April 6, 2014 the LIVING CHURCH CATHOLIC EVANGELICAL ECUMENICAL

Student Essays in Christian Wisdom Competition (see page 40)

April 6, 2014 THE LIVING CHURCH CATHOLIC EVANGELICAL ECUMENICAL

Spring Education Issue $5.50 livingchurch.org Opening Doors to Academic Achievement “Can We Have Christian Liberal Education in 21st-Century America?” The Saint James Conference Speakers & Topics myaLehtfoeloRehT“ rhCehtnirehcaeTnam ”yadoTloohcSnaitsir Mr. Theodore Camp, M.A. (Connecticut) biLehT“ biLehT otetoditnAstrAlareb otetoditnA:strAlareb ”msiehtA The Reverend Joel Heck, Th.D. (Concordia, St. Louis) dE“ laroMehtdnanoitacud iWlacitcarPehT:efiLl snhoJleumaSfomodsi ”no Professor David Hein, Ph.D. (Virginia), FRHistS iserPdnatseirP“ oybligOnesmeR:tnedi ”egelloCytinirTfo The Revd F. Washington Jarvis, D.Litt., L.H.D. hCdtPhT“ ruhCnredomtsoPehT“ itlfRlhSh snoitcelfeR:loohcShcr ”itilibiRd ”seitilibisnopseRdnas Frederick Jordan, Ph.D. (Notre Dame) ifeDadrawoTsetoN“ nacilgnAehtfonoitini ”noitidarTcitsalohcS The Reverend D. Stuart Dunnan, D.Phil. (Oxon) The Reverend W.L. Chip Prehn, Ph.D. (Virginia) ‘“ orGruoYdooGgnikaM‘ amweNlanidraC:’dnuo noitacudElarebiLnona ”n Professor Bernadette Waterman Ward, Ph.D. (Stanford) June 6-8, A.D. 2014 Saint James School St. James, Maryland hT“ otacudefognirehtagsih lohcsdna,sdneirf,sro rednowdnaerarsisra .lufr nitI nasllifdnaemseripsn oisseforprehtoondeen fnactnempolevedlano fi .ll ”.ll — citraP3102 iipp tnap For more details and to register www.stjames.edu/Conf2014 E-mail: [email protected] THE LIVING CHURCH ON THE COVER THIS ISSUE April 6, 2014 | William Augustus Muhlenberg NEWS “had a social commitment that the school should be the Church’s out- 4 A Rainbow of Nonviolence reach into the world” —The Rev. FEATURES Stuart Dunnan (see “Muhlenberg’s Vision Thrives,” p. 8). 8 Muhlenberg’s Vision Thrives By G. Jeffrey MacDonald | 12 Listen for Jesus on Campus By D. Stuart Dunnan Photo courtesy of St. James School, Philadelphia | COMMON 16 Miracle on 6th Avenue By Mary Ellen Barnes LIFE | 20 St. James, Meet St. James By William O. Daniel, Jr. 16 | CULTURES 22 Kilauea By Betsy Childs | BOOKS

23 The Catholicity of Reason Review by Cyril O’Regan | 26 Eccentric Existence Review by Anthony D. Baker | 28 The Unity of Christ Review by Andrew Petiprin | 31 Sermons for Lent and the Easter Season Review by Giuseppe Gagliano | 32 Shadow Gospel Christ the Stranger Review by Joseph Britton • | 33 Philosophy and the Burden of Theological Honesty Review by Philip Reed | 22 36 34 René Girard and Secular Modernity Review by Zachary Guiliano | 34 Compassion or Apocalypse? Review by G. Willcox Brown III | CATHOLIC VOICES 36 Revising Article 22 By Charles Cassini | 38 Ask the Right Questions By Oliver O’Donovan | OTHER DEPARTMENTS 41 People & Places 42 Sunday’s Readings

We are grateful to the Diocese of Tennessee [p. 41], St. Mary of the Angels, Orlando, LIVING CHURCH Partners and Christ Church, Cooperstown, New York [p. 43], 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.

April 6, 2014 • THE LIVING CHURCH 3 NEWs | April 6, 2014 A Rainbow of Nonviolence

With topical prayers, sermons, and ity Church in Southport, Connecti- candles of remembrance, people of cut, worshipers took time on March faith around the country worshiped 16 for readings on justice and peace- with a common goal during the making, as well as prayers for vic- weekend of March 16: to remember tims of violence. shooting victims and reduce the car- But the organizing group, Trinity nage on America’s streets. Against Gun Violence, took pains — Yet behind the united front dis- as it always does at its events — to played in more than 500 settings over avoid any hint of political advocacy. Gun Violence Prevention Sabbath Still, according to founding member Amy Nessel photo (GVPS) weekend, a nagging question Jean Whitney, the group had to as- Jean Whitney, chair of TAGV, and Mike Tetreau, lingered: How political should reli- suage concerns that GVPS might Fairfield first selectman. gious communities be when tackling politicize worship. the problem of violence? “This can’t be a political issue,” highlight what our obligations are, The answer varies from one set- Whitney said. “We believe this is a and people can interpret that in a va- ting to the next. As activists try to public health issue. We’re more con- riety of ways,” Foss said. “For some mobilize faith groups to reinvigorate cerned with education and children’s people, that may involve lobbying for a stalled push for stricter gun con- safety. … There are other people that particular legislation; action can take trol, they’re finding some outspoken are doing [legislative advocacy] bet- all different forms.” allies, especially among diocesan ter than we’d do it.” Even in Newtown, where scores and parachurch leaders. The GVPS weekend aimed to build of parents became political activists “It seems [preventing gun vio- on a similar, more spontaneous initia- after the shootings at Sandy Hook lence] is an issue that’s been pushed tive last year in the wake of a Decem- Elementary School, congregational to the side,” said the Rt. Rev. Douglas ber 2012 massacre in Newtown, Con- leaders continue to walk a fine line Fisher, Bishop of Western Massa- necticut. Washington National Cathe dral in their quests for social justice via chusetts. “After Sandy Hook, every- helped mobilize this year’s participa- apolitical means. body was talking about it. Now it’s tion along with Faiths United to Pre- At Newtown United Methodist moved completely in the opposite di- vent Gun Violence, an interfaith group Church, parent Sharon Poarch had rection. … What we’re hoping to cre- seeking to outlaw high-capacity never been an activist, but she ate is a movement that’s going to weapons and magazines. marched for stricter gun control in have many different dimensions to Some local participants, however, Hartford and Washington after the it,” including legislative action. stopped short of endorsing Faiths Sandy Hook tragedy. Her fellow Fisher belongs to Bishops Against United’s political goals. Take, for in- parishioner, Barbara Bloom, warned Gun Violence, a group of 36 Episco- stance, Temple Beth Emunah, a Con- that more gun restrictions “would pal leaders campaigning for stricter servative synagogue in Brockton, greatly increase the illegal arms mar- federal gun control laws. All the Massachusetts. Last year, Rabbi ket and do more harm than good.” stated goals on the bishops’ website Ilana Foss gave the gun issue a per- Ministering to both of them is the (bishopsagainstgunviolence.org) fo- sonal focus by telling the stories of Rev. Mel Kawakami, whose Sunday cus on public policy. For example, three young men, all former students School lost a child in the massacre. they want federal background check of hers in Baltimore, who had been In December, he went with a group requirements to include web and gunned down. of local clergy to Washington, D.C., gun-show sales. They also want This year, her congregation observed to mark the one-year anniversary of tougher laws governing how guns GVPS on March 22 (since March 15 his town’s darkest day. Even there, are stored and a federal ban on gun marked the Jewish holiday of Purim). he made sure to avoid politics. trafficking. She might note in her sermon how the Remembering shooting victims in At the congregational level, how- push for federal gun control has the nation’s capital “is not so much a ever, leaders are proving more reluc- stalled, she said, but she would be care- political act as it is an act of social tant to wade into the political fray, ful not to push congregants to support responsibility,” Pastor Kawakami even when they feel strongly about any legislative program. said in December. “I’m not as hope- the need to prevent violence. At Trin- “My role as a rabbi is to sort of ful to go in and say, ‘Let’s do this po-

4 THE LIVING CHURCH • April 6, 2014 The American Study Program Oxford, England litically,’ and hope that the culture August 6-12, 2014 will change. I think it has to happen the other way around.” “Christianity in the 21st Century” While congregational leaders try How do we, as Christians, relate to the challenges of our time? to steer clear of politics, parachurch Located at historic St. Edmund Hall, this unique conference offers lectures leaders are hoping some will have a combined with ample time to enjoy the university city and surrounding areas. change of heart and become gun Cost: $1,800 (All Inclusive) control activists. Some will speak at “Reclaiming the Gospel of Peace: An Conference Speakers: Episcopal Gathering to Challenge The Rev’d John Maxwell Kerr: Founder and former Warden of the Society of Ordained Scientists. Fr. Kerr has taught at Oxford University and Winchester the Epidemic of Violence,” hosted by College, and currently serves at Bruton Parish Church, Williamsburg, Virginia, the Episcopal Diocese of Oklahoma and is the Episcopal Chaplain to the College of William and Mary. April 9 through 11. They will lead The Rev’d. Dr. Keith Ward: British cleric, philosopher, theologian, scholar, workshops with such titles as “Laws and author of over 20 books. Dr. Ward is a Fellow of the British Academy, save lives: How the faith community former Regius Professor of Divinity, University of Oxford can make them happen” and “How to and Canon of Christ Church, Oxford. lobby effectively for legislative Canon Trevor Dennis: Former Vice Dean and Canon Chancellor at Chester change.” Cathedral. Canon Dennis was tutor in Old Testament Studies at Salisbury Bishops and congregational lead- and Wells Theological College and has authored several books examining ers who took part in GVPS agree that the relevance of Biblical stories to our own lives. violence in society requires more Registration Deposit: $300 (non refundable) than a legislative fix. Cultivating a more peaceable culture on a private, Contact: Susan Allen, Program Director voluntary level marks another area Phone: (757) 784-2945 E-mail: [email protected] in which faith groups can make a dif- www.americanstudyoxford.com ference — and perhaps find greater common ground. To that end, Trinity in Southport has found a niche in promoting gun safety education. When Trinity Against Gun Violence made free trig- ger locks available for people to pick up outside the chapel entryway, a set of 50 was gone within two weeks. The congregation also offers re- sources on how to store guns safely and how to show kindness in every- day interactions. Whether the awareness raised in congregations this month ever trans- lates into political action remains to be seen. But that’s not how local leaders plan to measure GVPS events’ success. “These are very much political issues in terms of how they play out in our society,” Foss said. “But the values that we’re talking about — the value of life, the value of individuals, the sacredness of life — that’s not a political issue. That’s a prophetic issue. That’s a ‘We all need to care about it’ issue.” G. Jeffrey MacDonald TLC Correspondent

April 6, 2014 • THE LIVING CHURCH 5 NEWs | April 6, 2014 United against Slavery Christian philosopher Peter Kreeft ar- the archbishop added. “For this rea- gued in Ecumenical Jihad (1996) that son, the new Global Freedom Net- Christians and Muslims ought to work work is being created to join the together in resisting the effects of sec- struggle against modern slavery and ularism and the sexual revolution. Now the Archbishop of Canterbury, Pope Francis, and a representative of the Grand Imam of Al Azhar, Egypt, have signed on to the Global Freedom Network, a united effort against modern slavery and human trafficking. The Rt. Rev. David Moxon, the Archbishop’s Representative to the Holy See, signed the joint statement March 17. He was joined by Bishop Pope Francis and Archbishop Welby Sanchez Sorondo, chancellor of the Pontifical Academies of Science and human trafficking from a faith base, Social Science; Mahmoud Azab, on so that we might witness to God’s behalf of Grand Imam Ahmed El- compassion and act for the benefit Tayeb; and Andrew Forrest, founder of those who are abducted, enslaved of Walk Free, a global anti-slavery and abused in this terrible crime.” movement based in Perth, Western The network has some of its earli- Australia. est roots in the deep concerns about “Anglicans and Roman Catholics modern slavery shared when Arch- have, since 1966, been in serious and bishop Welby visited Pope Francis prayerful dialogue with each other, in June 2013, followed by a confer- to seek the unity that Christ wills for ence held at the Vatican in early No- his church in the world,” Archbishop vember, at the Pontifical Academies Justin Welby said. of Science and Social Science. “We are now being challenged in As director of the Anglican Centre these days to find more profound in Rome, Archbishop David Moxon ways of putting our ministry and was closely involved in the negotia- mission where our faith is, and being tions for founding the network. called into a deeper unity on the side “Human slavery is a plague on a of the poor and in the cause of the vast scale in many countries across justice and righteousness of God,” the world today,” Moxon said. “This

Archbishop Moxon signs the joint statement on behalf of the Archbishop of Canterbury.

6 THE LIVING CHURCH • April 6, 2014 situation is not improving but is announced an oversight council to will deepen our mutual responsibility probably deteriorating. To quote pro vide “pastoral and primatial in the gospel. It will give our bishop a Pope Francis, ‘We must unite our ef- oversight to dissenting individuals, primate with whom to seek counsel forts to free the victims and stop this parishes, and dioceses,” it has a test and fellowship; and bring us gracious increasingly aggressive crime which case. oversight from one of the largest ec- threatens not only individuals but The Diocese of South Carolina led clesial entities within the Commun- the basic values of society.’ Today by the Rt. Rev. Mark J. Lawrence ion; one which includes Anglicans representatives from our Churches voted unanimously at its 223rd an- from a diverse body of believers from have made an agreement to act to- nual convention March 15 to “enter Southeast Asia, the Middle East, gether: one Church, one world — into a formal ecclesiastical relation- Africa, South America, the Indian God’s world — where everyone can ship known as provisional primatial Ocean and many, many others.” walk free.” oversight from bishops in the Global An estimated 12 to 27 million peo- South.” ple are enslaved into forced labor and Nearly 400 clergy and delegates sexual exploitation. Each year, about participated in the convention. They P.B. to Honor Deacon 2 million people, 60 percent of them voted to create a task force that will Presiding Bishop Katharine Jefferts girls, are victims of sexual trafficking. report to the next diocesan conven- Schori will preach an “encomium About 20,000 people are forced or de- tion in March 2015. homily” at Nashotah House Theolog- ceived into giving up an organ. Bishop Lawrence endorsed the ical Seminary in honor of the Rev. Adapted from ACNS idea during his convention address. Terry Star. “There’s an African proverb that Star, a deacon from the Diocese of wisely states, ‘If you want to go fast North Dakota and a second-year stu- South Carolina Accepts go alone; if you want to go far go to- dent at Nashotah, died of a heart at- gether.’ … This primatial oversight tack in his sleep March 4. He was Primates’ Offer will bring us an extra-provincial buried six days later from St. James Only a few weeks after the Global diocesan status with an ecclesial Church in Cannon Ball, North Dakota. South Primates Steering Committee body of the larger Anglican family. It (Continued on page 39)

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April 6, 2014 • THE LIVING CHURCH 7 Muhlenberg’s Vision Thrives 8 THE LIVING CHURCH • April 6, 2014 Photos courtesy of St. James School, Philadelphia

By G. Jeffrey MacDonald nated box and read aloud once a week. Cultivating virtue comes first, Kasievich said, because it’s key to n North Philadelphia’s poverty-stricken Allegheny becoming a productive contributor to society. In situa- West neighborhood, where nearly half of all chil- tions of conflict or other adversity, said Kasievich, Idren never finish high school, those who attend the virtue helps students “make good decisions for them- three-year-old St. James School are easy to spot. selves and their families.” They’re the children who wear crisp crimson blazers St. James is not alone. Schools with longer histories as they stride past boarded up homes on their way to are attending to spiritual formation in fresh ways, too. middle school. On weekends, they’re the ones leading St. John’s School in Houston, which has Episcopal garbage cleanup projects in the streets. roots but no official church ties, this year began high- These aren’t well-off kids. All 46 come from families lighting one character trait as a monthly theme in earning no more than $22,000 a year; some earn as lit- lower-school worship services. In 2009, St. John’s cre- tle as $4,000. They attend school tuition-free, with help ated a new “faith and virtue” position for an instructor from hundreds of donors. And they bear the fruits of a of religion who would also oversee campus worship. particular strain of Episcopal education, one that’s ag- “As society’s needs have changed and evolved — as gressively tapping insights from the 19th-century the school has grown in complexity, size, and diversity Church School movement and its focus on character — now more than ever we need a single person to be formation to meet 21st-century challenges. focused on this important topic,” said Mark Desjardins, “The Episcopal Church had to do something to ad- head of school at St. John’s. dress the achievement gap in Philadel- phia,” said David Kasievich, head of school. “If we can instill a sense of virtue now during adolescence, the hope and prayer is that that will fold over into high school and college and life.” The Church School movement, which traces roots to education visionary William Augustus Muhlenberg and his protégés, laid philosophical foundations for some of America’s best-known prep schools, including St. James School in Hagerstown, Maryland, St. Paul’s School in Concord, New Hampshire, and Groton School in Massachusetts. The movement’s core emphasis on character formation fell largely out of favor in the 1960s and ’70s, when daily virtue-shaping requirements came to be seen as too rigid for the times. But some educators, at least in pockets of the Epis- copal school landscape, are reviving it today. St. James School in Philadelphia offers an especially Down the road in San Antonio, Texas Military Insti- robust example. Located on a former parish site that re- tute (The Episcopal School of Texas) completed its verted to diocesan control in 2006 after a bitter court first purpose-built chapel building in 2008. Since then, battle, St. James has a wholly African-American stu- the community has gathered daily to recite the Lord’s dent body that practices Anglo-Catholic worship every Prayer, hear Scripture read aloud, and listen to a hom- day. ily. About 75 times a year, the preacher is a TMI student. Students eat meals at assigned tables, where adults oversee polite conversation. Fellow students make bservers say these schools reflect Muhlenberg’s sure no one talks with a full mouth. When students Ophilosophy of understanding the school as an ex- speak in street slang, they’re asked to “code switch, pression of the Church. The end goal of Church School please.” education is virtuous character. Academic achievement At St. James, good deeds are recorded in a desig- (Continued on next page)

