DOUBLE ISSUE Volume IX, Number 4/Pentecost 2003 VOLUME IX/4

Editorial 2

The Anglican Doctor on the ordi- nation of women 4 Adieu* Noblesse oblige 6 Book review: … the resurrection is the wiping away of every tear, and the Lamb – the Divine hunger: Word made flesh raised from the dead – will himself be the spouse of on a “the new Jerusalem … the bride adorned.” by Stephen Reynolds Spiritual journey 7

oday we of this community bid and soul, an Anglo-Catholic of the old VOLUME X/1: adieu to Eugene Rathbone school; but we may have forgotten how Fairweather, priest, theologian, very lively that old school could be, or how Eugene Fairweather’s T scholar, ecumenist, liturgist, and Eugene not only let his tongue sing Anglo- contribution to the Professor and Fellow of this College. And Catholicism’s glorious battle but also stood Book of Alternative what should I say of him? I knew him for in the forefront of the fray, wielding its Services close to 30 years, less than half the years cutting-edge. that some of you knew him. Such a fact This is the public record of the man; and makes me wary of pri- I could go on to re- vileging any of my own count the list of his reminiscences of accomplishments in Eugene, and I take greater detail. But comfort in the further this is a Requiem fact that this is a Re- Mass, at which our quiem Mass, not a task is to bid him memorial service. And adieu, quite literally that is just as Eugene “to God.” And, in wanted it. He was a any case, the public very private man who record is merely the lived a very public ca- shell of his past, not reer as a priest whose the truth of his life. vocation, whose minis- For that we must try, whose very life, look where Eugene was to do theology, and himself asks us to as a theologian who look, using the lens considered it his disci- provided by the pline’s duty to serve readings that he the Church, to build himself chose for this up the people of God in the faith which liturgy. *A homily preached by seeks understanding. First, he asked us to look with the Stephen Reynolds on 11 April, prophet Isaiah, to that mountain on which 2002 at All Saints’ Cathedral, In this conjoint vocation and enterprise Halifax and revised for a we can now acknowledge his success, and “the LORD of hosts will make for all Requiem Mass at Trinity bear witness to his influence on the shape peoples a feast of rich food, a feast of well- College Chapel on 30 April, of Anglicanism, both here in and aged wines,” to that mountain-top festival 2002. around the world, and on the course of the where the LORD, having destroyed “the ’s dialogues with shroud that is cast over all peoples, the Isaiah 25:6–9 our brothers and sisters of the Roman and Revelation 21:1–17 Orthodox communions. He was also, heart (Continued on page 3) John 6:37–40

LITURGY CANADA 1 LITURGY CANADA (Double Issue) Volume IX, Number 4 EDITORIAL Pentecost 2003 Volume X,Number 1 Baptism Project 2003 his double edition of Liturgy Liturgy Canada Executive Canada brings us to the begin- Peter Wall, Chair ning of Volume X in the LC Marion Jenkins, Secretary T publication archive. In our some- John Wilton, Business Manager Steven Mackison, Treasurer what otherworldly (not to say erratic) calculation of time, this is a milestone in Judie Arrowood, William Blott Paul Bosch, John Dunn, Sharyn our publication history. Due to our volun- Hall, John Hill, Linda Hill, Ken teer editorial policy we have not always Hull, Dean Mercer been able to achieve the production of four Editors (Executive Members) issues per year (hence our per issue mem- N.S., PEI, N.B, Nfld and bership subscription). At any rate, this Labrador means that as we proceed in our second David Fletcher [email protected] decade we thank you for your patience and support on our journey together. Father Eugene Fairweather, flanked by Archbishop Ont., Que. & Nunavut We also hope that you will, from time to Howard Clark (left) and Dean Howard Buchner at David Harrison Trinity College, 1978. [email protected] time, check out our updated Web site, www.liturgy.ca, on which we are gradu- Alb., Sask. & Man. ally archiving all of the back issues of LC. Eugene Rathbone Fairweather (ERF) is Greg Kerr-Wilson one who knew and interacted with many of [email protected] Of course, as always, we welcome your contributions (literary or monetary) and the leading minds within both the Anglican B.C., Yukon and NWT your feedback on any and all issues. Communion and the broader Church Kevin Dixon catholic. He contributed in a unique way to [email protected] When planning each issue of Liturgy Canada we are constantly pondering the theological reflection and liturgical renewal Review Editor mission of Christ’s Church and the renew- in the life of the Anglican Church of Cana- John Hodgins, Review Editor da (e.g., Unity Dialogues and the BAS), the [email protected] al of her liturgy. Of course, the subtext for all endeavours involving change in the worldwide Anglican Communion (e.g., the This issue human community is personalities – and 1962 Anglican Congress in and John Hodgins, Editor various