicate the close relationship torically related to the amice), on the whole Benedict of residential metropolitan archbishops (those arch- XVI’s papal administration did not reach much farther bishops who actually oversee archdioceses and back than the Baroque — which is hardly either “deep provinces) with the Bishop of Rome, and in modern into papal history” or “ancient.” The fact that there is a times the pope usually confers the pallium in person on need for a second edition of Noonan’s book is itself a new archbishops on the Feast of St. Peter and St. Paul testimony to the huge changes in papal vesture and cer- nearest the date of their appointment at a special liturgy emonial that have occurred since 2007, most of them in at St. Peter’s in Rome. If an archbishop is translated to a “traditionalist” direction. a second archiepiscopal See, he goes to Rome again for a new pallium. When that archbishop is buried, tradi- ertainly lace, fiddlebacks, precious mitres, and tionally he is vested in the pallium of the See from Cother vestments not worn (or, in the case of pre- which he retired or died, with the pallium from his pre- cious mitres, rarely worn) by popes since Vatican II, vious See folded under his feet. made a strong comeback under the present papal mas- It was actually a pleasant surprise to see a more an- ter of ceremonies, Monsignor Guido Marini, who re- cient form of the pallium on the shoulders of the new placed Archbishop Piero Marini in 2007. The elder (Continued on next page)

The Church Visible The Ceremonial Life and Protocol of the Catholic Church By John-Charles Noonan, Jr. St erling Ethos. Pp. 504. $34.95 Sammlung Philippi Kopfbedeckungen in Glaube, Religion und Spiritualität (The Philippi Collection Headgear in Faith, Religion and Spirituality) By Dieter Philippi (www. dieter-philippi.de). St Benno Verlag. Pp. 711. €119

September 1, 2013 • THE LIVING CHURCH 11 BOOKS Divine Liturgy 101 A Practical Handbook for Divine Services (Continued from previous page) By Father Gregory Woolfenden. Holy Trinity Publications. Pp. x + 158. $17.95 Pope Benedict during the Mass at the inauguration of his pontificate in 2005. Much closer in style to the an- When Gregory Woolfenden died at the cient pallium, it seemed to indicate a further deep- young age of 62 in 2008, the field of ening of the understanding of the role of the Bishop liturgical studies lost one of its better of Rome in relation both to ancient precedent and in English-speaking Orthodox scholars. relation to the East. It was, in a word, an authentic Woolfenden’s primary interest lay in trend in the spirit of Vatican II and in papal ceremo- the patterns of the daily office, and his nial generally since Paul VI. study Daily Liturgical Prayer: Ori- Sadly, however, the same new style of pallium was gins and Theology, which was pub- not conferred on archbishops, who still wear the lished in 2004, is now a standard work usual one. And under Monsignor Marini the ancient- for students of the subject. He had style papal pallium has given way to a modern pallium been well-trained, was immensely in a style slightly, but still distinctly, different from the learned, was graced by an appropri- pallium of archbishops. Yet if the pallium is to hold its ately ecumenical spirit, and was fine company. meaning of relationship, it seems that both pope and This small book fills a real gap. The ritual of the Or- archbishops should wear the same style. To give the thodox liturgy and offices, though on the surface very pope a distinct pallium is to fuel the suspicion of the complicated, follows some clear patterns and expecta- growing turning back of the tide of the concept of col- tions that emerge to the careful observer. There are, of legiality among all bishops (the Bishop of Rome in- course, regional, cultural, and national variations, but on cluded) that Vatican II was clear to emphasize. the whole a Greek priest will fit comfortably into the or- dinary celebration of a liturgy in the Russian Church, s for the papal ferula, there is a dilemma. Popes and vice versa. There is more uniformity in the Byzan- A had not regularly carried a staff as a sign of their tine tradition than, for example, in present-day Anglican office for almost 1,000 years until Pope Paul VI as- tradition, where so much now seems to be left to the sumed a stylized crozier. Although he used several whims of the celebrant. styles initially, he settled on a ferula that was a highly Woolfenden’s book is based on a popular Russian rit- modified crook that bent at the top, but not all the ual, Pravoslavnoe Bogosluzenie by Igor Gaslov, which way round, and bore a crossbar with an image of the was published in 1998 to help in training a new genera- crucified Lord. Designed by Lello Scorzelli, it was a tion of young priests who had not, during the communist unique and clever combination of a typical shep- period, been raised in parish communities where they herd’s crook and crucifix. Pope John Paul I used the would have absorbed much of this ceremonial as same staff, and John Paul II continued to use it until acolytes and readers. So the broad sweep of the style the same sculptor made him his own version. here is current Russian usage. There is no mention, for Once again, Benedict began with his predecessor’s example, of the contemporary Greek practice of omit- staff, but this has been changed to what Noonan calls ting everything between the Gospel and the Great En- “a golden patriarchal cross,” and it is unclear for what trance (the Russian practice continues to include the benefit. Traditionally archbishops and patriarchs litanies that intervene between Gospel and Great En- have a cross born before them (double-barred for trance). archbishops and patriarchs, triple-barred for popes), This book provides the best help on ritual available for but the bishops themselves do not carry them like non-Orthodox students of Orthodox liturgy, though it croziers. They hold them when giving blessings, but will make more sense to those who have experience of otherwise either use a conventional crozier or noth- the liturgy than to those who have never witnessed a cel- ing at all. Now that the crozier is much more often as- ebration. There are helpful appendices on liturgical col- sociated with the pastoral ministry of the episcopate ors and concelebration, but there is nothing here about and not with jurisdiction, there is no reason why the the ritual for a bishop. For an episcopal liturgy there is, pope cannot carry a conventional or stylized crozier, however, a handy small volume, The Divine Liturgy of once again to emphasize his relationship to the epis- St John Chrysostom, as celebrated with a Bishop, ac- copate rather than his elevation above it, as well as cording to the tradition of the Russian Orthodox his fundamental ministry as Bishop of Rome. Church, which is available from is.gd/orthodoxengland. In 2008 Pope Benedict laid aside the modern staff The Very Rev. Peter Eaton of his predecessors and assumed a ferula that was born occasionally by Popes Pius XI and Pius XII. A

12 THE LIVING CHURCH • September 1, 2013 year later he was presented with his K_\ ebo 9ecckd_ed et what a difference a day makes. WdZ Cki_Y YWhen Cardinal Jorge Maria Bergoglio became Pope Francis on ,1'' GD

ieter Philippi is a German busi- Please contact us for Dnessman who has built up an more information and impressive collection of religious to arrange a (Continued on next page) P.O. Box 4850 • Scottsdale, Arizona 85261 presentation at (800) 866.8343 • www.homecominginc.com your church

September 1, 2013 • THE LIVING CHURCH 13 BOOKS Noble Christians (Continued from previous page) of Egypt headwear, a collection that is not confined to Chris- Coptic Culture tianity. The sumptuous catalogue of the collection Past, Present and Future contains more than 1,000 photographs in color of Edited by Mariam Ayad. The Coptic Orthodox Church Centre. everything imaginable, from zuchetti to birettas to Pp. xiii + 238. $45 more unusual Islamic and Buddhist religious hats. The collection also includes ecclesiastical shoes, The recent election of Bishop liturgical gloves, pectoral crosses and panagias, Tawadrous as the 118th Patri- croziers, pectoral cross cords, and some other items arch of the Coptic Orthodox related to vesture. Church continues to keep the Philippi’s collection of religious headwear must be Coptic Church in the news, and the most complete and wide-ranging in the world, the Arab Spring has brought and this catalogue is an essential reference tool for the life of Christians in the Mid- anyone engaged in research on vestments and the dle East to the forefront of our liturgy. Even for those with no German, a good dic- attention once again. It is im- tionary will be all that one needs to decipher the brief portant to remember that the but clear entries for each Anglican Communion has an photograph. Sadly, how- indigenous presence in most Middle Eastern Philippi’s collection ever, Philippi does not in- countries, and that the Episcopal Church has of religious clude a photograph of the papal tiara that he had had long-standing historical relationships with headwear must be the ancient churches of the region. made for, and gave to, Episcopalians have made fine contributions the most complete Benedict XVI — one has to consult Noonan’s book for to Coptic studies. The late Edward R. Hardy and wide-ranging published Christian Egypt: Church and People a picture of it. John Paul I in 1952, and it is still one of the best studies of in the world, famously refused to wear its kind in English. More recently, Tim Vivian, a and this catalogue the tiara, and although a priest of the Diocese of San Joaquin and a pro- tiara was made for John fessor of religious studies at California State is an essential Paul II, he never wore one, University-Bakersfield, has produced a steady reference tool either. Philippi and a group stream of important books on Christian Egypt. of fellow Germans pre- The essays in this collection were presented for anyone engaged sented the tiara to Pope at a conference in 2008 at the Coptic Orthodox in research on Benedict XVI in 2011, and Church Centre in Stevenage, England, under like his immediate prede- the presidency of Bishop Angaelos, a young and vestments cessors, he never wore it. articulate Egyptian bishop who runs the Coptic and the liturgy. Of Christian headwear in Orthodox Theological College there. The book the collection, the vast ma- opens with a helpful essay by Bishop Angaelos jority is made up of ver- himself on the life of the Coptic Church, and sions of the zucchetto and the biretta; there are fewer then ranges widely, with chapters on history, Western and Eastern mitres in the collection, and language, archaeology, and art. Some of the that is a pity. Mitres have seen a great deal of devel- most interesting contributions reflect a re- opment and variety in the last 100 years, and exist in markable contemporary engagement with the a range of styles even today, and it would have been tradition with respect to women, art, and reli- interesting to see some of these variations. gious poetry. Vestments and ceremonial “speak,” often more pow- The Coptic Church boasts a rich liturgical, erfully than words — which is why they can be the ob- theological, monastic, and artistic heritage, and ject of careful scrutiny and strenuous controversy. during the primacy of the late Pope Shenouda These two volumes are fascinating testaments to the III the Church enjoyed a sustained renewal in power of both these subjects to provoke conversation. every aspect of its life. This fine collection of es- says deepens our understanding of this noble The Very Rev. Peter Eaton is dean of St. John’s tradition. Cathedral, Denver, and a member of the Episcopal The Very Rev. Peter Eaton Church’s Standing Commission on Ecumenical and Interreligious Relations.