April 6, 2014 • THE LIVING CHURCH 9 Muhlenberg’s Vision Thrives

(Continued from previous page) is valued, but not as an end in itself. Scholastic success is only a means to the higher end of molding a person of godly character. Efforts to apply Muhlenberg’s tenets and practices stand in contrast to some dominant trends in Episcopal schools in the past 50 years. Many institutions have backed off hall- marks of the Church School program, such as six-form education (grades 7 through 12) and daily chapel attendance. Attempts to be inclusive have sometimes resulted in watering down programs intended to shape people of strong faith and moral virtue, accord- colleagues do not share their passion. ing to the Rev. Chip Prehn, head of school at Trinity Conference participants “go back to their respec- School of Midland (Texas). tive schools greatly encouraged that there is a wider “The vast majority of Episcopal educators, especially fellowship of like-minded educators who share their at our older and more famous schools, have kind of loyalty to the Church foundation,” Dunnan said. “Of- given up a deep commitment to orthodox Christianity in ten in their own schools, they’re feeling a bit under at- favor of teaching, you know, good morality, good ethics, tack or isolated.” and inclusivity,” Prehn said. To make character the top goal does not diminish Reclaiming character formation as the chief end of or discount academics, Church School proponents education is as urgent as ever, in Prehn’s view. Yet many say. Plenty of graduates still go on to top schools. But top schools have displaced virtue by placing a higher, a principled school takes no shame in sending stu- paramount premium on academic achievement and ad- dents to lesser-known schools that fit well. Such a mission to prestigious colleges. This results too often in school exists to educate children of varying abilities attitudes of entitlement rather than humility,and desires because it’s an expression of the Church, which has to serve oneself rather than God and neighbor. room for all. There’s also a social injustice done, say modern-day Church School proponents, when schools let academic tudent experiences are qualitatively distinct at in- success become an idol. Schools end up catering pri- Sstitutions where the Church School ethos is a point marily if not exclusively to high-achieving children of of living pride. At St. James in Hagerstown, for exam- the wealthy. ple, top prizes are awarded not for academic achieve- “Muhlenberg had a social commitment that the ment but for “devotion to duty” and “willingness to school should be the Church’s outreach into the world, serve.” Students can be expelled not only for cheating and it’s not just for children of the rich,” said the Rev. or abusing substances, but also for lying. One girl, Stuart Dunnan, headmaster of St. James in Hager- caught lying for a second time, was expelled when she stown. “But successful people want the kind of college refused to admit she had skipped a class. placement for their children that will mean that they The school’s honor council members “were left with will be ‘successful.’ So it’s very difficult for a school the problem of a girl who just won’t give up a lie,” Dun- founded in the ethos of this movement to remain nan said. Those who repeatedly lie and will not fess up, faithful to it.” he said, “can’t be in this community.” These days, projects to recover Muhlenberg’s pri- Or consider a lesson learned by an eighth-grade girls orities and methods reach beyond individual cam- soccer team last fall at St. John’s in Houston. They won puses. Since 2012, educators inspired by the Church a big statewide game — or so they thought. When the School movement have gathered annually at St. coach discovered the team had too many players on James in Hagerstown. They’ll meet again June 6-8 to the field at the time of the game-winning goal, he for- share research, perspectives, and encouragement. feited. It was a hard lesson for a disappointed team, but That’s important, organizers say, since some feel their the girls were treated as exemplars. All were asked to

10 THE LIVING CHURCH • April 6, 2014

stand and be acknowledged at a recent all-school vironment that parents want for their children.” chapel. The proof will be in the results for those reviving The team “could have just not said anything, but core features of the Church School movement in the that’s not how we are,” said Courtney Burger, commu- 21st century. Do enough families value the approach to nications director at St. John’s. “Chapel is a great op- sustain the efforts? portunity for us to be reaffirming those values.” Practitioners insist they do. Kasievich notes that At schools where retaining the Church School ethos families in North Philadelphia want St. James to offer is a priority, campus life adheres to certain contours worship more often, including a weekly service on that shape lives over time. At Trinity, students are in Sundays. The school is fast approaching its capacity chapel every day from 9:36 to 10:02. No one is forced enrollment and has 600 benefactors, who are confi- to pray or sing, and some do neither, but it’s required dent Muhlenberg’s wisdom has more fruit yet to yield. nonetheless for all students, regardless of their reli- Muhlenberg’s insight “was spot-on with all chil- gious backgrounds. dren, no matter what background they come from,” Some in Episcopal school circles worry, Dunnan Kasievich said. “All adolescence comes with some said, that too much faith and spiritual formation in baggage that can get in the way of a successful aca- school life could scare away prospective students and demic career. But, like Muhlenberg said, if you don’t their parents. But at St. James in Hagerstown, robust get the character piece down and the virtue piece faith is no deterrent for non-Episcopalians. It’s actually down, you’re not going to be successful with the aca- the preferred school for Pakistani Muslims in the area. demics either.” “They view us as having a stronger value system and more emphasis on morality, frankly, in a positive G. Jeffrey MacDonald is a freelance journalist and au- sense, than other schools with our sort of SATs and thor of Thieves in the Temple: The Christian Church college placement,” Dunnan said. “It gives us a distinct and the Selling of the American Soul (Basic Books, niche that bespeaks a purposeful mission and safer en- 2010).

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April 6, 2014 • THE LIVING CHURCH 11 Listen for Jesus on Campus

By D. Stuart Dunnan thanks have ye? Do not even the Now consider further the priest publicans do the same?” (Hall Har- teacher these days, the chaplain or here is a wonderful passage in rison, Life of the Right Reverend even head of school. By choosing the farewell letter William Au- John Barrett Kerfoot, vol. 1, p. 54) school ministry, we are consciously Tgustus Muhlenberg wrote to taking ourselves out of the usual ca- his favorite student and spiritual son, Muhlenberg’s point, I think, is that reer path for clergy: associate, small John Barrett Kerfoot, when he sent there should be something Christlike parish, big parish, bishop! And we him to be the first headmaster of St. about the life of the teacher, and this are also choosing, frankly, to work at James School in Hagerstown: is perhaps even more true today than least five days, in most cases six, and it was in the early 19th century. A in my case seven days a week, for Be patient; be kind; be gentle; be qualified teacher is a very educated much longer hours, and to conform long-suffering; consider every little person with an engaging personality to a general and observable sched- trial and vexation as it comes along, and the ability to speak and write ef- ule, fully accountable as a working as a little cross, to give you some fectively. That person, especially member of the administration or fac- opportunity continually for follow- when fresh out of college, has choices: ulty. ing after Christ. The true Christian teach, or attend law school, medical This is surely a “servant ministry.” teacher has a burden known only to school, or business school. Small We offer as educated and able per- himself. He is a sufferer, if not a wonder that most teachers in Amer- sons a different model for career and confessor, for Christ. Bear all things ica today last only about two to five life choices to a highly talented, for His sake; expect to make sacri- years before they move on to a worldly, and motivated group of stu- fice of your time and your conven- higher-paying job or more promising dents. Again, our schools are typi- ience, and be content to be forever career without students to defy and cally college prep schools, so our accommodating those who seldom frustrate them and parents to sec- own example of having pursued our think of accommodating you. “If ye ond-guess them and treat them like education to serve and teach the love them that love you, what servants. young and to be priests is discordant and arresting, even subversive. It certainly subverted me.

he priest as schoolmaster is Ttherefore a person of faith and Christian conviction engaged in “the is always best world” as it now exists around us — Faith not as we can pretend it exists if we surround ourselves with the right understood as courage. group of like-minded believers and volunteers in our parishes, but as it

12 THE LIVING CHURCH • April 6, 2014 COMMON LIFE really exists: aggressive, selfish, and parents. A priest head is also much us in Jesus Christ, as he is known to unbelieving. This means that the more connected to students, parents, us in the breaking of the bread. schoolmaster priest has to engage and alumni, and cannot just interact the academic assumption of sys- with teachers and staff as “employ- his leads to the more practical temic doubt with inspiring belief, the ees”; they are also “parishioners,” if Tand important question in school careerist purpose of self-promotion you will. As priests, we are by nature ministry: How do we do this? How and accumulation with self-sacrifice concerned and connecting and, by do we make Christ real? My answer and generosity, and the moral neu- vocation, gathering. would be that we do this in five trality of “whatever works” with In this way, we are called to walk ways, which I will describe very truth, courage, and love. with our students on their many briefly: in conversation, both per- It is the particular (and sometimes roads to Emmaus: to answer their sonal and general; in worship; in brave) role of the priest teacher, doubts with faith. If I have gained one class; in crisis; and, again, in com- whether as chaplain or head, to be insight in the ministry I have at- munity. the believer who is also intelligent tempted to describe to you, a life of 1. Father Tony Jarvis, director of and articulate, who can really speak service among teenagers, it is simply the Educational Leadership and Min- to the faith side of the equation and insist on a determining good, con- fronting the achieving and ambitious with a greater cause than “me.” We are called to teach and to help, to go out and win disciples by the trans- parently good purpose of our lives and the quality of our work. Love made real for us And we do this by living in community — especially of course in a in Jesus Christ is the boarding school like mine, but really, I think, in all of our schools to the ex- tent that they remain faithfully “An- redeeming purpose in life. glican” in their purpose and identity. We do this by engaging each other honestly and respectfully. We share, help, and honor each other, bridging this: faith is always best understood istry Program at Berkeley Divinity the differences of talent, interest, as courage. And this of course is School, has written quite movingly background, race, culture, and sex what our Lord made real to those dis- about the power of the encouraging in all the ways uniquely available to ciples. By walking with them, listen- conversation in a young person’s life, us in a school: eating our meals to- ing, and then breaking bread, he en- and this has been my experience as gether, playing on teams together, couraged them, and put his courage well. Lest you think that such con- sharing our days and our weeks to- into them, so that their hearts burned. versations are remarkable, I have gether. We typically do not do this as “You know, Father, you’re right. I can many every day. On the most super- adults, so school provides the per- do this.” ficial level, school life gives us the fect opportunity to build the right This, then, is the work of a school opportunity to notice the child and foundation. priest: to encourage and believe in to say a kind word in passing or after It is the job of the priest in a your students, to make sure that they the game, but also to be part of the school to gather and build commu- know that they are loved, and that conversation at meals, on the bus, in nity in all the ways that we are em- love is itself the redeeming purpose the dorms, and in the common powered by that community to do. of life: not just romantic love as our rooms: in all the many and different Thus, a good chaplain is different culture would celebrate and exploit circumstances and settings which from the rest of the faculty, more it, or family love as parents might in- are available to us in schools and not connected to the students and to the sist on it, but the love made real for (Continued on next page)

April 6, 2014 • THE LIVING CHURCH 13 COMMON LIFE

(Continued from previous page) school ministry, you are engaging kill it. The job is that important. in churches. Most powerful are those young people where they are and 3. Episcopal schools are not cre- wonderful conversations when the helping them to succeed — but more ationist, so we are comfortable student seeks us out, in my case in importantly helping them to feel teaching Mr. Darwin’s theories in sci- my office or even my living room, to loved and called by God to lives of ence class. We are also however ask a brave question, to share a loss, substance and value. You are also keen to teach Milton and Herbert in or to seek advice. But there are also teaching them that there is a differ- English class, to sing Howells and those important conversations we ence between happiness and joy, Stanford in choir, and to teach the initiate: “That was rude,” “That was loss and hopelessness, arrogance sad story of the Reformation. We are, unkind,” “Are you ok?,” or “I had a and confidence; and that there is a in short, not afraid to point to the call from your mom, and I need to link between anger and hurt. role of faith in history, literature, mu- tell you something.” 2. Every school has its own tradi- sic, and art, and to raise faith-based These conversations continue and tions and habits of worship. But questions of perspective and moral- deepen over time and long after stu- however the priest is empowered to ity in science. In this way we are dents graduate. I receive several lead the community in worship, among the most open academic en- emails or calls from alumni every there is always the opportunity to in- vironments in America today, as we day and several visits in any given troduce the discipline and function fear neither faith nor reason and ap- week. I marry alumni to their wives of prayer: a common foundation of preciate the great power and value and husbands and baptize their chil- humility and gratitude, incorporat- of both. dren. I have even buried one of them, ing a greater awareness that we are The school priest must be an ef- fective teacher: not just a specialized “religion” teacher, but ideally a very good history teacher or English The true work of the priest teacher or science teacher; just as “smart” and “useful” as all the other teachers, but bringing the additional is to build and sustain insights afforded by a theological education. In this way, students are encouraged to take faith seriously and . to know the history and doctrines of community their own faith, how our different religions and confessions compare and interact, and how they should inspire which was one of the hardest things human, and therefore called as hu- us to live and to relate to each other. I have had to do. man beings to live and grow in rela- 4. Schools are full of crises, both The conversations that a school tionship to God. For some of our stu- real and imagined, and the role of the priest is privileged to have with the dents this is a familiar concept, for school priest is to respond to the real young are varied, constant, and others brand new, and for still others ones with the advantage of faith, and deep, and there is no other ministry something we approach differently thus compassion and courage, and to in the Church which affords clergy than they do. But for all there is the offer the right balance of conse- this kind of influence for good. opportunity to learn what prayer is, quence and forgiveness, challenge Maybe the parish was like this be- and how we as a community wor- and support. Sometimes this means fore the automobile and youth soc- ship God. working discreetly with an individual cer leagues, but no longer. You can Here is a sobering truth: a good student and family, sometimes with a try to entertain and even engage chaplain who speaks well and en- smaller group of students, sometimes parishioners with some kind of gages the students effectively can with the whole school. As headmas- youth ministry, but you are compet- make chapel the center of a school’s ter, my role is sometimes quite dif- ing with the world. By serving in whole life, while a bad chaplain can ferent from the chaplain’s, but more

14 THE LIVING CHURCH • April 6, 2014 Grand Opening!

Now open for business

often the same, and our roles are al- ZZZZLSSHOOFRP ways mutually supportive. In each case, we are responding to the individual with concern and to the whole with faithfulness; we keep the two in balance. We keep confidences when this is safe, but we never lie, and we try to be as open and transparent as we possibly can. Every crisis brings a wonderful opportunity to teach the right lessons and to model the right responses, which does not always happen at home. 5. All of this brings us back to community, which is in the end the For personal service contact our US Sales Office true work of a school priest: to build (877) 947-7355 [email protected] and sustain the community of the 3OHDVHFDOOWRLQTXLUHDERXWRQ-VLWHYLVLWVFRQFHUQLQJVWDLQHGJODVVΨϭϳϵ school as priests are called and com- LQFOXGLQJUHVWRUDWLRQFXVWRPYHVWPHQWVFKXUFKIXUQLVKLQJVPHWDOFUDIW missioned to do. Quite simply, we RUYROXPHGLVFRXQWV take care of everybody, attend to the outcast and include the new, teach powerful humility and empower gen- THIS SISTH SUMMERMMU ERR tle good, and gather the faithful and T R.RT R.R . .. RR. H. H.. . GG L. CC,,, not so faithful — and mostly the not yet faithful — at the altar of God. We A A CC guard for Christ his chance to speak to them, and then help them to listen, LL knowing that he will. If you do not think that Christ speaks to teenagers then you have forgotten what it means to be a bold and terrified, self-confident and inse- cure, generous and self-centered, de- lightful and miserable, promising and TT DD doomed young person. How powerful to stand as Christ’s priest among MM them, against the devil in their wilderness, helping them see that J J - stones cannot become bread, that we worship God alone, and that very tall A A , towers are not safe to jump from. PP SS II The Rev. D. Stuart Dunnan is headmaster of St. James School in Hager- stown, Maryland. This essay is adapted from an address he gave at , , Berkeley Divinity School at Yale. , , ..