Lambeth Conferences), and to what [email protected] in connection with changes in liturgy, the Willem Hart, personalities of those whose ideas and he understood as the Great Tradition in the Design & Production passions have been offered in the service ecumenical movement (e.g., ARCIC and Jane Hodgins, Copy Editor of God. WCC Faith and Order dialogues). Episcopal Advisor Canada has produced some notable Father Fairweather, as he was known to Joachim Fricker contributors and personalities in the de- so many, is remembered in this issue of LC with affection, admiration, humour, and Letters to the Editor, velopment of the Church’s liturgy and Correspondence & mission. Bill Blott, in his Blessing and Glory with, as is the case with all strong perso- Membership and Thanksgiving, published by LC in 1998, nalities, some awe at what God has Liturgy Canada, wrought in his life and witness. Not with- 77 Canterbury Place, has recounted the stories of some of the North York, most noteworthy Anglican characters: out his detractors and certainly not without M2N 2N1 Strong personalities like Kingston, quirks and eccentricities, he stands today [email protected] Canon Dyson Hague and Father Palmer amongst the most influential Anglican Membership Rates come to mind. minds since the beginnings of the Church $25CDN (4 issues) When such lights pass from their earth- in Canada, an Anglo-Catholic theologian of $45CDN (8 issues) record and one of few Canadians to make $60CDN (12 issues) ly sojourn we pause to reflect upon how Cheques payable to: Liturgy they have helped to shape the way in an international contribution in the areas of Canada which we worship and to reflect upon theology, liturgics, and ecumenism. Faced with any proposed development WEBSITE their contributions to our collective self- www.liturgy.ca for a develop- understanding as Christians within the of doctrine, faith, and order, Dr. ing archive of Liturgy Canada’s Great Tradition. Likewise, the Roman Fairweather unfailingly and carefully con- past issues and information sulted the canon of Scripture, the texts of about membership. We value Catholic, Lutheran and other communions contri-butions to this journal have produced Canadian theologians and the Tradition of the Catholic Faith (both from our Lutheran and other liturgists who continue to make their mark Eastern and Western), and then applied a companions on the Christian sanctified reason to the subject at hand. journey. Liturgy Canada is an in both their own communions and in the association for all who are in- ongoing ecumenical dialogue about faith, Having done the hard work, he would offer terested in liturgy and mission. worship and service. an opinion to the Communion and to

2 PENTECOST 2003 ecumenical partners with the understand- the “Angelic Doctor” proceeded to lay out “Not without his ing that his view needed the affirmation of the case for a renewed and renewing use of the wider fellowship of which he was but the Great Tradition now freshly repre- detractors and a faithful member. sented for Canadians in the BAS. certainly not Always prepared to offer a thoughtful Such was his method and style, always without quirks and considered defense of his position he accompanied by a gentle humour, the was first and foremost a priest of the counterpoint to his erudition, informed by and eccentricities, Church, a Catholic Christian within his a faith seeking understanding, judicial he stands today beloved Anglican Communion. Reluctant prudence, and an unfailing love for Christ amongst the most to act in haste, once he had deliberated and his Church, understood by him as the and saw the unfolding of doctrine from universal fellowship which must trans- influential Angli- the perspective of centuries, he spoke with cend local politics, culture, and rivalries. can minds since conviction. A true son of the Church and, Liturgy Canada is honoured to present the beginnings of as he saw it, a member of one branch of the reflections of some of those who knew the wider Catholic body of Christ, he the Reverend Dr. Eugene Fairweather as the Church in always sought consensus. He was cautious priest, theologian, academic, controver- Canada, an Anglo- about any action, despite his own sialist, pastor, and friend. David Holeton Catholic theo- proclivities or thoughts, that might has actually provided us with a second discourage dialogue or compromise unity. issue (Volume X, Number 1) which we logian of record I well recall Father Fairweather’s present as a theological contribution to The and one of few sermon at the Trinity Conference in Digby, Baptism Project, LC’s attempt to foster Canadians to Nova Scotia in 1985 in which he intro- dialogue about the process of Christian duced the Book of Alternative Services (BAS) Initiation. Dr. Holeton offers an extensive make an inter- to his home diocese. It was a Saturday and, we believe, very important historical national contri- celebration and the organizers had agreed account of Fr. Fairweather’s significant bution in the upon the very traditional Saturday com- contribution both to