November 30, 2014 THE LIVING CHURCH CATHOLIC EVANGELICAL ECUMENICAL

Needlework and Beauty

THE LIVING CHURCH ON THE COVER THIS ISSUE November 30, 2014 Catherine Kapikian of Wesley | Theological Seminary says that community-engaged needlepoint NEWS for churches is “the work of the 4 Winning Haitians’ Trust people” (see “Stitchers Enrich 8 Stitchers Enrich Church Beauty Church Beauty,” p. 8).

Craig Stapert/Washington National Cathedral photo FEATURE 10 Listen to Stringfellow I By J. Scott Jackson 4 BOOKS 13 For the Time Being by W.H. Auden Review by Jonathan Kanary 14 Becoming Human by John Behr Review by Jon Adamson 15 Self, World, and Time by Oliver O’Donovan Review by Jordan Hylden CATHOLIC VOICES 17 Take Justice Seriously, for Love’s Sake By Donn Mitchell 20 Voices of Buchenwald By Alexander H. “Sandy” Webb II OTHER DEPARTMENTS 22 Caeli enarrant 10 26 Sunday’s Readings 28 People & Places

17 We are grateful to St. Martin’s Episcopal Church, Houston [p. 27], and the Church of St. Michael & St. George, St. Louis [p. 28], whose generous support helped make this issue possible.

LIVING CHURCH Partners

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.

November 30, 2014 • THE LIVING CHURCH 3 NEWS | November 30, 2014 Winning Haitians’ Trust

For more than four decades, New York City’s only Haitian Episcopal congregation has been a small, close- knit ethnic community that takes good care of its own. But now the Haitian Congregation of the Good Samaritan is reaching out to Haitians across the metropolitan area with help from a priest unlike any other in its history. When the Rev. Sam Owen accepted the call to Good Samaritan two years ago, he became the church’s first non- Haitian priest. He’s also its first white leader, a notable distinction for a black congregation that meets in a largely black Bronx neighborhood. Winning trust has taken time. But a few key steps have paid off and opened doors to the Haitian diaspora in the Big Apple. “What’s important to me is building bridges between race and class and culture,” Owen said. “That’s one of the reasons that Haiti is so important to me.” Owen, a 54-year-old former busi- nessman who left a health-care man- Photo courtesy of the Haitian Congregation of the Good Samaritan agement career to follow a call to The Rev. Sam Owen and the Haitian Congregation of the Good Samaritan in the Bronx ministry, said Good Samaritan parish- ioners were wary at first and unsure of his motives. We always used to have a Haitian Since then, Owen has traveled all A native of North Carolina, he now priest.” over the city, often accompanied by a comes to the Bronx each day from But after much prayer, she said, layman from the congregation, to another world just 30 minutes away. “God gave me my light to see it could visit parishioners in their homes. The He lives in Greenwich, Connecticut, work.” congregation has been impressed. one of the wealthiest communities in Old-fashioned pastoral care has “This is the first thing that Haitians the country, with his wife, the Rev. gone a long way to build ties between like: when the priest comes to their Jenny Owen, who is assistant rector the flock and its shepherd. Sensing house, sits down, and talks with at Christ Church, Greenwich. During some “standoffishness” at first, Owen them,” Isidore said. “He’s doing this a his candidacy, some on the vestry called a congregational meeting within lot.” had trouble imagining him in the his first six weeks to clear the air. Owen has put in time elsewhere as Bronx pulpit, even though he came “I stood up and said, ‘I know this is well. Since 2006, he’s been making mis- recommended by the bishop. hard for you all, and it’s hard for me sion trips to Haiti, where he first began “I didn’t think it was going to work,” too,’” Owen recalled. “I said, ‘We’re to feel God’s call to serve among said Gisele Isidore, who served on the all adjusting to this. Give me a chance Haitians. Last year, he led Good Samar- vestry during the discernment process. because I’m really, really clear that itan’s first mission trip to Haiti, where a “We didn’t have the same culture. … God has called me to be here.’” team helped build a church. Owen is

Visit livingchurch.org for daily reports of news about the Episcopal Church and the Anglican Communion.

4 THE LIVING CHURCH • November 30, 2014 fluent in Creole and is learning French. These languages help him communi- Seven of GTS 8 cate in a congregation whose elders Return to Work brennan manning speak little or no English. with John Blase Worship services, which begin at Seven of eight professors of General 2:30 p.m., blend high-church Angli- Theological Seminary reached an canism with Pentecostal exuberance. agreement to return to their work in Dear Abba Worshipers smell incense and hear early November. bells rung at the altar, but that does The seminary’s board of trustees, morning and not hinder them from dancing, shout- dean, and faculty issued a joint state- evening prayer ing, and waving hands in the air. After ment about the agreement on No- two hours of worship, everyone stays vember 6. for dinner. Those parties “reached an agree- “If ever there were an embracing, The congregation is a mission of ment regarding the immediate issues joyful, health-giving collection of which have led to heated debates the Diocese of New York and has daily devotions and prayers, this never had its own building. It cur- within and without the walls of the rently uses space at St. Luke’s Church nation’s oldest Episcopal seminary,” one most surely is it. . . . A treas- in the Bronx and gives half its collec- the statement said. “The resolution ure to hold close to one’s life day involves an ongoing process of rec- tions to the diocese, which pays after day after lengthening day.” Owen’s salary. onciliation, a reinstatement of all of the returning faculty members on a — Phyllis Tickle provisional basis, and a reaffirmation author of the Divine Hours prayer manuals of the responsibilities of the board of Worship is a blend of high- trustees and the dean.” The Very Rev. Kurt H. Dunkle, dean “From heaven Brennan speaks church Anglicanism and and president, later wrote that again with raw honesty, unassum- Joshua Davis chose not to return to ing humility, and passionate thirst. Pentecostal exuberance. his work as assistant professor of systematic theology. His prayers lift my mind and soul The Lombard Mennonite Peace into the wonder of grace.” Center of Illinois will work with the — Larry Crabb seminary for long-term reconciliation. Humor has helped the relationship author of Fully Alive and The Papa Prayer grow. Owen once used the wrong Creole term during a healing prayer; he meant to ask for good health but Six Primates instead petitioned the Lord for good Seek New Congress smell. ISBN 978-0-8028-7199-2 “People heard about that and they What began as a meeting of three 134 pages • paperback laughed and laughed and laughed,” he bishops has expanded through six said. “They howled. It made me more years to a larger, commiuniqué-issuing $10.00 human.” gathering that includes six primates Having a child has not hurt. The and three bishops. The fifth Consul- congregation loves the Owens’ first tation of Anglican Bishops in Dia- child, who arrived soon after his fa- logue issued a 950-word commu- ther began serving the mission. niqué on October 28 that invoked the Anglican Congress of 1963 and ex- Owen is now one of the congrega- At your bookstore, tion’s key ambassadors to the 250,000 pressed hope that another such con- or call 800-253-7521 Haitians who live in New York City, as gress will convene within the next www.eerdmans.com well as the millions who live in Haiti. two years. He invites local Haitian communities “We confessed that one thing we to join Good Samaritan for special oc- have in common is that we all have 4557 casions. Some have visited and keep needs, not the least of which is our coming back, and average Sunday at- profound need for each other,” said tendance is up from 50 to 65. (Continued on next page)

November 30, 2014 • THE LIVING CHURCH 5 NEwS | November 30, 2014

TLC Advertising Manager Dies at 53 Thomas Williamson Parker, advertis- ing manager of TLC for 13 years, died November 7 after a prolonged strug- gle with cancer. He was 53. Parker was a native of Milwaukee and a graduate of Southern Methodist University. Before joining TLC he worked for Entercom Radio in Mil- waukee and for Second Harvest of Chicago. For years he was a territory account manager for General Mills. “Tom cherished the time he spent with his boys as Scout leader, Tai Parker Kwon Do dad, and homework chair- interests. He will be greatly missed man,” said an obituary prepared by by TLC’s family.” his family. “Love of music was a huge “Tom was a faithful friend, a ser- part of Tom’s life. Tom and Elizabeth vant, and a stalwart team player. had their first date at a Hootie and Ever with a hint of mischief, he de- the Blowfish concert, and thereafter livered on his commitments and had enjoyed many happy hours front and the back of his colleagues,” said center at concerts of their favorite Christopher Wells, editor of TLC. bands.” “Rarely have I known someone of “Tom Parker was an extraordinary such loyalty and uncontrived com- person,” said David Kalvelage, re- passion. We miss him sorely.” tired executive editor of TLC, who He is survived by his wife, Eliza- hired Parker in 2001. “His offbeat beth Fellenbaum Parker; sons Hat- sense of humor was a gift to his ton and Ian; his mother, Sophie Nash coworkers, and he maintained it even Riddick Parker; his twin brother, the as his condition worsened. Tom was Rev. Charles W. Parker III; sisters able to balance work and parenthood Porter Parker Hutto and Caroline and find time for a huge amount of Parker Robertson; and five nephews. Six Primates Seek New Congress (Continued from previous page) The archbishops and bishops the document, signed by Albert added: Chama, Archbishop of Central Africa; “Over our time together, we found Jacob Chimeledya, Archbishop of ourselves referring repeatedly to the Tanzania; Thabo Makgoba, Arch- spirit of the Anglican Congress of bishop of Cape Town; Bernard Nta- 1963, which contributed greatly to hoturi, Archbishop of Burundi; and the transformation of our under- Daniel Sarfo, Archbishop of West standing of mission in the Anglican Africa. Bishops from the Western Communion. It gave us the language Hemisphere included Presiding of mutual responsibility and interde- Bishop Katharine Jefferts Schori; pendence in the body of Christ and Stacy F. Sauls, chief operating officer helped lead us to understand our- of the Episcopal Church; Mary Gray- selves as partners in mission rather Reeves, Bishop of El Camino Real; than in categories of givers and re- Ogé Beauvoir, Bishop Suffragan of ceivers. In that same spirit, and with Haiti; and Clifton Daniel III, Bishop eagerness to share the blessings we Provisional of Pennsylvania. have received in these days, we ex-

6 THE LIVING CHURCH • November 30, 2014 press our fervent and urgent hope that another Anglican Congress might be held in the next two years, and encourage the active leadership of all who might help to make it a re- ality for the good of God’s mission to heal and reconcile the world.” The Presiding Bishop alluded to the communiqué on October 27, be- fore its release, while discussing an Executive Council resolution that gives thanks for improving relations between the Episcopal Church and the broader Anglican Communion. She said in a conference call that the Episcopal Church has partner- ships in every Anglican province, and that those relationships are deeper now. The partnerships reflect mutual relationships, she said, rather than those of dependents and providers. The consultation met October 8-10 at General Theological Seminary, early in the days of the seminary’s public conflict with eight faculty members. Bishop Gray-Reeves, alone among the current group, has been part of the consultation since its first meeting in Advent of 2008. This 225-937-0700 year’s communiqué is the most ac- tion-oriented statement issued by the group to date. In 2011 the consulta- tion held a four-day meeting that wel- comed 19 bishops to Dar es Salaam. On a related front, Archbishop Eliud Wabukala of Kenya, chairman of the GAFCON Primates’ Council, has characterized the delay of a new Lambeth Conference as a diminish- ons ubifer anctus ment of the Anglican Communion’s M N instruments of unity. invites you into the heartS of Christmas “The recent news that Lambeth 2018 Fri Dec 12 – Sun Dec 14 has been postponed, perhaps indefi- Mon Dec 22 – Thurs Dec 25 nitely, is the latest sign that the old in- Thurs Jan 1 – Tues Jan 6 stitutions of the Communion no longer command confidence. We must re- Thurs Jan 22 – Sun Jan 25 member that the fundamental reason for this is doctrinal. We are divided be- cause the Faith is threatened by unbib- Thurs Feb 12 – Sun Feb 15 lical teaching,” Wabukala wrote in his Thurs Feb 19 – Sun Feb 22 October pastoral letter to GAFCON members. Thurs Mar 12 – Sun Mar 15 The Archbishop of Canterbury has said that the next Primates’ Meeting will determine when the Lambeth Conference will convene, but that it is unlikely to meet in 2018. Douglas LeBlanc www.monsnubifer.org 845-594-2249