April 6, 2014 • THE LIVING CHURCH 15

Miracle on 6th Avenue

By Mary Ellen Barnes slacks, skirts, and shorts — of an appropriate length. “We also reward hard work,” Zero said. “Eighth ello and welcome,” said Kitt Bret Harte, graders who have maintained good grade averages Imago Dei Middle School’s principal, as are eligible for special outings, such as going on a “Hshe buzzed me in. Imago Dei, founded graduation trip to San Diego, where they visit Sea eight years ago in downtown Tucson, Arizona, by the World, the zoo, and the beach.” Rev. Anne Sawyer and the Rev. Susan Anderson- As classes were changing, he introduced me to Smith, is designed to help children who live in four girls in the hallway. Each met my eyes with a poverty overcome the challenges that make learning smile, told me her name, and shook my hand. The difficult. Imago Dei, “Image of God” in Latin, is a tu- Imago Dei staff has instilled in them the etiquette ition-free private school that employs a program of that provides confidence in social situations. intensive education and social services to educate students in grades five through eight. awyer, head of school, is responsible for school “Middle school students are trying on personalities. Soperations, development, and finance. The cost to Our goal is to assist them during this difficult rite of educate one student is $15,000 per year. Donors, passage,” Kitt said, as we climbed the steps to the board members, foundations, and individual and cor- third floor of the school. Here she introduced me to porate tax credits fund the school. More than a dozen Mark Zero, the school’s development director, who Tucson business and educational partners provide led me on a tour. students with assistance or scholarships. Anderson- Employing nine teachers, the school offers small Smith, chaplain, teaches two religion classes and cel- class sizes: a maximum of 20 students and a minimum of two teachers. Students attend school ten hours a day, Monday through Fri- day, and a half day on Saturday for 11 months of the year. “Our enrollment capacity is 80,” Zero said. “Ethnic backgrounds vary: 75 percent are Latino and/or Native American, and the rest are African, African American, or Caucasian. About half speak Spanish at home.” Near the principal’s office, we came upon two students wielding screwdrivers to re- assemble a student desk. “How did the desk come apart?” I asked. “Are they honing their engineering skills?” As we walked away, he answered, “Some- how the pair ‘engineered’ the deconstruc- tion.” “They don’t look like culprits to me.” “They’re not, but they made a bad choice, and that’s something we handle immediately. Seventh graders visit a Yaqui church in a nearby Tucson neighborhood. After talking with the principal, the students came to realize a collapsing desk could cause a seri- ebrates a weekly Eucharist. Children of all faiths and ous accident.” those with none may attend. Students address the Zero added, “The school also rewards good behav- two founders as “Miss Reverend Anne” and “Miss ior. Honor students can skip study hall and leave Reverend Susan.” school an hour early or earn a free dress day.” The founders believed that educational and social The school issues students blue polo shirts embla- success in middle school years for teenagers was zoned with the school’s logo to wear with their own (Continued on next page)

Photos courtesy of Imago Dei Middle School April 6, 2014 • THE LIVING CHURCH 17 Miracle on 6th Avenue

Dei students. Other community members help with school main- tenance. Volunteers tutor students with learning challenges. Joe Yukish, retired professor from Teachers College, Columbia University, comes in three times a week to help students improve their reading skills. The school’s walls are brightened by the colorful paintings of artist Jeanne Porter. She is a generous donor and member of the school’s Strategic Planning Committee. Instruction is the wellspring of Imago Dei’s scholastic success. Its curriculum meets Arizona State Department of Education Standards and provides individual attention and differentiated instruction. Teachers also offer students extraordinary opportunities. In 2012, four students placed first at state, national, and international levels in a School of the Future Design Students learn about church architecture. Competition with their eco- (Continued from previous page) friendly school model for Niamey, Niger, West Africa. crucial in their development and increased the likeli- The victorious Imago Dei students flew to Washing- hood of their continuing on to high school. ton, D.C., and met the ambassador of Niger. Imago Dei’s mission is to break the cycle of poverty Graduation from eighth grade is just the beginning through education. Students’ families must be at or for Imago Dei’s students, who are now enrolled at below the poverty level and qualify for the National eight Tucson high schools. Cameron Taylor, who School Lunch Program. The school provides break- leads the Graduate Support Program, guides students fast, lunch, and a snack for students. Imago Dei is a in their goal to complete high school and college. member of the National Association of Episcopal Imago Dei’s first graduate, Hugues Ishimwe, is now Schools and the Episcopal Urban School Alliance, enrolled at Pima College and plans to transfer to the an organization that supports families in impover- University of Arizona to pursue a career in medicine. ished neighborhoods by enriching community life Not all learning occurs in the classroom. Students and providing graduates with mentors. have planted a small garden behind the school. Mu- Based in a former Sears Executive Building on rals splash color on the walls above four large North 6th Avenue, across from Ronstadt Transit Cen- planters containing broccoli, onions, carrots, snap ter, the school is convenient for students who com- peas, lettuce, and tomatoes during the growing sea- mute by bus. Seventh and eighth graders build tech- son. Two of Imago Dei Middle School’s partners, Na- nical and artistic skills at the Sonoran Glass Art tive Seeds/SEARCH and the Farmers Market at May- Academy each week. The University of Arizona’s De- nards, support the project with donations, mentors, partment of Mexican American Studies sends Latino and classes in regional agriculture. Maynards also lecturers to guide students in challenges they face. provides space for students to sell their produce; The commitment of parents, volunteers, and teach- they earned $80 for their veggies last spring. ers is vital to the school’s success. One parent from each household is required to volunteer at least one y favorite subjects are math and music,” said hour weekly. A parent volunteer at the reception desk “MMireya, a poised fifth-grader. “I’m learning to was proud that four of her eight children were Imago play music on a keyboard.” Volunteer Duke Buchan-

18 THE LIVING CHURCH • April 6, 2014 non teaches students to read music and play scales. Mireya was also enthusiastic about attending Chapel Rock, the Episcopal summer camp at Prescott, part of the school’s 11-month program. A sixth-grader, Mariana, said she appreciates the small classes in which two teachers can focus on students. A member of the Student Vestry, she helps plan and lead worship services. She won a scholarship from Watermark for Kids, a nonprofit organization under the umbrella of the Watermark Retirement Communities. In her scholarship application, Mari- ana wrote that Imago Dei Middle School made her feel safe, welcome, and loved.The large glass-fronted storefront on the first floor serves as the Imago Dei Chapel. The Eucharist marked the celebration of Earth Day. On two shimmering white banners flank- ing the altar, leaf-green letters spelled out a poem by e.e. cummings: “I thank you God for this amazing day and for the greenly leaping spirits of trees and a blue true dream of sky and for everything which is natural which is infinite which is yes.” Anderson-Smith chatted with the first students who filed into the chapel, asking about their day. One boy said celebrating Earth Day was special but some- day we would not need to celebrate it. “And why is that?” she asked. “Because one day every day will be Earth Day.” “You have that right!” she responded with a chuckle. After the students were seated, a seventh-grader, Serena, switched on a projector to display the service bulletin on the wall above the altar, page by page. All worship at Imago Dei is in the tradition of the Epis- copal Church. A lilting contemporary hymn followed the Accla- mation. Anderson-Smith and history teacher Erin Flanigan, both strumming guitars, led the singing. The homily was a film created by Ron Finley, “a guerrilla gardener from South Central Los Angeles” who believes poverty can be conquered through community gardens. “Food is the problem and food is the answer to the problem,” he said. “To change the community, we have to change the composition of the soil. We are the soil.” Pete Seeger’s “Garden Song” followed the Prayers of the People: “Inch by inch, row by row, gonna make this garden grow.” The miracle of Imago Dei flour- ishes under a beneficent sun.

A former teacher and author of four books, Mary Ellen Barnes is a native Tucsonan and mother of three children and two grandchildren.

April 6, 2014 • THE LIVING CHURCH 19 Eyewitness St. James, Meet St. James

By William O. Daniel, Jr. school in Hagerstown can seem all-consuming, teachers still have a good deal of flexibility and In the 1840s architect John Carver received the time off, and they work with students from fairly drawings and measurements for St. Michael’s stable backgrounds. Teachers in SJS have little Church in Longstanton, Cambridgeshire, built circa downtime, and dealing with students whose home 1230. He was commissioned in the 1840s to super- life is in constant flux exacts a saintly patience. vise the construction of St. James the Less Church, Nevertheless, how many teachers will use the Philadelphia, following these designs. Nearly 170 unexpected break of a snow day to rally a group of years later, the soul of this building brings forth students from the neighborhood for sledding, as new life as St. James School. one teacher from SJS did? In September 2011, St. James School opened I met Kasievich in the summer of 2012, and we doors of opportunity to students most in need of immediately began dreaming of a partnership hope. SJS is one of ten members of the Episcopal between our schools. So far this partnership has Urban School Alliance. Like most of these schools, involved three service learning opportunities for SJS uses a tuition-free model, relying solely on students from Hagerstown: tutoring, working grants, donations, and volunteer support. It began around the campus, helping parents find jobs, and as a mission of the Anglo-Catholic St. Mark’s contributing toward a new science lab. It has Church, Philadelphia. involved mutual prayer and student trips from Based in the Allegheny West neighborhood of Philadelphia to experience life in a boarding Philadelphia, SJS is surrounded by violence and school, with an eye toward students attending St. poverty. In the midst of this instability Laura Hoff- James, Hagerstown, after graduating from SJS, man-Dimery, principal, and David Kasievich, head Philadelphia. Our schools need each other. We of school, ride their bikes each year in search of need one another’s prayer and we need to be students who need SJS. “We’re doing something to empowered by each other. address the avoidable shortfalls in academic When David and I first spoke, we did not realize achievement,” Kasievich said. Those shortfalls that we were embarking on new territory for Epis- “impose heavy and often tragic consequences — copal schools. As far as we can tell, and as corrob- lower earnings, poorer health, and higher rates of orated by Dan Hieschman, executive director of the incarceration.” SJS does not offer handouts; it gives National Association of Episcopal Schools, our students the time and space for new habits and a schools were the first to begin forming such a part- new way of imagining their life in the world. nership. We need to find ways to join together to As chaplain of another St. James, the Episcopal create more schools like St. James, Philadelphia. boarding school in Hagerstown, Maryland, I recently took a group of students to SJS to tutor The Rev. William O. Daniel, Jr., is chaplain of St. and serve as aides in the classroom. Kasievich gave James School, Hagerstown, Maryland. us a glimpse of his students’ lives. After learning of increasing difficulties at home with two students, Kasievich visited their residence one afternoon, only to find that there was no furniture and that, although they had a mother, their older brother was their primary caregiver. Rather than swooping in to “save the family,” Kasievich and volunteers from SJS began offering assistance, but kept the decisions in the family’s hands — empowering rather than delimiting. Eventually, with the help of volunteers, SJS provided basic needs for the family, including beds for the children and a couch. Serving students in an urban environment fraught with so many difficulties is demanding on teachers and administrators. Although life at our st. James school, Philadelphia, is one of ten members of the Episcopal Urban school Alliance.

20 THE LIVING CHURCH • April 6, 2014 THE LIVING CHURCH FOUNDATION, INC. The Rt. Rev. Dr. Stephen Andrews, Sault Ste. Marie, Ont. The Rt. Rev. Dr. John C. Bauerschmidt, Nashville, Tenn. The Rev. Dr. Michael B. Cover, Valparaiso, Ind. Prudence Dailey, Oxford, England The Most Rev. Gerald James Ian Ernest, Mauritius The Rev. Dr. Andrew Goddard, London, England G. Thomas Graves III, Dallas, Texas Carrie Boren Headington, Dallas, Texas The Rev. Dr. Charles Henery, Delafield, Wis. The Rev. Jordan Hylden, Columbia, S.C. The Rev. Jay C. James, Raleigh, N.C. David A. Kalvelage, Pewaukee, Wis. Elisabeth Rain Kincaid, La Porte, Ind. The Rev. Dr. Russell Levenson, Jr., Houston, Texas The Rt. Rev. Edward S. Little II, South Bend, Ind. The Rt. Rev. D. Bruce MacPherson, Edmond, Okla. Richard J. Mammana, Jr., New Haven, Conn. livingchurch.org The Rt. Rev. Daniel H. Martins, Springfield, Ill. The Rt. Rev. Steven A. Miller, Milwaukee, Wis. The Rev. Jonathan Mitchican, Drexel Hill, Pa. Daniel Muth, Leland, N.C. The Most Rev. Bernard Ntahoturi, Bujumbura, Burundi

The Rev. Canon Dr. Michael Perko, El Paso, Texas !!"#$!% & "' "( David R. Pitts, Baton Rouge, La. Dr. Colin Podmore, London, England ) " " The Rev. Dr. Michael Nai Chiu Poon, * " * + ,- Singapore * ./* The Rev. Nicholas T. Porter, * . #$!% West Brattleboro, Vt. * + , * The Rev. Dr. Ephraim Radner, Toronto, Ont. 0 "1 2" , Kenneth A. Ross III, Grand Rapids, Mich. + * 0 ' 3 4 "5 4 "( '" Dr. Grace Sears, Richmond, Ky. + " 6 + " 3 / + The Very Rev. Dr. Graham M. Smith, Jerusalem 7 8 90:#;$<3 Miriam K. Stauff, Wauwatosa, Wis. 7:#!$9" 7:#!$9 7:!!;9, * The Rev. Canon E. Mark Stevenson, , Dallas, Texas = > 3 3 3 """" ? , ? , ? , ? , Dr. Shirleen S. Wait, Atlantic Beach, Fla. ***,@ , Dr. Christopher Wells, Milwaukee, Wis.

April 6, 2014 • THE LIVING CHURCH 21 CULTURES

Kilauea

When men with hammers, picks, and drills Announce what won’t be, and what will, We sink the future deep in fact, But mountains rumble, and they crack. Firm footing oozes, glowing hot, And what we thought was rock is not. And once to ash the red melt cools The men rush in, employ their tools. They go on mining paradox, Philosophers collecting rocks.