the BAS and, even memoration of the Blessed Virgin Mary for more importantly, to a renewed under- areas of theology, the Mass of the day, presumably under the standing of the theologically necessary link liturgics, and rubric: something old, something new, many between Baptism and Eucharistic ecumenism.” things borrowed and something blue. fellowship. Many thanks to David and to The propers were duly drawn from each of the other contributors who have what ERF referred to as “the shiny new made this tribute issue possible. We join book of the Canadian Church.” He pro- our voices with those who have gone ceeded to unpack the texts in light of the before us as we pray the words of the Caroline Divine John Pearson’s argument liturgy so familiar to ERF: for an Anglican Mariology as an essential safeguard of the doctrine of the Incarna- Pie Jesu, dona eis requiem. tion. In the presence of the noted US litur- gist, Dr. Marion Hatchett of Sewanee, Fr. John Hodgins is pastor of Holy Trinity liberal worthies from the Trinity Institute Anglican Church, Chatham, Ontario. He is Review in New York City, and the Bishop of Nova Editor and a member of the executive of Liturgy Scotia (principal con-celebrant that day), Canada.

EUGENE FAIRWEATHER her husband.” With this reading, Eugene (Continued from page 1) calls us to hear the voice that John heard from the throne in the midst of this new sheet that is spread over all nations … will Jerusalem, a voice which announces how swallow up death for ever … [and] will God will have fulfilled the vision of Isaiah wipe away the tears from all faces.” – how “God himself … will wipe every tear Then Eugene asked us to share the from their eyes,” because “Death [is] no vision of St. John the Divine and to behold more, mourning and crying and pain [are] “a new heaven and a new earth,” after no more, for the first things have passed “the first heaven and the first earth had away.” passed away,” and to see on Isaiah’s And finally, Eugene has invited us to mountaintop “the holy city, the new ponder the words of John’s gospel, in Jerusalem, coming down out of heaven from God, prepared as a bride adorned for (Continued on page 4)

LITURGY CANADA 3 “So, in his final EUGENE FAIRWEATHER maker of that mountain on which the new (Continued from page 3) Jerusalem will be settled and the host of dispositions, even that “feast of rich food,” that “feast of well- in his arrange- which Jesus announces the will and aged wines,” with which God will rejoice ments for this promise of the One who sent him, that the hearts of all who come to inhabit that “everything that the Father gives me will city and dwell on that mountaintop. The liturgy in cele- come to me, and anyone who comes to me story that we are to envision, the story that bration of his own I will never drive away,” so that Jesus Eugene wants us to tell, is the story of the life, Eugene has “should lose nothing of all that he has banquet of God. And we once again given [him], but raise it up on the last day.” rehearse that story by celebrating a borne witness to In other words, the resurrection is the foretaste of that very banquet in the “feast us that the liturgy wiping away of every tear, and the Lamb – of rich food” and “of well-aged wine” that we now celebrate the Word made flesh raised from the dead is the eucharist we have gathered to – will himself be the spouse of “the new celebrate. in remembrance Jerusalem … the bride adorned.” You see, Eugene was a theologian to the of him is, at the In all three readings, then, Eugene asks end. It is the calling and duty of theo- last, not about us to consider a story. But it is not the story logians to remind the Church that our faith of his own life, the recounting of what he is not about us. Even as they speak and, by him. It is about did and what happened to him. He has speaking, call attention to themselves, they God in Christ, the invited us to envision another story, the are to point us away from their own pres- maker of that story of the transcendent future that we, ence to the presence of God in Christ. This Eugene, and all whom the Father has given Eugene has done in his final office and mountain on to the Son are to share in common. So, in service; and for that service, for all his which the new his final dispositions, even in his arrange- ministry as priest and theologian now Jerusalem will be ments for this liturgy in celebration of his brought to this end, we do indeed bid him settled … ” own life, Eugene has borne witness to us adieu, “to God.” that the liturgy we now celebrate in The Rev. Dr. Stephen Reynolds is Professor of remembrance of him is, at the last, not Systematic Theology, University of Trinity College, about him. It is about God in Christ, the Toronto and a former tutor for Dr. Fairweather. The Angelic Doctor on the Ordination of Women In 1974 in Canada, one man stood out as the voice of Anglo-Catholic ‘orthodoxy’ in Canada. For many (I think of my Anglo-Irish grand- father), Eugene Fairweather’s views were extremely Romish, but they were nevertheless listened to with respect. by Alyson Barnett-Cowan