14 THE LIVING CHURCH • September 1, 2013 Worship Meets Postmodernity

Review by David Heetderks process. They tend to be male-cen- tered. They are performance-driven, he worship wars are over, or so turning the congregation into a group claimsMarkGalliinChristianity of spectators. Most significantly, their TToday (March 11, 2011). Con- legitimacy comes from the power of gregations have largely weathered the an academy that confers a profes- upheaval caused by the introduction sional degree, or from the power of of contemporary praise styles into commerce as it markets songs to Sunday morning worship in the 1980s churches. These structures do not al- and 1990s. Individual churches have low Christians to take ownership of either settled on one style that best their worship experience. Lest read- represents their worshiping body, or ers think that Bradley aims to wipe they have opted for a “blended” model away the Church’s entire institu- utilizing both traditional and contem- tional structure, one should note that From Memory porary elements. he is a long-experienced church mu- to Imagination Most would breathe a sigh of relief sic director. His goal is not revolt but Reforming the Church’s Music that arguments over musical style are reform, in part through prompting all By C. Randall Bradley. Eerdmans. abating. But for C. Randall Bradley,the Church members to rethink their Pp. 235. $25 worship wars are only a prelude to a role in its mission and to imagine larger reformation in Church music. (Continued on next page) In From Memory to Imagination, Bradley argues that it is time for Church musicians and pastors to de- vise new forms of worship that re- spond to what he calls the postmod- ern cultural movement. The term postmodern has several possible meanings; in Bradley’s book it can be defined through a series of ques- tions about the broader purpose that music serves: How can music reflect the narrative and values of the Church’s community? How can churches change worship so that it is community-directed, rather than guided by a leader? How can music further the specific mission for which God has placed the Church in its local context, while also reflect- ing the full gamut of human experi- ence? Bradley argues that the current tools that churches use for designing worship are, unfortunately, not yet capable of answering these questions. In a wide-ranging critique of contem- porary worship practice, he notes that music and preaching are leader-cen- tered, stifling a collaborative planning

September 1, 2013 • THE LIVING CHURCH 15 BOOKS

(Continued from previous page) Christian worship. Because it enables present, should also be used in worship what would remain if supporting dialogue and outreach across cultures (p. 103). The Church should create new power structures were stripped away. and boundaries, it is valuable, al- songs, and songs should be evaluated though Bradley also recommends that primarily on their ability to create group radley’s vision of worship is based music reflect the local character of the participation. Bon three ideals of a postmodern community (pp. 149-50). Church: it is communal, it is missional, Nonetheless, many songs from the rom Memory to Imagination is and it practices hospitality. Devoting a last half-decade have taken individual- F not without weaknesses. Bradley chapter to each ideal, Bradley draws ism to new levels, not only focusing on fails to acknowledge that his advice is from his experience as a music direc- a first-person experience but encourag- potentially self-contradictory. It is tor to make imaginative applications ing a body language that stresses indi- quite possible that the goal of commu- of recent trends in Christian thought to vidual engagement (p. 130). According nally directed music may conflict with Church music. When Bradley ad- to Bradley, this mode of worship im- the goal of music that reflects the full dresses specific musical styles and pedes communal participation and gamut of human experience if, for ex- forms, he refrains from aesthetic eval- should be reformed. Bradley views it as ample, members of a community are uation. He justifies this approach in an unambiguously positive develop- reluctant to adopt songs that express part through a pithy chapter, “What the ment that multiple styles have prolifer- mourning. The book would have ben- Bible Does/n’t Say about Music,” ated alongside contemporary praise efited from a case study that shows in which persuasively demonstrates that music and are easily accessible: “[S]ince greater detail how a church under- the Bible makes no enjoinders about a primary component of the missional takes the difficult business of reform- musical style, instruments, or struc- church is contextualization, it seems ing its worship. ture. Instead, Bradley orients his dis- that the music of the Christian faith may Bradley is also a prolix writer, espe- cussion of each style toward its po- be poised to serve God in the world.” In- cially fond of overly elaborate tential for supporting the three ideals. deed: “Perhaps there is no better way metaphors, and some passages may As a way of ascertaining the role of (other than being there) to stand in sol- tax readers’ patience. One could even different songs in the Church, this idarity with Christians in other parts of start reading the book from Chapter 3, seems an excellent approach. Bradley’s our vast planet than to join them in since the first two chapters form a observations on the role of music in singing their songs” (p. 149). Songs with lengthy introduction of points that can the Church’s mission are insightful and short, repetitive texts and songs with be gleaned later in the book. Finally, I generous toward all styles. Contem- longer texts both play a valuable role in would argue that the title is mislead- porary praise music, for example, has creating a hospitable Church (pp. 177- ing. Understandably, Bradley might reached worldwide popularity and has 79). Older music, because it creates a wish to avoid displaying the buzzword almost become a lingua franca for connection between believers past and postmodern on his cover in order to avoid being misinterpreted or unnec- essarily raising hackles of potential LICHTEN CRAIG DONALDSON ARCHITECTS, LLP readers. But his theme of memory and imagination only appears in the weak- HISTORIC PRESERVATION est passages in the outer chapters, and MASTER PLANNING & they are tangentially related to his vi- CONDITIONS SURVEY sion of moving the musical locus of LITURGICAL DESIGN power to the community in the service INTERIOR DESIGN of God’s local mission. ENERGY ANALYSIS Quibbles aside, From Memory to

GRANTS & CAPITAL Imagination gives plenty of food for CAMPAIGN ASSISTANCE thought to any worship leader, pastor, or churchgoer who thinks seriously about the role of music in the contem- porary Church. Its thought-provoking vision will prompt many worship lead- ers to rethink the purpose of their min- istry and imagine new possibilities for KEVIN LICHTEN, AIA its future. JOAN CRAIG, AIA, LEED AP BARRY DONALDSON, AIA, LEED AP David Heetderks is assistant profes- sor of music theory at Oberlin College and Conservatory.