November 30, 2014 • THE LIVING CHURCH 7 NEwS | November 30, 2014 Stitchers Enrich Church Beauty Washington National Cathedral is a treasure trove of stone carvings, but it is also home to more than 1,500 needle- point seat cushions, kneelers, and wall hangings. On Oct. 18, 134 people gath- ered in the cathedral for a symposium to learn more about the design, craft, preservation, and restoration of fine needlework. The symposium was held in conjunction with a needlework ex- hibit in the South Transept. “This has been a long time in the making; this turnout is enormously gratifying,” said the Very Rev. Gary Hall, cathedral dean. “We are many things to many peo- ple, but primarily we are a sacred space,” he added. “The adornment of that sacred space says a lot about who we are.” In 1954, the Very Rev. Francis B. Sayre, Jr. — dean of the cathedral from 1951 to 1978 — suggested adding religious needlepoint to the stone building after he saw fine needlework in Europe. Sayre re- marked on “those touches of color and quiet evidence of care which brings warmth and love to cold stone.” His vision led to the forma- tion of the cathedral’s volunteer needlepoint committee. Each piece of needlepoint in the cathedral is unique, involving the combination of a professional artistic Craig Stapert/Washington National Cathedral photos designer and a volunteer stitcher. Some stitchers, like Nancy Hussey, Virginia Cretella Mars, symposium chairman, works with workshop participant Michelle Martin. have done many pieces across Needlework has a life expectancy tistep process, including evaluating decades; she proudly showed TLC a of more than 100 years, and no cathe- what the piece needs, disassembling scrapbook with photos and clippings dral piece is ever discarded. Promi- the cushion or kneeler, placing an in- of the stitched works she has pro- nently displayed at the symposium set (if needed), cleaning, blocking, vided to the cathedral for 30 years. was a long, horizontal “Sea to Shining and reassembly. If a cushion or While most of the needlepoint in the Sea” piece of needlework that suf- kneeler needlepoint piece cannot be cathedral depicts traditional themes, fered severe water damage. The cost restored completely, sometimes it the space window exedra cushion to restore it is $5,000. The price to re- can be made into a wall hanging. uses contemporary cosmic imagery pair a standard kneeler in one of the Indeed, like all the artwork in the derived from the cathedral’s famed cathedral’s chapels is $1,000; the cost cathedral, fine needlepoint requires Space Window; it shows the blue to repair one of the diocesan cush- regular restoration and preservation, Earth as it would appear from the ions in the great choir is $1,200. A said invited speaker Nancy Lukoskie, moon. The stitcher took more than project to restore these cushions owner of Fancywork Finishing in three years to complete this cushion. started in 2013. Restoration is a mul- Easton, Maryland. Lukoskie appren-

8 THE LIVING CHURCH • November 30, 2014 enced the look of early American needlework pieces, as did the death of George Washington.” The Mora- vians were especially known for their exquisite needlework. Invited speaker Catherine Kapikian, founder and director emeritus of the Henry Luce III Center for the Arts and Religion at Wesley Theological Semi- nary in Washington, D.C., described her work commissioning communities to stitch large-scale ecclesiastical needlepoint works for specific reli- gious sites. Author of Art in Service of the Sacred, Kapikian designed the Gerald R. Ford presidential kneeler for Washington National Cathedral, along with many other works for churches and synagogues throughout the country. In a contemporary version of tradi- tional quilting circles, stitchers in com- munities come together to help create washingtonian David Bender gives a demonstration in washington National Cathedral’s South Transept. the works she designs that will hang in their places of worship, Kapikian said. ticed under the cathedral’s altar guild she said. It was a way women could “It’s wonderful for the community to as well as with an established com- express themselves creatively in a be engaged in the chaos of creation,” pany, June Bug Enterprises, that spe- socially acceptable manner at a time she said. “Engagement like this is so cialized in finishing needlework for when women stayed home. “These therapeutic on so many levels.” the cathedral. women were true artists, and they Community-engaged stitching be- Lukoskie described finishing the deserve to be recognized as artists.” comes “the work of the people,” canticle (song) cushions in the great For example, she said, in addition Kapikian said, citing a woman stitcher choir, and a special needlepoint proj- to seat cushions, women stitched in- with advanced cancer who wanted to ect she helped bring to fruition for tricate needlework for fireplace keep working as long as she could. Beauvoir, the cathedral’s elementary screens, which were designed to pro- Kapikian showed slides of very differ- school for preschoolers and children tect their complexions from the ent works she had designed for a con- through third grade. Beauvoir children flames as they sat by the fire. Much temporary Lutheran church, an Epis- wanted to donate a bench cushion to colonial stitching, including artwork copal church, a Methodist church, a the Children’s Chapel, known for its by Martha Washington, was produced retirement community chapel, the Uni- baby animal needlework; Lukoskie in the 17th and 18th centuries. versity of Maryland Chapel, and a helped to design the cushion, with the From the beginnings of its history chapel at Walter Reed National Mili- guidance of the children, and one of “needlework has been intricately tary Medical Center. She said design- the Beauvoir teachers volunteered to linked to religion,” Ivey said. School- ing includes making a complex full- do the stitching. girls worked samplers, and Old Testa- scale drawing or model with color Invited speaker Kimberley Ivey, cu- ment stories such as Solomon and directions for the entire piece. rator of textiles and historic interiors Sheba and the sacrifice of Isaac were “My fingers are itching to start at Colonial Williamsburg, described popular themes. stitching,” one participant in the sym- how the art and craft of fine needle- “A female’s hands were rarely idle,” posium said. Proceeds from the per- work developed in the United States, Ivey said. Asked by TLC when Ameri- person ticket price of $125, along with building on a heritage of stitching in can women began stitching for donations from symposium patrons, Great Britain. churches, she said that trend began in will be used to benefit preservation “Decorative needlework was one the 19th century. But even before of Washington National Cathedral’s method in which the founding moth- women stitched expressly for needlework. ers could contribute to their homes,” churches, “religious affiliations influ- Peggy Eastman

November 30, 2014 • THE LIVING CHURCH 9 Listen to

Wikimedia Commons photo Stringfellow William Stringfellow

I decided to know nothing among you except Jesus Christ, and him crucified. —1 Cor. 2:2

By J. Scott Jackson conference is too little, too late, and too lily white,” he told the stunned audience (EW, p. 177). Despite victo- ries to come, civil and voting rights legislation espe- cially, the further radicalization of the black power he eminent Jewish and Christian leaders who struggle in the late 1960s would bear out some of the had gathered to discuss racial justice likely did truth of this prophecy. Tnot expect to hear such a bracing sermon from a 34-year-old New York attorney. Still, this would be a y 1963 Stringfellow had already earned notoriety defining vocational moment for the activist lawyer and Bthrough his post-war leadership in the student Episcopal lay theologian William Stringfellow. In Janu- Christian and ecumenical movements. Moreover, he ary 1963, nearly a thousand religious leaders, Paul had observed the effects of racism and poverty first- Tillich and Martin Luther King, Jr., among them, had hand. For five years he had practiced street law in East gathered in Chicago for the National Conference on Harlem, living on a block The New York Times had Religion and Race. Their main task was to forge a “state- dubbed one of the worst in the city (see the especially ment of conscience” on the proper role of civil disobe- harrowing My People is the Enemy). In 1956, fresh out dience in the cause of racial equality. Esteemed Rabbi of Harvard Law School, the New England native had es- Abraham Heschel had offered his keynote address; chewed more lucrative prospects of private practice in Stringfellow gave a brief response (see Pillar of Fire, Massachusetts to settle in New York at the invitation of pp. 21-22, 29-30; Alien in a Strange Land, pp. 182-92; the East Harlem Protestant Parish, an experimental ur- Essential Writings [EW], pp. 177-80). ban ministry, closely tied to Union Theological Semi- Instead of an unqualified endorsement of the cause, nary, working for justice in the neighborhood. Fifteen though, the young theologian offered a stinging indict- months later, Stringfellow parted ways very publicly ment of religious leaders for dithering with words when with the Group Ministry of the parish over practical decisive actions were necessary. He predicted that a and theological issues (Alien, pp. 74-86). Nonetheless, racial apocalypse was at hand in the United States that Stringfellow had remained in the neighborhood, agitat- not even the best humanitarian ideals of its religious ing politically and practicing law and advocacy among elites could forestall. “The truth is — I fear — that this the poor and oppressed until 1962.

10 THE LIVING CHURCH • November 30, 2014 A cradle Episcopalian from a working-class fam- ily, he loved the sacramental life of the church and he strove for the renewal of Christian social wit- ness, but he was not afraid to call out religious be- Books Discussed in This Essay lievers for their complicity with the fallen princi- palities and ideologies of post-war North America. Stringfellow’s first book, A Private and Public Faith (1962), stood as a withering critique of the solipsism, spiritual complacency, and political ap- athy of North American Protestants. Soon there- Pillar of Fire after, the young lawyer impressed an audience at America in the King the University of Chicago, where he sat on a panel Years, 1963-1965 of aspiring academics and clerics conversing with By Taylor Branch. Karl Barth during the Swiss theologian’s whirlwind Simon & Schuster, 1998. tour of the United States (Alien, pp. 167-82). Barth, known to be a critic of Western Cold War policies, had foresworn criticizing the United States during An Alien in a Strange Land the forum. At one point, after Stringfellow had Theology in the Life raised pointed questions about churches and the of William Stringfellow powers that be, Barth admonished the audience, By Anthony Dancer. “Listen to this man” (Alien, pp. 173-74). Cascade, 2011. Now, at the 1963 conference in Chicago, Stringfel- low was again taking a confrontational tack. In his view, the time for conscientious statements of intent Free in Obedience was past. A time of reckoning and vengeance was at By William Stringfellow. hand, both in the Jim Crow South and in the racially Seabury Press, 1964. stratified Northern cities. Having so far absented themselves from the front lines of the racial crisis, white religious leaders would find that African My People Is the Enemy Americans were taking matters into their own An Autobiographical Polemic hands, likely without the same commitments to By William Stringfellow. nonviolence that guided the mainstream civil rights Holt, Rhinehart movement of the early 1960s. Such impassioned and Winston, 1964. rhetoricians as Malcolm X and James Baldwin would provide the prophetic vision for the move- ment to come. A Private and Public Faith And Stringfellow’s talk moved beyond social crit- By William Stringfellow. icism, into layers of biblical and theological analy- Eerdmans, 1962. sis. Religious leaders suffered, he said, from a failure to grapple with the spiritual depths of racial hatred and from a deficient doctrine of cre- William Stringfellow ation. “This conference, finally, represents a men- Essential Writings tality which stupidly supposes that there is power Edited by Bill and efficacy in individual action,” he wrote. Wylie-Kellermann. “From the point of view of either biblical religion Orbis, 2013. [Judaism and Christianity] the monstrous Ameri- can heresy is in thinking that the whole drama of history takes place between God and human be- ings” (EW, p. 179).

tringfellow’s work to date had set the stage for Sthese cryptic insights, which he would deepen (Continued on next page)

November 30, 2014 • THE LIVING CHURCH 11 Listen to Stringfellow

(Continued from previous page) which human beings have little or no control, but and elaborate over the next two decades. Through his which works its awful influence over their lives” (EW, post-war meetings with anti-Nazi resisters in Europe p. 179). and through his practice of street law and many other As Stringfellow would explain in later writings, personal encounters, Stringfellow had become con- myriad principalities and powers vie with each other vinced that North American moral theology suffered for dominance. The powers are legion, but their ulti- from a major lacuna. For it failed to grasp the radical mate master is death, the penultimate moral power in and all-pervasive agency of the images, institutions, creation subordinate only to the living Word of God. and ideologies that New Testament writers, in a sym- Christ met and defeated the demonic character of bolic first-century idiom, had named principalities and these powers at the cross. Stringfellow strongly im- powers, or angelic and demonic forces (see the pro- plies that the crucifixion itself would be reenacted grammatic Free in Obedience, ch. 3). mimetically in the impending racial crisis.

As he wrote, the drama of history iven the interfaith character of the civil rights takes place amongst God and human beings and the Gmovement, Stringfellow’s ethical prescription for principalities and powers, the great institutions and racial oppression was shocking. The hope of hu- ideologies active in the world. It is the corruption and mankind rested not in some humanistic notion of shallowness of humanism which beguiles Jew or equality but, rather, in an eschatological solidarity Christian into believing that human beings are masters through baptism in the crucified Christ. He writes: “The of institution or ideology. (EW, p. 179) issue is the unity of all humankind wrought by God in the life and work of Christ. Baptism is the sacrament of A key strategy of the civil rights movement in the that unity of all people in God” (EW, p. 179). early 1960s was moral suasion: to prick the con- Did this mean, as a practical matter, that Stringfellow sciences of the general public and legislatures to sup- expected Jews, Muslims, and others to convert to Chris- port policies of integration and legal equality. Stringfel- tianity as a prerequisite for common social action? Prob- low supported King’s nonviolent tactics aimed toward ably not. Stringfellow viewed baptism as the sacrament achieving integration and legal protections for racial of the unity “not of all Christians, but of all humanity,” explains Wylie-Kellermann. That is, “baptism alters our relation- ship to all of humanity — ulti- mately to all of creation” (EW, p. Stringfellow’s 23). In this way, fighting racism is not extrinsic to the gospel but stridency remains encompassed within its univer- sal purview. Like Barth, Stringfel- low founds his commitment to a difficult to broad universality in the particu- larities of Christian faith, setting assimilate 50 him on a different course from that of pluralistic approaches to years on, and yet theology and ethics. Partly for this reason, Stringfellow’s stridency re- his voice is needed. mains difficult to assimilate 50 years on, and yet his voice is equality, and he represented clients involved in various needed. Despite myriad changes in society and laws protests (Alien, p. 188). Still, Stringfellow emphasized, that bespeak progress, racism appears as a fallen prin- such efforts do not displace a fundamental solidarity in cipality that won’t quite yield to consciousness-raising bondage that all human beings share under the fallen or to legislative and judicial fiat. Let us hear Stringfel- principalities. Stringfellow’s vision is radically apoca- low’s prophecy again in the 21st century. lyptic: “[R]acism is not an evil in human hearts or minds; racism is a principality, a demonic power, a rep- J. Scott Jackson is a writer and independent scholar resentative, image, and embodiment of death, over living in Northampton, Massachusetts.