r. Fairweather (ERF, short for 1973, and the vote to implement would Eugene Rathbone Fairweather) come in 1975). and clergy signed was a key figure in ARCIC manifestos. Bishops threatened to go ahead A F (Anglican-Roman Catholic if the House of Bishops would not come to International Commission), passionate a consensus. Conservative American about reunion with Rome, and known at church groups declared the ACC schis- home for his opposition to the Plan of matic. Union with the United Church of Canada. At such a time as this, ERF was turned to When he spoke in diocesan synod, or at as the voice of tradition and reason. It was General Synod, people paid attention. widely believed that he would give the The controversy of the day was the theological coup de grâce to the ordination of ordination of women to the priesthood, women. In 1973 he had argued that much and they were dire days for the Anglican more time was needed for theological Church of Canada (ACC). Parishes in consideration, and that it was not ap- Vancouver lobbied for women to be propriate for the Anglican Church of Cana- ordained before the General Synod had da to act alone. Ecumenical relationships voted (the Synod had voted in principle in were at stake.

4 PENTECOST 2003 inferior, nasty or stupid but that God “Many Anglo- doesn’t choose to bestow the grace of priesthood on women. Catholic clergy So far, so good, for those who thought who opposed the he was about to drive the point home, but ordination of then he went on: To those opposing ordination of women women consider- I say you can’t charge the church with ed that he had let heresy for departing from what has them down. He been a custom. And scriptural and theological arguments are inconclusive lost deep friend- because we have been arguing about it ships.” for quite a long time. (Quoted in the Canadian Churchman, July/August 1975). I do not know exactly what it was that changed Eugene’s mind. I do know (because he told me) that he had informed Margery Pezzack was the first woman to be his colleagues at ARCIC about his change ordained priest in the Diocese of Toronto. A of views at a meeting in 1974, and that his graduate of Wycliffe College (1947) she was decision cost him dearly. Many Anglo- ordained in 1977. Catholic clergy who opposed the ordi- In the winter of 1974, as a second-year nation of women considered that he had theological student at Trinity College, I let them down. He lost deep friendships. took part in a debate about the ordination Many of his friends and former students of women at the College. I was terrified signed the manifesto of protest in the through the whole experience. Cyril Powles summer of 1975. On November 30, 1976, (Professor of Church History) and I were when the first six women were ordained in up against Wayne Lynch (a third-year four dioceses, ERF’s own beloved parish Divinity student) and the great Dr. Fair- of St. Mary Magdalene’s held a ‘Mass of weather. Cyril and I were for, and the other Tears’ to weep for the Church. team opposed. Fr. Fairweather established a consider- The debate drew a great crowd, not only able legacy in this regard. A high propor- from the university but from the church tion of women ordained to the priesthood beyond. The Archbishop of Toronto was in in the early days were protégées of attendance as were a host of clergy. Eugene, and so there was a decided liberal To my considerable surprise we won the Anglo-Catholic flavour in the ‘first wave’ debate. But it was not my brilliant oratory of ordinations. (I don’t want to speak for Cyril) that won I never heard him give a spirited de- the day. I believe that it was Eugene’s lack fence of the ordination of women, though of conviction on the topic. Though he was he showed his solidarity early on. It was publicly opposed to the ordination of more that he had been persuaded by his women, he had privately been persuaded reading and reflection upon the tradition that, theologically, it was the right move. of the Church that this was a matter Thus, when he presented the most specious indifferent, a question not of the essence of arguments (such as one could no more but of custom. As the Primate, Michael ordain a woman than baptize a teddy bear) Peers, recalled at Eugene’s Requiem at St. it was way too easy to drive rebuttal trucks Mary Magdalene’s, Eugene had lived by right through them. the maxim he had first articulated at At the General Synod of 1975, Eugene General Synod in Quebec City: “Whatever did not argue against the ordination of the word ‘tradition’ means, it does not women as his followers had steadfastly mean that whatever has not been done hoped. He did argue for more time for cannot be done.” implementation: To those actively supporting The Rev. Canon Dr. Alyson Barnett-Cowan is ordination of women I say this: The basic Director of Faith, Worship and Ministry, for the Anglican Church of Canada and is a former tutor in question is not “should” but “can” it be? Theology for Dr. Fairweather, Trinity College, It is not a question of women being Toronto.