16 THE LIVING CHURCH • September 1, 2013 Renewing the Senses Review by Mark F.M. Clavier ment that we now live in an aesthetic theology and Catholic aesthetics. age, he believes this rejection of the ancelot Andrewes, the early Stu- symbolic and visual by evangelicals t is this final point that many Angli- art bishop of Ely and Winches- puts them at a disadvantage when try- Icans should find both fascinating Lter, wrote of Scripture: “The ing to engage with culture. Dyrness and appealing. Poetic Theology could word is holy, I know, and I wish it all wants to remain broadly faithful to his be considered a modern retelling of the honour that may be; but God for- Calvinist roots while demonstrating that early Anglican theology that bid we should think in hoc uno sunt how that theological tradition can sought generously to fuse its patristic omnia [in this one thing are all embrace such practices as sacramen- and medieval past with its broadly things]. All our ‘holiness’ is in hearing, tal worship, the symbolic adornment Calvinist sympathies. The result, as all our service ear-service: that were of sacred space, contemplation, and with the work of the Caroline Divines, in effect as much to say that all the lectio divina. He argues that only by body were an ear.” This quotation doing so can evangelicalism seriously could serve as the theme to Poetic speak to a society in which aesthetic Theology: God and the Poetics of pastimes, such as watching or playing Everyday Life by William A. Dyrness. sports, increasingly fill the space Dyrness, professor of theology and vacated by religious practices. culture at Fuller Theological Semi- nary, writes from an avowedly Calvin- he book is not without its faults. ist perspective about the role of TDyrness does not grasp many of aesthetics within theology. Although the nuances of medieval theology as this is an unusual exercise for some- well as one would like. For example, he one from his theological perspective, repeatedly dismisses Christian Neo- that he ponders topics normally asso- platonism and patristic and medieval ciated with Catholic thinking but with notions of ontological participation of Poetic Theology a mind shaped by Reformed theology creation in God (he’s especially criti- God and the Poetics of Everyday Life makes the book well worth reading. In cal of Radical Orthodoxy’s embrace of By William A. Dyrness. Eerdmans. Pp. 352. $26 the process of both sympathetically this), and yet he bases much of his and critically engaging with such fig- argument on the works of Augustine ures as Bonaventure, Dante, the Radi- and Bonaventure, which is thoroughly is a theological vision that is both cal Orthodoxy school, David Bentley grounded in both concepts. Reformed and Catholic. It is also very Hart, C.S. Lewis, and Hans Urs von Elsewhere, he surveys early mod- often challenging. The book should Balthasar, he demonstrates both a ern art to demonstrate, among other also remind Anglicans that we’ve typi- remarkably ecumenical breadth of things, that Protestantism has taken cally been at our best when we’ve like- theological knowledge and models more seriously the brokenness of wise attempted to hold the Reformed what a generous convergence of theo- humankind than the medieval world. and Catholic together in theological logical traditions can produce. But he neglects to consider such conversation. Thus, while readers may counter-examples as medieval presen- not be convinced by all of Dyrness’s n the main, Dyrness wants to demon- tations of the Last Judgment or the arguments, they can still appreciate Istrate that while many of the ideas memento mori that characterize later and applaud his largely successful that Calvin promoted were laudable, medieval art. He also seems unaware attempt to bridge the old Protestant the biases of his own age caused him of the long pre-Reformation discus- and Catholic gap in a way that to be overly suspicious of aesthetics. sion about balancing the active and addresses the issues of the present. In particular, he argues that Calvin contemplative life (seen, for example, One might wish for a similar engage- tended to privilege the ear over the in Augustine, Julianus Pomerius, and ment from Anglican theologians. eyes and this subsequently led reformed Walter Hilton) that would have bol- Protestantism to become less incarna- stered his argument about contempla- tional in its worship and ecclesiology, tive evangelism. Despite failings such The Rev. Mark F.M. Clavier is dean of and excessively suspicious of art and as these, Dyrness ends up on the side residential training at St. Michael’s culture. of the angels, providing what should College, Llandaff, and teaches theology Since Dyrness accepts the argu- be a useful bridge between Reformed at Cardiff University.

September 1, 2013 • THE LIVING CHURCH 17 CATHOLIC VOICES CATHOLIC Keeping it Real

By John Kenneth Gibson

made the sign of the cross while holding a cup of green tea in my hand as the Presiding Bishop intoned: “Blessed be God: Fa- Ither, Son, and Holy Spirit.” I was curled up in bed with my lap- top, watching the June 15 webcast from Duke Chapel of the con- secration of the Rev. Anne Hodges-Copple as Bishop Suffragan of North Carolina. This was the first time I had watched a liturgical service through the web. I had planned to attend, but those plans changed when my wife and I agreed to help my stepson move to Birmingham, Alabama. They changed again when he announced early in the week of the consecration that he was leaving Wednesday instead of Saturday. Since I had to prepare for our pilgrimage to Greece, “In the Foot- steps of St. Paul,” I decided to follow the webcast.

18 THE LIVING CHURCH • September 1, 2013 Having attended two consecrations in ments. But I was never tempted to check email dur- the chapel, I knew immediately that the ing any other part of the liturgy, because worship is web gave me a better view. I easily picked not a spectator event but participatory. A central out my clergy friends as they walked down tenet of the liturgical renewal movement emphasized the center aisle, hugging and waving to the work of the people. people they knew in the congregation. I In the Eucharist, according to the Rite I prayer, we saw Anne, vested in her alb, smile when offer God “ourselves, our souls and bodies.” We she walked through the great entrance stand, sit, kneel, touch, taste, and, perhaps rarely portal into the nave. Each jewel in Lauren these days, if there is incense, breathe in the scent of Winner’s signature cat-eyeglasses sparkled worship. While the webcast gave me a sense of the as she delivered the sermon. thunderous Amens and the frisson of Taizé’s Veni Sancte Spiritus, it could not provide the handshake hough the webcast gave a better view, of my sisters and brothers during the peace or the TI had a hard time engaging in the serv- risen Lord in the body and blood. ice. My big black cat, Donovan, jumped on However limited, the reality is that more people ex- my chest shortly after the liturgy began, perienced Bishop Hodges-Copple’s consecration vir- blocking my view. Once I had pushed him tually than in person. During the event, according to aside, my wife walked into the room, Fred Westbrook for Duke Chapel Media Ministry, 260 leaned in front of me to look at the screen IP addresses accessed the service. This number and asked, “What’s happening?” External translates to more than 260 people since it included distractions were, however, the least chal- groups. Approximately 25 people watched together lenging. at Croasdaile Village, a retirement community in I was my own worst enemy. I tried to Durham, where Anne has celebrated the Eucharist participate. I bowed my head and closed monthly and performed many funerals. In the first my eyes during the collect for purity. I lis- three days after the consecration, another 1,100 IP tened attentively to the readings appointed addresses accessed the ordination service at for the feast day of Evelyn Underhill. I ap- YouTube. An estimated 2,000 people had watched the thinkstockphotos.com plauded with the congregation after Anne live stream and archived YouTube video by 5 p.m. was consecrated. But way before that mo- June 18, compared to 1,400 who attended in person. ment, my attention had wandered. Duke Chapel could not have accommodated all these I decided during a hymn to check Facebook and people. Moreover, many who saw the webcast could my email. One message was from a Yoga teacher not have attended because of illness or for other rea- about the benefits of spirulina in smoothies. Since I sons. did not know anything about spirulina and I drink a Simply watching something online can be a mov- smoothie every morning for breakfast, I checked it ing, spiritual experience. The availability of lyrics and out. The next thing I knew I had four tabs open about music for hymns, and the texts of prayers and read- the blue-green algae. After Anne, arrayed in her lu- ings, would offer a more participatory worship expe- minous white mitre and chasuble with rainbow-hued rience for those seeking it. Websites such as the Mis- images of water, grain, grapes, and wind, beautifully sion of St. Clare already offer these for Morning and chanted the Sursum Corda, I turned the computer off Evening Prayer. Washington National Cathedral’s and returned to my trip preparations. I knew what 2011 webcast of the ninth bishop of Washington’s happened next in the service and I could not receive consecration provided a PDF of the service leaflet. the Eucharist through my laptop. Beyond these offerings, perhaps the reserved sacra- ment, or even concelebration (in an Eastern Ortho- y experience watching the webcast was not dox understanding), could create a full worship ex- Munique. People dart faster than hummingbirds perience for groups such as the one at Croasdaile. from webpage to webpage. Fewer than 50 percent of With more and more dioceses and parishes web- people watch more than one minute of an online casting their liturgies, thoughtful Christians in our video. The average viewing of the consecration was entertainment-saturated society should find ways to 50 minutes, an eternity on the web. protect worship as praise of the Living God.
Any worship experience today, virtually or in per- son, contends with the digiverse. On a recent Sunday The Rev. John Kenneth Gibson has served as a sitting in the congregation, my wife castigated me priest of the Diocese of North Carolina for more for pulling out my smartphone during the announce- than 20 years.

September 1, 2013 • THE LIVING CHURCH 19 Third in a series on The Bible in the Life of the Church — CATHOLIC VOICES — Limited Success

By Michael Cover

f one is to judge by the importance of subject matter, the quality of the contribu- tors, and the potential for strengthening biblical authority in the praxis of the An- Iglican Communion, then The Bible in the Life of the Church project certainly earns an A for ambition. But a careful reading of this five-year project’s report, Deep En- gagement, Fresh Discovery, reveals that its fruits are mixed. The study (available at is.gd/BibleLifeChurch) comes as a response to The Windsor Re- port (§§61–62), which calls the church to “re-evaluate the ways in which we have read, heard, studied, and digested scripture.” Commissioned by the Anglican Consultative Council and directed by the Anglican Communion Office, the project aimed not only to undertake such a reevaluation, but also “to go further” and “to look at how we actu- ally use the Bible now by exploring scripture together and reflecting on the experi- ence.”Many things were done well in this study, and I will mention some of the high- lights in passing. Due to limitations of space, however, my comments will primarily be focused on questions or misgivings about its format, methodology, and conclusions.

ne should not judge a book by its cover, but in this case itproves illuminating. It depicts Oa young boy in cuffed pants and sneakers peering cautiously into a cracked bedroom door, out of which floods an eerie, supernatural light. (It’s an odd image for both Church and Bible, strangely reminiscent of a StephenKing film.) Readersmay feel similarly overwhelmed by the sheer length of the 674-page document, which can render it nearly inaccessible.