12 THE LIVING CHURCH • November 30, 2014 BOOKS

Hope for Humility Review by Jonathan Kanary ues to happen, to us. And a response is demanded. dvent this year finds me medi- He captures this crisis in “The Atating on our human incapacity Temptation of St. Joseph,” drawing to salvage (in theological language, our attention to an often-neglected “save”) ourselves — or even to figure in the Nativity story. (Alan Ja- fathom what any true salvation must cobs’s excellent introduction ex- look like. Even in the ordinary give- plains how this section of the poem and-take of human relationships and both expresses and transcends Au- For the Time Being endeavors, our efforts are never den’s own relational struggle.) In St. A Christmas Oratorio quite adequate. There is always a Joseph’s story we see the devotion By W.H. Auden. whiff of failure: that faint but inerad- of human love put to the test as Di- Edited and with an introduction icable taste of mortality. vine Love approaches. What it de- by Alan Jacobs. Princeton. And so it must be in a fallen world, mands is a heartbreaking surrender: Pp. 136. $19.95 if we are to have any hope of salva- humility to accept the salvation God tion at all. It is only when we come to sends, rather than the one we had the end of ourselves that the door dreamed or expected. “To choose it as an agreeable / Possibility.” And opens. “The garden is the only place what is difficult all one’s days / As it yet we cannot escape. Our human ef- there is, but you will not find it / Un- if were easy, that is faith. / Joseph, forts are exposed in all their paltry in- til you have looked for it everywhere praise.” adequacy. Salvation has arrived. “We and found nowhere that is not a As Auden makes clear, all human can repress the joy, but the guilt re- desert.” Failure demands our atten- efforts to attain salvation are poten- mains conscious; / Remembering the tion to a crucial truth: “Nothing can tial avenues of escape from the stark stable where for once in our lives / save us that is possible.” These lines demands of Incarnate Love. In his Everything became a You and noth- are from the beginning of W.H. Au- poem, the magi give voice to philos- ing was an It.” den’s Christmas Oratorio, For the ophy, culture, and high abstraction: While the quality is occasionally in- Time Being, his attempt to capture the pleasures and sorrows of the consistent, there are some remark- the redeeming catastrophe of the In- mind. The shepherds represent the ably poignant and powerful passages. carnation. The opening passage, ap- ordinary everyday life of the “work- At his best Auden was a first-rate propriately enough, is “Advent” — ing classes”: physical labor and pleas- poet, and this work deserves its place the season of our yearning, and the ure and pain. At the manger, shep- alongside his better-known short ache of our own inadequacy. herds and magi in turn describe their works. But this is more than simply a The rest of the poem follows a bib- efforts — and ultimate failure — to noteworthy entry in the annals of lical narrative, although the method escape the Love that redeems and 20th-century literature. As with the is not so much that of the modern draws both near. St. Simeon and King work of T.S. Eliot or Charles Williams scholar as of the medieval mystery Herod each wrestle at length with (both of whose influence may be play. The familiar figures of the this same confrontation, and their seen in Auden’s poem), this “Christ- Christmas story are here, but sur- own response to the event that over- mas Oratorio” is a source for medita- rounded by modern accoutrements turns and renews everything. (King tion, and for prayer — using the and speaking a 20th-century poetical Herod as a modern politician offers forms of poetry to draw the heart to tongue. Auden does not dismiss his- an intriguing angle on the events of devotional response. Not just during tory, but he wants to avoid the trap of Matthew 2.) Advent and Christmas, but “for the “historicity” as one more technique Nor does Auden allow us to forget time being,” it is for all of us who to distance ourselves from the im- that we, too, must respond to Jesus’ need to be confronted once again by mediate and personal threat and arrival. Any retelling of the story, in- the devastating and jubilating arrival promise of Christmas. The Savior’s cluding the poem, stands as a chal- of salvation in the birth of Christ Je- birth is a specific and singular histor- lenge and rebuke to us. The Narra- sus our Lord. ical event, but it is not just something tor’s closing speech is painfully that happened once, safely far away, honest: “Once again / As in previous The Rev. Jonathan Kanary is curate off there somewhere. This is some- years we have seen the actual Vision at St. Columba Church in Fresno, thing that has happened, and contin- and failed / To do more than entertain California.

November 30, 2014 • THE LIVING CHURCH 13 BOOKS

Kenotic Obedience

Review by Jon Adamson a human being.” This active use of It is news spoken and shown in death in our everyday existence is death — “the only thing that all men ohn Behr’s Becoming Human is a what the Apostle Paul describes to and women have in common from Jrichly sparse book. Its tiny, slim the Galatians as the travail he expe- the beginning of the world onwards, shape conceals a weighty depth of riences until Christ is formed in throughout all regions and cultures meditations. Its pages are arrestingly them. of the world,” Behr observes. And white, populated by small plots of This destroying of death by death since it is given in this universal lan- text, a block quote, or an illustrative “is of such paramount importance,” guage, it remains for each of us to re- icon. The very whiteness and spar- Behr states, “that one risks using too spond, as St. John the Baptist did: “I sity give the work the life of an icon: many words to emphasize it.” Thus, must decrease, so that he might in- heavenly light shining through mat- Behr economically compresses the crease,” thus declaring “Let it be” to ter, an image of the divine and the whole of Scripture within a few short our own deaths. human. This composition gives the pages. References from the Torah, Behr is able to handle all this talk book an orientation toward its end, namely, how we can become, in Je- sus Christ, living human beings. Behr is no stranger to this Chris- tian anthropology. His 2006 work, The Mystery of Christ: Life in Death, covered much the same ground in a scholarly fashion. Here, the foot- Becoming Human notes disappear and the text be- Meditations on Christian Anthropology comes plain, urgent, and intimate. He in Word and Image structures the work to give space for By John Behr. St. Irenaeus of Lyons, St. Ignatius of St. Vladimir’s Seminary Press. Antioch, St. Maximus the Confessor, Pp. 136. $26 and Apostles to speak as dying men and ardent lovers. One’s attention is held, straining to hear their precious, haunting words. As lovers, as dying men, they speak with the voice of Christ in whose image they are made. These saints find their voice on the verge of their breath being taken major and minor Prophets, the of death without a hint of morbidity. away (cf. Psalm 104). Facing martyr- Psalms, Gospels, Epistles, and Rev- There is no darkness to Becoming dom, St. Ignatius writes: “Suffer me, elation cascade into one another, Human, only light: the light of the my brethren; hinder me not from liv- creating an illusion of reading many Gospel illuminating God’s purposes ing, do not wish me to die.” Of course, more words. It is as if the book is for his “project” of creating human he means the opposite, that is, do bigger on the inside, filled to over- beings. Death is not the end, al- not find a way to get me out of mar- flowing. though it will certainly meet us and tyrdom by appealing to Roman offi- This full emptiness is revealed in bring us to become clay. God is the cials. For in dying he “shall become a disappearance, as on the road to Em- end — our perfection, the One whom human being,” following, as he says, maus, still traversed by the Church, we will be like when we see him. the “example of the Passion of my according to Behr. God communi- Kenotic obedience is before us al- God.” cates himself by opening the Scrip- ways, because Jesus is always com- This is true for St. Ignatius and for tures and breaking the bread, and ing to us. With death and life ahead, us, Behr argues, because of Jesus calls us to human life thereby. The Behr asks, finally: “Are we ready, Christ. As Jesus destroyed death by Incarnation is to be “lived as an ever- now, to live?” the way that he died, “we can actively contemporary reality.” No historical use death as the beginning of a new distance separates us from the love Jon Adamson is administrator for mode of life, a birth into existence as of Christ. This is Good News! the Diocese of Northern Indiana.

14 THE LIVING CHURCH • November 30, 2014 Pentecost and Moral Agency

By Jordan Hylden we find that it melts into air. Neither self, world, nor time contain their liver O’Donovan has poured an meaning and coherence in them- Oocean of learning and a lifetime selves, but instead “each has its co- of reflection into the tiniest thimble- herence from something presumed, Self, World, and Time ful of prose, a mere 138 pages. With something that besets it behind and Ethics as Theology, Volume 1 three sentences, he defines the field before.” As such, “ethics opens up to- An Induction of Christian ethics, and with another wards theology” if you think about it By Oliver O’Donovan. four he narrates its history. Two sen- long enough. O’Donovan gives us Eerdmans. Pp. 138. $25 tences are enough to tell you of the “ethics as theology” — carefully put, relation between philosophy and the- rather than an ethics swallowed up doxy that put Christ at the center ology, and ten words apiece will suf- into dogmatics or a free-standing without putting him at the center of fice for the Bible and ethics and the philosophical treatise. Ethics proper the created world gave birth to an nature of moral thinking. I exagger- as an intellectual discipline has its Ethics that danced like an angel on ate, but only somewhat. This is a own work to do, “testing and proving” the head of a needle.” Even so, he has book to read at least twice, and arguments for “adequacy to their con- now come to think that “Pentecost slowly. O’Donovan here is after the text and for internal coherence.” But and Moral Agency” deserve more em- first things of Christian ethics, all of ethics cannot ground itself: it must ap- phasis. We must also speak of “the them, in no more space than ab- peal to authoritative moral teaching, subjective renewal of agency and its solutely necessary. and this is always by definition a dis- opening to the forward calling of It is an induction, he tells us, not an closure from above. Philosophical God,” and so of the Holy Spirit and of introduction, for you cannot be in- ethics can clarify alternatives, but can- prayer. These are not, O’Donovan troduced to ethics: you are always al- not resolve them: on philosophical cautions, alternatives from which we ready doing it. What you must do is grounds, ethics must be done theo- may choose according to taste, or wake up to what you are doing, and logically. Christian ethics, or moral moments we follow in sequence: then grow in awareness and aptitude. theology, is ethics placed inside the moral order for the backward-look- What we wake up to is that we are “wider convictions of Christian exis- ing conservatives, and new creation selves in a world of time. We are tence,” drawing upon “theological de- for the progressive radicals. Instead, moral agents, not brute beasts or cal- scription” of God and the world with the resurrection speaks both of cre- culators; we possess freedom, intelli- which our moral actions have to do. ation restored and of the creature led gence, and responsibility. We do not So ethics can discover the fact of forward into new creation. create moral order for ourselves but its dependence and call out to God, Ethics studied as theology must rather encounter it, as we run up and then theology has the task of ar- then place itself within the narrative against the contours of the world ticulating what God is doing in a of salvation and become an evangel- God has made. And we awake now, world to which “redemption has ical ethics, an evangelical practical at this particular time and place, drawn near.” Theology situates ethics reason, which orders self, world, and where we are free to do what we can, within “the narrative of a God who, time to “Christ the center of the and where what we do makes a dif- having made us as agents, now re- world, the bridegroom of the self, the ference. Ethics goes off the rails deems and perfects us,” a God who turning-point of past and future.” when it forgets these things: into a renews our moral agency as we are Only here is our fallen world re- “mere problem-solving,” when we converted. stored, our freedom to act renewed, forget the difference our actions and our time rescued from futility make for us as moral agents; into a ’Donovan self-consciously writes and unintelligibility. O’Donovan finds mode that “parts company with the Othis book, the first of a proposed this renewal in the great Pauline conditions of nature” when we sup- trilogy, in conversation with his Res- triad, which he insists should be pose that we can create our very own urrection and Moral Order of nearly numbered as faith, love, and hope. bespoke world; or into idealism, 30 years ago. He does not take back his Faith comes first, anchoring the when we lose sight of what can actu- earlier book’s emphasis on objective moral life “in an awareness of self ally be done here and now. moral order, in view of our “civiliza- and responsibility, for agency is dis- This is ethics: three poles of practi- tion’s forgetfulness of created order.” oriented and uncertain until we grasp cal reason. But if we stare too intently For O’Donovan, “the neo-ortho- (Continued on next page)

November 30, 2014 • THE LIVING CHURCH 15 BOOKS

(Continued from previous page) hold of God’s work.” Love is preemi- nent but comes next, “rejoicing in the The standard for excellence in church regalia since 1789 world as God’s creation and its his- tory as the stage of God’s self-disclo- Christmas greetings from scenic … and the US Sales office of sure.” And hope looks ahead, focus- ing our awareness of time for “the Branchville, New Jersey ... J. Wippell & Company Ltd. works prepared for us to walk in” and assuring us that God himself will take up our works into his own, as we wait for the promised Kingdom, without which Qoheleth’s counsels of futility in the face of death would be quite true. There is much more wisdom here. Brief sections on the interpretation of Scripture, the relationship be- tween freedom and authority, the communal nature of moral reason- Purveyors of the finest clerical, choir and verger’s regalia, textile ing, the work of practical reason, and others are among the most illuminat- appointments, church furnishings and stained glass—and offering gift certificates ing treatments of such issues I have come across. It is probably fair to beginning at $50 for your priest, deacon, organist/choirmaster or verger. say, as other reviewers have noted, that reading O’Donovan is something Phone (877) 947-7355 > [email protected] > www.wippell.com like flying around the world at 30,000 feet but never landing. One does wish for a touchdown now and then, to 029,1*" clarify things for the poor reader who may not be accustomed to such rari- %WOJSVEGPIVK]QSZMRKWTIGMEPMWXERH fied air. It would probably be a bene- HMWGSZIV[L]XLSYWERHWSJGLYVGLIW fit, as Luke Bretherton has sug- GPIVK]ERHWIQMREVMERWLEZIVIPMIHSR • Clergy Discount gested, to say more about the “social, YWJSVRIEVP]X[SHIGEHIW • Guaranteed Dates economic, and political conditions • 3 Estimates with only 1 survey necessary to engage in the kinds of A Division of • All Major Van Lines disciplined reflection and delibera- tion O’Donovan exhorts us to under-  take,” and the social position from [[[GPIVK]VIPSGEXMSRGSQˆMRJS$GPIVK]VIPSGEXMSRGSQ which one does this. But I would not say that this vitiates his project, that he merely declaims from Mt. Olym- pus. Every Christian makes assump- To inquire or place tions about the first things of Chris- tian ethics, but very few have thought print or online about them as rigorously as O’Dono- van, with as much immersion in the classified ads, Scriptures and the tradition. Few bet- ter “inductions” to that task exist please contact: than this book. a d v e r t i s i n g The Rev. Jordan Hylden, a board @living c hurc h.org member of the Living Church Foun- dation, is a doctoral candidate in CLASSIFIEDS ( 4 1 4 ) 2 9 2 - 1 2 4 5 theology and ethics at Duke Univer- sity Divinity School.