Betsy Childs

22 THE LIVING CHURCH • April 6, 2014 BOOKS

The Definitive Reading of Fides et Ratio Review by Cyril O’Regan call, is, as Schindler puts it, irre- losophy, culminating, he believes, in ducibly non-possessive. If the focus the philosophical articulations of he Catholicity of Reason is of Schindler’s text is similar to that German Idealism and Martin Hei- one of the most comprehen- of Fides et Ratio, so also is the pur- degger. Tsive, intelligent, disciplined, pose. What we might call the critique Parts 1 and 2 of The Catholicity of and compelling discussions of the re- of the critique of reason is under- Reason engage in a full-scale reha- lation between faith and reason that taken in order to see whether the ar- bilitation of the nature and scope of we have had in a long while. Indeed, ticulation of a more adequate ac- reason, with part 1 providing the it could be interpreted as an ex- count of reason demonstrates a Thomistic and Balthasarian contours tended reflection on Pope John Paul neighborliness between faith and II’s encyclical Fides et Ratio (1998) reason, and even between theology in which the contemporary crisis of and philosophy, that is simply un- the relation between faith and rea- available unless reason is properly The Catholicity son is seen to be the result of fatal assessed. misunderstandings of both faith and of Reason reason, and especially the latter. In n articulating his corrective to the By D.C. Schindler. line with Fides et Ratio, the focus of Imodern view of reason, while Eerdmans. Pp. x-xiv + 358. $30 D.C. Schindler’s magisterial text is making his own unique contribution, the quintessential modern misunder- Schindler depends in equal parts on standing of the nature and range of Aquinas and Hans Urs von Balthasar. reason, and especially the view of Neither theologian enjoys anything reason ordered to proof that, if ele- like a consensus interpretation, and of this revision, and part 2 focusing vated above other operations of the Schindler offers one for each in or- on causality, which seems to the knowing and feeling person, is, der to challenge interpretations that nerve point of different accounts of nonetheless, distinct and separate have become fairly common: in the the possibility and actuality of reason. from them. case of Aquinas, neo-Scholasticism, With regard to part 1, it bears em- Schindler thinks of the Catholic in which Aquinas stands for concep- phasizing that Schindler presents an tradition as subscribing to a view of tual clarity and a sense of the defi- Aquinas whose depiction of know- reason much more ample than the nite boundaries between reason and ing is ecstatic all the way through, one generally favored in the modern faith; in the case of Balthasar, an in- and a Balthasar who should be taken period, unfortunately too often terpretation that would construct seriously both as a philosophical within as without Catholicism. Trad- him as an edifying religious thinker thinker and as an interpreter of ing on a distinction in Thomas with no deep philosophical base. Aquinas. Aquinas between ratio (reason) and Schindler’s Aquinas is at least as Neither of these interpretations is intellectus (understanding), reflect- much Platonic as Aristotelian in the trivial, nor should Schindler’s bringing a tradition that goes back to Au- drive towards transcendence. For ing together of Aquinas and Balt - gustine, reason in the proper sense is Schindler, in granting, as one should, hasar be taken for granted. Within not only ordered to the whole of re- Aquinas’s Aristotelian commitments, the Balthasarian guild, there are ality — thus “catholic” — but also one has to be careful not to make Ar- many who would insist that Balt - disposed to openness and patient re- istotle a medieval or modern ratio- hasar is more Bonaventuran than ceptivity to reality understood as nalist avant la lettre. For Schindler, Thomistic in much the same manner mystery. Balthasar’s metaphysical orientation as the thought of Benedict XVI, who For Schindler, to evoke reality as is evident in volumes 4 and 5 of his in any event is heavily influenced by mystery is not, however, to speak the Glory of the Lord, but especially in Balthasar. Within the Thomistic language of epistemology, but more Theo-Logic 1, which represents a re- guild, there are many like Reinhart nearly the language of metaphysics cycling of Wahrheit der Welt (1947) Huetter, Rusty Reno, Steven Long, in that knowing is both a knowing in in which the Swiss theologian ap- and Thomas Joseph White, OP, who and of reality that gives itself to be propriates the classical metaphysical emphasize the differences between known. The truly “catholic” language tradition of Augustine and Aquinas Aquinas and Balthasar, and who of reason, which its forgetting in in order to engage in critical fashion think that neo-Scholasticism, which modernity makes necessary to re- the entire trajectory of modern phi- (Continued on next page)

April 6, 2014 • THE LIVING CHURCH 23 BOOKS

(Continued from previous page) stand, which is defined by the appli- is oriented towards rational proof, cation of reason to phenomena and not only has been given a bad press subjecting them to analysis and but is philosophically and apologeti- proof, represents an authentic philo- cally superior to Balthasar. sophical opening in line with what is Schindler’s is an irenic spirit and he best in the premodern philosophical negotiates in good faith with self-con- tradition. This is not to say that the sciously more orthodox and pure opening is not ultimately foreclosed Benozzo Gozzoli / Wikimedia Commons Thomists when he can, without con- in Hegel’s system. Schindler thinks ceding to them the primacy of reason that the preponderance of the evi- Aquinas, between Plato and Aristotle, and demonstration and without com- dence suggests that Hegel cuts off prevails on Averroes. promising on his reasoned view that the ecstatic dimension of reason in Balthasar and Aquinas belong to- insisting on the completeness of the modern, and specifically Christian, gether. Importantly, Schindler also system. In the final analysis, while understanding of causality responsi- does not bring together Balthasar and reason in Hegel is not reducible to ble for the modern obsession with ef- Aquinas by sheer fiat. The position is the raison of the Enlightenment, it ficient causality, which is the ground painstakingly argued. does excise mystery and thoroughly condition for the dominance of the Schindler is one of the compromises transcendence. technological worldview. most intelligent and eru- Part 2 further specifies the rehabil- dite Catholic thinkers itation of reason and attempts a right ot accidentally, the third and final around, and offers care- understanding of causality in Catholic Npart of The Catholicity of Reason fully constructed argu- thought. Causality is very much at the is devoted to the relation between ments allied with metic- crosshairs of Catholic philosophy and faith and reason, since this relation Hans Urs von Balthasar ulous close readings of theology, since distinct understand- provides the raison d’être of the text. both authors to present his case. ings correlate closely with narrower Attempting to meet Thomists of a and broader understandings of rea- more purist bent at least halfway, ne particular line of argument in son. In and though an understanding Schindler gives qualified approval to Owhich Schindler’s comprehen- of the four causes (both in Aristotle the proofs of God’s existence. He sive knowledge of 20th-century and in their premodern reception in does so, however, with the proviso Catholic theology is in full display is Christian thought), Schindler is able that the mode of reason in operation his use of the Austrian philosopher to show that, as against the narrowing is ecstatic and oriented towards real- Ferdinand Ulrich to augment Balt- of causality in modernity to efficient ity as mystery. hasar philosophically and also to causality on the one hand, and an ex- As I read it, part 3 presents a com- serve as a mediator between the trinsicist view of the relation between plex argument in favor of the inti- thought of Aquinas and Balthasar. cause and effect on the other, the macy of faith and reason that has Schindler cannot be hoisted on the classical view, especially as taken up both defensive and constructive as- narrowness that he critiques. The en- in Christian thought, neither priori- pects. The defensive aspect mainly counter of Catholicism with modern tized efficient causality nor read the concerns doing battle with Heidegger thought is not through and through relation between cause and effect as and his postmodern heirs when it negative. If it were, Catholic thought extrinsic. comes to the accusation against phi- would truly fail to be catholic. Formal and final causality were losophy in general, and a fortiori, In this Schindler expresses a every bit as important as efficient Christian philosophy, of succumbing Balthasarian point of view while il- causality, and efficient causality to “ontotheology,” that is, making the lustrating a Balthasarian sensibility. founds its true meaning in relation to category mistake of curtailing the gra- In part 1, German Idealism in gen- the three other senses of cause, not tuity and mystery of Being by identi- eral, and Hegel in particular, come excluding material causality. The re- fying Being with its highest instance in for positive mention. While this lation between caused and cause is (God). Schindler denies that that esse may not be completely surprising if one of ontological participation. This seipsum has the effects that Heideg- one has read Schindler’s previous is especially true in the case of the ger accuses it of, and that, indeed, the work on German Idealism, it surely human person. In making the distinc- distinction between God and the cannot be regarded as automatic. At tion between the modern and the pre- world (and, following Balthasar, even the very least, Hegel’s articulation of modern view of causality, Schindler more the trinitarian difference), out- Vernunft as the form of reason that takes issue with Heidegger’s influen- bids the ontological difference be- is ecstatic in comparison with Ver- tial genealogy which makes the pre- tween Being and beings.

24 THE LIVING CHURCH • April 6, 2014 Again, criticism of Heidegger is balanced by an acceptance that there is much in his writings that can be embraced, including many of his criticisms of the metaphysical tradition. In the end, however, The Catholicity of Reason is a constructive text presenting a broad view of reason that in turn seems to require a broad view of faith. This view of reason has a real affinity for a broad and ecstatic view of mystery and is not to be identified with the surro- gate so often uncritically accepted in modernity, inside as well as outside Christian thought. Although Schindler does not deal expressly with faith, or make the argument for the affinity of faith with reason to balance his concerted argument for the affinity of reason with faith, nonetheless, we are com- pelled to read him as if he is calling for a correction in the understanding of faith. Faith may neither be re- duced to a sacrifice of intellect nor to a positivistic grasp of truths on the authority of either magisterium, Scripture, or tradition. Once again, we can see clearly livingchurch.org that Schindler remains the interpreter of Fides et Ratio. Indeed, it is no exaggeration to say that he may 2014 Ancient Evangelical Future Conference have produced something like a de- As We Worship, So We Believe: finitive interpretation. Definitive in- How Christian Worship Forms Christian Faith terpretations, however, come with a June 5-6, 2014 | Trinity School for Ministry | Ambridge, PA price. Schindler is a clear writer, but with Colin Buchanan, Timothy George, Edith Humphrey, this is a very learned text and at Amy Schifrin, and James K A Smith times challenging. This is as it should be. Schindler in a way performs the www.tsm.edu/aef2014 expansive reason of which he speaks. And if this reason is deep and highly ramified, it is never superficial. This may be the best book yet from this young and very prolific Catholic philosopher.

Cyril O’Regan is Huisking Profes- sor of Theology at the University of sponsored by Notre Dame and author of The e Robert E. Webber Center Anatomy of Misremembering: Von at Trinity School for Ministry Balthasar’s Response to Philosophi- For more information or to register www.tsm.edu/aef2014 cal Modernity, volume 1: Hegel, just 1-800-874-8754 out from Crossroad.

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Creation, Blessing, Reconciliation

Review by Anthony D. Baker what and who we are and how we constructive argument. In short, he are to be?” (p. 159). Reading Scrip- aims to cover everything. When he oes the biblical account of ture canonically, which is to say as tells us that “an exhaustive account God’s dealings with the hu- “some kind of whole” (p. 151), he of what we are as human creatures,” Dman beings of the world re- finds it problematic to construe the which would inventory every possi- veal a divine being who acts in dif- account of God’s relationship to us ble human capacity for action, is be- ferent ways toward us? When God as a single narrative with a begin- yond the scope of his project, his dis- promises blessing for the nations ning, middle, and end. Instead, God appointment is nearly palpable (p. 355). through his Covenant with Abraham, relates to us in three different ways. Finally, his style of argument in- for instance, is this the same kind of All have their own narrative integrity, cludes a great deal of intentional re- thing God does in blessing the man even as they intertwine with one an- dundancy: make claim; repeat claim, and woman in the garden? What other: God relates by creating us, by while building to new conclusion; re- about God’s dwelling among us in drawing us toward eschatological peat claim and conclusion, while Christ? In “reconciling the world to blessing, and by reconciling us from building to another conclusion. This himself” (2 Cor. 5:19) is God doing sin and evil. Kelsey’s text, accord- results in, to take one of many ex- something new, or continuing to do ingly, falls into three parts, organized amples, two and a half lines of text something old? around three anthropological ques- on p. 1,026 that are repeated verba- These questions lie beneath a gen- tions. What are human beings, in tim on p. 1,033, with alteration com- erous helping of theological contro- light of God’s action to create us? ing only in the final clauses. Still, this hyper-construction, as a colleague of mine called it, is also a great strength of the text. There is a world in these two volumes, a coher- How is God one, if he is doing ent and compelling world, with a cast of characters (words, phrases) who different kinds of things? live on a regularized rhythm. It is self- governing, once we learn the rules. And the central creed of this textual world is the very basic Christian be- versy through the ages, from Mar- How are human beings to be, in light lief that we learn what a human being cion’s argument against the inclusion of God’s action to draw us toward is most fully by learning how God of the Hebrew Scriptures in the consummation? Who are human be- names these beings through his ac- Christian canon to more modern ings, in light of God’s action to rec- tions toward them. Kelsey’s accom- kinds of supersessionism to 19th- oncile us? plishment is, in this respect, the very century Reformed dispensational- best of systematic theology, though ism. The heart of the question is the o address the elephant at the out- he insists that it is “systematically un- unity of the divine being, expressed Tset, before shooing him back out systematic” (p. 45). through a single purpose and will. into the wilds, Kelsey’s book is too If the work is somewhat over-in- How is God one, if he is doing differ- long. Not counting the index, it is volved, the author has earned the ent kinds of things? 1,051 pages. It contains six introduc- privilege, as it presents the magnum David Kelsey takes up this matter tory chapters. His complex organi- opus of one of our great theologians, not as a properly theological ques- zational scheme includes sub-chap- a creative thinker who stands along- tion — that is, by relating it to the di- ters, usually of biblical exegesis, that side Hans Frei, George Lindbeck, vine being — but rather as the leap- rarely, as he admits, offer any new and Kathryn Tanner as a pillar of the ing off point for a theological arguments beyond what other schol- Yale School of narrative theology. anthropology. “What does the specif- ars have posited. Many, though not His careful construction has a kind ically Christian conviction that God all, of these have the feel of working of persuasiveness that might not oth- actively relates to us imply about notes that provide background to a erwise catch our eye. For instance,

26 THE LIVING CHURCH • April 6, 2014 wisdom literature might, he sug- Eccentric Existence gests, provide a fuller account of cre- A Theological Anthropology (2 vols.) ation than Genesis. Sin is in part our By David H. Kelsey. lack of loyalty to God’s way of relat- Westminster John Knox. ing to the world around us. Jesus is Pp. xiv + 1,092. $80 primarily about drawing us toward blessing, and only contingently about reconciling us from sin. All these sub-theses follow beautifully within the framework of his construction: he shows them to be the these people? And why were we all his ought to lead the careful case, rather than telling us. wearing funny hats? Treader to an appreciative inquiry Kelsey, to my mind, falls more on into Kelsey’s system as a whole, till, hyper-construction can be a the Barthian side. His elaborate which leads me back to the question Sproblem for systematic theology, scheme (three ways of divine relat- with which I began. Kelsey makes a especially when the internal controls ing, each originating in a distinct very compelling case that we dis- become so dominant as to insulate node of trinitarian taxis, each issu- honor the narrative of creation when the system from the world in which ing in an ultimate and proximate we allow it to bend under the pres- God does all this creating, reconcil- context for human beings, and each sure of consummation or redemp- ing work. The map is not the territory. corresponding to three theological tion — when creation becomes ei- Thomas Aquinas’s great Summa virtues as well as three patterns of ther a frame for an eventual piece of deals with this risk of insularity by sin) is the meta-structure of the book art or else a rescue operation. But beginning each inquiry with the that guides his argument at every does this imply that God is relating phrase quod videtur: “it would turn. Even as I am dazzled by the to us in three different ways? Both seem.” Aquinas gathers his inter- compelling aspects of this structure, Gregory of Nyssa and Augustine locutors through potential disagree- I find myself wondering from time to (and Kelsey’s argument is, I should ment, thus also making his own task time whether the book is simply say, under-sourced in the Fathers) in- of meeting their demands in a single about the structure itself. sist that divine unity is revealed in respondio que (“I answer that”) all An example of the trouble that this the unity of God’s actions in the the more challenging. This is pre- can lead to is Kelsey’s dismissal of the world; conversely, separate ways of cisely what can give the Summa, at Catholic doctrine of the capax dei, the acting would imply separate beings least at first encounter, the feel of an creature’s natural fittingness for the doing the acting. Kelsey, aware of the encyclopedia of theological argu- ultimate blessings God bestows. risk, offers a final chapter in which ments rather than a coherent theo- There are difficult questions within he presents Jesus as the unity of logical whole: it is a whole, but it this doctrine regarding nature and these three ways, a living “triple-he- takes some work to see it as such. grace, divine generosity and divine ob- lix.” But there is a kind of inverted Karl Barth, by contrast, writes a mov- ligation, reason and revelation, and metaphysics here. We do not call ing and compellingly unified system, the possibility of eschatological bless- God one because Jesus unites the di- and in doing so falls more directly un- ing. Kelsey avoids all of this, by show- versity of God’s acts into a single per- der my critique: his governing chris- ing that, within the limits set by his son; God is one because God is faith- tocentrism works as an intrinsic con- system, God relates creatively in a ful to himself through all time and trol, so that everything he says holds way that cannot be confused with eternity, and Jesus is the revelation together beautifully, so long as we re- God’s way of relating consumma- of this faithfulness. main in the system. This I believe is tively, and so the creature is without This allows us to say, beyond why, after an extended immersion in any such fittingness. All the quan- Kelsey, that there is a single divine the Dogmatics, I can feel as though daries have seemingly vanished — un- way of acting that defines us as hu- I’ve just awoken from a really realistic til, that is, we step outside the system man beings, while still following the dream. Where am I? Who were all and start asking different questions. (Continued on next page)