20 THE LIVING CHURCH • September 1, 2013 he report comprises the first 67 pages, followed by the American Bible Society) noted that the methodology Tabundant resources. If these 67 pages were sufficient, closely approximates “action research”: “Action research one wonders why the additional material, which is con- is unapologetically agenda-driven. It has as its aim im- stantly cross-referenced in the report, was included in the proving of social conditions by structured collaborations main document. The problem of length is exacerbated by between participants and those designated to guide, fa- the absence of a comprehensive table of contents and cilitate, analyze and interpret the work.” continuous pagination. Adding these is a desideratum if In light of Crockett’s assessment, it seems reasonable to the report and its appendices are to serve as a useable ask whether the project’s chosen method actually toolkit for the Communion. achieves anything like a description of “how we as Angli- How is one to evaluate the successes and limitations of cans actually use Scripture.” To be fair, the authors of the so large a document? Let us consider the project’s first report readily admit this limitation of the study. In their two stated goals. own words, the report Goal 1: (a) “To explore how we, as Anglicans, actually • “is not a total picture of what happens across the use the Bible” (b) “by sharing experiences of using the Communion — but a series of snapshots” Bible to explore two major contemporary issues.” • “is not a set of answers to the question, ‘How do An- The project organized Contextual Bible Studies in six glicans engage with and interpret the Bible?’ — but a mir- regions: (1) Australia, (2) Cuba/Latin America, (3) East ror or checklist, a set of questions and encouragements to Africa, (4) North America, (5) Hong Kong/Philippines, challenge us, as Anglicans, to think further” and (6) South Sudan. The studies were orchestrated • “is not a prescribed programme or way forward — largely through seminaries in each of the regions. Draw- but a toolbox or collection of ideas.” ing on the last two of the Five Marks of Mission The authors are to be commended for their trans- (is.gd/FiveMarksMission), these groups considered eco- parency. Such admissions, however, seriously call into nomic injustice, unjust gender structures, and environ- question whether the report is equipped to address Goal mental stewardship. Each group was encouraged to look 2: “to distil from and develop these explorations [sic] the at the same set of passages, although this may not have principles of Anglican hermeneutics.” happened (e.g., many in England, considering gender in- To be sure, the report has compiled a very helpful, if equality, apparently avoided 1 Timothy). provisional, bibliography of classical and modern Angli- The narratives and results of these studies are fasci- can statements of the Anglican view of Scripture, includ- nating and provide a window into how Anglicans around ing sections on Roman Catholic and World Council of the world responded to a Western-style participation- Churches documents, with articles by authors across the based Bible study on particular social and environmental theological and political spectrum (e.g., Rowan Greer, issues. Unfortunately, the clearest description of what Cynthia Kittredge, Dale Martin, and John Stott). This is a happened is not to be found in the Regional Reflections good starting place. But what the report makes clear is but in the Regional Reports, written by the coordinator of that we are still a long way off from a comprehensive de- each region and included in the additional materials. I scription of the hermeneutical principles, let alone a the- commend in particular the reports from Hong Kong/ ology of sacred Scripture, that characterize the unique ge- Philippines and Professor Ellen Davis’s report from South nius of various Anglican provinces. Sudan as clearly documented and potentially fruitful for Particularly absent from the study was any discussion further discussion. of the relation of Scripture and patristic exegesis in An- glican interpretation, another “gap” that future studies of he project’s method involves some serious limita- this subject would be well-advised to consider. It is also Ttions. (For a more comprehensive list of misgivings, regrettable that the Rt. Rev. Michael Fape, Bishop of see those listed at the beginning of the North American Remo, Nigeria, resigned from his role as the project’s Regional Report, as well as the difficulties of implement- third theological consultant at the project’s standing com- ing a group in Hong Kong.) The project did not attempt a mittee meeting in 2012, significantly decreasing the di- sociological or theological study of how the Bible is en- versity of the board in a post-GAFCON Communion. gaged in local congregations. Nor did it report compre- All these limitations notwithstanding, the project has hensively what issues and methods are typically ad- clearly set the stage for future studies of Communion- dressed “using” the Bible in the various regions. (One wide Anglican hermeneutics and the report deserves con- might question the “use” of this verb in the goal as well.) tinuing consideration and discerning reception.
Rather, participants were presented with a Western-style Bible study on preset passages around a fixed theological The Rev. Michael Cover is a Lilly postdoctoral teaching agenda. In a kind of external audit included in the report, fellow at Valparaiso University and a member of the Liv- Joseph Crockett of the Nida Bible Institute (a branch of ing Church Foundation.

September 1, 2013 • THE LIVING CHURCH 21 Retrospect at 40 part four

found Notre Dame’s department of theology at look more deeply into the origins of European hu- its best to rather reek of asceticism, in a hidden manism, fed by a Christian-classicist synthesis that Iway — necessarily, and mercifully. Whatever ho- feared no inquiry or question whatsoever, even from liness might be had would be won from wrestling Islamic quarters. Sadly, the epithet “medieval” is with God, and a thoroughgoing theocentrism and taken by our ignorant era as shorthand for nasty, scripturalism pervaded all that we studied and the brutish, and short, as if a work like the Summa way we did so, certainly in my own “History of were a brief memo of fearful fideism and papal dic- Christianity” subfield (historical theology, by an- tate, carved into a stone with which to smash the other name). In this respect, God was presumed to skull of some poor, defenseless Saracen. In fact, to be of personal interest, and I imagine in most cases encounter a multimillion-word work like Thomas’s was, in keeping with the department’s Anselmian that retrieves and organizes the whole of Western motto, “faith seeking understanding” (fides quarens culture to date, spanning all fields of knowledge, in- intellectum). The Inquisition never turned up to cluding Greek, Jewish, and Muslim contributions, so make sure we were saying our prayers, though as to account for the goodness and truth of all Masses proliferated daily in every chapel in every things, without the aid of word-processing or the in- dorm, in the on-campus basilica, and elsewhere. ternet, is to glimpse something of the comparative I suppose the spirit of something like what poverty of most contemporary scholarship, includ- Aquinas allows in the first question of his Summa — ing the study of religion. that “a man learned in moral science might be able to judge rightly about virtuous acts, though he had t’s a bit cute but basically correct to say that my not the virtue,” even as the cultivation of the habit of Iprimary teachers were conservative Roman virtue remains central to theology (see article 6, re- Catholics who learned Catholic theology from ply 3) — had wound its way into our thinking, as a Protestants at Yale. Partly on this count, I am sure, principled item of Catholic methodology in a uni- a self-consciously ecumenical mode prevailed in our versity setting. Aquinas says, in effect, looking out at discourse. On visiting as a prospective student, I ap- a classroom of fresh-faced Dominican seminarians, peared in the office of then-chair John Cavadini, set to begin their formal studies: “Yes, personally who leaned back and, unprompted by even a word transformative wisdom, such as may be had when on my part, initiated our conversation: “Hans Frei we encounter God in the sacraments, is of primary was a great man.” I concurred (though I only knew interest to the Christian pilgrim, and in a sense will the master secondhand), and we were off and run- drive all that we do here. And, since you are sitting ning. Later, on my first day of classes, I marveled as in this class, I am pleased to report that a great and David Burrell introduced his philosophical theology long labor of thinking about God awaits you — seminar via a web of Yaleish references, immedi- bending your mind to the question, for which you ately after which Cyril O’Regan similarly kicked off will be rewarded both by me and by God: by me his seminar on the Trinity. Joseph Wawrykow, a quite immediately and apparently, by God in more bone-breaking Thomist of Lindbeckian extraction long-term and likely inscrutable ways. Let your with a withering Canadian wit, became my adviser, prayer inform and guide your study, therefore, and in part because, always bearing about in the body vice versa, but distinguish between the two. God the dying of the Lord Jesus, he upheld a commit- wants you to know him as perfectly one and triune, ment to standing before oncoming trains in defense as a creating and redeeming Word, and to contem- of students, while maintaining the highest standards plate these things: this is what sacred Scripture is of rigor and organization. for. Accordingly, give God your mind, and he will All were at the top of their fields, and — I can form you into an articulate priest of the Church and say without hyperbole — it would be hard to invent her faith.” a better set of teachers and mentors. And there were Of course, certain scoffers persist in supposing many others — more than 50 full-time faculty, plus that the very idea of a Roman Catholic university is the resources of the philosophy and other depart- an oxymoron. They are fools, and would do well to ments, and of the Medieval Institute, all together