16 THE LIVING CHURCH • November 30, 2014 HUMAN RIGHTS DAY: DECEMBER 10

© Marie-Lan Nguyen /Wikimedia Commons photo The Cyrus Cylinder, discovered by archaeologists in 1879, is regarded by many as the first known charter of human rights.

CATHOLIC VOICES Take Justice Seriously, for Love’s Sake

By Donn Mitchell mentioned in the Magna Carta, the erly Harrison, once said: “Justice is the American Declaration of Independ- minimal face of love.” In a very real y soul stood erect, exul- ence, the U.S. Constitution and Bill of sense, by taking justice seriously, we tant, envisioning a new Rights, and the French Declaration of take love seriously. “Mworld where the light of the Rights of Man and of the Citizen. justice for every individual will be un- And it calls on “every individual and he first article of the declaration clouded.” every organ of society” to promote re- Tasserts: “All human beings are With those words in a letter to spect for the rights it recognizes. It has born free and equal in dignity and Eleanor Roosevelt, Helen Keller de- been endorsed by all the world’s major rights. They are endowed with reason scribed her reaction on December 10, religions and in the past six decades and conscience and should act to- 1948, when the United Nations pro- has been affirmed once by the Execu- wards one another in a spirit of broth- claimed the Universal Declaration of tive Council of the Episcopal Church erhood.” Episcopalians should have Human Rights, naming as humanity’s and four times by the Lambeth Con- no difficulty connecting this assertion highest aspiration “the advent of a ference. to our understanding of Christian duty. world in which human beings shall en- December 10 is Human Rights Day In our baptismal vows, we are asked: joy freedom of speech and belief and across the world, as it has been since “Will you strive for justice and peace freedom from fear and want.” Keller, 1950. Occurring in the middle of Ad- among all people, and respect the dig- who overcame deafness and blindness vent, when the Church recalls hu- nity of every human being?” to become one of the nation’s leading manity’s longing to be delivered from This emphasis on human dignity public intellectuals and a tireless cam- the bondage of sin and injustice, the distinguishes the declaration from all paigner for justice, understood the im- observance may prompt reflection previous human rights charters, ac- plications of what had been achieved. on how cultivating respect for human cording to Mary Ann Glendon, a Har- The declaration is to date the world’s dignity helps us prepare the way of vard law professor and former U.S. most widely agreed statement of how the Lord, to make straight what long Ambassador to the Holy See. In A human beings should treat each other. was crooked, to make the rougher World Made New, she notes that the It recognizes and defines a broader places plain. document sees the individual as in- range of rights and duties than those As my ethics professor, the late Bev- (Continued on next page)

November 30, 2014 • THE LIVING CHURCH 17 CATHOLIC VOICES Take Justice Seriously, for Love’s Sake

Eleanor Roosevelt in 1949 with a copy of the Universal Declaration of Human Rights. ©National Archives/Franklin D. Roosevelt Library photo

(Continued from previous page) also put it in writing.” This proclama- Enlightenment, he says. While con- herently relational. It addresses family, tion, inscribed in Babylonian cuneiform cepts of higher law are found in other community, and employment relation- on a clay cylinder discovered by ar- world religions, modern human rights ships in ways that the American Bill of chaeologists in 1879, is regarded by covenants, he argues, strongly resem- Rights and its precursors do not. And many as the first known charter of hu- ble their medieval Europeans precur- unlike earlier charters, it is not struc- man rights because it sets out a policy sors — the Peace of God and Truce of tured as a claim against government of religious toleration and promotes the God movements of the Cluniac but as a claim on all human beings and material well-being of conquered peo- monasteries. Beginning in the late 11th social institutions, including govern- ples. A replica of the cylinder com- century, the monks of Cluny encour- ment, churches, and civil society. mands a place of honor at the United aged whole towns to swear oaths to The declaration recognizes all of Nations in New York. uphold certain human rights ideals, these rights as inherent. It does not Legal historian Harold Berman ar- such as refraining from acts of vio- “grant” or “confer” them, nor does Hu- gues that contemporary human rights lence against Jews. man Rights Day commemorate the be- discourse is not limited to fostering According to Berman, the oaths be- ginning of human rights. tolerance but is predicated on the idea came crucial to the founding of cities The Book of Ezra tells us that “the that there is a higher law to which all and guilds and informed the shape and Lord stirred up the spirit of Cyrus king human law must answer. It is today’s tone of legislation promulgated by of Persia so that he made a proclama- version of the divine law of medieval dukes, kings, and emperors. tion throughout all his kingdom and Europe and the natural rights of the The upheavals of the Renaissance

18 THE LIVING CHURCH • November 30, 2014 The economic and social covenant identifies housing and health care as human tivism, and helped bring down totali- attempt in the Senate to ratify the eco- tarian regimes.” nomic and social covenant since 1989. rights, along with social Even though many of these protec- security, a living wage, equal hat does the declaration mean in tions are provided in specific legisla- Wa world of injustice and abuse? tion, they are subject to repeal, amend- pay for equal work, and the Surprisingly, it has come to mean con- ment, and frustration in ways that right to form trade unions. siderably more than lofty sentiment. constitutional rights are not. Through the U.N.’s developing multi- An example of frustration is the national treaties, known as covenants, growing use of “independent contrac- and Reformation challenged accepted all principles of the declaration have tors” for routine work, which has left patterns of authority and created new been written into international law. A millions of Americans without paid categories of rich and poor, majorities total of 250 covenants have been de- holidays or unemployment insurance. and minorities. As nation-states evolved veloped, but the two most significant The rise of “union-free” consultants as the dominant polity, human rights are the International Covenant on Civil and aggressive union-busting tactics were written into charters, constitu- and Political Rights and the Interna- has reduced the number of unionized tions, and treaties. tional Covenant on Economic, Social, workers to the lowest level since the The emancipation and suffrage strug- and Cultural Rights. By 1976, these two early 20th century. The result has been gles of the 19th century refined these covenants had gained sufficient ratifi- 30 years of downward pressure on concepts further. Finally, in the after- cations to become enforceable under wages and less cash flowing into the math of the First World War, human international law. Together with the Social Security system. rights found their way into interna- declaration, they are known as the In- Americans have recently recognized tional law through such instruments ternational Bill of Rights. that economic inequality has grown, as the Treaty for the Protection of Mi- In ratifying these covenants, the par- so the time would seem right for the norities of 1919. ties promise that, over time, they will Church to press for ratification of the But the ultimate failure of these bring their domestic law into compli- economic and social covenant. But mechanisms to prevent the world’s ance with the principles of the treaty, can we do so with integrity? While most extensive genocide led to de- and sanctions can be imposed if they Episcopalians have taken conscien- mands for a more comprehensive do not. tious and canonical action to eliminate framework as the founding of the Almost all nations of the world have discrimination within the church, our United Nations began. ratified both covenants, including track record on employment issues Proponents recognized a meaning- some with notably poor track records, has never been as good as that of other ful commitment to human rights such as Cambodia, Iran, Nigeria, North churches. Recent developments sug- would require some agreement about Korea, Sudan, and Uganda. The major gest it may be getting worse. The Task what such rights actually are. To that holdouts are China, which has not rat- Force for Reimagining the Episcopal end, the United Nations created a ified civil and political rights, and the Church has recommended converting Commission on Human Rights in 1946, United States, which has not ratified program officers at 815 to independ- led by former First Lady Eleanor Roo- economic, social, and cultural rights. ent contractors, and General Theolog- sevelt, a member of Church of the In- The first covenant guarantees, among ical Seminary has recently attempted carnation, New York City; St. James, other things, freedom of speech and to dismiss 80 percent of its professors Hyde Park, New York; and St. Thomas, religion, trial by jury and the presump- after they went on strike. Washington, D.C. tion of innocence, and freedom from If our church seeks to be a credible Frightened by the magnitude of the discrimination of all kinds, and from witness on human rights, it must apply task, she wrote to her daughter Anna: torture, genocide, and slavery. The these principles to its internal life. “tho’ the responsibility seems great, economic and social covenant identi- Only then can our common soul stand I’ll just do my best and trust in God.” fies housing and health care as human erect. She asked her daughter to pray that rights, along with social security, a liv- she would be “really useful on this ing wage, equal pay for equal work, Donn Mitchell teaches religion and job for I feel very inadequate.” and the right to form trade unions. It ethics at Berkeley College in New Glendon says the declaration also calls for paid holidays and pro- York. He is writing a book about “transformed the language and tex- tection against unemployment. Frances Perkins and the religious di- ture of international relations, gave Anyone who has followed American mension of the New Deal, portions of legitimacy to anti-colonial move- politics for the past 30 years can read- which appear at AnglicanExam- ments, inspired a new form of ac- ily understand why there has been no iner.com.

November 30, 2014 • THE LIVING CHURCH 19 The main gate at Buchenwald Wikimedia Commons photo

CATHOLIC VOICES Voices of Buchenwald

By Alexander H. “Sandy” Webb II perience as a survivor of Buchen- clearly in my ear: Grace must never wald’s horrors (quoted in remarks by be cheap. ould this be Buchenwald? The President Obama, June 5, 2009; In The Cost of Discipleship (1937), cobblestone access road was 1.usa.gov/1usrcW6). Bonhoeffer distinguishes cheap from Clush and green. The sky was In fact, the grounds were eerily costly grace. The former requires blue, with a beautiful view of the val- quiet. I journeyed alone for more than nothing of us, but “comes as a word of ley below. Could this be the place an hour, trying to hear the voices of in- forgiveness to the broken spirit and where more than 240,000 Jews, Gyp- mates amid the ruins. What did they the contrite heart.” The latter, how- sies, and other perceived enemies of want me to know? I heard nothing un- ever, “is costly because it costs a man the Third Reich once lived in slavery? til arriving at the site where Dietrich his life, and it is grace because it gives “If these trees could talk,” Elie Wiesel Bonhoeffer was held before his mar- a man the only true life.” said five years ago, drawing on his ex- tyrdom at Flossenbürg. His voice rang I met other martyrs that day. In the

20 THE LIVING CHURCH • November 30, 2014 bunker — a solitary confinement human land where offense is repaid Alpha and the Omega, the beginning wing where disobedient inmates with vengeance, into the City of God, and the end” (vv. 4, 6). Evil may win were tortured — hung photographs where the laws of love and forgiveness the battle, but God wins the war. of inmates who had died there. Two reign. Wondrous love shows mercy in You do not tour a Konzentrations- were dressed as I was, in black shirts the face of instinctual hate and fear. lager. You behold its evil and struggle and white clerical collars. These pas- Later that evening, in the comfort to place your hope in the incarnation tors were sent to the bunker for re- and safety of our hotel dining room, I of love. fusing to stop offering words of hope reflected with our pilgrims on the Peace now reigns at this site of to their fellow inmates. They died in problem of evil, in the light of Revela- genocide, as a monument to the cost the posture of Christ — chained to tion 21. of discipleship and a call to coura- the wall with arms outstretched. They After all warfare and violence has geous people to oppose horror. The died in the spirit of Christ, shining ended, a New Jerusalem will descend lush life encircling the Buchenwald with a light so bright that even the from the sky, crushing the whole of Memorial signals ultimate victory. Evil 20th century’s greatest darkness this sin-riddled world. In that New is real, but love will prevail. could not overcome it. Jerusalem, God says: “Death will be Whence comes the strength of the no more; mourning and crying and The Rev. Alexander H. “Sandy” Webb martyrs? The martyrs’ convictions pain will be no more, for the first II is priest-in-charge of Church of the seem superhuman, but they were nor- things have passed away. … I am the Holy Communion in Memphis. mal people whose circumstances led them to a point beyond which their spirits could not go. I may never reach such a crossroad, but I have much to learn from the men livingchurch.org whose spirits I met at Buchenwald: halfhearted devotion is insufficient. God demands that which we are least willing to surrender — privilege, con- trol, and our very lives. As I walked up the hill and out of the camp for the last time, my heart was full of rage and my spirit moved to vengeance. How radical it must have seemed in 1948 when Secretary of State George Marshall proposed the redevelopment of Europe, rather than its annihilation.