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Origen Reconsidered (Continued from previous page) wisdom of Kelsey’s appeal not to lose Review by Andrew Petiprin anathematized centuries after his the distinctions of the narrative logic. death by the Fifth Ecumenical Coun- He is surely and profoundly right: hu- hen Christopher A. Beeley cil in 553. How could the Church, man beings are not only creatures received tenure at Yale Di- emerging from the patristic era and that God saves, though we are that; Wvinity School in 2011, he settling firmly into “Christendom” in we are not simply creatures God was wrapping up an ambitious proj- the East and the West, hold Origen completes, though we are that. A hu- ect. Building on his monograph on up as a hero? And yet, as Beeley shows man being is also a divine companion Gregory Nazianzen, Beeley set out to throughout his book, this is precisely who brings joy to God simply by ex- retell the tumultuous story of patris- what Origen was and is, despite a isting, even in the midst of a complex, tic Christology. The result is the mag- Christology wrought with difficulty. troubled world. But God’s mode of re- nificent Unity of Christ. Beeley fer- Warts and all, Origen’s portrait of Je- lating to us is not diverse, anymore ries his readers through the choppy sus is all about the Scriptures, and than are, ultimately, our ways of re- waters of ancient Christian theology, every subsequent Christology is a relating to God in faith, hope, and love. revealing with deep faithfulness and sponse to Origen’s reading of the So when the scribes of Israel wrote razor-sharp analysis how a new fo- Bible within the apostolic tradition. about creation from the waters on the cus may help make sense of cen- In his masterful opening chapter analogy of Israel’s redemption through turies-old aporia surrounding the Beeley returns Origen to his throne, the Red Sea, they were not confusing most important question of all: Who and by doing so demonstrates that the narratives but celebrating the is Jesus? the succession from Origen to Chal- unity of the God who creates and the It is a credit to Yale and to the cedon and beyond must take a dif- God who redeems. Paul and the Episcopal Church that one of their ferent path than conventionally Church Fathers tended to see things own is so deeply concerned with the taught. This new road runs “through the other way around, calling re- answer. The Unity of Christ shows the heresiological barrier erected by demption through Christ and then us a picture of the savior compiled Marcellus and Athanasius” to an- even consummation with God a “new from puzzle pieces that were fre- other formerly questionable figure, creation.” God only ever relates to us quently manipulated and eventually the famous historian Eusebius of by creating us, therefore, even if this forced together in the definition of Caesarea (p. 55). Beeley’s long chap- creating cuts against the grain of sin Chalcedon of 451. Beeley is adamant ter on Eusebius’s place in the theo- and evil, summoning the world out of that his task is to “bring out the com- logical chain is both the most techni- the nothingness of sin and evil into plexities, and at times the unrecog- cal part of his study (and thus the new life. nized conflicts, that exist within the hardest to read) and in many re- Demanding works of theology re- orthodox fold” (p. x, emphasis mine); spects the most important. Just as quire careful and studied responses, yet by doing so he undoes and then Origen’s Christology, especially in its and Kelsey’s is a demanding work. It rebuilds the dominant patristic nar- most troubling parts, is colored by is, to repeat, the best sort of con- rative for how the Church finally ar- his intense focus on combatting the structive theology, modeling atten- rived at its conclusion about Jesus’ Gnostics, Eusebius succeeds and tion to argument, detailed engagement nature(s). Simply put, The Unity of fails in similar ways in his refutation with sources, and a broad-ranging Christ plays with fire and wins. of modalism. That is, where parts of and compelling vision of reality. Ec- his writings seem errant on Christ’s centric Existence is a remarkable he dominant narrative in ortho- humanity, it is attributable to the cir- work, one to return to, immerse one- Tdox patristic Christology never cumstances of needing at every turn self in, argue with, and collect wis- seemed to know what to make of to consider Christ’s divine identity dom from. I have attempted to do all Origen of Alexandria, “the great mas- and activity. To dismiss Eusebius as a of this in my own engagement, and I ter — or, in some cases, the persist- heretic is to turn a blind eye to the hope that others will as well. ent nemesis” (p. 5). On the one hand, value of his work for orthodoxy later he could never be ignored. After Paul on. Like Origen, Eusebius is operat- Anthony D. Baker is Clinton S. the Apostle, Origen was the greatest ing in uncharted territory; and yet Quin Associate Professor of Sys- early theologian of the Christian amazingly he lands in a place very tematic Theology at Seminary of the Church. On the other hand, he was much like where we eventually find Southwest. weird in places, and was ultimately Gregory Nazianzen: “the Word en-

28 THE LIVING CHURCH • April 6, 2014 Trinity School for Ministry an evangelical seminary in the Anglican tradition June Intensives 2014 One-week intensive courses are The Unity of Christ the perfect getaway for life-long Continuity and Conflict in Patristic Tradition learners—study for credit to get By Christopher A. Beeley. Yale. Pp. 408. $50 your degree completed faster, or for audit, to keep your theology sharp and thoughts fresh. Full course listings at: tsm.edu/intensives

tered into communion with mortals (p. 169). The liturgical legacy of his through the instrument of a mortal own Alexandrian church seems to body, in order to save humanity have borne no witness to the unusual, through the resemblance” (p. 74). For esoteric portrait of Jesus he imagined. too long this fact has been ignored. Instead, a far more biblical, narrative Christology that stands in stark dis- he casualty in this foundational re- tinction from Athanasius in the works Tconstruction is Athanasius, whom of Gregory, Augustine, and Cyril Beeley depicts as something of a the- reigned supreme. ological hack, whose own church “re- mained heavily determined by the ut if Athanasius is sidelined, how legacy of Origen, even though Athana- Bdo we get from Nicaea to Chal- sius caused significant shifts in the cedon (and to modern orthodoxy)? Origenist tradition there” (p. 105). Beeley’s answer at least partly builds Early in his career he craftily influ- an even larger shrine around the the- enced the Christology of his bishop, ology of Gregory Nazianzen, “the PT 530 Following Jesus: Christian first theologian to produce a lasting Alexander, and pushed toward a Discipleship Christological synthesis after Ori- clumsy Logos Christology with a sur- June 2-6 | Audit: $150 gen” (p. 182). Gregory was simply a prisingly limited legacy. In the end, e Rev. Dr. Peter Walker Beeley calls for a critical reconsidera- far better interpreter and innovator Excellent teaching, vibrant worship, tion of Athanasius’ place in the theo- of Origen’s work than Athanasius guided re ections—an interdisciplinary logical hall of fame, since his writing was, and perhaps a more inspired approach to the four Gospels and was devoid of “a sophisticated, deep reader of Scripture. Gregory’s Chris- Christian discipleship led by Trinity reading of classical sources” (p. 136), tology is disarmingly clear and pas- professors, including a quiet day. instead imagining Jesus “as a kind of toral, faithful and creative. Beeley ST 610/875 superhero who isn’t really vulnerable notes that Gregory “views Christ’s Christian eology of Friendship to the kind of death that the gospels identity in dynamic, narrative terms; June 9-13 | Audit: $150 report” (p. 137). his divinity is not a static thing, but Dr. Wesley Hill If not for Cyril of Alexandria’s judi- the agent of the drama of salvation An examination of the historic cious picking and choosing from who unites with himself the fullness Christian practice of friendship with a Athanasius later on, he would never of human existence” (p. 185). He em- view to how it might be recovered in have been held up as the patristic au- phasizes the “single subject” of today’s Church. Readings from Aelred thority that he was and is. In fact, Bee- Christ, who, unlike in Athanasius’ of Rievaulx (Spiritual Friendship), C.S. Lewis, novelists and memoirists ley astutely argues that a darker reality schema, is able truly to save human embody this ancient Christian practice is more likely the case: “Athanasius’ beings because he assumes even in a renewed contemporary form. lifelong polemic against the Arians their suffering into his “basic iden- complicated the church’s Christologi- tity” (p. 194). Contact Dawn in Extension cal tradition more than it clarified it” Gregory Nazianzen transcended Ministries to register, [email protected] or 800-874-8754. (Continued on next page)

April 6, 2014 • THE LIVING CHURCH 29 BOOKS

(Continued from previous page) ture readings given in a lectionary” of a Gregorian, Augustinian, or the supposed Alexandrian-Antioch- gives Augustine all he needs to an- Cyrilline position, or even the Nicene ene divide and stood apart theologi- swer the fundamental questions Creed” (p. 284). Amazingly, Nesto- cally from most other patristic giants, about Jesus that remain at the heart rius “felt vindicated by” Chalcedon including the other “Cappadocians,” of every life of faith (p. 236). As with (p. 284), and in this sense the council Basil of Caesarea and Gregory of Gregory, Augustine’s enduring bril- was a travesty. Nyssa. Like Origen he was his own liance relies as much upon its clari- Careful dissection of Chalcedon, man, matched in the Latin tradition fying, edifying effect as it does on the however, may ultimately reveal the by another Father with an equally quality of its intellectual pedigree. biblical faith of the Apostles and Fa- awe-inspiring, practical, and unitive thers. To this end, one final unsung Christology, Augustine of Hippo. eaving the fourth century, the hero joins the scene: Leontius of Here Beeley begins work in need of a Lrest of the march to Chalcedon in Byzantium, who, along with Max- full treatment, as no lengthy study of 451 is a complicated story of strife imus the Confessor, “synthesized the Augustine’s Christology has yet ap- and genius, of theological insight and unitive traditions of Gregory and peared. Augustine’s Christology has over-definition. Beeley describes the Cyril with the reigning Chalcedonian program” (p. 295). John of Damas- cus and others carried on in the same direction. Here Beeley finally Beeley fulfills his own vocation deposits us safely at home in orthodox pastures. Even if we are a long as presbyter, teacher, and inspired way removed from the “simple language of the apostolic faith,” the interpreter of Scripture. light of its truth may still shine brightly (p. 291). Origen, Beeley concludes, “believed that orthodoxy must be re- most often been a footnote in patris- shift in the fifth century toward rev- ceived and reconstructed anew in tic Christology not only because the erence for the great fourth-century each generation by inspired inter- provenance is Latin instead of Greek Fathers. Cyril of Alexandria rises to preters of Scripture” (p. 45). And in but, more importantly, because Au- prominence as the last great Chris- Augustine we find that “it is just as gustine’s thought here was never en- tologist and therefore the bridge important to undo falsehood and er- tirely clear. Beeley tackles the prob- lead ing to what was hoped to be a fi- ror as it is to discover and teach the lem head on, creating a Greek nal theology of the God-man. And al- truth” (p. 311). The striving for unity East-Latin West pairing in Gregory though Cyril can largely be credited amid theological conflict both in the and Augustine that stands above the for catapulting Athanasius to theo- patristic era and today bears witness crowd in the period between Origen logical immortality, Beeley shows that to the difficulty of this task. and the ultimate formulation of chris- his Christology is mostly adapted di- For his part, Beeley tells an old tological orthodoxy at the end of the rectly from the unitive description of story in a new way, and fulfills his patristic age. Perhaps most striking Gregory Nazianzen, building on Ori- own vocation as presbyter, teacher, about Augustine’s Christology is its gen. and inspired interpreter of Scripture. rootedness in the great bishop’s litur- What Cyril famously adds to the With The Unity of Christ, Beeley gical and preaching duties. The Bible, final blend, however, is “hypostatic stands among the most important as demonstrated in Augustine’s Ex- union” (p. 259), a term alien both to historical theologians at work today, position of Psalm 56, simply pres- the Cappadocians and to Athanasius, unveiling a beautifully renovated ed- ents one Christ, fully God and fully but ultimately the preferred techni- ifice of orthodoxy as a gift to the man, whose “divine status outweighs cal apparatus for the orthodox defi- modern Church. We who seek to live and guides his human status”(p.245). nition of Jesus Christ to the present into the mind of the Fathers owe Like Gregory, Augustine teaches a day. The rest is history: the Fourth Christopher Beeley an enormous Christology that matters to the indi- Ecumenical Council, the Tome of debt of gratitude. vidual sinner who is called to be a Pope Leo, a move toward dualist lan- saint. Christ is both our destination guage, and a still unreconciled divi- The Rev. Andrew Petiprin is rector and our way there. “Something as sion among Christians based on of St. Mary of the Angels Church in serendipitous as the choice of Scrip- “terms that are hardly representative Orlando, Florida.

30 THE LIVING CHURCH • April 6, 2014 Premodern Homiletics Review by Giuseppe Gagliano torn, so that we may obtain a coat of many colors (pp. 34-35). This ap- as life in the Middle Ages proach to Scripture is much like a hot really nasty, brutish, and tub: it scalds the rational exterior, but Wshort? The enigmatic politi- prolonged exposure deepens one’s ap- Sermons for Lent cal thinker Leo Strauss urged his stu- preciation and brings comfort in the and the Easter Season dents to “turn from the modern beauty of God’s Word. By Bernard of Clairvaux. philosophers to the medieval Translated by Irene Edmonds. philosophers with the expectation ernard is also a homiletical Reviewed by John Leinenweber. that we might have to learn some- Bteacher in more tangible ways, Edited and revised by Mark A. Scott, OCSO. thing from them, and not merely speaking directly to the people of his Introduction by Wim Verbaal. about them.” Modern readers of me- community. The sermons are punctu- Cistercian Publications. Pp. 187. $24.95 dieval texts — or anything old, for ated by responses to communal con- that matter — must undergo a hum- cerns, often addressed in a personal ble mental shift in order to consider manner. In a Lenten homily on the sion with the reading of the Passion even the possibility that earlier struggles of the flesh, the saint narrative (p. 103). thought might be more illuminating sweetly assures his brothers of his This collection is primarily aca- than our own. love for them, even as he is weighed demic in flavor, as seen in the We should approach the sermons down by “much business” (p. 43). lengthy introduction, but it takes on of St. Bernard of Clairvaux in this way. Please “relieve my embarrassment a devotional character. The brevity Sermons for Lent and the Easter Sea- and fear by brotherly compassion,” he of Bernard’s sermons, coupled with son is the 52nd publication of the Cis- writes (p. 54). The preacher’s embrace their chronological order in the litur- tercian Fathers Series by Cistercian of such subjectivity may seem like a gical calendar, makes it possible to Publications, and the third volume of postmodern strategy, but he had mas- incorporate this series into one’s Bernard’s liturgy-based sermons. As a tered the skill a millennium before. daily devotions. Along these lines, in young monk Bernard founded a reli- The abbot’s sermons also present the sermon for the Wednesday of gious community in France in the a sound model for responding to the Holy Week, he sets the stage for the heart of the Valley of Bitterness, needs of a community, with applica- Passion, as well as the joy of coming which he renamed Clair Vallée (Clair- tion for parishes today. He encour- days: “Many are the Lord’s mercies, vaux), meaning “clear valley” or “val- ages his brothers not to lose hope but many, too, are the Lord’s mis- ley of light.” He was one of the most during Lent, reminding them that it is eries” (p. 121). dynamic preachers and ecclesiastical an appointed period of time during figures of his time, or of any age, and which to repair their spiritual armor s the Church seeks new expres- we are fortunate to have his writings for when God will assemble his army Asions of itself, we would do well so well preserved. (pp. 51-52). He advises that fasting to look back to St. Bernard of Clair- These sermons present a particular must be carried up on the two wings vaux (and others of his sort), as a gi- style of biblical exegesis, different of prayer and justice, or holiness and ant of community-building and pas- from contemporary homiletical and peace (p. 40). toral leadership, who cultivated historical-critical techniques. The care Bernard also explicates liturgy in clarity of purpose out of a valley of and thoroughness of the editors is the context of his worshiping com- bitterness. Broadly catholic, Bernard’s striking, with page after page of side munity. Processions prominently testimony has endured. notes, marking every reference to feature in his sermons as a means of Scripture. These notes allow the reader uncovering deeper theological themes. The Rev. Giuseppe Gagliano serves to see the poetic tapestry of biblical And he addresses the strange juxta- as a priest at St. Paul’s, Sydenham, symbol and phrase. In merely two sen- position of the Palm Sunday proces- in the Diocese of Ontario. tences of his second Lenten sermon, Bernard joins Gospel, psalm, and Pen- tateuch by urging us to rend our It might be time to look at St. Bernard hearts and not our garments just as of Clairvaux and others, who were giants Christ’s crucifixion garment was un- of community-building and pastoral leadership.