LITURGY CANADA 5 naturally to a member of the Montreal Noblesse oblige Establishment, he proves obdurate. At least by Judy Anderson two arguments strike me as highly relevant to the case. n the late ’60s and early ’70s, I was 1) Looking at the matter linguistically – as an undergraduate at Trinity all serious philosophers today look at College, where I found myself very problems – one can surely say something I involved in the life of the chapel, like this. As everyone knows, there are choir, and certain divinity students. three Maritime Provinces: Nova Scotia, In 1969, I left for a stay in Regina, New Brunswick, and Prince Edward Is- Saskatchewan at St. Chad’s Girls’ land. One might well assume that the term School then run by the Sisters of “Maritime” could only be used in the St. John the Divine. The wonder- singular form, and yet it is quite normal to ful and enigmatic Sister speak of the “Maritimes.” A fortiori, a case Beryl was headmistress. can obviously be put for the existence of Before I left Toronto for more than one “prairie.” the West, I gather that Fr. 2) The constitutional argument is even Fairweather, who more impressive. We speak of the “Prairie was a constant Provinces”: Manitoba, Saskatchewan, and benign and bemused . It is well known that these are presence during many distinct, separate, and independent prov- discussions in the inces, each with a government, ethos, and Buttery, had chal- aroma of its own. It is unthinkable that lenged my use of the each such province should not have its own plural “prairies” to distinct, separate, and independent prairie. describe my desti- Thus the existence of at least three nation. “prairies” is immediately established, and Having discover- with it the principle of the plurality of ed a postcard with the prairies. (If you want to explore further the caption “Spectacular basic principle of this argument, I am sure sunset on the prairies that Mr. Thatcher will be glad to help you, near Regina,” I sent now that he has more free time.) [Colin Father Fairweather presiding the card, tongue in cheek, to Fr. Fair- Thatcher, son of Ross Thatcher, Premier of at the Folk Mass, Church of weather, to prove to him that I was not in Saskatchewan from 1964–71, had recently St Mary Magdalene, Toronto. error. The following letter (punctuation as been jailed for the killing of his wife Cartoon by Kevin Reeves presented by the children of writ) is his delightful response. (The JoAnn.] the parish (1987). possibly “obdurate” Montreal Establish- I hope you will find these thoughts of ment character to whom he refers is none some use in future arguments. As rational other than the kind, considerate, usually arguments, they may carry weight in cases quiet, always gentlemanly, College Chap- where a simple appeal to authority – e.g. lain, Bruce Stavert, a dear friend of mine at a caption on a card – fails to convince. Trinity and now Bishop of Quebec!) With warmest personal regards, R.R. 3, Wolfville Nova Scotia Yours sincerely, 1 July 1971 Eugene Fairweather Dear Judy: Thank you very much for your instructive communication, which I should have Judy Anderson (née Hague) was in the Class of 7T1, Trinity College, University of Toronto. acknowledged before this. I hardly need to tell you how encouraging it is for a professor to find students persisting so faithfully in the quest for truth and clarity. I am prepared without further ado to take your case as established—and even to defend it against the chaplain if, from the conservative standpoint which comes so

6 PENTECOST 2003 holds true for the Eastern Orthodox emerged since the end of the Second BOOK REVIEWS Church where mystery and personal World War. This drive toward generic devotion are drawing cards. The religion has propelled baby boomers DIVINE HUNGER: characteristic most common among into a search for an individualized young Canadians who are on this spirituality. CANADIANS ON A spiritual walkabout is the search for When baby boomers pick and SPIRITUAL WALKABOUT transcendence without the accom- choose from the smorgasbord of by Peter C. Emberley panying rigour of spiritual discipline, “spiritual” options available to them (Toronto: Harper Collins, 2002) that is, ritual without doctrine. ‘Fusion Faith’ is the result. This em- Emberley embarks on a discussion phasis on choice is largely the result Reviewed by Marion Jenkins about modernity and attempts by the of the “child-centred” educational mainstream church to enhance the philosophy of the 1950s and 60s. The eter Emberley, a professor of packaging in order to attract baby question about faith for baby boomers political science and philo- boomers. He calls this “tweaking becomes “Will it work to illumine my sophy at Carleton University, modernity” and poses this critical daily life and the range of my expe- P begins his book Divine question: riences?” (p. 160) not “How will I be Hunger with this question: “What How does one hold the revived conformed to the tradition?” which is does it mean to be spiritual in the need for transcendence together the traditional hallmark of religion. modern age?” The book focuses on with community, and give people In the final chapter, Emberley looks the spiritual quest of Canadian baby opportunities to find public ways eastward, the direction in which boomers who are searching every- of experiencing a life sanctified by many Canadians have turned in where for faith and meaning in life grace rather than leave them to search of a spirituality that “works.” except mainline churches, syna- explore mystery in private and in He goes to the Kullu Valley in the gogues, and temples. If the work of cults? (p. 108). lower Himalayas where Swami Reginald Bibby is the quantitative The author engages in a lengthy Shyam maintains a monastic commu- aspect of research into the religiosity discourse on a variety of attempts to nity. Many wealthy and highly placed of Canadians, Emberley’s is the tweak modern Christianity including Canadian baby boomers have gravi- qualitative. Peter Emberley has em- those of the Rev. Bill Phipps, former tated here in search of healing, recon- barked on a journey no less daunting Moderator of the United Church of ciliation, belonging, and an exper- than that of his subjects. Over the Canada and the Jesus Seminar’s ience of the divine. From his encoun- course of his research he interviewed search for the historical Jesus. Ember- ter with those who follow the Swami, about 350 Canadians, travelling across ley also points out that modern Jews, Emberley leaves us with the warning the country and to foreign countries Muslims, and Sikhs have not escaped that the civilization from which these in an attempt to answer his questions. the scientific age’s need to determine baby boomers have retreated is one Rather than searching for a faith what actually happened historically. “whose traditional religious forms, built on the traditions and founda- Along with T.S. Eliot, Emberley intellectual coordinates, and political tions of the ages, baby boomers are argues that we live in a Christian and social formulations have become being drawn by a traditionalism society, not in the sense that Christ- – for this articulate, self-conscious which Emberley describes as “ersatz ian beliefs are held by the majority generation – lifeless and empty” memories of a church, a religion, or a but, rather, that “our culture is in- (p. 245). faith that never was” (p. 64). They tellectually rooted in Christianity” (p. Emberley draws a number of gravitate to pageantry and powerful 134). As our nation attempts to come conclusions about the baby boomers’ spiritual experiences such as those to grips with the changing reality of quest for spirituality. They prefer found in Promise Keepers, Billy Canadian society, Emberley draws meaning to truth, and experience to Graham Crusades, the Toronto attention to i) the debate in the reality; will trust a personal spiritual Blessing, or even Native Spirituality. House of Commons regarding the director but not the establishment; Within the mainline churches removal of “God” from the Charter they will search for a faith that is growth is experienced at the margins of Rights and Freedoms, ii) the issue moving and fulfilling, all the while not the centre. Roman Catholics fill of using “God” in schools and in the remaining agnostic as to whether or churches celebrating the Latin Triden- courts, and iii) the injunction against not it is true. At the same time he tine Mass, complete with all the New Testament readings at the 1999 maintains that those who engage in “smells and bells”. Membership in Swissair memorial. Of these attempts the spiritual quest realize that they are Opus Dei, a conservative traditional at inclusiveness, he says, “religion not “autonomous and selfcreating” lay movement, is growing. In the risks being reduced to nothing more (p. 261) but are part of a larger whole. Anglican Church many baby boomers than a generic spirituality for all This awareness permits many of them are drawn to the Alpha program, believers” (p. 135). These are but a to engage with the world and contri- Cursillo, the Essentials movement and few examples of the complex set of the Prayer Book Society. The same events and ideologies that have (Continued on page 8)