an God forgive the ones who tor- Ctured and enslaved so many oth- ers, who crucified clergy for proclaim- ing words of hope? Though my heart has no room to forgive the perpetra- tors of such horrific evil, the heart of God is different in kind. These mis- guided, deluded, anti-Semitic soldiers were and are God’s creatures, and the forgiveness of my sins is inexorably linked to the forgiveness of theirs. All sin is borne by the one who had no sin, who sets the high standard of disci- pleship. What wondrous love it is that calls us out of the City of Man, that entirely

November 30, 2014 • THE LIVING CHURCH 21 Caeli enarrant The heavens declare the glory of God

Reading Radner part 3

he seventh and eighth chapters 14:19). Understood in this way, con- their well-being, whose guarantee is of Ephraim Radner’s Brutal science is not “a capacity, let alone a given by God’s own promises to TUnity press further into “the content or a demand,” but “the in- them to which we attach ourselves, spiritual politics of the Christian escapable process of learning in the however “other” this may appear to Church” with special attention to world, which reveals the self in rela- all our expectations. And in the let- conscience as a category and a prob- tion to others.” That is, the process ting go of this self-security…, unity lem. THE LIVING CHURCH published an discloses “the reality of love,” and its is given in a movement across excerpt from chapter seven, Radner’s historical form in the gospel of Jesus boundaries, so that the reality of account of Henri of Navarre’s “sacri- Christ. Intentionality and self-aban- God’s own “strange” act can be fice of conscience” (Oct. 7, 2012), donment paradoxically combine (all made visible, apprehended, and fi- with further reflections on the theme from pp. 378-79). nally somehow engaged. One learns by the Rev. Sam Keyes (Sept. 7, 2. Radner works this out in the in- to be “one” by learning to be other 2014). Society, including the society stance of solidarity, a secular term of than oneself. The dividing realities of the Church, depends upon the recent French origin that 20th-cen- of class or wealth, properly under- steady reconfiguration of the self as tury Christian leaders appropriated stood as whole worlds, are rightly given to others, not as carefully cor- “to express the most basic purpose seen as requiring abandonment, so doned off in would-be inviolability. and calling of the human race in rela- that local loyalties… are necessarily Chapter eight ranges across a tionship with God” (p. 382; cf. p. exchanged for the sake of being able broad political, social-scientific, and 388ff.). What is it? A virtuous re- to place oneself literally “next to” generally anthropological terrain un- sponse to the moral and social fact of another. (pp. 395-96; cf. p. 412) der the heading “solidarity,” in order interdependence; that is, as Pope to turn up various treasures for theo- John Paul II wrote in 1987, “a firm And this example serves as a kind logical valuation and application. and persevering determination to of proof of the thesis of the book: due Here, as elsewhere, Radner the commit oneself to the common good to the “incapacity” of Christian agree- Catholic bids secular learning come … because we are all really responsi- ment (chs. 1-3), the safety valve of without fear of taint: Hobbes, sec- ble for all” (p. 389). Ultimately, John “proceduralist consensus” helped ond-language acquisition, marriage Paul’s exemplary instances of soli- fend off violence (chs. 4-6), the suc- as reality construction. Grace per- darity were the “place-taking” mar- cesses and failures of which have led, fects nature by pressing its truth into tyrs Peter Claver and Maximilian and still lead, the world to stumble a more satisfying service; the queen Kolbe (p. 395; cf. p. 415). And this of (back) into the gospel and paradoxi- will have pleasure in your beauty, course bears an ecclesial lesson, de- cally help the Church re-learn its own therefore do her honor (cf. Ps. 45:12). veloped well by liberation theologian language (chs. 7-8) (p. 380). A duly In this case, the disparate truths are Jon Sobrino, notwithstanding what chastened Church may take up soli- turned to the cause of Christian ec- Radner calls his inadequate Marxism darity as “an essential tool for the the- clesiality in order to engage, and begin and “Protestant contingent ecclesiol- ological articulation of consensus and to overcome, longstanding divisions. ogy.” In Radner’s important summary: unity in terms of the sacrifice that Some interesting points from chap- knowledge and love entails” (p. 382). ter eight, and then chapter nine: Christian unity is historically given 3. Chapter nine serves as a review 1. Radner’s Christian theory of con- through the actual practice of our in part but also an illuminating ad- science takes St. Paul to emphasize self-giving to particular persons to vance, aimed at resolution. How, for “the individual’s moral opacity,” whom we are called by God’s own instance, to think of “solidarity and which relativizes conscience (so 1 redemptive purposes. Unity as soli- consensus: are they the same?” (p. Cor. 4:1-4, following Stendahl). In- darity, in other words, is bound to 405). Both have a role to play and deed, Paul urges a giving up of con- people, to whom God drives us, as it they are intrinsically related, though science for the goals of peace (Rom. were, not for our security but for the former digs deeper into the heart

22 THE LIVING CHURCH • November 30, 2014 of the Christian mystery. With Jewish “enormous political turmoil … filled philosopher Emmanuel Levinas, we with violence and deception of the can state the point in terms of jus- deepest and cruelest and most A unity that can tice: we need procedural rules; and, imbedded kind,” in which all of the when they fail, we need to press on churches were “horribly complicit” defeat death is prophetically, determined to love (pp. 422-23). How to rehabilitate “the enemy, the unjust neighbor, the unity post-genocide, the more when victim.” In fact, all procedural com- young Christians, amid “an explosion one, “and only mitment is “contested, peaceless, of- of new churches, bypassing many of ten restrictedly violent,” with a the- the older ones,” prefer to turn from one, that turns atrical “unity.” At its core, though, is the past to focus on a hoped-for, non- the hope for something more, which political future? “Perhaps there are Christians identify with “the act of similarities here to feelings about and faces its own God in Christ.” Applied to the Christian ecclesial life shared among Church, her very “life depends upon young people in America,” muses genesis, as it were; the convergence of the two spheres,” Radner. “For what there is of the past in a perfect unity that is “given only is often bitter to the taste, and this in- in Christ” but may be integrated “in cludes ideals that were never it stoops and the form of Christian solidarity” achieved” (p. 426). through acts of creaturely self-giving 5. What if, in fact, division and assumes its (pp. 421-22). In this way, again, soli- unity are “in a sense the same thing, darity proves capable of capturing only lived in different ways?” Here the sacrificial center of the gospel, Radner articulates, with startling contours.” which Radner describes as the “uni- originality, one of the chief gains of lateral asymmetry of self-giving,” that his study. Jesus himself states clearly is, the rightful claim of “the Other” that he came not to bring peace but upon us apart from any reciprocity rather division, even as he prays that “and only one, that turns and faces its (pp. 412-13, borrowing again from all may be one, as if to say: “I would own genesis, as it were; it stoops and Levinas, here contra Martin Buber). unify the very world I divide, that assumes its contours.” Hence the one 4. With this thesis in focus, Radner they may see the oneness I bring.” Is new man of Ephesians 2 is wrought recurs again to politics, through Christ divided, therefore? No! And … “in one body through the cross,” which the sociality and order of the yes, in a way, “whose inescapability drawing even those who were far off Church as a visible body are deter- is itself murderous.” Christ falls to near “in the blood of Christ” (2: 16, mined and lived. Individual sanctity, the ground in Gethsemane, like a 13). These are ecclesiological state- after all, must issue in love, affording grain of wheat (see John 12:24); and, ments, according to Scripture, which no escape from conflict, as tempting as Simeon says, “this child is set for teaches that “the very shape and lin- as it is to retreat. And what of wider the fall and rising of many in Israel” eaments of division and unity are counsel and accountability? Here, for (Luke 2:34). In creating, God divides necessarily given in the body of Jesus the first time in Brutal Unity, Radner light and darkness, and in Leviticus and the shape of his body’s submis- tells something of the story of his ex- love is separative, that is, “love is that sion in life, death, and resurrection” perience of “the painful center of which gives life to something outside (all from pp. 427-29). Christians fol- unity” as a young missionary priest in itself.” What then is unity? It is not lowing after their Lord walk this edge Burundi, set down at once amidst the something, writes Radner, that can of unity that is “the persecuting blade extraordinary holiness of many “cleanse itself of division.” But a that has always cut and sculpted the Christians and at the same time unity that can defeat death is one, (Continued on next page)

November 30, 2014 • THE LIVING CHURCH 23 The Wisdom The heavens declare the glory of God of the Beguines Caeli enarrant The Forgotten Story of a Medieval Women’s Movement (Continued from previous page) life into the fullness of solidarity … LAURA SWAN New! Beguines were medieval figure of Christian testimony …. We that can, from a practical point of laywomen defined by their are called to be one, but our life de- view, save politics from its human de- visionary spirituality, unusual pends upon the sharp edge of divi- mise. Natural solidarities engage business acumen, and strong sion. Give me peace, through your processes, while Christian solidarity commitment to the poor and marginalized. The beguines invite us to seek out their sword, O Lord!” (p. 432). enacts its form beyond the claims of wisdom and to discover them anew. 6. Such a passional ecclesiology such processes while suffering their “...a sympathetic look at the Beguines that will intrigue any- would teach the divided churches to intransigence” (p. 441; cf. pp. 439-40). one interested in women’s spirituality.”—Publishers Weekly cherish first of all “the divine move- 8. What might this look like? Rad- 9781933346977 208 pages Hardcover $16.95 ment of God’s own incarnate solidar- ner offers his own pointed questions: Herzl’s Vision ity,” within which protective feints at Theodor Herzl and the autonomy make little sense, save as When Jehovah’s Witnesses are ar- Foundation of the Jewish State rebellion. Rather than seeking to rested, where are the Catholic bish- SHLOMO AVINERI New! In 1896, Theodor Herzl shore up an abstract “unity in diver- ops? And vice versa. Who prays with published The Jewish State. sity” among the churches, we might whom? Who gives money to build The following year he convened rather aim at unity in subjection — whose church? What sacramental a Zionist Congress in Basel, submission and abandonment — presence is provided by whom to the Switzerland. This is the story of how Herzl fashioned the policies whereby our divisions may be “ex- other and, in so doing, giving up and institutions that paved the way for the Jewish state. posed and torn down, just as the Son what personal obligations? Uphold- “...[an] immensely readable biography...this is the most of Man has exposed himself to the ing the claims of the smallest groups, chewily cogent account yet of Herzl the political thinker smiters, so bearing all things (Isa. 53; violating political distinction, avoid- and doer.”—Financial Times 9781933346984 304 pages Hardcover $22.95 1 Pet. 2:24; Matt. 8:17)” (pp. 433-35). ing lawsuits, keeping bridges open The 1961 meeting of the World Coun- to those who have accused and left cil of Churches at New Delhi pro- the Church. The acquiescence to bluebridgebooks.com vides a certain precedent here in its procedural engagement must give vision of “a death and rebirth of way, at least here at the center of the many forms of church life as we have Church’s life of witness, to the self- known them …. [N]othing less costly offering of all a church constitutes to can finally suffice.” that which denies or to those who 7. To be sure, such a vocation pre- deny its value. (p. 442) sumes a steadfast “search for proce- dural regularity and justice,” both In this way, individual Christians, within and without the Church. As as well as churches, may help to con- Radner says, we, who are so often struct “concrete Catholicity” rather godless Christian sinners, must fol- than subverting it (p. 442). low our Lord who gave himself to the 9. There is more. Radner’s explica- godless: “the divided to the divided” tion of the four marks of the Church (pp. 436-37). In the Church, this makes for breathtaking spiritual Jesus:The God App. means serving her order, and presup- reading; with Rowan Williams, he ap- Conversations Along the Way posing it. Our work will have less to plies them to Jesus “truly” and to the by The Rev. Peter D. Snow do with “dialogue,” however, than Church “only as she lives in and 400 pp, paperback $23.95 with the solidarity of sacrificial love, through him” (p. 443). Brutal Unity which has an “essentially disruptive delivers a lucid, 20-page conclusion, Aimed at open-minded, well-informed and thoughtful people inside and outside the and nonconformist character” (pp. susceptible of ready comprehension, church, this book provides readers with a 438-39). Likewise, in secular con- especially if one has worked through coherent concept of Jesus’ ministry, both texts, we face an “inescapable de- the preceding study. It almost might of his teaching and his interaction with mand” for “procedural regulation and have been the introduction, but one those around him. fallibilist consensualism” (p. 441); can imagine that Radner wanted to and, as these strategies inevitably incentivize the road ahead as a way “I recommend this book because I know founder under pressure of oppor- of formation and transformation. it will provoke conversation, and struggle with the Gospel, something, which in tunism, renewed resentment, and Traveling upon it, pilgrims are sure the end, can only be good for the faith.” justification for future violence, to see something of “the shape, “ — The Rt. Rev. Greg Rickel, something else and more is needed: a meaning, and passage of unity itself” Diocese of Olympia “witness, which passes out beyond (p. 468). Available:Amazon,jesusthegodapp.com the shadows and figures of political Christopher Wells