April 6, 2014 • THE LIVING CHURCH 31 BOOKS Shadow Gospel Rowan Williams and the Anglican Communion Crisis By Charles F. Raven. The Latimer Trust. Pp. 179. $9.99 Shadow, Christ the Stranger The Theology of Rowan Williams or Mystery? By Benjamin Myers. T&T Clark. Pp. xii + 135. $24.95

Review by Joseph Britton trine as revealed in Scripture. Both Church history, literary starting points are of course ultimately criticism, psychology, po- ssessments of the theology and about language. The difference is that etry, and Scripture, yet it ministry of Rowan Williams whereas Raven wants to emphasize always maintains a theo- A are by now becoming a genre the scriptural text as presenting a fixed logical orientation that of theological writing in their own objective point of reference, Williams draws out the universality right. One might think of Rupert (following Wittgenstein) chooses to of Christ’s presence and Shortt’s helpful but brief Rowan understand language as culturally con- relevance, whose gospel Williams: An Introduction (2003); ditioned, in which meaning is pro- “can be refracted through or Difficult Gospel (2004), Mike Hig- duced only in specific contexts of so- all the disparate fragments ton’s more substantive attempt to de- cial interaction. of human experience and scribe the contours of Williams’s Raven describes how he thinks Wil- tradition” (p. xi). It is this work; or Andrew Goddard’s recent liams’s resulting “confessional deficit” layering of meaning that Raven seems critique of his theology and ecclesi- influenced the archbishop’s ecclesias- to ignore, or is perhaps unwilling to en- astical leadership in Rowan Williams: tical policy. Arguing that Williams’s tertain or to engage. His Legacy (2013). compromise of biblical truth resulted By contrast, in a series of thematic We now have two new works to in a “credibility crunch,” Raven sug- chapters and poetic interludes, Myers consider in this genre: one by an Eng- gests that the archbishop’s attempt to takes us on an illuminating walk lish evangelical parish priest (Charles contain two incompatible modes of through the many rooms of Williams’s Raven) and a second by an Australian Christian life in a single church — theological imagination, pointing out academic (Benjamin Myers). The “one that looks on truth as objectively and explaining what is contained books could not be more strikingly revealed in Scripture, the other as sub- within each of them. In a chapter on different, not only in their conclu- jectively experienced and provisional” “Saints,” for instance, he explores the sions but also in the degree of care (p. 139) — had to resort to an institu- influence on Williams of the Orthodox with which they make their respec- tional pragmatism that belies the mis- conviction that much of what we tive critiques. sionary momentum of much of the know of God comes through the ex- In the first instance, Raven takes Anglican Communion. ample of saintly lives. This “theology Williams to task for proposing what of sanctity” helps us to see that holy Raven considers a shadow gospel that hough it is not intended as such, lives make the idea of God credible, lacks doctrinal substance. Instead, TMyers’s analysis could almost be and shows us how Jesus’ revelation of Williams’s theology “is based on a doc- read as a carefully articulated answer the Father’s love can be reflected in trine of revelation which persistently to Raven’s critique. Where Raven sees the individual lives of the ecclesial mutes and distorts the voice of Scrip- compromised truth, Myers sees au- community. As Myers suggests in sum- ture” (p. 13). The result, Raven argues, thentic attentiveness to the complex- mary, Williams’s work might be is a redefinition of “Anglican ortho- ity of language and sociality. Where thought of as a sustained meditation doxy in terms of process rather than Raven sees doctrinal weakness, My- on the story of the road to Emmaus: proposition” (p. 11). As an answer to ers sees a refreshing willingness and the stranger whom we fail to recog- the kind of distortion that he believes ability to let the familiar become nize also becomes our nearest and Williams introduces into Anglican doc- strange to us in order that we might clearest encounter with God. Myers trine, Raven wants to hold up the understand it more subtly. has done a great service in providing a Jerusalem Declaration of the Global Indeed, when Myers opens his book that helps us to understand the Anglican Future Conference as exem- book by observing that Williams is “one full richness of the thought that lies plary for both its confessional content of the most subtle and complex Chris- behind that observation. and conciliar nature. tian intellectuals of our time,” his choice Raven’s central complaint about of intellectual (rather than theologian) The Very Rev. Joseph Britton is pres- Williams is that methodologically he to describe Williams is telling. He re- ident and dean of Berkeley Divinity takes the question of how language gards Williams as a catholic thinker in School at Yale, and author of Abra- works as his starting point, rather than the sense that his thought ranges across ham Heschel and the Phenomenon of adhering to a confessional body of doc- such diverse sources as philosophy, Piety (T&T Clark, 2013).

32 THE LIVING CHURCH • April 6, 2014 A Theologian’s Vast Influence

Review by Philip Reed pable of, realism in both ethics and from a book on communism in which religion, and the centrality of human MacKinnon routinely refers to other he influence of an academic is responsibility given that we are the chapters from that book. And while typically construed through authors of what we do. many of the chosen papers exhibit Tscholarly publication. Another, MacKinnon’s writing is rich with contemporary relevance (such as his perhaps more significant, influence may references to literature, social sci- still-accurate characterization in 1941 be found in the academic’s students. ence, and politics. His erudition al- of much of analytic philosophy as a The influence of British philoso- lows him, for example, to illustrate “childish, intellectual game” in which pher and theologian Donald MacKin- the significance of both Electra in its adherents “exhaust themselves in non has largely been of the latter Sophocles’ tragedy and Brutus in kind, and it has been tremendous. Shakespeare’s Julius Caesar to the His ideas have had a noteworthy and philosophical debate about free will lasting influence on such figures as and determinism. Rowan Williams, John Milbank, Iris The “burden of theological hon- Murdoch, and Nicholas Lash. It is esty” for MacKinnon is to take philo- with this sense of influence in mind sophical problems seriously. Again that Fergus Kerr calls MacKinnon and again, we find MacKinnon call- “by far the most influential British ing for the necessity of theology to theologian of the twentieth century.” employ the tools of a coherent meta- MacKinnon’s influence had to be physics (to say nothing of logic and the pedagogical kind because he pub- the philosophy of language). Doing lished little, and what he did publish so, however, tends to complicate was disparate and unsystematic, tidy theological positions that can be Philosophy much of it now difficult to access. A well-packaged and promulgated. In- and the Burden handsome new volume of MacKin- deed, many of MacKinnon’s conclu- non’s essays, edited by John McDow- sions are elusive, and seemingly in- of Theological ell, comes therefore as a welcome tentionally so. The essays are less Honesty witness to his influence, enabling argumentative and ideological than A Donald MacKinnon Reader readers to acquaint themselves di- they are probing and pondering. Edited by John McDowell. rectly with his prodigious ideas. MacKinnon takes his academic vo- T&T Clark. Pp. 336. $150 (cloth), The essays chosen for this volume, cation to be raising questions rather $39.95 (paper), $35.95 (digital) which work well as a general intro- than delivering final opinions, and he duction to MacKinnon’s thought, seeks to nudge contemporary theol- date from 1941 to 1995, a year after ogy — indeed, all humanistic disci- the solution of professional puzzles his death. They engage a wide range plines — in this direction. “Take of their own creation”), others ex- of topics in philosophy and theology, from man his right to question,” he hibit such dated qualities (“the abid- including mystical experience, theo- asks, “and what is left?” ing power of Stalinism in the present ries of truth, natural law, Christol- The topics of this volume are so is the sense of hope which it still ogy, and death. diffuse that I am left wanting more gives to its devotees”) that they could The book reveals MacKinnon’s guidance from the editor. McDowell only be of interest to historians of aim to take up difficult philosophical does not say how he chose these par- MacKinnon’s thought. questions and ruminate on them in ticular essays or why they appear in Nevertheless, the service that Mc- light of a commitment to the Chris- the order that they do — neither Dowell has performed with A Donald tian (especially sacramental) faith. chronological nor thematic. Does MacKinnon Reader is salutary, en- The reader gains a sense of his most McDowell think that meeting such abling a new generation of MacKinnon important intellectual influences, es- demands will cause us to lose what students and a further level of his pecially Immanuel Kant, Karl Barth, he calls in the introduction the influence. and Gabriel Marcel. Moreover, the “messiness” of MacKinnon’s work? essays exhibit certain themes that Some of the essays are taken out of Philip Reed is assistant professor matter most to MacKinnon, such as context in a way that makes them dif- of philosophy at Canisius College, the horror that modern warfare is ca- ficult to read, such as two chapters Buffalo, New York.

April 6, 2014 • THE LIVING CHURCH 33 BOOKS

on psychology and modern fiction; the origins and preservation of hu- A Girardian Primer man society in the scapegoat mechanism and sacrificial religion; the Review by Zachary Guiliano The development of Cowdell’s unique character of Judeo-Christian book is simple. Although a synthetic thought and its secularizing influ- ené Girard has floated some- account, it leads the reader logically ence on western culture; how modern where on the edge of my con- through Girard’s career. After a institutions like democracy and un- Rsciousness for nearly a rather odd first page, the otherwise fettered capitalism attempt to re- decade, from the very beginning of exemplary introduction states strain human violence, largely with- my theological education, but I clearly the volume’s purpose (a sur- out success; and, in Girard’s more seemed to lack the time to engage vey of “the whole Girardian vision” recent work, his increasing apoca- with his work directly. Scott through the lens of “secularity and lypticism and his explanation of the Cowdell’s admirable book has set me modernization”), and it provides rise of radical Islam as a new sacrifi- straight. He offers a passionate, de- brief biographical notes on Girard cial religion. tailed exposition of Girard’s oeuvre and his relation to other thinkers. Cowdell’s conclusion considers that has whetted my appetite for Cowdell sorts Girard’s work into practical consequences, although ac- more and left me reeling again and five thematic chapters: foundational knowledging that Girard’s views again. Girardian concepts in his early work leave little room for therapeutic ac-

Semi-comprehensible Girard

n the introduction to Compassion or Apocalypse? A Comprehensible Guide to the Thought of Rene IGirard, James Warren disavows his subtitle. And indeed his book is more like a comprehensible(ish) application of Girardian principles to the Bible and contemporary Christian preoccupations. The thought of René Girard has given rise to its own science — Mimetic Theory — and this science can seem like a Gnostic cult to both initiates and outsiders. Warren confesses to have drunk the Girardian Kool- Aid, and like many who have done so, he is eager to convert others. In each section of Compassion or Apocalypse? Warren expounds a key Girardian concept (mimetic desire, violence, the scapegoat mechanism, sacrifice, mythology) and proceeds to use it as an exegetical key to var- ious biblical vignettes (the fall of man, the murder of Abel, a variety of Jesus’ and Paul’s injunctions, the Apoc- alypse of John). As such, Compassion or Apocalypse? suffers somewhat from the perhaps un- avoidable myopia of many of Girard’s disciples and interpreters, who use Mimetic Theory as a lens through which to read the subject matter in which they are primarily interested — in Warren’s case, Christianity and the Bible. This approach is ex- actly the reverse of what Girard himself does throughout his writings, namely, to use the biblical revelation as the exegetical key to everything but the kitchen sink — from the writings of Stendahl, Cervantes, Flaubert, Dostoevsky, and Shakespeare to the academic disciplines of sociology, animal behavior, psychology, military science, history, and, perhaps above all, continental philosophy: Girard has said that his whole body of work can, in a sense, be understood as a response to Nietzsche. Precisely this totalizing idiom in which Girard speaks (it strikes one as very Compassion French) puts off many would-be readers. An approach like Warren’s, wherein we are or Apocalypse? invited by an intelligent, sympathetic non-specialist to explore some of Girard’s key A Comprehensible Guide concepts, is therefore far from valueless. Compassion or Apocalypse? will, I suspect, to the Thought be of most value to Christians, especially pastors and teachers, who sense something of Rene Girard exegetically or pedagogically valuable in Mimetic Theory, but who lack either the By James Warren. time or the polymathic learning necessary to master, or sometimes even to compre- Christian Alternative. hend, Girard’s own considerable body of work. Pp. 381. $29.95 The Rev G. Willcox Brown III, SSC Dallas

34 THE LIVING CHURCH • April 6, 2014 René Girard and Secular Modernity tivity, apart from large-scale repen- Christ, Culture, and Crisis tance and conversion to Christianity By Scott Cowdell. Notre Dame. Pp. 272. $34 and a commitment to monogamy, prayer, or monastic retreat. Some will find this exasperating and others welcoming. Cowdell is an admirable interpreter of Girard, though this role can shift I eagerly await Cowdell’s next book, boon and makes for lively reading. I quite suddenly. René Girard and Sec- which will deal with many common wish such straightforward advocacy ular Modernity pretends to no lack of objections to Girard, and meanwhile I and bold interpretation appeared prejudice. There is nary a criticism of have immersed myself in Girard’s more frequently in academic writing. Girard to be found, except against Gi- texts to undergo a sort of Girardian rard’s reservations concerning same- therapy, such as Cowdell models and Zachary Guiliano is a PhD candi- sex attraction (pp. 39-41) and pacifism recommends. Mimetic rivalry is not date in medieval history at St. (pp. 176-78), issues on which many an unfamiliar phenomenon among John’s College (University of Cam- otherwise “Girardian” thinkers stum- theologians or clergy. In the end, bridge) and a Gates Cambridge ble. Cowdell’s enthusiasm for Girard is a Scholar. I found this more than a little surprising, as many of Girard’s macro proposals, rather than their implica- tions, seem hard to swallow. His account of the origin of nearly every hu- 029,1*" man social practice in reconciliatory %WOJSVEGPIVK]QSZMRKWTIGMEPMWXERH victimization — “scapegoating” — is HMWGSZIV[L]XLSYWERHWSJGLYVGLIW coherent and persuasive in its own GPIVK]ERHWIQMREVMERWLEZIVIPMIHSR • Clergy Discount way, but also entirely speculative:a YWJSVRIEVP]X[SHIGEHIW • Guaranteed Dates modern origins myth with a single • 3 Estimates with only 1 survey progenitor, supported only by a series A Division of • All Major Van Lines of readings against the grain of many sources. Similarly, I worry that Girard’s ex- [[[GPIVK]VIPSGEXMSRGSQMRJS$GPIVK]VIPSGEXMSRGSQ planation of Scripture often ends up nullifying it. Most pieces of Scripture end up with a hidden Girardian meaning contradicting their surface. The story of Joseph is understood, he believes, only in the light of “an early A Wake Up Call to the Church stage of this myth” that he recon- structs (p. 86). It’s a certain style of Men and the Church: Is There a Future? biblical interpretation, composed of a few historical-critical techniques and by Jay Crouse driven by pre-existing theory, which becomes almost a new allegorism, The renewal of the church in the 21st century will only treating Scripture as “coded” (p. 84). take place when men in the church are equipped As an unabashed enthusiast of patris- to reach the unchurched man. tic and medieval hermeneutics, I have Men and the Church: Is There a Future? a relatively high tolerance and even leads the way to this renewed, local church future. affection for allegorism. But any reading of Scripture should account for Jay Crouse casts a vision of a promising future the face of the text in a way that does for all men in the life of the local church. not lead to its undoing, or at least pro- tects divine inspiration. This seems lacking in Girard, by Cowdell’s expo- Available in Kindle, Nook and Paperback: amazon.com and barnesandnoble.com sition.

April 6, 2014 • THE LIVING CHURCH 35 CATHOLIC VOICES

Revising Article 22

By Charles Cassini and a number of pietistic practices such as the “invocation of saints” as “vainly invented,” scripturally n “Thirty-Nine Articles Revised” [TLC, Jan. 5], unwarranted, and “repugnant to the Word of God.” Oliver O’Donovan asks, “How can we make a pos- Since the Reformation most Protestants have re- Iitive use of the Articles in our contemporary jected the notion of purgatory entirely though some search for an Anglican identity at once ecumenical believe that an intermediate state may be possible, and local, true both to the gospel and to the gifts of even if it cannot be proven from Scripture. our tradition?” I have some thoughts on this espe- This last would not only be in keeping with cially concerning the 22nd article from a Roman Catholic views on its existence but with those of Catholic perspective. other religions outside of Christianity that have what Couched in a language that was anything but con- can be described as purgatorial aspects embedded in cerned with Vatican sensitivities and fashioned in the their belief structures. Hinduism and Buddhism hold heyday of Calvinistic influence on the English to the reality of karma, a condition existing within a Church, Article 22 indicts the notion of purgatory cycle of birth, death, and rebirth within which per-

36 THE LIVING CHURCH • April 6, 2014 sons are supposed to make amends for past moral Anglican divines condemned them as a private prac- failings and bring themselves into a higher state of ex- tice. Since the early part of the 20th century, however, istence that these religions describe in only the the custom of praying for the dead has made a resur- vaguest of terms. Islam also holds that the souls of gence, even to the point of including a Commemora- those not sinful enough to deserve eternal damnation tion of the Dearly Departed in the Anglican liturgical but still too contaminated to enter paradise will be calendar that parallels in many ways that of All Souls given a chance at purification so as to be worthy of in the Roman Catholic Church, both on November 2. heaven, as the seventh surah of the Qu’ran, “al Araf,” strongly indicates. Even pagan Platonic philosophy hich leaves us with the pressing question that describes such a condition in Book 10 of Plato’s most Warises out of the rejection of the doctrine of pur- famous dialogue, The Republic. gatory: How consistent is this theologically when com- The existence of a purgatorial state is found in pre-Christian Judaism. In a rather long description in Second Maccabees, the leader of the revolt against the pagan con- querors returns the bodies of his comrades, How consistent fallen in battle, to Jerusalem:

They turned to supplication, praying that the is this theologically sin that had been committed might be wholly blotted out. He also took up a collection … of two thousand drachmas of silver, and sent it to when compared Jerusalem to provide for a sin offering. In doing this he acted very well and honorably, taking account of the resurrection. For if he were with the practice not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead. But if he was look- of praying ing to the splendid reward that is laid up for those who fall asleep in godliness, it was a for the dead? holy and pious thought. Therefore he made atonement for the dead, so that they might be delivered from their sin. (2 Macc. 12:42-45)

Could one find any scriptural passage more in accord with the teaching on a purgatorial condition from pre-Christian Ju- daism than this one? Granted, the Books of Maccabeus are considered apocryphal in the Protestant canon. As to those books commonly considered canonical, however, there is the enigmatic parable of the prudent steward, pared with the practice of praying for the dead? Those which makes most sense if understood as a lesson in who reject the existence of purgatory do so as corollary praying for the remission of sins. to the widespread belief among reformers that, after Praying for the dead has been contentious for An- death, the soul’s condition is eternally set — heaven or glicans. In “Prayers for the Dead,” Arthur Bennett hell, fully saved or damned — and nothing further can provides a good sketch of the pros and cons on the be done to alter that state, whether through prayers, matter since the 16th century (is.gd/nbp3CV). Protes- good works, almsgiving, or remembrances. tant theologians once thoroughly discouraged these Yet in the Book of Common Prayer one finds not prayers in any public rites or ceremonies, and some (Continued on next page)