22 THE LIVING CHURCH • September 1, 2013 forming the deepest theological bench in the Eng- an all-night vigil with the Blessed Sacrament on lish-speaking world. Maundy Thursday, and then enjoyed the fullness of the Good Friday liturgy and Easter Vigil. hich might suggest that we always took our- As is common in many parishes of the old Biretta Wselves entirely seriously, or otherwise pushed Belt, the sanctuary of St. Paul’s is filled with dark and pulled in a competitive jockeying of a sort that wood, including an ornate rood screen crowned by a often characterizes academia. Nothing could be far- carved crucifix. A shrine to Our Lady of Walsingham ther from the truth. Many students were married stands at the rear of the nave. Less common is the with children, for one thing. And, as is common in statue of St. Charles the Martyr. And I was struck to doctoral programs in theology, many were previ- discover that placed in the altar in 1954 were not ously ordained and helping out at one or another only a primary relic of St. Domitius and secondary parish or congregation, spanning the denomina- relics of St. Placidus and St. George but also a holy tional spectrum. (I once heard that a full half of the card from the shrine of the Little Flower in Lisieux 100 or so doctoral students were Protestant, and I and soil from the grave of St. Patrick, besides which would guess that is about right, as were not a few of the mortar to seal the cavity was mixed using water the faculty.) A certain humility, therefore, predomi- from the holy wells at the shrines of both Our Lady of nated among us, as did a sweet spirit of cooperation Walsingham and Our Lady of Fatima: sure markers of and mutual encouragement. middle 20th-century Anglo-Catholic piety, gratefully There also seemed to be a kind of natural law in indebted to and unembarrassedly appropriative of place, such that on matriculating one must attend Roman Catholic streams. the first home football game, near the beginning of The parish became a magnet for Notre Dame-af- which one would detect in oneself a previously filiated graduate students during my time there, so undiscovered passionate partisanship for the Fight- that when I left the student members represented ing Irish. I happily joined a gaggle of doctoral col- fully 30 percent of the average Sunday attendance. leagues in buying season tickets for the home games From this momentum an organic fellowship of at bargain-basement student prices, in order to stand younger members blossomed, fed by Wednesday and cheer for the duration, interspersing theological potlucks for several years, often at my home, which humor in between plays and during ubiquitous TV housed six persons who were mostly graduate stu- timeouts. One could only participate ironically in the dents and mostly interested in Christian commu- “kill, kill” cheer, set to the tune of “The Imperial nity of a spontaneous, ad hoc sort — the kind where March (Darth Vader’s Theme),” while standing next a reading group, or Compline, might break out in the to a Mennonite, as I often was. Here, as a Jesuit pro- living room at a moment’s notice; where a visiting fessor observed, was a quintessential exercise in folk priest or missionary might be found crashing in the Catholicism, replete with an elaborately choreo- guest room; and where, should one of us choose to graphed half-secular liturgy, bookended by pre- and place an icon or crucifix on a wall, or indeed invite post-game Masses. a host of Anglicans (with or without children) to tramp about the premises, no one would object, at began visiting Episcopal parishes from my first least not strenuously. Iweek in South Bend, and on a memorable Sunday in Advent that first semester I walked into St. Paul’s, ll sorts of voluntary service at St. Paul’s led fi- Mishawaka, to find my home for the next seven A nally to diocesan convention for me, after years. Like St. Andrew’s, New Haven, the liturgy at which I was swept into wider diocesan labors, St. Paul’s was Catholic but not fussy, while the largely through friendship with Bishop Edward Lit- preaching was evangelical, from the cutting edge of tle. Other friendships followed, especially with the spiritual life of our rector, the Rev. David Ottsen. clergy and lay members of the Commission on Min- We crossed ourselves, bowed, and kneeled, but not istry on which I served, which provided an instruc- uniformly so and without normative instruction, tive window onto the diocese, thence trends in the leaving room for a diversity of practice. In Lent, Fr. larger Episcopal Church, not least the need for local David would remind us of the opportunity to ob- leadership and training in the face of dwindling con- serve the sacrament of reconciliation, and on Fri- gregations without full-time pastors. And a further days we followed the stations of the cross. We layer of education-cum-hazing came when I agreed processed around the neighborhood waving palm to serve as a lay deputy to General Convention in fronds and singing songs on Palm Sunday, observed (Continued on page 25)

September 1, 2013 • THE LIVING CHURCH 23 Our Lady of Walsingham Pilgrimage THE LIVING CHURCH Grace Episcopal Church, 1011 N 7th Street, Sheboygan, WI 53081 FOUNDATION, INC. The Rt. Rev. Dr. Stephen Andrews, Friday, October 11, 2013 Sault Ste. Marie, Ont. Quiet Day of Prayer and Meditation. The Rt. Rev. Dr. John C. Bauerschmidt, 12:00pm Service for Noonday and Meditation Nashville, Tenn. 3:00pm Service of Prayer and Meditation The Rev. Michael B. Cover, Valparaiso, Ind. 6:00pm Solemn Evensong and Meditation Prudence Dailey, Oxford, England The Meditations will be led by Mother Hilary Crupi, The Most Rev. Gerald James Ian Ernest, Priest Superior of the Order of Julian of Norwich (OJN) Mauritius Saturday, October 12, 2013 The Rev. Thomas A. Fraser, Riverside, Ill. 10:30 am Solemn Pontifical Mass The Rev. Dr. Andrew Goddard, London, England Celebrant is The Right Reverend Russell E. Jacobus, SeventhBishopof Fond du Lac. G. Thomas Graves III, Dallas, Texas The preacher is The Reverend Dr. Steven A. Peay, The Rev. Dr. Charles Henery, Professor of Homiletics and Church History Delafield, Wis. at Nashotah House Seminary The Rev. Jordan Hylden, Columbia, S.C. Dr. R. Benjamin Dobey Organist and Choirmaster The Rev. Jay C. James, Raleigh, N.C. and the Gaudet Brass of Chicago. David A. Kalvelage, Pewaukee, Wis. 12:00 pm Harvest Lunch. The cost is $15.00. Please make reservations by October 7, 2013. The Rev. Dr. Russell Levenson, Jr., Houston, Texas 2:00pm Anointing withWalsingham water and Healing Prayer, musical offering, and Benediction of the Blessed Sacrament. The Rt. Rev. Edward S. Little II, South Bend, Ind. To register and for more information: The Rt. Rev. D. Bruce MacPherson, (920) 452-9659 [email protected] www.gracesheboygan.com Edmond, Okla. Richard J. Mammana, Jr., New Haven, Conn. The Rt. Rev. Daniel H. Martins, Springfield, Ill. The Rt. Rev. Steven A. Miller, Milwaukee, Wis. Daniel Muth, St. Leonard, Md. The Most Rev. Bernard Ntahoturi, Bujumbura, Burundi The Rev. Canon Dr. Michael Perko, Albuquerque, N.M. David R. Pitts, Baton Rouge, La. Dr. Colin Podmore, London, England The Rev. Dr. Michael Nai Chiu Poon, Singapore The Rev. Nicholas T. Porter, Southport, Conn. The Rev. Dr. Ephraim Radner, Toronto, Ont.

Kenneth A. Ross III, Grand Rapids, Mich. Dr. Grace Sears, Richmond, Ky. The Very Rev. Dr. Graham M. Smith, Jerusalem

Designers and Crafters of Vesture For the Sacred Liturgy Sacred the For Vesture of Crafters Designers and Miriam K. Stauff, Wauwatosa, Wis.

The Rev. Canon Mark Stevenson, Visit us at www.holyroodguild.com Baton Rouge, La. Howard M. Tischler, Albuquerque, N.M. St. Joseph’s Abbey | Spencer, MA 01562-1233 Toll Free: 866.383.7292 | Fax: 508.885.8758 Dr. Shirleen S. Wait, Atlantic Beach, Fla. Dr. Christopher Wells, Milwaukee, Wis.