24 THE LIVING CHURCH • November 30, 2014 The heavens declare the glory of God PEOPLE & PLACES THE LIVING CHURCH STATEMENT OF OWNERSHIP, FOUNDATION, INC. MANAGEMENT AND CIRCULATION

Deaths The Rt. Rev. Dr. Stephen Andrews, The Living Church is published biweekly. Annual The Rt. Rev. died Novem- Sault Ste. Marie, Ont. subscription price is $55.00. The office of publication J. Mark Dyer and general business office are located at 816 E. Juneau ber 11 at Virginia Theological Seminary The Rt. Rev. Dr. John C. Bauerschmidt, Ave., P.O. Box 510705, Milwaukee, Milwaukee County, in Alexandria. He was 84. Nashville, Tenn. WI 53203-0121. Publication number 0024-5240. Dyer was born in Manchester, New The Rev. Dr. Michael B. Cover, Milwaukee, Wis. Hampshire. He served in The name and address of the publisher are: The Liv- Prudence Dailey, Oxford, England ing Church Foundation, Inc., 816 E. Juneau Ave., P.O. the U.S. Navy Fleet Air Box 510705, Milwaukee, WI 53203-0121. Force, Carrier Air Group The Most Rev. Gerald James Ian Ernest, The name and address of the editor are: Christopher Seven from 1950 to 1954, Mauritius Wells, 816 E. Juneau Ave., P.O. Box 510705, Milwau- including combat service kee, WI 53203-0121. in Korea. He was pro- The Rev. Dr. Andrew Goddard, The name and address of the managing editor are: fessed as a Benedictine London, England John E. Schuessler, 816 E. Juneau Ave., P.O. Box 510705, Milwaukee, WI 53203-0121. monk of St. Anselm Abbey Carrie Boren Headington, Dallas, Texas The owner is: The Living Church Foundation, Inc., near Manchester in July The Rev. Dr. Charles Henery, a non-profit corporation with no stockholders, located 1960, and ordained a Ro- at 816 E. Juneau Ave., P.O. Box 510705, Milwaukee, Dyer Delafield, Wis. man Catholic priest there in 1963. WI 53203-0121. Dyer entered the Anglican Church of Marie Howard, Jacksonville, Fla. Known bondholder, mortgagees, and other security Canada in 1969. He was received as a priest holders owning or holding 1 percent or more of total The Rev. Jordan Hylden, Columbia, S.C. amount of bonds, mortgages or other securities are: of the Episcopal Church in the Diocese of none. Massachusetts in 1971, where he served on The Rev. Jay C. James, Raleigh, N.C. The purpose, function, and non-profit status of this the diocesan staff and later as rector of organization and the exempt status for Federal income David A. Kalvelage, Pewaukee, Wis. Christ Church in South Hamilton from 1978 tax purposes have not changed during the preceding 12 to 1982. Elisabeth Rain Kincaid, La Porte, Ind. months. Dyer was consecrated a bishop in 1982, The Rev. Dr. Russell Levenson, Jr., EXTENT AND NATURE OF CIRCULATION following his June election as bishop coad- Houston, Texas jutor of the Diocese of Bethlehem. He was The average number of copies of each issue during installed as the seventh bishop of Bethle- The Rt. Rev. Edward S. Little II, the preceding 12 months are: hem in December 1983 and served until South Bend, Ind. A. Total number of copies printed—net press run: 5671 B. Paid and/or requested circulation: 1995, when he resigned to accept a call to The Rt. Rev. D. Bruce MacPherson, become professor of systematic theology 1. Paid/requested outside-county mail subscrip- Edmond, Okla. tions stated on form 3541: 4316 and director of spiritual formation at Vir- Richard J. Mammana, Jr., 2. Paid in-county subscriptions: 0 ginia Theological Seminary, a position he 3. Sales through dealers, etc.: N/A New Haven, Conn. assumed in 1996. 4. Other classes mailed through the USPS: N/A Three Archbishops of Canterbury — The Rt. Rev. Daniel H. Martins, C. Total paid distribution: 4316 Robert Runcie, George Carey, and Rowan Springfield, Ill. D. Free distribution by mail: Williams — gave Dyer significant assign- 1. Outside-county as stated on form 3541: 915 2. In-county as stated on form 3541: 0 ments during their tenures. The Rt. Rev. Steven A. Miller, Milwaukee, Wis. 3. Other classes mailed through USPS: N/A Dyer served on the Inter-Anglican Theo- 4. Free distribution outside the mail: N/A logical and Doctrinal Commission and as The Rev. Jonathan Mitchican, Drexel Hill, Pa. E. Total free distribution: 915 Anglican chair of the international Angli- F. Total distribution: 5231 Daniel Muth, Leland, N.C. can-Orthodox Commission charged with G. Copies not distributed: 590 carrying on doctrinal discussions between The Most Rev. Bernard Ntahoturi, I. Total: 5821 Percent paid and/or requested circulation: 83% the worldwide Anglican Communion and Bujumbura, Burundi the Orthodox Church. David R. Pitts, Baton Rouge, La. The actual number of copies of single issues In 1970, Dyer married the Rev. Marie published nearest filing date (Nov. 16, 2014) are: Elizabeth Dyer, who died in 1999. In 2004 Dr. Colin Podmore, London, England A. Total number of copies printed—net press run: 4950 B. Paid and/or requested circulation: he married Amelia J. Gearey Dyer, James The Rev. Nicholas T. Porter, Maxwell Professor of Christian Education 1. Paid/requested outside-county mail subscrip- West Brattleboro, Vt. tions stated on form 3541: 4523 and Pastoral Theology, and director of the 2. Paid in-county subscriptions: 0 The Rev. Dr. Walter L. “Chip” Prehn, Midland, Texas ministry resident program at Virginia The- 3. Sales through dealers, etc.: N/A ological Seminary. The Rev. Dr. Ephraim Radner, Toronto, Ont. 4. Other classes mailed through the USPS: N/A Bishop Dyer is survived by his children C. Total paid distribution: 4523 John and Jennifer Dyer; stepchildren Robyn Kenneth A. Ross III, Grand Rapids, Mich. D. Free distribution by mail: and Amanda Gearey; two grandchildren, 1. Outside-county as stated on form 3541: 69 Dr. Grace Sears, Richmond, Ky. 2. In-county as stated on form 3541: 0 Sam and Ava Wandler; and his wife. He is 3. Other classes mailed through USPS: N/A The Very Rev. Dr. Graham M. Smith, also survived by a sister, Patricia Cashin. 4. Free distribution outside the mail: N/A Jerusalem F. Total free distribution: 69 Miriam K. Stauff, Wauwatosa, Wis. G. Total distribution: 4592 H. Copies not distributed: 617 The Rev. Canon E. Mark Stevenson, I. Total: 5209 Send your clergy changes to Dallas, Texas Percent paid and/or requested circulation: 98% I CERTIFY THAT THE STATEMENTS MADE BY ME ABOVE ARE [email protected] Dr. Shirleen S. Wait, Atlantic Beach, Fla. CORRECT AND COMPLETE. Ruth Schimmel, Business Manager Dr. Christopher Wells, Milwaukee, Wis.

November 30, 2014 • THE LIVING CHURCH 25 SUNDAY’S READINGS | 1 Advent, November 30 THE LIVING CHU RCH Isa. 64:1-9 • Ps. 80:1-7, 16-18 • 1 Cor. 1:3-9 • Mark 13:24-37 VOLUME 249 • NUMBER 10 He Comes Again EDITORIAL Executive Director and Editor Christopher wells [email protected] • Ext. 1240 eace, break thee off; look where renewing presence from beyond Managing Editor it comes again” (Hamlet, I,i). So John Schuessler “P heaven and earth. [email protected] • Ext. 1241 the dead king appears, so death walks, He comes in creating and ordering Associate Editor Douglas LeBlanc so the end comes. What now is to be all things, he comes as voice to [email protected] • Ext. 1242 done with this news that the founda- prophets, he comes as the written law, Graphic Artist Amy Grau tions have opened and the tormented he comes in the forming of a people [email protected] • Ext. 1245 dead take their place among the liv- and nation, he comes as judgment, he Correspondent G. Jeffrey MacDonald ing? What past crimes haunt the pres- comes as a call to renew the temple, Editor of Covenant Zachary Guiliano ent, what deeds done in secret spread he comes as the people’s expectancy. BUSINESS AND FULFILLMENT a sickness unto death! All hell is break- In the fullness of time he comes as the Office/Business Manager Ruth Schimmel ing loose; it is, it has, and more is to only begotten of the father, full of [email protected] • Ext. 1244 come. A price is to be paid in blood grace and truth. He comes in what he ADVERTISING and treasure, again and again. says and does, in parabolic word and [email protected] Having returned to a land bereft of perplexing deeds. He comes in his suf- MARKETING its sacred foundations, dry and lifeless fering, death, resurrection, ascension, Kevin Shanley & Associates like a valley of bones, the pilgrims look and a thousand million Spirit-filled ARCHIVES to an end, but not an end in death’s comings in sacraments, and rites, and Richard J. Mammana, Jr. • [email protected] striding, death’s invocation of yet more signs, and times, and moments, and

BOARD OF DIRECTORS blood. Rather, they ask, they demand, tears. He comes in the unearned bless- President: The Rt. Rev. D. Bruce MacPherson, Edmond, Okla. they lament in telling the heavens to ings of love and life. But he comes Vice President: The Rev. Canon E. Mark Stevenson, Dallas divide. The firmament’s fabric is torn, mysteriously as the one beyond this Secretary: Daniel Muth, Leland, N.C. the hills shiver, fires kindle, the glory world who is the world’s very being, The Rt. Rev. John C. Bauerschmidt, Nashville of God goes out “so that all the nations our meaning, and our life. The Rev. Jordan Hylden, Columbia, S.C. might tremble at your presence” (Isa. Our war-torn and anxious world Richard J. Mammana, Jr., New Haven, Conn. The Rt. Rev. Daniel H. Martins, Springfield, Ill. 64: 2). The vision they await is beyond seeks not from us a happy denial, but Dr. Grace Sears, Berea, Ky. all knowing: “From ages past no one a deep hope that waits and works from Treasurer: The Rev. S. Thomas Kincaid III, LaPorte, Ind. has heard, no ear has perceived, no the promise of God’s arrival in his Son eye has seen any God besides you, from moment to moment. This is why, who works for those who wait for before turning to Paul’s criticism of the EDITORIAL AND BUSINESS OFFICES him” (Isa. 64:4). They expect some- people in Corinth, his commendation Mailing address: 816 E Juneau Ave., P.O. Box 510705 thing and someone not of this world to of their gifts is to be taken as entirely Milwaukee, wI 53203-0121 break in, to ride down upon the winds sincere. They are gifted because the

Shipping Address: and to take root in Earth’s soil and Gift has come. “I give thanks to my 816 E. Juneau Avenue flower forth in human hearts. Look God always for you because of the Milwaukee, wI 53202 where it comes! Look — life itself! grace of God that has been given you Phone: 414-276-5420 Jesus speaks: “In those days, after in Christ Jesus, for in every way you Fax: 414-276-7483 that suffering.” Thus he speaks to have been enriched in him, in speech E-mail: [email protected] www.livingchurch.org every time and place. And he sees re- and knowledge of every kind” (1 Cor. THE LIVING CHURCH is published 22 times per year, dated Sunday, by flected in the heavens signs of his own 1:4). the Living Church Foundation, Inc., at 816 E. Juneau Ave., Milwau- arrival. “The Sun will be darkened, and kee, wI 53202. Periodicals postage paid at Milwaukee, wI, and at additional mailing offices. the moon will not give its light, and Look It Up SUBSCRIPTION RATES: $55 for one year; $95 for two years. the stars will be falling from heaven, Canadian postage an additional $10 per year; and the powers in the heavens will be Read Mark 13:27. Keep awake. Mexico and all other foreign, an additional $63 per year. shaken. They will see ‘the Son of Man POSTMASTER: Send address changes to THE LIVING CHURCH, P.O. Box 510705, Milwaukee, wI 53203-0121. Subscribers, when coming in the clouds with great power Think About It submitting address changes, should please allow 3-4 weeks for change to take effect. and glory’” (Mark 13:24-26). Verbum Look you. He comes. caro factum est et habitavit in nobis. THE LIVING CHURCH (ISSN 0024-5240) is published by THE LIVING CHURCH FOUNDATION, INC., a non-profit organization serving the The Eternal Word camps in human Church. All gifts to the Foundation are tax-deductible. community, but not simply as the fruit MANUSCRIPTS AND PHOTOGRAPHS: THE LIVING CHURCH cannot assume responsibility for the return of photos or manuscripts. of that community void of divine grace. The Word is the unmade intelli- © 2014 The Living Church Foundation, Inc. All rights reserved. No reproduction in whole or part can be made without permission of gence of the Father, the ordering and THE LIVING CHURCH.