April 6, 2014 • THE LIVING CHURCH 37 CATHOLIC VOICES Ask the Right Questions By Oliver O’Donovan (Continued from previous page) everal picky things might be said in defence of one rite for the burial of the dead but two. And in Article 22 against Professor Cassini’s worries. I both of them there are numerous prayers petition- Sdo not myself think that prayer for dead Chris- ing God to pardon, show mercy to, and accept the tians depends for its intelligibility on the idea of pur- soul of the departed into his eternal kingdom. More- gatory, nor do I think we pray only for outcomes that over, in Holy Women, Holy Men, one finds the Col- are undetermined by God’s counsel. If that were so, lect for November 2: we might lose not only sundry Articles, but the petition “Thy kingdom come” from the Lord’s Prayer! O God, the Maker and Redeemer of all believers: (And the passage of 2 Maccabees seems, in fact, to ar- Grant to the faithful departed the unsearchable ben- gue in the opposite direction: not that we pray be- efits of the passion of your Son; that on the day of cause outcomes are indeterminate, but that we pray his appearing they may be manifested as your chil- because God’s ultimate purpose is quite clear!) I do dren; through Jesus Christ our Lord, who lives and not know of an authorised Anglican liturgy that in- reigns with you and the Holy Spirit, one God, now cludes the direct invocation of saints in the way Pro- and forever. (p. 665) fessor Cassini describes. And, to conclude with a time-honoured textbook manoeuvre, sometimes pet- Here the old saying comes to mind that I learned tifogging but with a limited point: it is a certain doc- from an Episcopal priest: “Lex orandi, lex cre- trine of these things that is condemned — “of the dendi.” Reformed churches that offer prayers for schoolmen” in 1553, “Romish” in 1563 — and not the repose of the souls of the recently departed, and every possible doctrine or every possible practice. even more so those that traditionally remember the However, all these defences may be inadequate, or anniversary of their passing and add more prayers to appear so. Should we, then, talk of revision or omis- such an effect, are deep down believing something sion? That seems to me to ignore the historical role of very different about a purgatorial condition after the Articles in forming the Anglican consciousness. death than has been proclaimed by their ecclesial We learn from Martin Davie’s informative book that a forbears. This seems a case of the theological hand project to revise them in the early 20th century came being at odds with what the liturgical one is doing. to nothing — predictably enough. We cannot bear our As to the invocation of saints, the proscription is witness out of the middle of the 16th century, only ambiguous. I have attended several ordinations in from our own, and one way in which our own age the Episcopal Church, including that of my wife in bears its witness is by not devising new doctrinal 2008, where litanies to the saints were chanted, ask- norms with juridical force. But that clears the way for ing their prayers and aid in acquiring graces and in- us, as I suggested in my review, to argue construc- sights for the ordinands so that they might better tively with the Articles, bringing to them all the seri- fulfill the duties of their office. This fits with the ousness we would bring to doctrinal discussions with specification in the rubric that a “person appointed our contemporaries. leads the Litany for Ordination.” Does the Article in- So, very well, we see more point in marking All tend to ban such invocations as such or only in Souls’ Day than the Reformers did. The profitable dis- seeking God’s mercy for the dead? cussion begins when we ask whether we have fully As Article 22 now reads, it can hardly be taken as taken the measure of their reasons for not doing so, compatible with the Catholic devotion inscribed whether our freedom from their diffidence has prof- elsewhere in the prayer book (and practiced ited from everything they could teach us about imag- throughout much of the Christian world). Can it, inative adventures behind the veil of death that divert therefore, be revised, or otherwise excised? There us from the service of the risen Christ — or whether, seems to be some precedent for such a thing, given on the other hand, we have merely drifted with the the evolution of the Articles of Faith, with the num- fashion. That is the question that it is really important ber growing to as many as 42 at one point. Perhaps to answer truthfully. we now need 38 Articles.

The Rev. Oliver O’Donovan is emeritus professor of Charles J. Cassini taught philosophy at Barry Christian ethics and practical theology at the Uni- University, Miami Shores, Florida, for more than versity of Edinburgh. 40 years.

38 THE LIVING CHURCH • April 6, 2014 NEWs | April 6, 2014

P.B. to Honor Deacon munion, and the immensely valuable work done by Anglican churches (Continued from page 7) around the world.” In mid-February the Rt. Rev. Ed- There are more than 30 appointees ward L. Salmon, Jr., Nashotah’s dean to the role and Canon Rees takes and president, had named Star as over the role formerly held by the one of three students who asked the Rev. Canon Alison Woodhouse. Attention Authors, Publishers seminary to invite Bishop Jefferts When named Times Lawyer of the and Church Musicians… Schori to visit the campus. Dean Week at the beginning of 2013, Canon Don’t forget our Salmon’s decision to invite the pre- Rees named Jesus of Nazareth as the Spring Book & Music Issue siding bishop, which followed dis- most influential person in his life. “In May 4, 2014 cussion by Nashotah’s board of three years, he cut through centuries (Street Date 4/21) trustees, prompted the resignation of legalism that had encrusted itself Close: 3/28 of the Rt. Rev. Jack L. Iker, third round the basic commandments to Final Artwork Due: 4/3 Bishop of Fort Worth, in protest. love God and to love one’s neighbor,” Excellent for promoting spring While Bishop Jefferts Schori will Rees said. “When laws lose sight of releases and titles for summer reading. preach, as planned when she was in- their underlying purpose they be- vited to visit the seminary, her hom- come dangerous. Looking for an organist or music director? Let TLC ily will now follow a service of Even- assist your church in finding song and focus on Star’s ministry. Irish Bookseller Logs On “the one” in this issue. The presiding bishop and Star served Contact Tom Parker together on Executive Council. After the closure of the Good Book Shop at Church of Ireland House, [email protected] The Rev. Canon Mark L. Steven- (414) 292-1243 son, a Nashotah House alumnus who Belfast, earlier this year, the book- serves as the Episcopal Church’s shop’s former manager, Richard missioner to relieve domestic Ryan, has established thebook- poverty, will accompany the presid- well.co.uk as an independent online ing bishop. Canon Stevenson also Christian bookshop. serves on TLC’s board of directors. The Book Well launched in March, selling hymnals, prayer books, and other church supplies. Canon Rees to Serve Queen Corrections The Rev. Canon John Rees, legal ad- St. Paul’s Episcopal Church in Delray viser to the Anglican Consultative Beach, Florida, has a growing dinner Council, and provincial church ministry called Seekers, registrar for the Arch- which gathers people for worship bishop of Canterbury, over a meal [TLC, March 23]. St. has been appointed as a Paul’s canceled a different ministry, chaplain to Queen Eliza- one that gathered families for a reg- beth II. ular meal, more than a year ago. Canon John Rees said Rees he was delighted to re- The Standing Commission on Liturgy ceive the accolade which is awarded and Music is considering a successor for long and distinguished service as to Lesser Feasts and Fasts [TLC, a member of UK clergy. March 9]. The Book of Occasional “It is a great honor to be appointed Services is intact. as one of Her Majesty the Queen’s Chaplains,” Rees said. “The role is A sentence in “A Diffusion of Bless- largely honorary, but I hope it will ings” [TLC, Jan. 19] should have said increase the opportunities I have that Russell Weaver’s handcrafted from time to time to emphasize the liturgical furnishings “were used at St. importance of the Anglican Com- Martha’s Church for the next 29 years.”

April 6, 2014 • THE LIVING CHURCH 39 ESSAY_mock_Layout 1 3/19/14 9:19 PM Page 1

THE LIVING CHURCH is pleased to announce the fifth annual Student Essays in Christian Wisdom Competition

The best essays will be publishedop three in CHURCH, and the t THE LIVING ash prizes. essayists will receive c

1st prize: $500 2nd prize: $250 3rd prize: $175- a master’s degree program (M.Div., M.A., or equiv enrolled in o Any Anglican student essay of 1,500 t not Th.M. or other secondary degrees) in any seminary of the Anglican alent diploma; Communion or accredited ecumenical equivalent may submit an - ords. 2,000 w disciplines of theology (Bible, his Essays may address any topic within the classic tory, systematics, moral theology, liturgy). We also welcome essays written to fulfillof course requirements. We will give special consideration to essays that demonstrate or more of the registers of Christian wisdom and radiate a love a mastery of one the communion of the Church in Jesus Christ, the Wisdom of God. TF) to [email protected] Students may send essays (inno Wordlater thanor R June 15, 2014.

Entries should include the student’s full name, postal and email addresses, and the name and address of the student’s school. PEOPLE & PLACES

ministry of evangelism and teaching until Appointments 1998, when he suffered a stroke. He is The W. Robert Abstein is interim rector survived by Ruth A. Fullam, his wife of 61 of Church of the Resurrection, 1216 years, and two children. Sneed Rd. W, Franklin, TN 37069. The Rev. Patricia Cashman is rector of Bertram Albert Medley, Jr., died at Cal- Christ Church, PO Box 608, Burlington, vary Hospital in New York City IA 52601-0608. March 11 after a long battle with can- The Rev. Scott Evans is priest-in-charge cer. He was 69. of All Saints’, PO Box 35, Round Lake, NY Born in Philadelphia to a family of Sev- 12151-0035. enth-day Adventists, he discovered a love of broadcasting while attending high The Rev. Lauren Lyon is rector of Trin- school. He was a graduate of Temple Uni- ity, 320 E College St., Iowa City, IA 52240- versity and began a 33-year career with 1628. NBC News in Atlanta. He worked in Bishop John C. Bauerschmidt The Rev. Larry Ort is priest-in-charge of bureaus in Cleveland, Washington, D.C., St. Paul’s, 726 6th St., Brookings, SD and Tel Aviv before joining the network’s 57006. headquarters in New York City. To All the World The Rev. Jill Stellman is priest-in-charge After retiring from NBC in 2001 he e Diocese of Tennessee is a eucharistic of Christ Church, 300 N Main St., Herkimer, became director of television and new community of 16,000 Episcopalians in 45 NY 13350-1949. media for Trinity Wall Street in lower Manhattan. He was working as the pro- congregations in Middle Tennessee. As ducer for a program featuring the Arch- followers of the risen Christ, we are: Ordinations bishop of Canterbury when the terrorism Open to the power of God: when we Priests strikes of September 11, 2001, occurred. gather we are expecting God to show up After leaving Trinity in 2007, he helped a Albany — Jacob Dell, the Episcopal and transform us and the communities in new start-up channel, “K24” in Nairobi to which we live; Church Center, Office of Communications, develop into a 24-hr. news station. 815 E Second Ave., New York, NY 10017. He is survived by a sister, Diane; Obedient to the command of our Lord brother, Carlos; and nieces Bethany Med- Jesus Christ who said, Go and make dis- Deacons ley Smith, April Jeanene Medley and Dei- ciples of all nations, baptizing and teach- dre Medley Coutsoumpos. Albany — James Krueger, St. James’, Lake ing, and proclaiming the good news to all Delaware, NY; , All Saints’, 3 creation; Chad McCabe The Rev. , died Febru- Chevy Chase Cir., Chevy Chase, MD 20815. Harry A. Reis, Jr. Responsive to the needs of the world, ary 5. He was 79. for healing and reconciliation; Born in Port Chester, NY, he grew Retirements up in Byram, CT, and was a graduate Committed to our life together as a diocese, for the sake of the life of the The Rev. Robert Cowperthwaite, as rector of Harry Wagner College, Nashotah of St. Paul’s, Franklin, TN. House Theological Seminary, and the world. The Rev. Mickey Richaud, as rector of University of Bridgeport. He was We are thankful for the grace of God Trinity, Clarksville, TN. ordained deacon and priest in Decem- that makes all this possible. ber 1959. He served several congregations in New York before training in 1977 to e Episcopal Diocese of Tennessee Deaths become a vocational rehabilitation coun- 3700 Woodmont Blvd. The Rev. Everett L. “Terry” Fullam, selor for the state’s education department. Nashville, TN 37215 known widely for leading St. Paul’s As a counselor he helped people disabili- (615) 251-3322 Church in Darien, CT, died March 15. ties find employment. He served as a sup- www.edtn.org He was 83. ply priest for the Diocese of Long Island. Fr. Reis is survived by his wife of 33 Born in Montpelier, VT, he was a grad- years, Margaret; a son, Jason; daughters uate of Gordon College and Boston Uni- A LIVING CHURCH Sponsor Amy and Donna; and his first wife, Eileen versity. He was ordained deacon in 1966 Schlossman. and priest in 1967. His leadership of St. Paul’s from 1972 to 1990 encompassed the most active years of the charismatic The Rev. Canon Warren E. Richardson, renewal within the Episcopal Church. who told his family that he wanted Author Bob Slosser wrote Miracle in “He mended broken churches” as his Darien about the growth of St. Paul’s epitath, died January 24 in Fern Park, under Fullam’s leadership. FL. He was 86. After leaving St. Paul’s, Fullam moved Born in Evanston, IL, he served in the to Ormond Beach, FL, and continued a (Continued on page 44)

April 6, 2014 • THE LIVING CHURCH 41 SUNDAY’S READINGS 5 Lent, April 6 THE | LIVING CHU RCH Ezek. 37:1-14 • Ps. 130 • Rom. 8:6-11 • John 11:1-45 VoLUME 248 • NUMBER 7 The Spirit EDIToRIAL Executive Director and Editor hough we are still in Lent, there who raised Jesus from the dead Christopher Wells [email protected] • Ext. 1240 is anticipation in the dramatic dwells in you, he who raised Christ Managing Editor T John schuessler retelling of the dry bones story and from the dead will give life to your [email protected] • Ext. 1241 Associate Editor Douglas LeBlanc the raising of Lazarus. Easter is mortal bodies also through his Spirit [email protected] • Ext. 1242 coming, and it will surely come in that dwells in you” (Rom. 8:11). The Graphic Artist Amy Grau the only way Easter truth is told, contrast of flesh and spirit is re- [email protected] • Ext. 1245 through stories. solved as the Spirit elevates and BUsINEss AND FULFILLMENT How many times has it seemed to Office/Business Manager transforms mortal bodies. The Ruth schimmel God’s people that all hope was lost? whole life of sanctification is pre- [email protected] • Ext. 1244 “Our bones are dried up, and our sumed in this text: not, as is often ADVERTIsING Advertising Manager hope is lost; we are cut off com- thought, a resurrection to occur at Tom Parker [email protected] • Ext. 1243 pletely” (Ezek. 37:11). Let the story the close of the age. The transfor- tell itself. The hand of the Lord puts mation of mortal bodies and carnal DEVELoPMENT Development Associate Joseph Goldkamp me in the midst of a valley. It is full affections is the present work of the [email protected] of bones, very many and very dry. Holy Spirit. Though the work is The voice speaks: “Mortal, can these thoroughly divine, it is one in which ARCHIVEs Richard J. Mammana, Jr. • [email protected] bones live?” (Ezek. 37:3). Walking we are to play our part by cooperat- in the cemetery where the bones of ing in both our own liberation and BoARD oF DIRECToRs my dear daughter rest, the place that of others. President: The Rt. Rev. D. Bruce MacPherson, Edmond, okla. also where over many years I have Lazarus is dead. Although in- Vice President: Miriam K. stauff, Wauwatosa, Wis. said many times, “In sure and cer- formed of Lazarus’ illness, Jesus de- secretary: Daniel Muth, Leland, N.C. Treasurer: G. Thomas Graves III, Dallas, Texas tain hope of the resurrection to eter- liberately delays his return to The Rev. Jordan Hylden, Columbia, s.C. nal life through our Lord Jesus Bethany. When Jesus finally says, Richard J. Mammana, Jr., New Haven, Conn. Christ, “ I am faced at moments, “Let us go to him” (John 11:15), The Rt. Rev. Daniel H. Martins, springfield, Ill. among the old trees and the old Thomas, who was called the twin, Dr. Grace sears, Berea, Ky. The Rev. Canon E. Mark stevenson, Dallas, Texas graves and the river, with my own invites his fellow disciples to a death dark doubt. I am neither sure nor of their own. “Let us go, that we may certain. “O Lord God, you know” die with him” (John 11:16). Thomas (Ezek. 37:3). Blessed are those who is in on the mystery. He knows that EDIToRIAL AND BUsINEss oFFICEs Mailing address: mourn and believe almost nothing. Lazarus is every man and woman 816 E Juneau Ave., P.o. Box 510705 God is not far from this emptiness. and child. He knows perhaps as well Milwaukee, WI 53203-0121 God works over the dry bones, that Jesus weeps and trembles not shipping Address: pulling them together, growing and for one man alone but for humanity 816 E. Juneau Avenue grafting sinew and flesh, covering putrid in sin and spent in decaying Milwaukee, WI 53202 the new humanity with new skin. death. Jesus speaks: “Lazarus, come Phone: 414-276-5420 God calls the breath to come from out!” (John 11:43). Then Jesus Fax: 414-276-7483 E-mail: [email protected] the four winds and breathe upon the speaks directly to us: “Unbind him, www.livingchurch.org slain. Resurrection is this: “I will put and let him go” (John 11:44).