24 THE LIVING CHURCH • September 1, 2013 fect companion — and fuel, even — Cæli enarrant for my study of Aquinas’s Christology, (Continued from page 23) which I did happily complete before 2006, which turned out to include a moving on to other things. prior year on a special commission charged with sifting potential re- ooking back — and ahead — I can sponses to The Windsor Report, on L say with firm conviction that God the way to a larger argument or case reigns over history from the throne of for Anglican unity in communion. the crucified body of his Son. And this Here, to be sure, was an ecumenist’s serves as a figure, or type, for the Guarding the Faith, dream — Lindbeck, or Henry Chad- Church across all ages: the Church, Paving the Way wick for that matter, would be proud, which follows Jesus to his death. This, I thought — and I did harvest much of after all, is what crosses are for. We The Diocese of Dallas, established the material I had taught in an intro- take up our cross, individually and to- in 1895 under the inspirited lead- duction to ecumenism to Notre Dame gether, in order to “die with him,” as ership of missionary Bishop undergraduates the year before. St. Thomas says (John 11:16). And be- Alexander Garrett, remains com- fore doing so we suffer a series of Thanks to a grant from the Episcopal mitted to the spread of the preparatory sorrows: agonized tears Church Foundation, I was able to feed Gospel of Christ and the defense myself and pay the rent while devoting in the garden, painful scourging at the the better part of my sixth year of doc- pillar, and the crowning humiliation of the faith that was once for all toral work to pro bono service of the of thorns. delivered to the saints. As we church, which proved to be a great ad- In this way God performs victory in proclaim the Gospel and offer venture and continuing education. I the world for the world. In this way ourselves, our souls, and bodies in developed friendships with a range of God seeds new life by blood. And in worship and service, we are this way he forms and reforms his leaders across the Episcopal Church, a impelled to care for those around body on earth, through a mysterious number of whom I already knew us. And in doing so, we are drawn through the notorious, unofficial on- — sacramental — relinquishing of line forum founded by Louie Crew, control by re-conversion and renewed closer to each other. United in “the House of Bishops and Deputies dependence. “Mortal, can these bones Christ we lift him up, proclaim listserv,” where I first met Frs. live?” “O Lord GOD, you know.” “Take, God’s Word, make disciples, care Matthew Gunter, Mark Harris, Daniel eat; this is my body broken for you.” for our neighbors, and give our- Martins, and many others. At the con- And broken by you, wherefore you selves to one another in prayer. vention in Columbus I was assigned must be broken as well, in order to be to the committee charged with carry- given in love. ing on our commission’s previous Stanley Hauerwas, a Yale graduate, The Episcopal Diocese of Dallas labors, and worked with fellow com- notes that he first cottoned onto the 1630 N. Garrett Ave., Dallas, TX 75206 mittee members Little and Martins, “resident aliens” theme of Scripture in 214.826.8310 • www.edod.org alongside Fr. Ian Douglas and Bps. the pages of several, seminal early- Dorsey Henderson (Upper South Car- 1970s essays by Lindbeck, who was olina), Peter Lee (Virginia), Robert reading the same sources and signs of O’Neill (Colorado), and Geralyn Wolf the times as Joseph Ratzinger post- (Rhode Island), among others, to craft 1968. Both men began to imagine ec- something acceptable to all. We made clesial renewal after a chastened, some progress, thanks to considerable apostolic pattern: humble, powerless, self-expenditure in love and very long and on this count clear about its iden- hours, but finally failed to forge a coali- tity. Here, Lindbeck often said, an at tion capable of convincing a restless least sociologically (not theologically) convention to follow our lead. “sectarian” remnant may yet be made I returned to South Bend, and my visibly one and articulately catholic — neglected dissertation, exhilarated and made by God, in and after his Son. grateful for the formative experience, Forty years on, that evaluation and ex- and especially for the many faithful pectation seems apt as ever. saints I had encountered in our small “Great things are they that you have corner of the Vineyard. It took some done, O LORD my God; how great your convincing of the long-suffering wonders and your plans for us! There Wawrykow (to say nothing of Dad) is none who can be compared with that my continued ecclesial efforts you” (Ps. 40:5). over the next two years were the per- Christopher Wells A LIVING CHURCH Sponsor September 1, 2013 • THE LIVING CHURCH 25 SUNDAY’S READINGS | 15 Pentecost, September 1 THE First reading and psalm: Jer. 2:4-13 • Ps. 81:1, 10-16 LIVING CHURCH Alternate: Sir. 10:12-18 or Prov. 25:6-7 • Ps. 112 • Heb. 13:1-8, 15-16 • Luke 14:1,7-14 VOLUME 247 • NUMBER 5

EDITORIAL Music for Living Executive Director and Editor Christopher Wells [email protected] • Ext. 1240 usic rolls through the room, duty and love while holding the heart Managing Editor John Schuessler and if it is does what good mu- close to him, we become mysteri- [email protected] • Ext. 1241 M Associate Editor Douglas LeBlanc sic should do, the hearer rides the ously what he is. Being a son or [email protected] • Ext. 1242 rhythm, floats upon the feeling of daughter of God, our hearts swell Graphic Artist Amy Grau [email protected] • Ext. 1245 what is good, what is sorrowful, what and our hospitality extends to peo- is lost, what is found. A singer chants ple as yet unknown. The stranger is BUSINESS AND FULFILLMENT Office/Business Manager Ruth Schimmel the refrain, “You’ve got to hold on,” noble, gifted with reason, admirable, [email protected] • Ext. 1244 and the whole crowd swells with a a reflection of grace, a home for ADVERTISING funky hopefulness. Everyone be- trinitarian love. The imprisoned and Advertising Manager Tom Parker comes what the music is. Thus, be- abused are fellow humans, the ones [email protected] • Ext. 1243 ware. You are not an unmoved for whom Christ came. The beauty Advertising Associate Amber Muma [email protected] • Ext. 1247 monad. Your flesh is soft and your of the bedroom is guarded because senses open and you are always be- one’s wife or husband is ever the ARCHIVES ing led and conformed to the things mysterious presence of an irreplace- Richard J. Mammana, Jr. • [email protected] you hear and see and taste and imag- able human being. Let love be loving BOARD OF DIRECTORS ine. Looking at an icon, for instance, and guard it with wisdom. A son or President: The Rev. Thomas A. Fraser, Riverside, Ill. you may be a God-bearer. Taking the daughter of God often sings praises Vice President: Miriam K. Stauff, Wauwatosa, Wis. chalice and holding the holy bread, to the most high, is given to good Secretary: Daniel Muth, St. Leonard, Md. the blood is warmed and the flesh works willingly and with a cheerful Treasurer: G. Thomas Graves III, Dallas, Texas quickened for the living of these heart (Hebrews). The Rt. Rev. D. Bruce MacPherson, Edmond, Okla. Richard J. Mammana, Jr., New Haven, Conn. days. Turning to things cheap and Returning to a cascade of sound, The Rt. Rev. Daniel H. Martins, Springfield, Ill. vile, the law is still fixed. They “went the music rolls on and on, and the The Rev. Canon Mark Stevenson, Baton Rouge, La. after worthless things, and became heart rides with it. We are so happy if Howard M. Tischler, Albuquerque, N.M. worthless themselves” (Jer. 2:5). what we hear and sing, says Augus- Why do we turn from a fountain of tine, we do (Sermo 23 A, 1-4: CCL 41, EDITORIAL AND BUSINESS OFFICES living water? Why sip from the stag- 321-23)! Sensing that we are sons Mailing address: nant pools of our own creation? Why and daughters of the living God, we P.O. Box 514036 do we choose what is less and cheap Milwaukee, WI 53203-3436 feel an intense call to so live. Walk in and demeaning, and allow ourselves my ways. See with my eyes. Feel the Shipping Address: thus to be formed? Are we appalled, 816 E. Juneau Avenue strength of resurrection and exalta- Milwaukee, WI 53202-2793 are we shocked at times to see the tion. Know that your death died in

Phone: 414-276-5420 desolate lives we humans live (Jer. my death. I, deathless life, speak to Fax: 414-276-7483 2:12)? As if with voracious claws, we you and walk with you and live in E-mail: [email protected] cling to abominations. Not always you. “Sound the tambourine, the www.livingchurch.org and everywhere, of course, for the sweet lyre with the harp. Blow the THE LIVING CHURCH is published biweekly, dated Sunday, image of God is still in us; the desire trumpet” (Ps. 81:2-3). Listen to the by the Living Church Foundation, Inc., at 816 E. Juneau Ave., Milwaukee, WI 53202. Periodicals postage paid at for deity, however obscured, is in us music of an apostolic creed and so Milwaukee, WI, and at additional mailing offices. all calling us ever to goodness, truth, live, not from your own strength, but SUBSCRIPTION RATES: $45 for one year; $79 for two and beauty. Still, there resides in us from the coursing strength of the years. Canadian postage an additional $10 per year; Mexico and all other foreign, an additional $63 per year. also a contorted pride and a violent one whom death could not hold.