26 THE LIVING CHURCH • November 30, 2014 SUNDAY’S READINGS | 2 Advent, December 7

Isa. 40:1-11 • Ps. 85:1-2, 8-13 • 2 Pet. 3:8-15a • Mark 1:1-8 O Comfort My People ome may see and wish to lay em- initiated. … He is usually shown as a Sphasis upon the violent drama of young man dressed in a short tunic Advent, the crushing arrival of a sud- which leaves one shoulder bare (tu- den end. “The heavens will pass away nica exomis) and carrying a sheep on with a loud noise, and the elements his shoulders (motif from St. John). Spiritual Growth will be dissolved with fire, and the He is generally surrounded by his earth and everything that is done on it flock and stands amid the praying for All Ages will be disclosed” (2 Pet. 3:10). Wars souls (orantes), quiet and gentle, in the From Sunday school and Christian already fought show this prediction garden of his paradise” (Atlas of the study, to outreach activities and mission not as a metaphor but a literal truth, Christian World, 1959, p. 44). trips, St. Martin’s Episcopal Church in and the threat of such destruction con- In other words, he knows just how Houston offers a wide range of opportu- tinues as a fact of modern life. The to walk into Hematology/Oncology. He nities for spiritual growth for all ages. question is raised: “Since all these speaks quietly and tenderly, he is All activities are things are to be dissolved in this way, among the orantes who sit in silence, centered on develop- what sort of persons ought you to be or whisper, or laugh, or weep. He ing a deeper under- in leading lives of holiness and godli- knows that all the people are grass. standing of the Bible, ness, waiting for and hastening the They know it too. One man says, “I’d fostering a closer re- coming of the day of the Lord” (2 Pet. like to get back on my bike (Harley), lationship as part of 3:11-12). Earnestly desiring a new but my left leg is nearly useless right the family of Christ, heaven and a new earth, have we de- now.” Jesus agrees, but only with his and creating a sense nied our citizenship, spurned our re- body, not a word. But, of course, the of belonging to our sponsibility, and turned against all nat- word made flesh, who in both life and Church. Christian ed- ural affections? God forbid. Now is the death is ever present, stands forever ucation classes are of- moment to pursue a life of holiness (Isa. 40:8). fered most Sundays and godliness. Now is the time to Jesus prepares the way, sending for- from 10:15 to 11 a.m. “strive to be found by him at peace, bearers (the Old Testament) and new for every member of the family. Adults without spot or blemish” (2 Pet. 3:14). bearers (the Church) to help our can take part in lectionary-based classes, News of the end should bind the heart weakened rider. He straightens the join study groups, or attend week-day to the present. path, lifts up the valley, brings low the group activities based on shared interests. It’s not the end of the world, but the mountain. It is not a life-and-death trail Our active Children’s and Student Min- people sitting in Hematology/Oncology, of hairpin turns and treacherous cliffs. istries also feature fun activities for chil- my new friends, have, it must be admit- A smooth and simple way prepared, dren of all ages. We offer a Sunday child ted, a significant challenge. But there is Jesus speaks: “See, the Lord God care and preschool program that provides no talk of death, no wallowing in seri- comes with might, and his arm rules a safe and nurturing environment for our ous ponderings about the brevity of life. for him (Isa. 40:10). Ride for all the youngest children to explore and sense Instead, there is a respectful quiet, ges- freedom you feel; ride for the life in God’s love for them. Middle and high tures of kindness, and the occasional you; ride, if you must, in heart and sor- school students can participate in dy- laugh. In other words, when death is row. Go, because the going is without namic, high-energy programs that intro- really there, its defeat is most notable in end. Comfort, O comfort my people!” duce them to Jesus in a fresh way on Sun- the courage and dignity and, even, light- day mornings, Friday nights, and during ness of spirit shared, and, of course, the special events throughout the year that in- underground current of sorrow and Look It Up clude lock-ins, ski trips, and mission trips. loss. There are exceptions, but those Read Isaiah 40:10. Lower your voice. For more information about our worship who talk profoundly of death likely services in the Anglican evangelical and or- have never courted this barren truth. Think About It thodox tradition, Christian education for So the emphasis might be where it be- the entire family, or our Children’s and Stu- If they know death, leave death alone! longs: the present moment, all its joys dent Ministries, visit stmartinsepiscopal.org. Comfort. and sorrows, and the hope of comfort. St. Martin’s Episcopal Church Meet the real Jesus. “The earliest 717 Sage Road, Houston, TX 77056 pictures of Christ, those of the Shep- (713) 621-3040 herd and the Teacher, are veiled, sym- stmartinsepiscopal.org bolic figures, only recognizable to the A LIVING CHURCH Sponsor November 30, 2014 • THE LIVING CHURCH 27 SUNDAY’S READINGS | 3 Advent, December 14

Isa. 61:1-4, 8-11 • Ps. 126 or Canticle 3 or Canticle 15 • 1 Thess. 5:16-24 • John 1:6-8, 19-28 Witness and Subject ohn is sent that all might believe not comes among us, enters all that we Jin him but through him. Eschew- are, wraps us in his enfolding arms, ing eschatological titles that risk draw- and vests us with baptismal innocence ing attention away from his essential and new life. So the Witness must wit- role, he asserts, “I am the voice of one ness to the arrival of joy. “I will greatly Darkness to Light crying out in the wilderness, ‘Make rejoice in the Lord, my whole being straight the way of the Lord’” (John shall exult in my God; for he has e Church of St. Michael and St. George 1:23). Lifting up his voice, he shows clothed me with the garments of sal- outside of St. Louis is never more alive himself to be a witness to the light, the vation, he has covered me with the than in the season of Advent when the true light that is coming into the world. robe of righteousness, as a bridegroom music takes on an added poignancy “He himself was not the light, but decks himself with a garland, and as a alongside the thought-provoking preach- came to testify to the light” (John 1:8). bride adorns herself with her jewels” ing of the Gospel. Ad- The translation “to testify” is unfortu- (Isa. 61:10). Reject not this descrip- vent begins with the nate. It obscures an important allitera- tion. This is who we are in Christ. How Great Litany, sung in a tion; the noun “witness” is closely re- can this be? Listen again: “He has procession recalling the lated to the verb “to witness.” Behind clothed me with the garments of sal- journey of the Israelites both one hears the Greek word for vation.” It is God’s work, not ours. But through the desert in “martyr.” John gives himself entirely the work accomplished is ours en- search of God’s Prom- as a martyr to his role as witness. He is tirely. “It is no longer I who live, but ised Land. A candle- the witness who has come to bear wit- Christ who lives in me” (Gal. 2:20). light service of Advent ness to “the one who is coming” (John Having put on Christ, a transforma- Lessons and Carols is 1:27). tion begins, our habitual and actual sung on the Second It is quite possible to see in John’s ti- sanctification, which, though adding Sunday of Advent; salvation history is re- tle Witness and his action as one who nothing to the foundation of faith, is counted as the metaphorical procession witnesses a description of every Chris- the necessary effect of imputed right- — from darkness to light — leading us to tian disciple in relation to the subject eousness (see Richard Hooker’s trea- the true Light, Jesus Christ. e tradi- of faith, Christ our Lord. “What mar- tise on justification). We grow; we tional Festival of Nine Lessons and Car- tyria and martyrein are may best be change. The Lord causes us to grow ols is sung on the aernoon of the Fourth seen if we take as literally as possible and, mysteriously, this growth occurs Sunday of Advent as the story of Christ’s the peri and genitive with which in the intersection of human freedom birth is told. e season culminates on John’s Gospel often denotes the object and divine providence. “For as the Christmas Eve. Advent is our way of be- of witness. Witness is truly and in the earth brings forth its shoots, and as a ing reoriented to the strange new world best sense speaking about a subject, garden causes what is sown in it to of the Gospel and remade in the likeness describing it exactly and fully, pointing spring up, so the Lord will cause of Christ. to it, confirming and repeating it, and righteousness and praise to spring all in such a way that the subject re- up before all the nations” (Isa. 61:11). e Church of St. Michael & St. George mains itself and speaks for itself, that 6345 Wydown Blvd., St. Louis, MO 63105 We are not the light. We bear wit- (314) 721-1502 • csmsg.org it is not in any way absorbed in human ness to the light. And yet the light speech or shouted down and over- shines in our hearts, radiates in our powered by it. … As we come to faith, deeds. A LIVING CHURCH Sponsor we cannot bypass or leap over the wit- ness, the prophet, the apostle” (Karl Look It Up Barth, Witness to the Word, p. 52). In Read Canticle 15 (the Magnificat). this sense John the Baptist represents both every individual disciple and the Think About It Church itself as living witness to the My soul is “my whole being.” Word. The Witness, confident in his calling, remains nonetheless humble. “He is not the light, but came to bear witness to the light.” John bears witness to Jesus, the eternal Word of the Father. Jesus

28 THE LIVING CHURCH • November 30, 2014 CLASSIFIEDS

CHURCH FURNISHINGS

FLAGS AND BANNERS: Custom designed Episco- pal flags and banners by Festival Flags in Rich- mond,VA. Please contact us by phone at 800-233-5247 or by E-mail at [email protected]. POSITIONS WANTED FULL-TIME PRIEST

FULL-TIME ORGANIST / CHOIRMASTER: St. e Church of St. Michael & St. George seeks a creative, experienced, and Luke’s Episcopal Church, Fort Meyers, Florida. St. outgoing priest to work full time with pastoral care, liturgical planning, Luke’s is an Anglo Catholic parish that has a commit- Christian education, twenties and thirties ministry, and men’s spirituality. ment to traditional Church music and liturgy. Salary range is $40,000-$55,000 plus benefits. Please submit e Church of St. Michael & St. George is located in St. Louis, Missouri, resume or CV to St. Luke’s Organist Search, 2635 and is the largest parish in the Diocese of Missouri with 1,200 members Cleveland Avenue, Fort Myers, Florida 33901 or and four Sunday liturgies. is is an ideal position for someone who has [email protected]. Close date applica- tions is November 30, 2014. been an experienced rector who wants to join a sta, or for a priest who hopes to grow in a resource-sized church. Please send CV or resume to [email protected]. The Order of Julian THE CHURCH OF ST. MICHAEL & ST. GEORGE of Norwich 6345 Wydown Boulevard P.O. Box 11887 Contemplative Monastic Life St. Louis, MO 63105 314.721.1502 for women and men www.csmsg.org in the Episcopal Church

• Community life • Individual silent retreat • Affiliation livingchurch.org www.orderofjulian.org 262-549-0452 !

SOCIETY OF KING CHARLES CHURCHCHURCH OOFF THE MARTYR THE EPIPHANY ANNUAL MASS FULL TIME RECRECTORROT Glenburn, rn, PnbuleG PPAA