THE LIVING CHURCH is published 22 times per year, dated sunday, by my spirit within you, and you shall The Church is that wonderful and the Living Church Foundation, Inc., at 816 E. Juneau Ave., Milwau- live” (Ezek. 37:14). Resurrection is sacred mystery in which, through kee, WI 53202. Periodicals postage paid at Milwaukee, WI, and at additional mailing offices. the business of God, working pre- word and sacrament, we receive for sUBsCRIPTIoN RATEs: $55 for one year; $95 for two years. cisely in those moments and sea- ourselves the presence of the Risen Canadian postage an additional $10 per year; sons of life in which it seems that all Lord. It is also the place where we Mexico and all other foreign, an additional $63 per year. hope is lost. God so acting. “They set each other free. PosTMAsTER: send address changes to THE LIVING CHURCH, P.o. Box 510705, Milwaukee, WI 53203-0121. subscribers, when lived, and stood on their feet, a vast submitting address changes, should please allow multitude” (Ezek. 37:10). 3-4 weeks for change to take effect. Look It Up These new bodies are not simply THE LIVING CHURCH (IssN 0024-5240) is published by THE LIVING Read Ps. 130:1. I don’t worry about CHURCH FoUNDATIoN, INC., a non-profit organization serving the “in the flesh.” Flesh alone would in- being sure as long as I still have the Church. All gifts to the Foundation are tax-deductible. evitably return to the valley of dis- capacity to cry. MANUsCRIPTs AND PHoToGRAPHs: THE LIVING CHURCH cannot solution. No, the breath came into assume responsibility for the return of photos or manuscripts. them, and they lived; and this “Spirit © 2014 The Living Church Foundation, Inc. All rights reserved. No reproduction in whole or part can be made without permission of is life and peace” (Rom. 8:6). To be Think About It THE LIVING CHURCH. more specific, “If the Spirit of him Resurrection from death.

42 THE LIVING CHURCH • April 6, 2014 SUNDAY’S READINGS Palm Sunday, April 13

Liturgy of the Palms: Ps. 118:1-2, |19-29 • Matt. 21:1-11 Liturgy of the Word: Isa. 50:4-9a • Ps. 31:9-16 • Phil. 2:5-11 • Matt. 26:14-27:66 or Matt. 27:11-54 V. Respicite et levate capita vestra. R. Quoniam appropinquat redemptio vestra. This occasion presents an ex- himself on the ground and prayed, traordinary challenge to the ‘My Father, if it is possible, let this St. Mary of the Angels preacher. The normal momentary si- cup pass from me; yet not what I 6316 Matchett Road, Orlando, FL 32809 lence before the beginning of the want but what you want’” (Matt. (407) 855-1930 • www.stmaryangels.org sermon should, perhaps, be ex- 26:39). Thus the king of glory goes tended just a bit, not as a false ges- to Golgotha’s tree. He dies, but not St. Mary of the Angels was founded in ture of profundity but as a momen- merely as we die. He takes death as 1957 and has served the people of south tary rest from the tidal wave of a curse, as abuse, as ridicule, as to- Orlando faithfully ever since. We are a emotion stirred by the reading of tal rejection — and in the midst of it multi-generational and multi-cultural the Passion. As with all suffering, all he brings his consuming love. church that includes a thriving Spanish and consummately so in the case of What happened? They arrested language ministry. We are passionate in the Messiah’s death, explanations him and took him; they spat on him our zeal for a biblical, personal faith in and objective analysis should be and struck him and slapped him. Jesus and fully Catholic in our adherence avoided at all cost. We are in the They bound him. They flogged him to the timeless patterns of worship and thick of a horrible and horribly and stripped him, adorned him in changeless creeds of the Church passed beautiful story. purple ridicule, crowned him with down to us by the apostles and saints. We At first the day begins with what thorns, mocked him. The crucifixion have grown rapidly in the last few years feels like a happy scene. Parish- is hardly mentioned: “And when the and are eager to make more disciples of ioners take to the streets with their soldier had crucified Jesus, they di- Christ for tomorrow’s Episcopal Church. blessed palms, welcoming Jesus as vided his clothes among themselves he comes into the city. Even then, by casting lots” (Matt. 27:35). And A LIVING CHURCH Partner however, we see a “city in turmoil” then, with a few words, the story un- (Matt. 21:10). And we hear the crowd veils the depth of human depravity. saying, “This is the prophet Jesus “The soldiers sat down there and from Nazareth in Galilee” (Matt. kept watch over him” (Matt. 27:36). 21:11). This is an affront to power, They watched. And they enjoyed it. foreshadowing everything to follow. Our story is about Jesus. Around The betrayal of Jesus is universal. Jesus we see disciples, Caiaphas, Pi- “He was in the world, and the world late, scribes and elders, soldiers and was made by him, and the world the crowd. We are these people. We knew him not” (John 1:10). Judas, have each turned away, and in many Christ Church however, is the narrative focus of ways, from the Lord of all Love. And 69 Fair Street, Cooperstown, NY 13326 how deeply personal betrayal is. We yet he comes to us; he is going to (607) 547-9555 •christchurchcooperstown.org can only betray from the inside; we Galilee. must be counted a friend. At supper, Suggesting Easter, but not saying “The wonder of the country round” was Judas dips his hand into the common it, I recommend this. Take his body James Fenimore Cooper’s description of cup and touches Jesus. He steps from the cross. Wrap him with all his 1840 Gothicization of his humble forth in the darkness, calls Jesus your affection. Place him in the new parish church. The stately grandeur of the “Rabbi,” and then kisses him. “Then tomb of your own body. Now wait. church and grounds and deep connec- all the disciples deserted Jesus and tions with this literary lion draw thou- fled” (Matt. 26:56). Peter denied him sands of visitors to Christ Church every three times, as Jesus foretold. The Look It Up year. Engagement with the arts remains backdrop, the scenery and people, Read Isa. 50:4-9a. An unsolved riddle important here, but this growing parish is seem to fall away as Jesus stands until, in the fullness of time, Jesus. also deeply marked by the witness of more and more in his absolute lone- Father Daniel Nash, a pioneering evangel- liness and his searing silence. “He Think About It ist who lies near Cooper in the Church- did not regard equality with God as It will not hurt you to admit that yard. Through discussion groups aimed something to be exploited, but emp- however faithful you try to be, you at non-churchgoers, a new church part- tied himself” (Phil. 2:6-7). have turned away from the Lord of nership in a struggling local hamlet, and His humanity trembles at all that Glory. Admitting this, you see only 25 mission trips to the Dominican unfolds. “I am deeply grieved, even his grace and love. Republic, we share Christ with the world. to death” (Matt. 26:38). He “threw A LIVING CHURCH Partner April 6, 2014 • THE LIVING CHURCH 43 St. Mary’s Episcopal Church PEOPLE & PLACES Stuart, FL (Continued from page 41) U.S. Navy during World War II. He was an FULL-TIME alumnus of Northwestern University and Seabury-Western Theological Seminary. He ASSOCIATE was ordained deacon and priest in 1961. RECTOR Richardson served as rector of the Anglican Church of Christ the King in St. Mary’s is a large church of 600+ families prominently positioned in the city of Freeport, Bahamas, in 1967-70. Stuart, Florida. Our mission statement says it all: Growing into Jesus, Reaching During his many years in the Diocese of Out in Love. We are seeking an associate rector who will be the primary leader for Central Florida, which began in the early our growing and dynamic Contemporary Family Worship service, and who will work 1990s, Canon Richardson divided his time with our Director of Youth and Director of Christian Education to provide pastoral between selling cement and serving as a leadership to young families. The associate will also participate fully in the overall supply priest. His specialty was interim ministry to congregations, many of them life of the parish, including worship, teaching, and pastoral care. split by disagreements. The Rt. Rev. John W. Howe appointed Richardson as an hon- Send a cover letter, resume, and OTM portfolio to orary canon in 1999 because of his min- The Rev. Dr. Todd Cederberg, Rector, at [email protected]. istry of healing and bridge-building. Please also visit our website at www.stmarys-stuart.org. Deadline: December 1 Richardson was the first liaison officer between Central Florida and the Diocese of Jerusalem. His new duties included travel- ing to Israel, Syria, Jordan, Lebanon and the Gaza Strip, as well as mission work in Africa, the Caribbean and Central America. He is survived by his wife, Pamela H. Richardson; sons, Warren, Jr., and Ken- neth; two stepchildren, Joseph Moine and Holly Moine; two grandchildren; and 225-937-0700 two stepgrandchildren. The Rev. Alvin Robinson, who was ordained to the priesthood 60 years ago, died January 16. He was 85. He was born in Silver City, Panama, and grew up in Jamaica. He was a graduate of St. Peter’s Theological College, Oxford University, City University of New York, New York University, and Boston University. He was ordained priest in 1954 in Kingston, Jamaica, and received into the Episcopal Church in 1965 from the Church in the Province of the West Indies. As an Episcopal priest he served congregations in Florida, Massachusetts, and New York. Fr. Robinson is survived by his wife of 51 years, Winsome Davis Robinson; a son, Chris Robinson of Minneapolis; two grandchildren, Kaily and John Robinson; one sister, Myrtle Robinson of Palm Coast, FL; and three brothers, Justin Robinson, Vincent Robinson, both of Palm Coast, and Leslie Robinson of Howard Beach, NY.

Send notices for People & Places to: [email protected]

44 THE LIVING CHURCH • April 6, 2014 CLASSIFIEDS CHURCH FURNISHINGS

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CUSHIONS AND HASSOCKS: Custom-made pew and kneeling cushions by Waggoner’s, Inc. Fine Opportunity for an experienced priest at one of selection of fabrics and colors. Free samples readily St. Thomas Church seeks a creative, experienced, and available. See us at www.pewcushions.com, call us Pennsylvania’s largest parishes. Ideal for either a rector engaging priest to work full-time with family, new member at 800-396-7555, or e-mail [email protected]. desiring a staff position or a priest desiring to learn in a WANTED resourceand outreach size church. ministries, St. and Thomas our weekday Church nurseryis located school. in Fort

MISSALS: Young priest in search of historic missals, Washington,St. Thomas, PA located (near in Philadelphia) Fort Washington has 1,400 (near Philadelphia),members and esp. English Missal. Please contact [email protected] or (508) 614-9042 85has ministries, 1,400 members seeks a and creative, 85 ministries. experienced This isand an engaging ideal posi- priesttion for to awork rector full-time who wants with family, to join new a staff, member or for aand priest who outreachhopes to ministries learn in a and resource-sized our weekday church. Nursery Please School. send CV Your search for “the one” Pleaseor resume send to CV [email protected] or resume to should begin with us. [email protected] Customized ad plans to suit any budget Ad design and creation services To place a print or online classified ad please contact: Contact: [email protected] T o m P a r k e r , A d v e r t i s i n g M a n a g e r t p a r k e r @ l i v i n g c h u r c h . o r g ( 4 1 4 ) 2 9 2 - 1 2 4 3 (414) 292-1243

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FULL-TIME RECTOR .///-*. - - ,& /"-*,(% /$').),.)+& /&'$-+.! ///,) +%. (##*( ///' . '* /,+ /-) The Anglican Church of St. Dunstan .-(///////////$' #+. +' +%. %.-*+ ' -)%-++-) ,)$&#!,) -&& +*..+ #(,).(( !,(+*,$+( St. Louis Park, MN -)!//(..*-& "*.(+, ,'#( /#),.*(,+,.( //////. -*. - %,(+'*,$-&& *,$-) / .*,$-) /"-*,(% ,+%//////////+*-!,+,')-& -&#.( -)! - $' ,+ .)+ +' "*',!. - .&$' ,) .),*') .)+ /+' ACA Parish seeks rector in Minneapolis -&&////"-*,(%,').*( . )..! -/"*,.(+,)$%-* . //////%' ,&& ,)(",*. '+,-+. -)! *' /St. Paul Area. Family-sized church affiliated '#*//$') *. -+,') / with the ACA in the Diocese of the Missouri Valley. Traditional Anglican church #*//"*,.(+,)$%-* . ,&&/%-./-//"-((,') +'//"*.-$% -)!/+.-$%/+%.//'(".&( *.-+%. that uses the 1928 BCP and the Anglican #)!.*(+-)!,) //+' +%. /&,+#* /-)! /.)$'#*- . //- $&'(.* /(+*') .* /",*,+#-& /%*,(+,-) ,)'&. .)+/////+%*'# %'#+ '#* $%#*$% $' #),+ / Missal seeks orthodox rector who is a strong liturgist with excellent pastoral care skills. //'# .&,.. /+%-+ //+ *-)$,( /// + -*+%- ( /$%#*$% ////,( - "&-$. %.*. ///'# $-) . -///////////&.((,) -)! . &.((.! "&.-(. (.)! '#* $'.* &.++.** *.(# . Contact: Tara Keehr -)!///,$. ' **-)(,+,')-& /,),(+* /"*',&. //+' [email protected] www.stdunstananglican.org THE LIVING CHURCH Partners 2014

springfield, Illinois DIoCEsE oF sPRINGFIELD 821 s. second st. • (217) 525-1876 SPONSORS episcopalspringfield.org

Chevy Chase, Maryland ALL sAINTs CHURCH Vail, Colorado 3 Chevy Chase Circle • (301) 654-2488 CHURCH oF THE TRANsFIGURATIoN allsaintschurch.net 19 Vail Rd. • (970) 476-0618 episcopalvail.com st. Louis, Missouri THE CHURCH oF sT. MICHAEL Bradenton, Florida & sT. GEoRGE CHRIsT CHURCH 6345 Wydown Blvd. • (314) 721-1502 4030 Manatee Ave. W. • (941) 747-3709 csmsg.org christchurchswfla.org Greenwich, New york orlando, Florida CoMMUNITy oF sT. MARy CATHEDRAL CHURCH oF sT. LUKE EAsTERN PRoVINCE 130 N. Magnolia Ave. • (407) 849-0680 242 Cloister Way • (518) 692-3028 stlukescathedral.org stmaryseast.org

orlando, Florida Greenwich, New york DIoCEsE oF CENTRAL FLoRIDA DIoCEsE oF ALBANy 1017 E. Robinson st. • (407) 423-3567 580 Burton Rd. • (518) 692-3350 CHURCH oF THE INCARNATIoN, DALLAs cfdiocese.org albanyepiscopaldiocese.org

sarasota, Florida New york, New york Dallas, Texas CHURCH oF THE REDEEMER TRINITy WALL sTREET CHURCH oF THE INCARNATIoN 222 south Palm Ave. • (941) 955-4263 74 Trinity Pl. • (212) 602-0800 3966 McKinney Ave. • (214) 521-5101 redeemersarasota.org trinitywallstreet.org incarnation.org

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

oklahoma City, oklahoma Houston, Texas ALL soULs’ CHURCH DIoCEsE oF TEXAs 6400 N. Pennsylvania Ave. • (405) 842-1461 1225 Texas Ave. • (713) 520-6444 allsoulsokc.com epicenter.org

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

Providence, Rhode Island West Brattleboro, Vermont s. sTEPHEN’s CHURCH JERUsALEM PEACEBUILDERs 114 George st. • (401) 421-6702 P.o. Box 2020 • (802) 254-0068 sstephens.org jerusalempeacebuilders.org

Nashville, Tennessee Milwaukee, Wisconsin DIoCEsE oF TENNEssEE CATHEDRAL CHURCH oF ALL sAINTs 3700 Woodmont Blvd. • (615) 251-3322 818 E. Juneau Ave. • (414) 271-7719 episcopaldiocese-tn.org ascathedral.org

Nashville, Tennessee EPIsCoPAL CAMPs sT. GEoRGE’s CHURCH & CoNFERENCE CENTERs INC. 4715 Harding Pike • (615) 385-2150 by the generous gift of the Rt. Rev. THE DIoCEsE oF WEsTERN NEW yoRK stgeorgesnashville.org & Mrs. D. Bruce MacPherson

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

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

Albuquerque, New Mexico DIoCEsE oF THE RIo GRANDE 6400 Coors Blvd. NW (505) 881.0636 dioceserg.org