POSTMASTER: Send address changes to THE LIVING CHURCH, anger for which we were not created P.O. Box 514036, Milwaukee, WI 53203-3436. Subscribers, (Sir. 10:13, 18). Something is terribly when submitting address changes, should please allow Look It Up 3-4 weeks for change to take effect. wrong, and the beginning of wisdom Read Luke 14:1, 7-14. THE LIVING CHURCH (ISSN 0024-5240) is published by is to know this. THE LIVING CHURCH FOUNDATION, INC., a non-profit The correction comes by the organization serving the Church. All gifts to the Foundation Think About It are tax-deductible. wholesale reorientation of human But I say unto you, “I often sit with MANUSCRIPTS AND PHOTOGRAPHS: THE LIVING CHURCH life toward its own proper end, Jesus the disabled and I am always re- cannot assume responsibility for the return of photos or Christ our Lord. He is the beginning manuscripts. paid.” © 2013 The Living Church Foundation, Inc. All rights reserved. and the end of all our days. If we rise No reproduction in whole or part can be made without per- with him, sip our coffee with him, mission of THE LIVING CHURCH. converse with his holy word, go about the business of obligation and

26 THE LIVING CHURCH • September 1, 2013 Rebuilding Again SUNDAY’S READINGS | 16 Pentecost, September 8 In 1862, a devastating storm destroyed First reading and psalm: Jer. 18:1-11 • Ps. 139:1-6, 13-18 Alternate: Deut. 30:15-20 • Ps. 1 • Phm. 1-21 • Luke 14:25-33 Trinity Church, Southport. In response, Episcopalians gave their all to build the magnificent structure that stands today. True Love This architectural monument has become the face of eaven and earth,” Hamlet asks, say to the other, you are “my own Southport Village, and our “H“must I remember?” There is a heart,” for we stand not only in the world inside the man, an ocean of sor- flesh but in the Lord (Phm. 16). parish a center for the arts, row and grief and rage. There is a Being new is being alive, but this education, and the Chris- world too outside human imaginings, new life is death to what was old. tian life. the sheer fact of existence, the heav- Baptism is crushing to the old self, Among the ens and the earth as witness to our the life of narrow need and intense finest examples of deeds and thoughts. Observed, we family focus. Jesus exaggerates, of 19th-century Amer- are under judgment. “I call heaven course, when he says, “Whoever ican Carpenter- and earth to witness against you” comes to me and does not hate fa- Gothic architecture, (Deut. 30:19). This is not the confused ther and mother, wife and children, Trinity Church is symbolic, emblematic introspection of a tortured soul but brothers and sisters, yes, and even and distinctive. Its landmark spire the clear judgment of a divine eye. life itself cannot be my disciple” points to the heavens, anchors our iden- What are we to do but choose life and (Luke 14:26). The word hate jumps tity, and aids the navigation of ships and prosperity, to open the heart to God out; its oddness is precisely what the souls alike. and walk in his ways? But we do not. mind sees and the memory effort- For 18 months we are celebrating our Still wet with the water of bap- lessly holds. This holding is discur- sesquicentennial tism, fragrant oils yet soaking the sive meditation, the first necessary (150th) anniversary. collar of the robe, having crossed step toward a deeper understanding. But, honoring the past over to the Promised Land all new Jesus mentions the cross and count- is only half the cele- and alive, we must still hear a warn- ing the cost. Indeed, the cross was bration. Once again ing. “If your heart turns away and the cost to him as it is to us, for we we have been called to you do not hear, but are led astray to die with him each day even as we rebuild. Soon we will bow down to other gods and serve rise to newness of life. It is again the complete renovations them, I declare to you today that you call to choose this day, to mark off on a nursery school shall perish” (Deut. 30:17-18). Un- one’s life for Christ alone. Turning and Sunday school plug the divine power cord and we from all else and everyone else, we classrooms that were naturally fall to dust. But fear not, turn to him. destroyed by super- my little ones. God is pleased to re- Looking at him, we see something storm Sandy, even as make us even after we fall. God de- beautifully strange. He has the very we rebuild our hearts in the wake of the vises a plan against what is con- eyes and facial features of all our tragedies that befell our brothers and sis- torted in us, shifting and fitting our mothers and fathers and brothers ters nearby in Newtown. affections to their rightful object and sisters. His skin is pale and Baptized by hurricane waters, we are (Jer. 18:11). The pressure felt in the brown and shining black. He is newly filled with the Spirit. Now more body, the motion of the mind, the happy to shape his countenance to than ever, Trinity Parish is called to spirit’s flight are all evidence of the every human type, every individual, advance its leadership and service in potter’s pressing touch. right down to the last genetic codon. ways that benefit future generations. Now in Christ we are new, a new- For he is every human being, having We are celebrating our obligation — ness arriving fresh in every moment. assumed our human nature. Turning to those who came before us and sacri- Even when we fall, he comes to us, to him, we have turned in love to our ficed much, to ourselves, and to those awakens our conscience and sum- families, friends, and neighbors as who come after us — to safeguard and mons us to repentance; he welcomes never before. advance Trinity Church for posterity us with a full and heartfelt embrace. and for the glory of God in Jesus Christ. We are new in Christ and our new- Look It Up As we further these vital missions and ness is but a piece of a larger trans- Read Ps. 139:1. Don’t worry.This is love. ministries, please pray for us, please visit formation, for all our brothers and us, and please join us in thanking God sisters are beacons of the Son of for the joy of sharing the Gospel. Righteousness. Thus our love is for Think About It all the saints, for they too are in God wills to make you fully alive. Trinity Episcopal Church Christ. And the love they give us in 651 Pequot Avenue, Southport, CT 06890 turn is joy and encouragement. One 203.255.0454 saint refreshes another. Each may www.trinitysouthport.org

A LIVING CHURCH Sponsor September 1, 2013 • THE LIVING CHURCH 27 PEOPLE & PLACES

Deaths The Rev. Canon Robert Raphael Evans, a uate of City University of New York and U.S. Army veteran who served in General Theological Seminary. He was or- The Rev. Charles A. Bevan, Jr., died France and Italy, died March 12 in dained deacon and priest in 1956. April 17. He was 68. Tulsa. He was 89. Fr. Spielmann taught at Bexley Hall in Born in Camden, NJ, he was a graduate of Born in Berkeley, CA, he was a graduate Gambier, OH, and Rochester, NY, from 1968 Rider University and the Philadelphia Divinity of the University of California and Nashotah to 1992. He served as an assistant at Church School and completed a Ph.D. at the Gradu- House. He was ordained deacon and priest of the Redeemer, Morristown, NJ, 1956-57; ate Theological Foundation at Notre Dame. in 1964. He served as vicar, St. Timothy’s, fellow and tutor, General Theological Sem- He was ordained deacon and priest in 1970. Pauls Valley, OK, 1964-66; vicar, St. Michael inary, 1956-59; assistant, Christ the Re- He served as curate, Grace Church, Plain- and All Angels, Lindsay, OK, 1964-66; rector, deemer, Pelham, NY, 1957-58; assistant, field, NJ, 1970-72; associate rector, Christ St. Luke’s, Bartlesville, OK, 1966-77; and rec- Christ and St. Stephen’s, New York City, Church, Glen Ridge, NJ, 1972-74; associate tor, Christ Church, Whitefish Bay, WI, 1977- 1958-59; member of the Board of Examin- rector, Galilee Church, Virginia Beach, VA, 91. He was named an honorary canon of the ing Chaplains, Diocese of Vermont, 1959- 1974-79; rector, St. John’s, Salisbury, CT, 1979- Cathedral of All Saints, Milwaukee, in 1996. 63; and rector, Church of the Good Shep- 96; priest-in-charge, St. John the Evangelist, Canon Evans is survived by Anne Evans, herd, Barre, VT, 1959-63. Yalesville, CT, 1999-2000; interim rector, St. his wife of 63 years; sons Kenneth Mander- Fr. Spielmann was a member of the Paul’s, Southington, CT, 2000-02; interim rec- son Evans of Boerne, TX, Philip Lee Evans American Society of Church History and tor, Grace, Hartford, CT, 2002-04; and vicar, of Camdenton, MO, and Thomas Sibley the Historical Society of the Episcopal Christ Church, Waterbury, CT, 2004-09. Evans of Tulsa; a daughter, Katherine Anne Church. He was author of History of Chris- He is survived by sons Charles A. Bevan Evans of Canton, NC; eight grandchildren; tian Worship (1966) and Bexley Hall, 150 III of Chattanooga, TN, Andrew L. Bevan of and two great-grandchildren. Years: A Brief History (1974) and a contrib- South Berwick, ME, George Carter Bevan utor to the Westminster Dictionary of of Manchester, NH, and Jonathan T. Bevan Christian History (1971). of Burlington, VT; seven grandchildren; a sis- The Rev. Richard Morisse Spielmann, He is survived by his wife, Janet Spiel- ter, Dorothy B. Oppmann of Delran, NJ; and parish priest, historian, and educator, mann; a daughter, Katherine Edwards; a his former wife, Virginia Flick Bevan of died March 26. He was 83. son, Christopher Spielmann; and a grand- Lakeville, CT. A native of Flushing, NY, he was a grad- daughter, Emily Edwards.