Founded 1894 Founded 1894 We arearW e seekingseeke ing a new rrectoror ttec too XXXIISOLEMN ANNUAL SOLEMN MASS OFMASS partnerpartner with us as wwe seek GGod’sode ’’ss SOLEMNOF SAINT CHARLES, MASS OFK.M. SAINT CHARLES, K.M. 11SAINT a.m., Saturday, CHARLES, 31 January K.M. 2015 calling.. OurOcalling ur leader needs tto hahavevo e In the11Church Presence a.m., of Saturday, the of the Resurrection, Bishop 26 January of Fond NY 2013 NY du Lac an approachableapproachable pastpastoral pror presenceesencal e The11 a.m.,All Rev’d Saints’ Saturday Cn Barry Ashmont, Swain, 29 January Boston SSC, MA 2011Rector 11The a.m., Rev’d Saturday Michael J. Godderz, 28 January SSC, Rector 2012 with a passion fforor ggrowthoror wth while Preacher,Saint Paul’sThe Rev’d Parish, Frederick Washington Thomas, DC SSC The Rev’d F. Washington Jarvis, OL, Assistant TheRector, Rev’d AllGrace Dr. Saints Andrew& St , Peter’s, Appleton L. Sloane, Baltimore WIRector MD serservingving the needs of our churchurch.ch. Preacher,Haydn’sThe Rev’d TheLord Rev’d Nelson Patrick John Mass, Twomey, D. Alexander,with Rectororchestra SSC The Rev’d Dr. Richard C. Martin, SSC,OL Rector, S. Stephen’s,TheVen.ShawnW.Denney,J.D. Parish, Providence RI SelectSometime PreacherFollowed Rector by BUFFET of Saint Paul’s,LUNCHEONPreacher ReservationsArchdeaconSpatzenmesse, required. of bySpringfield W. $20 A. per Mozart (IL)person. Ourur churO churchch is rreadyeady and open fforor All Saints’ Choir of Men & Boys MakeFrank checkCharles G.to Rippl,“Church Wood, Music Massof the DirectorinResurrection” F changechange. Wee arW. aree debt frfree and havehavee e RobertAndrew McCormick, G. Sheranian, Director Music of Director Music Followed- memo by line LUNCHEON “SKCM” SendFollowed to: Church by BUFFET of the LUNCHEONResurrection an endowmentendo totwmen o carrycart carro y out Reservationsth required. Followed119 E. 74 bySt., catered New York LUNCHEON NY 10021 GenerousousenerG Reservations required, required.$15perperson. $25www.skcm-usa.org per person: necessary projectspressarnec ojecy ts in spiritualspiritual For cost and other informationby 20 January see CheckMake pay check to “S. payable Paul’s” to – “AllMemo Saints’ line: “SKCM”Parish” paypay with MakeChurch check payable contact:-Memoline“SKCM” to “All www.resurrectionnyc.org; Saints” – Memo line “SKCM” growth.org wth. 212-879-4320;Send to: All [email protected] Saints Church Office, roomroom 100SendSend N. by Drew to: 21All January: St., Saints’ AppletonS. Parish Paul’s WI Office Office 54911 2092430 Ashmont K St.,SOCIETY NW St.,by Dorchester 21 INFORMATION Washington January. Center DC MA 20037 02124 Founded 1894By 15 – incorporated January 2008 for growth.gf oror wth. We arearW locatedlocae te ed on 28 acresacres with a Serving membersDriving in directions: Canada and the U.S. Parishwebsite: http://allsaints.net If youyI ou arearf e this person, Drivingwww.saintpaulskstreet.com directions,www.skcm-usa.org etc., [email protected] streamstream running throughthrough it with S.K.C.M.S.K.C.M.General Generalwww.skcm-usa.org and and Membership Membership information:Information, GeneralJoin our and growing Membership devotional Information: society we need you.yw oue Visitisit us ataV. t excellentellencxe t schools and collegescolleges www.skcm-usa.org orvia contact our website;www.skcm-usa.org Mr. Douglas click “Join Ruff, or contribute” Secretary, or [email protected] [email protected] Mr. David Lewis, Treasurer epiphanyglenburn.orgyepiphan glenburn.org nearby.ybnear . [email protected]

THE LIVING CHURCH • November 30, 2014 28 November 30, 2014 • THE LIVING CHURCH 29 THE LIVING CHURCH Partners 2014

Chevy Chase, Maryland ALL SAINTS CHURCH 3 Chevy Chase Circle • (301) 654-2488 SPONSORS allsaintschurch.net

St. Louis, Missouri THE CHURCH OF ST. MICHAEL Vail, Colorado & ST. GEORGE CHURCH OF THE TRANSFIGURATION 6345 wydown Blvd. • (314) 721-1502 19 Vail Rd. • (970) 476-0618 csmsg.org episcopalvail.com Greenwich, New York Bradenton, Florida COMMUNITY OF ST. MARY CHRIST CHURCH EASTERN PROVINCE 4030 Manatee Ave. w. • (941) 747-3709 242 Cloister way • (518) 692-3028 christchurchswfla.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 cfdiocese.org albanyepiscopaldiocese.org

Sarasota, Florida New York, New York CHURCH OF THE REDEEMER TRINITY wALL STREET 222 South Palm Ave. • (941) 955-4263 74 Trinity Pl. • (212) 602-0800 redeemersarasota.org trinitywallstreet.org

Savannah, Georgia Tonawanda, New York THE COLLEGIATE CHURCH OF ST. PAUL DIOCESE OF wESTERN NEw YORK THE APOSTLE 1064 Brighton Rd. • (716) 881-0660 CHURCH OF THE TRANSFIGURATION, VAIL 1802 Abercorn St. • (912) 232-0274 episcopalwny.org stpaulsavannah.org Raleigh, North Carolina Dallas, Texas Springfield, Illinois ST. TIMOTHY’S CHURCH DIOCESE OF DALLAS DIOCESE OF SPRINGFIELD 4523 Six Forks Rd. • (919) 787-7590 1630 N. Garrett Ave. • (214) 826-8310 821 S. Second St. • (217) 525-1876 sttimothyschurch.org edod.org episcopalspringfield.org Oklahoma City, Oklahoma Houston, Texas ALL SOULS’ CHURCH THE CHURCH OF ST. JOHN THE DIVINE 6400 N. Pennsylvania Ave. • (405) 842-1461 2450 River Oaks Blvd. • (713) 622-3600 allsoulsokc.com sjd.org

wayne, Pennsylvnia Houston, Texas ST. DAVID’S CHURCH DIOCESE OF TEXAS 763 S. Valley Forge Rd. • (610) 688-7947 1225 Texas Ave. • (713) 520-6444 stdavidschurch.org epicenter.org

Providence, Rhode Island Houston, Texas S. STEPHEN’S CHURCH ST. MARTIN’S CHURCH 114 George St. • (401) 421-6702 717 Sage Rd. • (713) 621-3040 sstephens.org stmartinsepiscopal.org

Nashville, Tennessee west Brattleboro, Vermont DIOCESE OF TENNESSEE JERUSALEM PEACEBUILDERS 3700 woodmont Blvd. • (615) 251-3322 P.O. Box 2020 • (802) 254-0068 episcopaldiocese-tn.org jerusalempeacebuilders.org

Nashville, Tennessee Milwaukee, wisconsin ST. GEORGE’S CHURCH CATHEDRAL CHURCH OF ALL SAINTS 4715 Harding Pike • (615) 385-2150 818 E. Juneau Ave. • (414) 271-7719 stgeorgesnashville.org ascathedral.org

Dallas, Texas EPISCOPAL CAMPS CHURCH OF THE INCARNATION & CONFERENCE CENTERS INC. 3966 McKinney Ave. • (214) 521-5101 by the generous gift of the Rt. Rev. JERUSALEM PEACEBUILDERS incarnation.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 Rochester, New York Birmingham, Alabama Fargo, North Dakota CHRIST CHURCH CATHEDRAL DIOCESE OF ROCHESTER DIOCESE OF ALABAMA DIOCESE OF NORTH DAKOTA 115 S. Conception St. 935 East Ave. • (585) 473-2977 521 N. 20th St. • (205) 715-2060 3600 25th St. S. • (701) 235-6688 (251) 438-1822 episcopaldioceseofrochester.org dioala.org ndepiscopal.org christchurchcathedralmobile.org Oklahoma City, Oklahoma washington, DC Pittsburgh, Pennsylvania Denver, Colorado DIOCESE OF OKLAHOMA CHRIST CHURCH, GEORGETOwN ST. ANDREw’S CHURCH ST. JOHN’S CATHEDRAL 924 N. Robinson Ave. • (405) 232-4820 31st and O Sts. Nw • (202) 333-6677 5801 Hampton St. • (412) 661-1245 1350 washington St. episcopaloklahoma.org christchurchgeorgetown.org standrewspgh.org (303) 831-7115 sjcathedral.org Monroeville, Pennsylvania Pensacola, Florida Columbia, South Carolina DIOCESE OF PITTSBURGH DIOCESE OF THE CENTRAL DIOCESE OF UPPER 4099 william Penn Hwy. Ste 502 Jacksonville, Florida GULF COAST SOUTH CAROLINA DIOCESE OF FLORIDA (412) 721-0853 201 N. Baylen St. • (850) 434-7337 1115 Marion St. • (803) 771-7800 325 N. Market St. • (904) 356-1328 episcopalpgh.org diocgc.org edusc.org diocesefl.org Charleston, South Carolina Hendersonville, Tennessee Ocala, Florida Atlanta, Georgia CHURCH OF THE HOLY COMMUNION ST. JOSEPH OF ARIMATHEA GRACE CHURCH CATHEDRAL OF ST. PHILIP 218 Ashley Ave. • (843) 722-2024 103 Country Club Dr. 503 SE Broadway St. • (352) 622-7881 2744 Peachtree Rd. Nw holycomm.org (615) 824-2910 graceocala.org (404) 365-1000 stjosephofarimathea.org Nashville, Tennessee stphilipscathedral.org Orlando, Florida CHRIST CHURCH CATHEDRAL Nashville, Tennessee ST. MARY OF THE ANGELS 900 Broadway • (615) 255-7729 Elkhart, Indiana ST. BARTHOLOMEw’S CHURCH 6316 Matchett Rd. • (407) 855-1930 christcathedral.org CHURCH OF ST. JOHN stmaryangels.org THE EVANGELIST 4800 Belmont Park Terrace (615) 377-4750 Dallas, Texas 226 w. Lexington Ave. stbs.net Parrish, Florida CATHEDRAL OF ST. MATTHEw (574) 295-1725 DIOCESE OF SOUTHwEST FLORIDA 5100 Ross Ave. • (214) 823-8134 stjohnselkhart.com 8005 25th St. E. • (941) 556-0315 episcopalcathedral.org Allen, Texas episcopalswfl.org Indianapolis, Indiana CHURCH OF THE SAVIOR Fort worth, Texas DIOCESE OF INDIANAPOLIS 110 S Alma Dr. • (214) 785-1612 wellington, Florida DIOCESE OF FORT wORTH 1100 w. 42nd St. • (317) 926-5454 ofthesavior.org ST. DAVID’S IN THE PINES 2900 Alemeda St. • (817) 244-2885 indydio.org 465 west Forest Hill Blvd. fwepiscopal.org Dallas, Texas (561) 793-1976 Des Moines, Iowa CHURCH OF THE GOOD saintdavidsinthepines.org Houston, Texas DIOCESE OF IOwA SHEPHERD ST. DUNSTAN’S CHURCH 225 37th St. • (515) 277-6165 11122 Midway Rd. • (214) 351-6468 Augusta, Georgia 14301 Stuebner Airline Rd. iowaepiscopal.org goodshepherddallas.org CHURCH OF THE GOOD (281) 440-1600 SHEPHERD saintdunstans.org Topeka, Kansas Denton, Texas 2230 walton way • (706) 738-3386 DIOCESE OF KANSAS ST. DAVID OF wALES goodshepherd-augusta.org Midland, Texas 835 Sw Polk St. • (785) 235-9255 623 Ector St. • (940) 387-2622 TRINITY SCHOOL OF MIDLAND episcopal-ks.org stdavidsdenton.org Savannah, Georgia 3500 w. wadley Ave. • (432) 697-3281 ST. JOHN’S CHURCH trinitymidland.org Richmond, Virginia 1 w. Macon St. • (912) 232-1251 Boston, Massachusetts DIOCESE OF MASSACHUSETTS ST. JAMES’S CHURCH stjohnssav.org San Antonio, Texas 138 Tremont St. • (617) 482-5800 1205 w. Franklin St. CHRIST CHURCH (804) 355-1779 South Bend, Indiana diomass.org 510 Belknap Place • (210) 736-3132 doers.org DIOCESE OF NORTHERN INDIANA cecsa.org 117 N. Lafayette Blvd. • (574) 233-6489 Grand Rapids, Michigan ednin.org San Antonio, Texas GRACE CHURCH DIOCESE OF wEST TEXAS 1815 Hall St. SE • (616) 241-4631 Detroit, Michigan 111 Torcido Dr. • (210) 824-5387 gracechurchgr.org ST. JOHN’S CHURCH dwtx.org 2326 woodward Ave. • (313) 962-7358 Concord, New Hampshire stjohnsdetroit.org Richmond, Virginia DIOCESE OF NEw HAMPSHIRE ST. MATTHEw’S CHURCH 63 Green St. • (603) 224-1914 Minneapolis, Minnesota 1101 Forest Ave. • (804) 288-1911 nhepiscopal.org DIOCESE OF MINNESOTA stmatthewsrichmond.org 1730 Clifton Pl., Ste. 201 New York, New York (612) 871-5311 Seattle, washington CHURCH OF THE episcopalmn.org DIOCESE OF OLYMPIA TRANSFIGURATION 1551 10th Ave. E. • (206) 325-4200 1 E. 29th St. • (212) 684-6770 Jackson, Mississippi ecww.org littlechurch.org DIOCESE OF MISSISSIPPI Charleston, west Virginia 118 N. Congress St. • (601) 948-5954 New York, New York DIOCESE OF wEST VIRGINIA dioms.org GRACE CHURCH 1608 Virginia St. E. • (304) 344-3597 802 Broadway • (212) 254-2000 wvdiocese.org Albuquerque, New Mexico gracechurchnyc.org DIOCESE OF THE RIO GRANDE Sheboygan, wisconsin 6400 Coors Blvd. Nw Durham, North Carolina GRACE CHURCH (505) 881-0636 ST. STEPHEN’S CHURCH 1011 N. 7th St. • (920) 452-9659 dioceserg.org 82 Kimberly Dr. • (919) 493-5451 gracesheboygan.com ststephensdurham.dionc.org Cooperstown, New York CHRIST CHURCH SOCIETY OF MARY 46 River St. • (607) 547-9555 AMERICAN REGION christchurchcooperstown.org somamerica.org Brown paper packages tied up with string.

GIVE THE GIFT THAT LASTS ALL YEAR.

THE LIVING CHURCH livingchurch.org/gifts