LITURGY CANADA 7 bute to the greater good of society. WHAT WAS THE OXFORD methodology to help us understand Divine Hunger is packed with a phenomenon which was both personal interviews and anecdotes MOVEMENT? doctrinally conservative and socially that allow the reader more than a by George Herring radical at the same time. He sets out mere glimpse into the lives of Em- (New York: Continuum, 2002) at the beginning of the book to do berley’s subjects. One gets a very full what he maintains few writers deal- picture of the spiritual searches of Reviewed by John Hodgins ing with the interaction between the Canadian baby boomers, which are as 19th-century Church and secular broad as they are long and not t seems appropriate that this society have done: necessarily good news for the main- book, published since Fr. draw[ing] some comparisons line churches. Because of his vast Fairweather’s death, should between the ecclesiastical world knowledge of history, philosophy and I appear in the issue of Liturgy of the 1830s and the political, theology, Emberley is able to set his Canada which focuses on his life and social and economic spheres in the work within the greater context of work. A “grandson” and student of same decade. . . what becomes two millennia of Christianity. He is the Oxford Movement, Fr. Fair- strikingly clear is that the careful to critique what he has weather, probably the most notable combination of conservatism and learned from baby boomers against Anglo-Catholic scholar in Canadian radicalism within the same this larger context. He even suggests history, published The Oxford Move- individuals and movements was at one point that church history and ment in 1964. actually very much a philosophical thinking should play a What Was the Oxford Movement? characteristic feature of the much more significant role in religi- by George Herring, a Keble College decade and at the root of much of ous education at all levels, especially (Oxford) scholar, gives a rigorous the social reform of the period as so many of this generation are and largely unromantic picture of a (p. 17). well-educated and unwilling to park series of movements in the Anglican Following in this same vein, their brains at the door of the church. Communion. While noting the com- Herring offers us a challenging Epi- For those in mainline churches monalities in the personal develop- logue. He poses some profound trying to understand the empty pews ment of the principal characters who questions for the Catholic movement and lack of vibrancy in worship, shaped the Oxford Movement – today with regard, in particular, to Divine Hunger provides concrete many of whom were originally its engagement with social issues insights into many of the issues rele- Evangelicals – in its Tractarian, Ritu- affecting the future of Anglicanism. vant to this phenomenon. Emberley, alist and Social Reform phases, Can the Anglican Communion, however, offers no easy fix, for there Herring points out the inadequacy of having been reshaped by the ideas of is none. There is nothing new in this much early scholarship which often the Oxford Movement and seeking book, but what is most helpful is that emphasized the influence of these to conserve the essentials of the faith, Emberley has put together the pieces personalities at the expense of other still radically challenge the political of the jigsaw puzzle of late 20th- factors. and social assumptions of a post- century spiritual questing, recent For example, the author maintains modernist world? Or, in the auth- geopolitical history, and theological that it was “a small army of largely or’s words, have Anglo-Catholics insight. For those responsible for unknown parochial clergy who la- “merely changed the outward ap- liturgical oversight it is essential to boured to realize the vision of pearance of Anglicanism without know that the solution to attracting Anglicanism that Newman and his fundamentally altering the doctrinal baby boomers to, or back to, our friends first conceived in Oxford” ambiguity it had inherited from the churches is far more complex than (p. 3). He backs this claim with Reformation?” (p. 97). simply tweaking the liturgy – either statistical analysis of the actual to make it more contemporary or numbers of parishes and clergy who Fr. John Hodgins is pastor of Holy Trinity more traditional. There needs to be in identified with the Oxford Move- Anglican Church, Chatham, Ontario. He is place a strong catechetical process in ment in succeeding decades, paint- Review Editor and a member of the executive of Liturgy Canada. which those searching and seeking ing a fascinating and often surpri- can explore their questions in an sing picture of how the ideas dev- environment that respects their intel- eloped at Oxford were spread to lect and commitment to the journey. particular geographical areas. For anyone who is serious about Comparison charts of Tractarian responding to the needs of a gene- incumbents from 1840–1870 with ration that is searching to re-connect Tractarian converts to Roman Catho- to the sacred, reading Divine Hunger licism in the same period offer hard is well worth the investment. facts about the actual impact of the Catholic revival (p. 72–73). Marion Jenkins is a member of the Liturgy Herring applies his historical Canada Executive. 8 PENTECOST 2003