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28 THE LIVING CHURCH • September 1, 2013 CHURCH OF THE ASCENSION CLASSIFIEDS Chicago, IL CHURCH FURNISHINGS FULL-TIME RECTOR

FLAGS AND BANNERS: Custom designed Episcopal flags and Church of the Ascension, a historic parish north banners by Festival Flags in Richmond,VA. Please contact us by phone at 800-233-5247 or by E-mail at [email protected]. of downtown Chicago, seeks its next rector. Founded in 1857, the parish lives its faith in the CUSHIONS AND HASSOCKS: Custom-made pew and full Catholic tradition of Anglican Christianity kneeling cushions by Waggoner’s, Inc. Fine selection of fab- through worship, evangelism, teaching, and rics and colors. Free samples readily available. See us at www.pewcushions.com, call us at 800-396-7555, or e-mail Christian charity. We are diverse, welcoming, and [email protected]. eager to engage the modern world through our strong faith tradition. Worship is at the heart of parish life, with daily Mass and Offices. The main Sunday liturgy is Solemn High Mass Rite II at the High Altar. Alsocentral toour MORE CLASSIFIEDS worship is liturgical music of the highest standards. We have active outreach and AVAILABLE AT evangelism ministries and seek ways toexpand our witness. Visit our website for details: LIVINGCHURCH.ORG ascensionchicago.org. Parish Profile: www.ascensionchicago.org/about/parish-profile FINE VESTMENTS AND PARAMENTS Photo: churchartphotography.com To place a print or online FINE VESTMENTS AND PARAMENTS classified ad please contact: THE LIVING CHURCH Cliff Chally A m b e r M u m a PARTNERS PAGE A d v e r t i s i n g A s s o c i a t e The Living Church PartnersC Pageliffis ourC wayhally of thanking our faithful supporters a m b e r @ l i v i n g c h u r c h . o r g by lifting up your ministries for all of the Church to see. For more infomation on ( 4 1 4 ) 2 9 2 - 1 2 4 7 how to become a Partner, contact: Amber Muma, Advertising Associate [email protected]@livingchurch.org or (414) 292-1247818.631.6111 [email protected] 818.631.6111 Solid Oak Solid Oak CHOIR CHOIR CHAIR CHAIR FINE VESTMENTS AND PARAMENTS FINE VESTMENTS AND PARAMENTS

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2641 E. Greystone Ct. 2641 E. Greystone Ct. [email protected] 818.631.6111 [email protected] 818.631.6111 Eagle, ID 83616 Eagle, ID 83616 Phone: (800) 862-3159 Phone: (800) 862-3159 www.rgeissler.com www.rgeissler.com The Living Church Partners SPONSORS SANTA BARBARA, CA PINEVILLE, LA CHRIST THE KING CHURCH DIOCESE OF WESTERN 5073 Hollister Ave. LOUISIANA (805) 964-9966 335 Main St. ctksb.org (318) 442-1304 SOUTHPORT, CT diocesewla.org TRINITY CHURCH 651 Pequot Ave. CHEVY CHASE, MD (203) 255-0454 ALL SAINTS CHURCH trinitysouthport.org 3 Chevy Chase Cir. (301) 654-2488 ORLANDO, FL allsaintschurch.net THE CATHEDRAL CHURCH OF ST. LUKE 130 N. Magnolia Ave. ST. LOUIS, MO (407) 849-0680 THE CHURCH OF ST. stlukescathedral.org MICHAEL & ST. GEORGE 6345 Wydown Blvd. ORLANDO, FL (314) 721-1502 DIOCESE OF CENTRAL csmsg.org FLORIDA 1017 E. Robinson St. (407) 423-3567 GREENWICH, NY cfdiocese.org DIOCESE OF ALBANY SARASOTA, FL 580 Burton Rd. (518) 692-3350 CHURCH OF THE REDEEMER albanyepiscopaldiocese.org 222 South Palm Ave. (941) 955-4263 redeemersarasota.org TONAWANDA, NY DIOCESE OF WESTERN ATLANTA, GA NEW YORK 1064 Brighton Rd. THE CATHEDRAL (716) 881-0660 OF ST. PHILIP episcopalwny.org 2744 Peachtree Rd. NW (404) 365-1000 stphilipscathedral.org OKLAHOMA CITY, OK SAVANNAH, GA ALL SOULS CHURCH 6400 N. Pennsylvania Ave. THE PARISH OF ST. PAUL (405) 842-1461 THE APOSTLE allsoulsokc.com 1802 Abercorn St. (912) 232-0274 stpaulsavannah.org PHILADELPHIA, PA SPRINGFIELD, IL DIOCESE OF DIOCESE OF PENNSYLVANIA SPRINGFIELD 821 S. Second St. 240 S. 4th St. (217) 525-1876 (215) 627-6434 episcopalspringfield.org diopa.org SPONSORS continued GUARANTORS WAYNE, PA ST. DAVID’S CHURCH 763 S. Valley Forge Rd. DENVER, CO ROCHESTER, NY (610) 688-7947 ST. JOHN’S CATHEDRAL DIOCESE OF ROCHESTER stdavidschurch.org 1350 Washington St. 935 East Ave. (303) 831-7115 (585) 473-2977 NASHVILLE, TN sjcathedral.org episcopalrochester.org DIOCESE OF TENNESSEE HOUSTON, TX 50 Vantage Way, Suite 107 SOUTH BEND, IN DIOCESE OF TEXAS (615) 251-3322 DIOCESE OF NORTHERN 1225 Texas St. episcopaldiocese-tn.org INDIANA 117 N. Lafayette Blvd. (713) 520-6444 DALLAS, TX (574) 233-6489 epicenter.org CHURCH ednin.org OF THE INCARNATION 3966 McKinney Ave. JACKSON, MS SAN ANTONIO, TX (214) 521-5101 DIOCESE OF MISSISSIPPI DIOCESE OF WEST TEXAS incarnation.org 118 N. Congress St. 111 Torcido Dr. (210 or 888) 824-5387 (601) 948-5954 DALLAS, TX dwtx.org dioms.org DIOCESE OF DALLAS 1630 N. Garret Ave. TLC’s Partners Page lifts CHARLESTON, WV (214) 826-8310 up the ministries of our DIOCESE OF edod.org supporters for the good of WEST VIRGINIA HOUSTON, TX all the Church 1608 Virginia St. E (1 Thess. 5:11). (304) 344-3597 ST. DUNSTAN’S CHURCH wvdiocese.org 14301 Stuebner Airline Rd. (281) 440-1600 saintdunstans.org HOUSTON, TX ASSOCIATES ST. MARTIN’S CHURCH 717 Sage Rd. (713) 621-3040 WILMINGTON, DE ALLEN, TX stmartinsepiscopal.org DIOCESE OF DELAWARE CHURCH OF THE SAVIOR 2020 N. Tatnall St. 223 N. Alma Dr. APPLETON, WI (302) 656-5441 (214) 785-1612 DIOCESE OF FOND DU LAC dioceseofdelaware.net ofthesavior.org 1051 N. Lynndale Dr. (920) 830-8866 DES MOINES, IA diofdl.org DIOCESE OF IOWA 225 37th St. MILWAUKEE, WI (214) 785-6165 THE CATHEDRAL CHURCH iowaepiscopal.org OF ALL SAINTS 818 E. Juneau Ave. (414) 271-7719 For more information, or to become ascathedral.org a TLC Partner, please contact:

EPISCOPAL CAMPS AND CONFERENCE CENTERS, INC. Amber Muma by the generous gift of [email protected] the Rt. Rev. and Mrs. D. Bruce (414) 292-1247 MacPherson TLC’S Church Directory is now THE LIVING CHURCH PARTNERS PAGE The Living Church Partners Page is our way of thanking our faithful supporters by lifting up your ministries for all of the Church to see. TLC’s Partners Page provides an attractive glimpse into the life and ministry of parishes and schools that support TLC at Sponsor, Guarantor or Associate levels. We are honored to count you as friends in the cause of the Gospel, and pray that all our read- ers — across the Episcopal Church and around the Anglican Communion — will be strengthened by your perseverance and zeal. There are three ways to appear on The Living Church Partners Page

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